Morning Lesson May 5, 2022 Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter Eight. #32 ("This might surprise us")
1.Rav’s Introduction: A few people call me up especially after the congress we have just been through and these past few days a few people wrote to me and complained that they can't quite enter the study especially the inner observation of Part 1 of Study of TES. Something is disturbing them, they can't understand the material. I didn't write back because my way is not to give answers to individual friends, but rather to everyone together. There's no such thing that one feels something, and the second doesn't, and the third yes. It has to be a common feeling more or less that is wandering in our general Kli. What I would recommend is that when a person feels he doesn't have enough emotion , our vessel is all feeling, it is a desire. If he can't grasp the material, he doesn't understand it, it's not absorbed in him he doesn't feel it close he doesn't receive an inner reaction.
I would say the following. Try to look at your friends and try to connect with them. Even now when we see let's say don't look at me look at everyone, like that. I wish to feel each and everyone and everyone together as much as they incorporate in my feeling, my will to receive is going to be made up of all these people who are studying with me. Who are on the path with me towards the Creator that we wish to connect to. If I wish to connect to them to try to feel the Creator through them then I am on the correct path and I am raising my sensitivity to the matter.
All of us more or less work with computers, let's say. We hear, we understand somehow that our reception depends on the number of pixels, the number of units into which we can divide our vessels of reception. Into those little squares and each and every square feels something, one thing, a personal feeling but later they connect together and they give us a general picture. That's how our spiritual perception is built as much as we incorporate with everyone. Why do Kabbalists speak of the whole world and how to connect, how to think, how to feel the sorrow of his friend and rejoice in his happiness? Because by that we grow our vessels of reception and we make them more complex, more refined.
That's how we advance. You see how our world is advancing, even though it's so low and its advancement is so slow. Nevertheless we see that everything is moving towards connection, good bad, good bad, wars, peace. Somehow when we find ourselves in this mutual connection although we don't want it. All the nations, each one in his ego. Whatever happens, all of us, through all the events we are going through, will eventually come to a state where we feel, we decide, we understand that we have no other choice but to arrange ourselves and be more and more together.
In this connection, in the form of our ego that binds us together. Only through the calculation of how to profit off of one another, nevertheless at the expense of the other but never the less we begin to feel the other in this way we don't only want to kill the other but to profit off of him, not to reject him but to use him egotistically and then gradually we begin to see what is the true gain that we have to acquire through it. The same goes for friends. Everywhere as the writers of the Zohar write to us, they say how they are in those bad states, and then the good states. ascents, descents, rejection, hatred, and then connection and love.
Through such steps they raise their sensitivity. A number of these pixels by which they grasp reality, perceive reality. Average people like little kids, they perceive a simple thing, they have 1, 2, 3, cells. They understand this is good, this is bad, more or less if that's how they perceive reality. More advanced people have a higher number of cells and all these cells are opposite to one another and that's why they can be more complex inside and they can put together the reality that they perceive in a more complex way and they are able to understand others and to feel others. They agree or disagree but they can already work with it.
Our entire work is the more we divide our vessels of reception into cells, into different impressions and together with that they should have something in common, common reception. All of the same receiving from the Creator, I receive different things ,very complex things they all come from one source but as we learn about them in these lines and it comes to me from the root. Then it splits into Hochma, Hassadim, the desire to receive, the desire to bestow. All this is happening in this box of four layers only from the root we have 1,2,3,4, and they are all opposites, Malchut receives everyone,collects them and is able to feel everyone, to provide the correct reaction.
Through all these opposite forms, by collecting them correctly it is able to resemble its root which is also the root for all the qualities, Hochma, Bina, Zeir Anpin, Malchut. Then it can come to understand the root, receive it r, recognize it. What we need is to try, all of us to accept all the forms in the world in such a way that they need to compliment one another, not not to resist one another as humanity is still in such scrutinies like little kids who fight over each and everything. We need to try and understand that it all comes from one root. We have to accept it in such a way and respond correctly. It is good that friends are writing, talking about it. I am listening.
The response should be simple. The connection between us, we have to come to the feeling that it is all coming from one source, that There is None Else Besides Him. We need to connect between us in this way. That from all those many squares, we see here all our friends we should get the image of one man, as he writes in TES, after all it is one man standing before the Creator and returning to the Creator from all these tiny squares his common attitude. All of this comes from one root and we connect to such an extent that we will also have one desire, to respond correctly and to connect to our root. It is good that you hear those reactions after the congress. I saw that there is an impression from it,a good correct response. There are all forms, all kinds of forms but after all if we connect more and more, we will reach a sufficient vessel of feeling. Enough to reveal the Creator at least in the beginning of its revelation. Therefore to look for the perception of the Creator in our connection. How to perceive him.
2. S. (13:01) We have achieved a deep degree of integration, internal integration in our tens in this Congress. My question is this is the time now for us, in all the tens to integrate between the tens already or we must keep our integration thus within the tens not between the tens?
R. Look we have to have a disposition towards connection. The connection without any doubt has to take place first in the ten. Later from within the ten, with all kinds of people. I don't think it's so easy to have it between tens but we have to see. The important thing is that I need to see before the lesson that if I wish to raise the sensitivity to spiritual perception then I'm looking at this image of yours. Hundreds, even thousands of people, who are here sitting behind a screen, I'm trying to find an emotional point of connection not that I know the person, I feel Him understand Him, feel Him through all kinds of forms in his life but rather I'm looking for the point of contact with each and every one.
But it won't be felt between everyone like that. From within, I should develop this necessity. The need to feel and be in contact. This is a must, that's how I wake up for the lesson, this how I come to the lesson, that I come to the correct reception from the lesson. Together with everyone in the same vessel I am moved, excited, moved by the intensity of the vessel and that's how I wake up. Otherwise, it does not seem like I'm waking up meaning waking up. Waking up means to come out of my own individual degree and I rise a little bit and be incorporated in the feeling, in the tendencies of our great group. We need to do it as a sort of exercise. Every morning, not morning but before every lesson. Before every lesson. Each and every one would connect to everyone and would want to be incorporated with everyone to absorb the desires, the deficiencies, tendencies, yearnings from everyone and from that to start the lesson.
3. S. (16:45) The example of the pixels truly grabbed me, can you maybe translate it a bit more into motion? In the lesson I need to think about how the lesson is perceived in the vessel of the ten so that this portion of light comes from the Creator and it passes through Rav and how it becomes perceived, is received specifically by the vessel of the ten?
R. I think you need to depict it simply. I am incorporated in everyone and in general I wish to feel what everyone is feeling and I'm annulling myself before them and my ‘I’ truly disappears as Rabash writes. There's nothing but the friends and when I'm incorporated in them this is my spiritual vessel.
S. You also emphasize that I do need to see the difference between the pixels also and to hold on to that because this actually builds the depth of the picture?
R. Of course of course, when I'm looking at the screen it doesn't show me anything really, but nevertheless there are those different faces, different people very strange, seemingly foreign to one another, each one with his own record, his background, everything that one has. I wish to incorporate in their tendency towards the purpose of creation and that's what I would yearn for. When I'm included in everyone I feel like we can all join this one tendency, one inclination towards the Creator and come to Him and pressure Him and acquire a point of contact with Him.
S. We need to feel that to develop sensitivity to the diversity of the vessel, how it is all different and diversified but at the same time it remains one?
R. Yes yes, to each and everyone I wish to reach the Creator I don't have any other way. By the way he writes about it Baal HaSulam, between me and the Creator stands the friend and only through the friend can I come into contact with the Creator, so when I look at everyone through each and every one I wish to reach the Creator. Just like a sperm cell in the womb until it gets to the place where it can develop each and everyone wishes to come to the Creator by going to them, connecting everyone as much as I am capable in my consciousness.
S. You also tied it to the world, you said twice that this approach should also be revealed in the world in some form?
R. Of course everything that is happening in the world, those are all labor pains you can say.
S. Labor pains of understanding recognizing that we are actually one vessel multifaceted?
R. Yes yes correct. In this form in the meantime it's without awareness without understanding for the time being but these things bring people together closer, they can come closer to one another they can get another’s ego, their pride all of these qualities that are opposite spirituality. From this opposition from the darkness to come to the light. I think that these stages by being in the world that's going through them, they will help the world understand what is the coming form of development, the next stage of its development.
4. S. (21:24) You said that we should pressure the Creator to reach contact with Him, what does it mean to put pressure on the Creator?
R. When we wish to arrange ourselves correctly, how through the friends to connect to the Creator because I'm a single cell out of the single vessel of Adam Ha Rishon and I need to connect these many cells as possible in order to connect to the Creator. The Creator appears in general in the cells, at least ten. Then the more cells the more He is revealed, greater intensity, more understanding, more awareness, that's what I wish to do. Come out of myself towards the 1ten, we have many tens, and they are all organizing the feelings in the tens. We can't skip this stage, and this stage is the most important stage. And later we will begin to connect between the tens.
Even now there is some contact, there are different events that we are doing but nevertheless the form is still external compared to what we have them ten. As much as we then come out of the ten and build these relationships between us like inside the ten and it will become easier. Because we know how we need to do it, I'll have an inner picture, an inner illustration of how to connect inside the ten and accordingly connect between the tens and to such an extent that it will happen much quicker. There won't be so much confusion in connecting between the tens because this plan, this form, will already be prepared, will live within us, in the ten. Accordingly will be able to build the relationships between the ten, meaning to grow the vessels more and more accordingly. In the connections between the tens it will begin to feel a world. What does it mean? It's connection that lets us come out from this fundamental cell in the ten to many cells.
A body that lives according to how it carries itself similar to the Creator. Inside the ten we compose only one living cell but in the life between the cells between the tens, there we are able to understand more clearly what is the essence of the Creator. We will see it. You can discover that in the ten as well but between the tens will be felt much easier. We will come to it. I just want to say one simple thing, not to forget it. Before I come to the beginning of the lesson, in the beginning of the lesson we have songs, we have this connection. You have to discover that I want to answer all the friends all of them, those that I see and I don't see it in front of me on the screen and I wish to incorporate in them, I want to dissolve myself in them. In this way I come to a state where I'm ready to receive the Creator, I'm preparing the vessel.
My sensitivity goes up and I might wake up as a beast and I feel nothing and I come here as much as I try to awaken myself. Until the wakening of our introduction, our preparation to the lesson, I couldn't do it, I was half-asleep, nevertheless I had all these thoughts of my own. In the preparation introduction for the lesson I try as much as I can to incorporate myself in them, to truly awaken their hearts and when I do that, when I begin to look at each and every one, I feel that their heart is not asleep, It's actually ready for a connection with my heart. Try to see it and you will see that it all depends on the individual force of each one and as much as I am searching for the friends I find them ready and prepared for this.
Chapter 9: (28:16) Item 33. “Spiritual Movements Means...” Twice
5. R. (31:30) The explanation is a simple one, every change in the desire brings us movement and each movement is a movement in the desire only. Accordingly what does it mean? Places change, luck changes places, meaning changes the place of the reception of the upper light, so you have to make sure that our attitude to the Creator through the friend is renewed each time and through our changes we need to feel the changes from Him.
Item 34: (32:18) “Spiritual Time Means a Certain Number of...” Twice.
6. R. (35:11) Meaning there's a difference between when nothing changes and what changes and what changes according to certain form of development. We count those forms that we go through and this gives us the sensation or the sense of time.
7. S. (35:40) What does it mean a new form in our ten, how do we feel it and what do we do?
R. We need to try each time to raise our sensitivity for the friends, and by relating to them with greater sensitivity in approaching them, meaning there should be a similar desire, a similar goal. By that we approach one another we come closer to one another and we raise the level of our general vessel. That's how we advance towards the revelation of the Creator. In practice that's what's happening.
Chapter 10 (36:56) “The Entire Substance that is...”
8. R. (37:30) Meaning other than the will to receive that we attribute to the emanated being everything else that is happening in the will to receive, when the will to receive gets filled all of that belongs to the Emanator.
Item 36: (38:20) “The Will to Receive is the First Form...”
9. R. (37:49) This means that the will to receive is indeed the first substance and all the rest that there is, are only in its forms which it gets through the influence of the light over it.
10. S. (41:46) It's written that in the spiritual worlds there is no tangible or imaginary, what does it mean?
R. That we cannot attribute to anything above us that there exists those same forms as we perceive them in measures and in our sensations, but rather what happens there is not attainable by us. Of course because we lacked the vessels for it.
S. What does it mean we don't attain it?
R. It's not in the spiritual worlds themselves, we cannot describe anything to them. It is all only through the person who is feeling it. Look what he writes here, what the title is, ‘The Will to Receive is the First Form of Every Essence.’ We define the first form as substance because we have no Attainment in the Essence.’ We have no more than what we attain, that form that the will to receive takes on through the upper influence, and it becomes depicted in us in such a way. We are ready as if we are being taken out of the oven, this is what happens to us, we are the created beings. Therefore in whichever way we exist, we can only determine it in whatever is given to us from one world to another as we call it to discover who we are, what we are, whom are we receiving from, what is it that we receive in a form that we are really limited in it.
11. (43:28) Can we understand what influences our senses and how it works on our brains as Baal HaSulam writes?
R. Of course we can.
S. But this energy that produces the atoms is that light of Ein Sof that makes things happen, right?
R. Certainly we don't have another energy, we don't have another force. Energy is already the result but there is no other force in reality except for the force of the light or the force of the Creator. We are the results of that and even our will to receive which is the opposite ultimately of the light however it is also the result of that, of the light.
S. Indeed we can see here that this is the only thing that separates us and from Ein Sof, the Creator it's the ego that creates this filter between us that filters the truth?
R. Yes of course you're right, our ego is separating us from the Creator and along the way it creates all kinds of forms of separation which are called concealments, the world's, degrees, Sefirot, Partzufim.
12. S. (45:13) How to understand the corporeal examples that Baal HaSulam brings relative to spirituality?
R. As much as you can create a parallel in them to spirituality and imagine them in such a way, so take that but in a limited way. It's not that this is it, that is not spirituality. These are only examples in order to make it tangible for us, what is spiritual discernment that we can accept in some form, in some sensation and through that we can develop. Later on of course we will throw away all of these examples and rise to higher examples. Just like children.
13. S. (46:11) Are we now talking about the created being?
R. We are talking about forms of the perception of the created being the way it perceives the Creator. The Creator establishes within us all kinds of forms and how we should accept those forms, this is what we are talking about.
14. R. (46:48) We have finished part one, Inner Observation and we are moving on to the questions and answers.
Item 1. (47:06) “What is light...”
R. These things are nevertheless important and this is how we study them with Rabash because this was also arranged for us by Baal HaSulam and he truly paid great attention to this and how he arranged all of this.
Reader continues:
Item 1. (47:31) “What is Light...”
Item 2. (47:52) “What are Light and Vessel...”
Item 3. (48:08) “What is Circular Light...”
Item 4. (48:22) “What is Simple Light...”
Item 5. (48:36) “What is the Light of Hochma...” Twice
15. S. (49:12) Circular light, is the light that makes no distinction in the degrees and the simple light is the light that contains everything but the light of the vessel is indistinguishable and it seems the same?
R. We're not going to get into all these things, we are going to study later on over many pages and through examples and explanations. But this is how he thinks for the time being, we didn't study where was the circle or lightand where is the light that comes down through the degrees. Rather he's just giving us definitions here just so that we can hear what this is about. But to enter what a circle and light and what's the difference between it and the light that cascades down through the degrees or rises, there are dozens of discernments that we have even in the circular light there are many discernments. We can’t study these things now. Later on you'll have a few hundred pages just about the circular light. To get into it no, but only in general we can understand that this thing exists and what is circular light that it has no discernment of degrees. That there is light which is graded that it seemingly cascades down through the degrees and there is light that comes in a circular form, it is surrounding and there are no discernments in it.
16. S. (50:46) How to work with this part of TES, when they started the questions and answers the line starts to kick in?
R. That's fine and you should bring into it also the emotion. Also the emotion, what is the discernment of degrees or there is no discernment of degrees meaning that there are no changes in the will to receive. This is considered that there is no discernment of degrees or a circular light, that there are no discernments there, there is no discernment of degrees. Try to with whatever you know, try to bring it into all of these interpretations, the definitions.
Item 6: (51:41) “Light of Hassadim...”
17. S. (52:01) What is the emanated being and what are the repercussions of the creature?
R. I didn’t understand it, repeat please.
S. What is the emanated being by itself and what gets intensified, what overcomes in him?
R. Emanated being means he feels himself has emanated with respect to the emanator and it intensifies in itself in order to resemble the emenator and come closer to it.
Item 7: (52:56) “What is Empty Air...”
18. R. (53:08) Meaning there is the light of Hassadim in itself and there is the light of Hassadim that receives within it the light of Hochma. If it is on its own, the light of Hassadim is called empty air and if it clothes over the light of Hochma it's no longer called empty air but rather, air and there are many discernments in that.
19. S. (53:31) Light of Hassadim, it clothes the light of Hochma and extends to the emanated being at the first overcoming. The first overcoming, if we look from above down, from below up, when we climb the first overcoming is annulment and restriction, is that how it is?
R. We need to see these things as they are written and not as you can imagine to yourself with all of your wisdom, it is written simply. What is light of Hassadim? It is the light that clothes the light of Hochma and is extended to the emanated being with the first intensification. When is the first intensification and when does it happen? In Bina, that it doesn't want to receive the light of Hochma but rather she wants to be in the light of Hassadim. Therefore in phase one in Hochma we have the light of Hochma, in Phase two we have the light that resists the light of Hochma so she has the light of Hassadim and it is called phase two and is called the first intensification or overcoming over the expansion of the light of Hochma.
Question 8. (55:18) What is Afterwards? Twice
20. R. (55:26) That it is caused by something, emerges from something.
Item 10. (55:45) “What is One...”
21. R. (59:08) That is that same light that emerges from the Creator and it enters into the created being in all the phases all the four phases of the created being, that upper light that expands from his self, it is one and simple just like his self so it is called one. And it is called the light of Ein Sof.
Question 11. (56:37) What is Creator? Twice
22. R. (57:17) That is if something emerges out of something then this action that was done, it indicates the Creator to us the one who created it.
Reader continues: (57:32) “Which is the substance of the vessels…”
23. R. (57:48) That is, the Creator is the one who changes for us the will to receive and according to that the light that is captured in the will to receive changes. In the light there are no changes in the light itself. But rather when we receive it in the will to receive that is new that is changed then it seems to us that the light also changes. In truth the light does not change but rather only the will to receive undergoes changes.
24. S. (58:30) How can the second phase overcome or intensifies, where does it get the force to change its form?
R. Here it doesn't speak about that. We are studying what is written. I am sorry otherwise we will have to open up the entire book of TES.
Reader continues: “Adhesion is equivalence of form...”
25. R. (59:17) That is adhesion is a quality that brings closer, brings the created beings closer to each other, brings the desires closer to each other and its opposite is the distancing, separation.
Equivalence 13. (59:38) “When there is no discernment...”
26. R. (59:51) Yes, equivalence means that there are no discernments, no distinctions and that the discernments are in the will to receive. The difference in the will to receive determines the difference between the degrees.
27. S. (01:00:13) I wish to ask about this concept Creator. It turns out that we can attain it only as a result of certain changes?
R. We attain the Creator only according to the actions within us. There is this law that there is no Creator without the created being. That is if the created being is in a state where he discovers the Creator then the Creator exists, and otherwise the created being cannot say that the Creator exists, where from, we are talking about attainment. Attainment is called that your hand will attain like you are holding it in your hand. The hand means your will to receive, that you are actually grabbing it, holding it. Therefore, we are talking about the created being and the Creator in such a way are connected to each other and bound together and they keep each other. Without the created being there is the Creator and without the Creator there's no created being. The two of them are revealed in the same carrier which is called attainment.
S. What does it mean that the created being attains the Creator?
R. The created being attains the Creator according to the equivalence of form, that the created being tries to reach certain conditions in which it feels the Creator. The conditions in which the created being attains the Creator, they are called the corrections of the created being and then the created that attains the Creator is considered created being according to that degree and to that state. If it doesn’t attain the Creator it is not considered a created being. Also the Creator does not exist but only to the extent that the created being attains Him. Everything is with respect to what you have in your hands. You attained it, you understood it, you felt it, you become incorporated with it, then you can talk about it.
28. S. (01:02:42) The concept of the Creator and the additional names for it we typically say the Creator, Boreh is come and see, nevertheless it feels a little different. Can you explain it?
R. I cannot explain it from that small definition about the concert with the Creator, there are indeed many explanations but we are here according to the scrutiny in respect to the vessel and now we are talking about how it was created. So the Creator, Boreh, is called Bo Reh, come and see; where the vessel comes to a state where it starts to attain the Creator and according to the attainment of the vessel, according to that it speaks of the Creator. This is why this is called come and see; if you I told Him as red He is red, if you attain Him as soft He is soft, because it terms of color or whatever it is, you give Him names according to the definitions of the the vessel this is why is called come and see; to this extent that you can come and see and feel you give Him a name, and He for you, the Upper One is then called in that way. That’s it. The Creator himself when He is outside of the created being there’s no such a thing: There's no Creator without the created being and no created being without the Creator.
29. S. (01:04:18) According to what I understand from the text, the relationship between the Creator and the created being depends on the attainment. When the relationships between them change so He will be called differently, not the Creator?
R. Boreh, Creator that is the general name. Besides that there are different manifestations, many names, according to the vessel that perceives Him and the phenomenon in the vessel. The perception is always in Ten Sefirot and the light that is clothes in these Ten Sefirot. The created being has no possibility to attain the upper one except through the Ten Sefirot which he resembles himself to the upper one. The upper one is unlimited, the created being that performs certain resembles to the upper one inside of himself so he perceives Him in that way; and that form is called Creator, Boreh, come and see.
Item #14 (01:05:53) Expansion
30. R. (01:06:24) Meaning In the light itself there’s no movement, it exists everywhere. However when it reveals in the vessels, in different vessels, different desires that want to perceive the upper light. Then, they are impressed by the revelation of the upper light inside of them and therefore they say that, it appears or does not appear, it departs, it comes closer, moves away and other such motions; so, then we can talk about the expansion of the upper light. But in truth there is no expansion. The upper light was there before and filled up the whole reality, however there is no one who could feel that reality and the created being, when it operates the will to receive such that it is matching with the upper right then he discover that the upper light exist and it existed before, everyone, only now he discover it. And, when the created being reveals His desire to bestow that is similar to the upper light then it seems to him that the upper light was not there before and now it does exist; and the upper light moves from one place to another place. This is how it happens. Okay?
31. S. (01:08:08) Expansion: is there a connection between the expansion of the upper light and dissemination?
R. Did we speak about dissemination now, if you feel like asking so think about a serious question.
32. S. (01:08:24) When you speak about the upper light that is like lighting one candle from another, it sounds like the light is not expendable. It's always there regardless of whether the created being is doing or not doing, it doesn't change, is this so?
R. Of course, the upper light doesn't change, only the vessel changes. The upper light is in absolute rest, it is everywhere, it is the light of Ein Sof. When it reaches and clothes in the vessel it seems to us that it wasn't there and now it is; in whatever form and now it move from one place to another; it is only the vessels that discover it and when they don't discover, the light fills the entire reality in such a way that no one discovers it. We are talkin only from the perspective of the vessels, because without the vessel we exist in the light of Ein Sof, but for us it is darkness. Because we exist in oppositioness of form to it.
S. Only we feel the calculations, it is not the Creator making a calculation with us.we feel that.
R. Yes, of course the Creator has no calculation with us, otherwise He wouldn't be addressed, otherwise He will be first this way then that way, but no, the Creator exists in absolute rest; Just like the upper light and whatever we discover, according to that we determine our state.
33. S. (01:10:33) Can you explain what it says: that only the Creator testify on the perception of the emanated being?
R. As much as the emanated being can perceive and receive the upper light inside of the vessel of the emenated being himself then he understands the upper light and he can explain what is the upper light? What is the creator? This is why the Creator is called Boreh, Bo Reh, come and see; that we as much as we attain the upper light according to our vessels so we give it all kinds of names, forms, degrees, manners, etcetera.
34. S. (01:11:25) Are we capable of drawing more light than what it expands?
R. That is correct. Yes. Yes. The light expands in a form that we are capable according to our corrected will to receive, we're capable of feeling it, and it’s within our power to make our will to receive greater so it will be more in order to bestow and by that we amplify the upper light; we can amplify 620 times more.
Item 15 (01:12:24)
35. R. (01:12:40) Yes. We learn that the light builds the four phases: Root, 0, 1 2 3 4. Root is the light itself, 1 2 3 4 those are the phases that it builds in order to clothes in them and to shine in them through the lower ones. So, the lower ones develop in Malchut, in this Final Phase, final degree in these four phases. Therefore, this is how we prepare it, this is how we count the degrees, it is all about where we are talking from? What degree are we talking from?
Item 16 (01:13:24) What is time?
35. R. (01:13:42) Yes, this means that there is no time according to how we measure it according to the clock or something something else that is turning outside of us but rather time, it is only with respect to a person who is checking this discernments of how much he's changing from one state to another in his will to receive. What does he say? It is a certain sum of phases that cascade from one another and are intermingled with one another by an order of cause and consequence such as days, months and years. Days, months and years exist also in spirituality however, of course they have different discernments than what we have. For us it is according to how the masses turn around around the earth, the moon, the sun, in space but in spirituality it is only according to the changes of form in the emanated being.
36. S. (01:18:33) Rav if you want there is the comment by Baal HaSulam about the importance of the knowledge of all of the definitions we can read.
Reading Note: (01:18:50) Note: Forgetting the meaning of a word regarding some issue is worse than erasing that word from the issue.
37. R. (01:19:02) Meaning it is better to not even know it rather than knowing it inaccurately.
Reader continues: (01:19:11) This is because the alien perception would blur the matter entirely. Hence, accustom yourself through the Table of Questions and Answers, until you can answer them by heart without trouble.
Reading Note again (01:19:28)
38. R. (01:19:57) Is this understood for everyone, friends? So, we should pay attention to these definitions and it is really important.
39. S. (01:20:15) It is not understood at all because in another place he says that even though you don't understand, and the virtue and everything.
R. And you think that after you understand you truly understand? Or is it just your understanding that you understand? There are always such questions that I think I understand 100%. Is it really a hundred percent? Is it 99%? Or is it nothing at all? But we learn within the framework of where we exist and therefore based on our power and understanding let's try to understand what it's about and try to even to remember it, to even remember the definitions. It is not that problematic, actually it is quite logical what he explains to us here and we can clarify it further if you want.
S. I'm asking about the approach to the study at least in me I know also because of that I usually don't ask questions, not because it's boring god forbid but on the contrary this material is amazing but it's not clear what the approach should be. Should we ask about the material, the knowledge, about repeating it like this without labor like he writes or about the virtue that needs to bring us love of friends?
R. No, no. no. There is this and that. There is a remedy of love of friends, there is studying for the sake of surrounding light. Here we are talking about understanding the text, that if I don't know exactly these words, what they are pointing to, what they what I'm supposed to link it to these names, then I don’t understand what he's telling me.
S. I don't understand what he's telling me but I will ask for the reforming light and for it to bring us connection and the whole world Kli and to dissipate into everyone like you said in the preparation.
R. But to the extent that we advance we have the study, of course it is not the smart one who learns from one hand, on the other hand you have to labor and he explains where you need to labor.
S. Reciting it and repeating it and studying it?
R. Yes, yes, of course. Reciting it, yes sure. I remember that Rabash had a student named Shaul, he was a diamond maker, he was rich and he used to study every day at 5 PM. He would come to where we were studying and he would sit and Rabash would go down to teach him. When I came I saw that there was another lesson going on and I was told this is Shaul’s lesson and I asked what is this Shaul about? He comes from his work in the diamonds, makes a few millions and comes to study Kabbalah. I said okay, the millions I don't care but if Rabash is teaching why shouldn't I listen. I asked and Rabash said yes you can join so we sat in a big room Rabash, and Shaul and I joined and they studied. Meaning Rabash read, Shaul also read and Rabash would explain to him something here and there.
Not that much, kind of between the lines, between the words here and there. They wouldn't talk about anything else. There was no emotions or relationship between them, just studying the book and when they completed the Tree of Life by the ARI with Baal HaSulam commentary, it is quite a thick book, I started coming every evening at five and study with them even though I had to drive from Rehovot back to them and so on and it wasn't so simply with all the traffic and so on and we would study. I was happy that we were going to complete the book, finish the book and we came to the last quarter of it, it is a really thick book and when they finished Rabash asked him so what are we going to study next? And Shaul said I think we need to go back from the beginning. I expected it to be the end of it and start studying something else, no.
Rabash had no problem. He turned the book, it was this big book and then he turned it all the way back, opened page one and started studying. That's it. Without any, any doubt about maybe studying something else, something new, you know, okay we will study. So what I am saying is that it is not even that important what you study, what is important is the attitude to the study, what you are trying to get from it. If you would come to some sage throughout all these thousands of years there were many sages in the nation who would know and feel and attain. It is not like today that you go to any person and they all have books from wall to wall, a thousand or two thousand books for each of them, no. It wasn't the case back then.
No, everyone had one shelf or something and a few books there two, three, four books. Books used to be very expensive and that is how we started. I remember when I came to the teacher that Rabash gave me, that started teaching me, Hiliel, and I saw that Hiliel had three, maybe five books all together on his bookshelf. I asked him, where are your books? And he said I don't need more. How could it be? When you go today to any person who studies he has thousands, a thousand books and he said no I just have TES here and that's it, and a few other writings, nothing but that. So that is basically the attitude to the books.
S. But how do you balance practically between these two approaches where on one hand it is also not clear what questions you can ask because of that. Are the questions about the approach, about the connection, about the material, the observation we have, the way we learn and work, the repetition, the feeling, the study?
R. It is better that your heart asks rather than someone smart from the book. If you ask from your heart then it is your deficiency and you ultimately demand answers. From the book however there's several questions and answers like we are now studying and we need to go through it, we need to somehow incorporate with it but it's not our deficiencies and that's a big difference.
S. And how to nevertheless balance it with this recitating that he talks about in such a harsh way?
R. The reciting does help those who go through it again and again they strengthen what they learn and it stays in their memory and that is a form of studying and after that he renews it and ultimately he comes to state where he awakens the surrounding lights and while studying and seeing that he doesn't feel, he doesn't understand and doesn’t attain it then he draws some surrounding light by and they work on him like he writes in item 155 in the introduction to TES.
S. Maybe nevertheless you can summarize about the correct approach, reciting verses the heart?
R. You should recite it because it has to do with understanding the words. It is like if I don't know some word that is written in Hebrew. So I don't understand what is written so I don't have any connection with the text. Maybe, I'm not going to connect with the text, maybe I'm not going to study what is in there at all. There were people who started studying Kabbalah without even knowing the language but from their passion, from really wanting it they started attaining what is happening there between the words but there's not many people like that. These are people who have a really strong, true, good desire, then they can activate the deficiency, and by activating the deficiency, activate the light and the light influences the desire and brings them a feeling but that is not for everyone.Not for everyone.
40. S. (01:32:05) Yes Rav, to continue that we learn that Kabbalists ask us to forget what they learn. So what is the part that they have to forget and what is this part where he is saying here that forgetfulness is really bad.
R. No. This is about forgetting the foundations, the words, that without them you don’t know or understand what anything is about. Forgetting has to do with everything that is perceived in my brain and also in the heart, the heart understands. So these things I want to forget so I can start anew. Why start anew? My desire, when I don't understand anything, don't know anything but that desire, being open to absorption is most important and then I got hope that now I am going to discover something new and I don't care how much I know or not, whether I learned for 50 years, and what do I get out of it? Let's say I'm studying for 50 years and what if I would forget? Would that take anything away from my degree of connection with the Creator? No, because it doesn't depend on filling up your mind, it depends on the correction of the heart. How much are my desires ready for connection and bestowal between us and the Creator, or not.
S. How to understand the story of Baal Shem Tov who even forgot the Aleph Bet and not just definitions?
R. Yes?
S. So what do we learn from that?
R. We learn that, truly, a person that truly advanced has such ascents and descents where he loses everything and starts anew. He quickly attains what was lost from him but it was lost.
S. Why did he need to forget if those definitions are…?
R. In order to understand anew, how the degree, how each Partzuf, how they build themselves by first being erased and building themselves anew and building themselves a new happens on a new level. I’m sorry to tell you as one of the big professors of science, it is not like ordinary science. The perception has to be neat.
S. If so, why did he even forget the definition? Because here it is written that the definitions need to remain in us, that that has to be and it is what we build in us later. Why did he have to forget that too?
R. These are high degrees, these are high degrees, I cannot explain this to you but it will happen, it will happen to us somewhat as well and don't be overwhelmed by it, that suddenly I look in the text and I don't understand what it's all about. I don't understand the words, the language, so what? It is all higher Providence. You devote yourself to the upper force and he rearranges everything anew for you and quickly, within minutes possibly, you could be back in a state where you understand and feel on a higher level. Most important is to be in devotion, just devoted to it and that's it.
41. S. (01:36:14) We are in the lesson with 70 languages from 70 nations of the world. Is it possible to translate Baal HaSulam or is Baal HaSulam meant to be learned only in Hebrew?
R. I don't think there is a problem connecting in any other language besides Hebrew, even though the whole wisdom of Kabbalah began with Hebrew and Hebrew is the language of Kabbalah in that it came to us from Adam HaRishon who was the first Kabbalist and then it followed through into Babylon and in such a way it continued until today. If not for the wisdom of Kabbalah we would be using Hebrew for these thousands of years in fact because explaining matters through the roots and branch that all of the spiritual actions that they concatenate as branches to the corporeal world, for that they have to be described in symbols: circles, lines, rectangles, triangles.
The Wisdom of Kabbalah explains this to us, the Ari explains this in the tree of life and we still need that alphabet, those 22 letters + 5 ending letters, MNTZPCH. Why there are only nine and nine and another four? All of that we can understand it's from the explanations of the Kabbalists, that the whole language, that the whole alphabet of the Hebrew language is built upon spirituality. The shape of each and every letter, what makes these letters so special that they cannot be changed? Thousands of years ago the Kabbalists determined the shape of the letters and to this day we have what is called the writing of the author, meaning that this is how these letters are written and you can't write them any other way. The shape and the grammar and the syntax and the order of the letters in the words, it is like that for thousands of years and it cannot be changed because it stems from spiritual laws. That's how it works.
So, Hebrew is such a language that is unchanging it is completely unchanging. Now of course there are all sorts of new words being added and that has also to do with technological development and so on but I'm talking about the language itself, it is unchanging. Nothing is changing. Just like words used to be written, they are written the same now, perhaps we are just adding some letters like Yod and Vav in the middle of some words because we are not used to reading without them but that is just for us. This is what we call newspaper writing so to speak but really it is not. It is a language that has not changing for thousands of years and it cannot change. All of its roots are spiritual and in spirituality the laws do not change, so the language doesn’t change
Meaning, if you give us today a person who lived let's say 3000 years ago and he would speak to us, we would understand and we can also write and he will understand what we are writing and vice versa. It is not changing. We have such books. All of the Talmud was written 2,500 years ago and there are books even before that such as Psalms and the Torah. Those are almost 3,000 years ago. Not a problem, not a problem and that is all because the roots are spiritual roots and there you find no change between the light and the Kli. These are fixed laws and all the letters simply describe the relationship between light and vessels and that's why all and all you have 22 letters you cannot have more or less it is 9, 9 and 4 which is 22 and then there is five more, five ending letters MNTZPCH and that is because we have five levels of the screen at the Sof of the Partzuf and that gives us 27 if you we are talking about the letters 22 + 5 that is the 27 letters and so when we are reading here that the interpretation of the words and all of that it is all about what we nevertheless have to know. If we forget, we forget.
Most important is that for now we are working on our will to receive, the will to receive is changing and if I forget I forget. There's no problem. A person who dies, so everything is forgotten, what remains is correction over the will to receive. That remains. The desire remains, the correction on the will to receive remains and what he knew, what is what he knew? What was registered in his brain cells? That is all worthless. That's why it says it's not the smart one who learns.
S. We are in a reality today where between the books and the students most of our students have a translator. I'm asking about the translator, how does the translator not make the text itself dirty? How does he not destroy? How does he advance such that Baal HaSulam and the text will come out as pure as possible?
R. We learn from the Creator, not from me, not from the reader and not from the translator. We are learning from the Creator based on the desire in man's heart, the Creator's attitude, relation shines on him and that is called the upper light and that is how he learns. What does it mean that he learns? His desire is changing and from lesson to lesson the person begins to draw closer through the friends to the Creator, that essentially is the result of the study where he ultimately discovers his connection with the Creator and that is the purpose of the study.
42. S. (01:45:34) I wanted to ask for your advice. How should we do our ten meetings during the day while we are studying TES in the morning? On the one hand if we read all these excerpts we have no time to do a workshop, how are we all together to do a workshop if there is a topic that there are those that understand more, to not get drawn in, how should we manage our meetings correctly?
R. I did not understand what he was saying.
S. Maybe he is asking if in our ten’s meetings we should devote more time to reading or should we devote more time to workshops, How should we manage the ten’s meetings, reading of TES or with workshops?
R. No, in the ten meetings you do not read TES you read something that has to do more with spiritual work or discusses the spiritual work and also talk about improving the relationship in the ten if there is enough room for it. That is it. The general awakening of the souls to the Creator and what we have to do in practice between us in this awakening. Okay?
43. S. (01:47:24) The material in TES is very fascinating. It activates the intellect but how do you renew the intention of the study during the lesson?
R. I think that it is up to us to connect this and that it says “the heart understands”. Please explain how the heart, which is all emotion, should understand. Meaning we have to organize our emotion in such a way that in our emotions we will begin to understand the action of the Creator; the Creator's attitude toward us. Meaning that I will understand that if I feel this and then I feel that, like these changing emotions I will understand the relation of the Creator to us, what he is trying to tell me by that?
S. The question is how not to fall for the passion of knowledge but the passion to be always for connection?
R. That is by the general feeling of the friends. That they have to come and enter each other and connect our passion for the study and what we all want from the study, and that has to influence everyone. if there is no such collective burning passion in the group; they are not going to attain, they will not attain.
S. Where would that burning come from all of a sudden if I all of a sudden fell into my intellect?
R. “One shall help his friend”. There is no other source. If it is given from above that happens in bad cases, when everyone falls and then bit by bit everyone rises, but we have to do it on our own.
44. S. (01:49:46) How is correctly done in the ten, like in the lab, to study today’s lesson? Is it enough to know the definitions or also go deeper and find the examples of those definitions in our common work?
R. We have to try to learn these definitions through the relationships between us, the relations between us as far as it seems to us and where is this and where is that? Behina Dalet, Gimmel, light of Hassadim, light of Hochma and the departure of the light and on. We still should try to look for these discernments and look for them inside of us, between us.
45. S. (01:50:50) There is a feeling of a flood of light, a touch of this truth and confusion of what to do. Should we just want for it, to move to my ten?
R. I should think about how I am connecting with my friends, and whenever I connect with the friends I forget about myself and then after I forget about myself I will find answers to everything.
46. S. (01:51:34) In item 34 it is written that if a person was with his environment in a state of complete rest and he would not know the concept of time whatsoever, there is no longer a state of cause and consequence in the state of complete rest?
R. Right of course. Because then there is no cause of consequence and no time, that is why it is called complete rest, no change and also no reason that invites the change, no deficiencies.
47. S. (01:52:12) How do we feel on ourselves change or innovation of form, do we feel like something is changing in us?
R. We feel that our attitude is changing, our perception, our point of observation and from that we feel now how we should perceive reality and reality will then appear differently.
48. S. (01:52:49) Will the future form always be greater in quantity and quality than the previous form?
R. Typically yes, it could also be different but that is also for us to grow.
49. S. (01:53:08) What is the quality of the form?
R. The quality of the form is the extent to which it becomes clearer in me in greater detail.
S. What in spirituality is the cause and consequence?
R. In spirituality cause and consequence is that I feel the cause of the action and the result of the action and the connection between them.
50. S. (01:53:49) Is the Creator the cause of them all?
R. That is what I have to discover. But it is certainly so, even where I do not discover.
51. S. (01:54:05) Is the form that we discover, understand, do these forms exist in advance or are they new forms that are created by our response to the light?
R. Always new forms.
52. S. (01:54:28) In item 36 it is written about atoms and it is written there that the desire to receive and to be received. What is the discernment between receiving and being accepted? What is this combination here?
R. receiving is in me and being received is in the Creator. Being impressed in the upper one.
53. S. (01:54:57) is the equivalence of form defines the connection and how?
R. Equivalence of form determines the connection or on the contrary the other way around the connection happens according to the equivalent of form.
54. S. (01:55:15) Is there an essential difference between including something in me or to be incorporated in others?
R. There is a difference between incorporating in others and including the others in me. We need both, this and that. These are two forms of integration that we need: Me in everyone else and everyone else in me.
55. S. (01:55:48) Do we feel the light in the form of the feeling of the greatness of the Creator?
R. The greatness of the Creator and the greatness of the light is one in the same.
56. S. (01:56:06) What is the difference between the influence of the circular light and the light of the degrees?
R. The circular light and the light of the degrees there is a very big difference. Because the circular light is circular in the sense that there is no discernment in it and the light of the degrees is ranked according to the degrees of the will to receive, it discovers it each time according to a specific degree. The circular light appears in a circular Kli, vessel and the light of degrees appears in the Kli that is arranged by the Sefirot.
57. S. (01:56:46) If the light is in absolute rest does that mean that the changes that take place in the worlds Is not the Creator doing that but we are doing it and this is by us yearning to open the spiritual world?
R. No. All the changes and everything that exists in general exist because the Creator orchestrates everything, but we, in us, joining corrections we can determine how much these corrections will become more revealed and can be within our reach in terms of changing them and advancing them.
58. S. (01:57:45) There is no Creator without the creative being. It sounds as if the Creator and the created being are identical is it so?
R. Because it is all with respect to the person who attains; if there is no person who attains there is no Creator, if there is then there is a Creator to the extent that the person attends it?
S. So is the Creator and Creation identical?
R. Creation usually refers to something that doesn't belong to us. The Creator refers to the force that operates me.
S. You talked about only that only a few words are enough, so why are there so many books being written?
R. We are talking about ordinary people who want to read and many do, and people who enter spiritual attainment for which they don't need to read many books rather for that they need only a small number of authentic texts and all the rest they received through their attainment. this is what it's called: From the book of Heaven.
59. S. (01:59:16) What material do you recommend to read in the ten meetings?
R. Whatever you decide, especially in terms of the women but also the men, whatever you decide but it needs to be close to the heart of the participants, not too smart; things that touch the emotions.
Reading (01:59:55) “What is the darkness”
60. S. (02:00:27) What is to go through a good lesson where I feel everything I'm reading here and are impressed or I am not at all or I am overcoming myself in order to continue onwards in this lesson forcefully.
R. Both this and not just don't be indifferent.
61. S. (02:00:56) Baal HaSulam explains that there is a Kli and then later that there is a will to receive so what makes the vessel into a will to receive?
R. Kli means what we organize of course it is influenced by above and we organize it according to the desire, the direction of the desire, that goal, the yearning toward the goal, all these things when we put them together by that we put together our vessel and that is what we call a vessel meaning a deficiency that is properly organized towards the source and that is called a vessel. After that we need to work with this vessel to reach connection with the source which means we will have restriction, screen, reflected light, levels of equivalence with the source and when we connect to the source, by that we begin to feel how we can be filled by the source in order to bring him contentment, to fulfill him by receiving, by us receiving and that is our whole work. How we unlock the will to receive so as to use it for an action of bestowal. That is it.
Reading item 18 (02:03:00)
62. R. (0203:18:) What is Hochma the light of the emanated being self.
Reading continues: (02:03:27) twice
63. S. (02:04:26) What is the fourth phase relative to the light and relative to the vessel?
R. We are only talking about phase four. So what, you mean space? So phase four of the desire that became empty of light is regarded as darkness compared to the light, it became emptied of it. With respect to the vessel she is regarded as a space because phase four was not deprived from the emanated being and Itself by the restriction, but are empty without light. Meaning there was a desire the desire was filled by some light then the desire was emptied by the light and then it is called a space as opposed to the previous state. So you are asking what?
S. No, everything is clear, Thank you.
R. Okay, no other questions.
Reading continues: (02:05:51) “When speaking of a relationship of cause and consequence…”
64. R. (02:06:13) Because there is no time in spirituality, we can only discuss the order of what comes before and after or one before the other or one after the other. So before and after are really the most important discernments in spirituality because they discuss the continuity, the cause and consequence of the actions. That is it.
Reading 21 (02:06:48) Twice
65. S. (02:08:08) Cause and consequence indicates that one thing precedes the other so where do we arrange this if we are trying to understand that there is no time?
R. The cause and consequence do exist, cause and consequence yes, time no. Time is not chronological time that is based on the celestial objects and light and darkness, time refers to a number of actions that are in one, in consequence of the other, that is time. Cause and consequence, meaning that there is something that is the cause and something that comes from it as a consequence. Meaning that without a clock that goes tick tock, tick tock and by itself rather you're doing the tick and tock, do an action tick, come to the action that results from it tock, then another action another tick but the difference the gap between the tick and tock is that you determine.
S. So cause and consequence do not exist on some timeline, it exists in some other dimension?
R. The access of time does not exist, there is only cause and consequence. The chain of events exist, when will it take place in you, depends on you.
66. S. (02:10:12) The light being unique, this expression says that you need to bring all of these multiple forms to one form is the meaning that we grasp different influences of the light like Hassidim, Hochma Etc?
R. The light is one light and the influence of the Creator on the created beings based on the quality of the created beings they receive from the Creator this influence either the light of Hochma or the light of Hassadim or as darkness. That is what we are talking about.
67. S. (02:11:15) Sometimes I hear that the upper light is the next degree and sometimes it is something that is the highest that can be…
R. If you identify his root that is clothed in you together with his vessels, his desires and that is the upper one, when his AHP descends to you and dresses in you that way, if you don't identify that but only an illumination from above comes to you, that really comes down from a higher level.
68. S. (02:12:10) How during the prayer should we include what we are studying in these TES lessons?
R. You can try, try, maybe you can even ask about it later.
S. I just want to continue, the question is whether during the time of the ten and friends in the form of a circle, what is the action that we must do?
R. What is the action we must do? Get closer to the light, the quality of the upper light as much as possible through working between us.
S. But we are learning here forms and shapes how did these forms become to be expressed during the prayer?
R. By beginning to feel what you are lacking and praying for that.
69. S. (02:13:25) Why is it worthwhile for us to hasten time when time does not exist?
R. To add more labor in our connection is called trying to accelerate the time because the final form is connection between us.
70. S. (02:14:01) When he says here in 21 until he inverts them and makes them to be one unique form does that mean to bring them back to circles?
R. Yes. We will learn how we go back.
S. That is the end of correction in the end?
R. The final correction where even where we work according to the line, but the essence of our connection is the circles.
S. Only then he is called unified, until then he's called unique?
R. Both one unique and unified, everything is equalized as one.
S. That's in the end?
R. Yes.
71. S. (02:14:59) The question is if we learn the definition and the definition seems known like light or darkness or space, so that the purpose in each reading is to find a new discernment towards that definition that already seems familiar?
R. The goal in every reading is to attain the essence of the word that we are studying.
Reading item 22 (02:) twice
Reading item 23 (02:15:41)
72. R. (02:16:45) If the lower one rises to the upper one he raises his deficiency and there it is considered left and the upper is right and then in one place there is right and left two degrees.
Reading 24 (02:17:02) Twice
Reading 25 (02:17:37)
Reading 26 (02:17:47) Twice
Reading 27 (02:18:06) Twice
Reading 28 (02:18:43)
73. S. (02:19:45) You said yesterday that we should repeat the study material from TES throughout the day and now you are saying to read TES what is correct here?
R. What we are now learning you should work on it if you have time, go ahead. These things are very good. It is good if it stays in your head like Baal HaSulam writes as if it is placed in a box.
74. S. (02: 20:16) Why does the upper light want all the degrees to be equal to its form? Why does that uniqueness of every degree remain as it was?
R. There is no such thing. The upper light is abstract. Each degree perceives it, absorbs it and is filled according to the character of the degrees, so until a degree is filled with a light we do not feel,we do not know, we do not recognize the character of the degree. Understood? What's important to us is specifically that the upper light when it fills the degree then we see all of the delight pronounces the qualities of the degree of the desire.
75. S. (02:21:14) What is the difference between the concepts of empty air and empty space?
R. Empty light is the light of Hassidim that lacks the light of Hochma and space is that it does not have light of Hassidim. It is emptied after the restriction.
76. S. (02:21:39) Is there a connection between the changes in us? Meaning when we change fast it feels like time passes fast?
R. Besides what is within us there is no concept of time and there is nothing that is changing. There is nothing. We talk about spirituality or anything. There is no time it is all static. All the changes are according to what our desires are changing in that they become more or less similar to the lights.
77. S. (02:22:17 ) If the light is an absolute rest and why are we asking for it from him? After all, it all depends on arel equivalence with it.
R. The light is in complete rest and we want it to influence us and its influence upon us as changing based on our deficiency. We have to develop the deficiency and therefore turning to the light needs to be constant.
78. S. (02:22:51) What do you mean about the changes in the emanated being? What form changes inside of us?
R. Changes in the emanated being is only in his passion, his desire, his anticipation. These are the changes in the emanated being, how much more in power and more precision it anticipates the upper light to come closer to him to cloth him.
R. We will finish the lesson here also and continue it tomorrow. We are also going to have the table of questions and answers which is more appealing because it explains matters and not just definitions and with this we will conclude the first part of TES.
79. S. (0:24:10) Now during this time that we are studying TES , there is something that is not clear from the lesson. During the ten meetings, we don't read TES.We read something that has to do more with spiritual work and also improving the relations between us. On the other hand,we are studying TES and we have to go over the material. How would you recommend to arrange our ten meetings correctly?
R. I do not know. Whatever gives you more power for connection that is how I would answer. It does not matter how much you go through the material or how many items you're going to read. Rather how much it will bring you to connection. When to meet,how to conduct the meeting, what material to go through, I can not determine this. I really do not want you to also determine this. Discuss it between yourselves, think, share Impressions and learn from it. That is best. That is the best thing that you can be without my intervention. Okay? No other questions? So we are then concluding the lesson.