Morning Lesson July 11, 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 3. Inner Observation. Chapter Three. #2 ("The reason for it is that wherever it is said that")
Reading Inner Observation. Chapter Three. #1: (00:31) We shall now explain the ten Sefirot of equal level. “If the level of the coupling reaches ...”
Reading item #2: (01:39) “The reason for it is ...”
1. S. (04:23) The fact that there's nothing lacking and spirituality no absence in the spiritual, how does the Kabbalist feel that when Sefirot change?
R. That everything comes and only adds and adds and adds, like in our life like in our world, where a person goes and adds knowledge and sensations and only goes and adds in our world, there is forgetfulness that we can't grasp everything, our five senses are very little conduit and our emotions are very tiny but in spirituality, no problem you only go and add.
2. S. (05:13) He says that a spiritual place goes from one place to the next, it doesn't mean that it left its first place and goes to the second place, what does that mean?
R. That he is erased from the first place and reaches the second place, it's like you for example, so you're here and when you move to someplace then you're already in that new place, and you are you disconnect from the old place and you reach the new place in spirituality, no such thing you were in the old place, you remain in it, and you also set your states in the new place too.
S. Being in two places at once, that’s spiritual?
R. Right and thousands of places wherever you were on the way, you remain there too.
S. Is it connected to the Reshimot, that it leaves a record?
R. It’s not the Reshimot, it’s what you need in order to move from place to place, to connect to that place, to identify with it and to carry on to a new one, meaning to change the desire, the intention, the Zivug de Hakaa, then you move to the next place, meaning wherever you are, you build your attitude toward that place, an attitude of adhesion and after you built the Partzuf you move onto the other place and build a Partzuf there etc. etc., and that's how we, throughout our spiritual, not corporeal life, perform infinite actions and it's all in order to correct the corrupted, broken Malchut.
3. S. (07:05) We see that in quantum physics it also speaks about one thing existing in many places at once. Does that mean that science doesn't exactly touch spirituality but it's getting really close?
R. Yes, the more we advance in science the more similar we become to what goes on in spirituality but still, it can never really be like in spirituality because there's a law in spirituality that is different from the corporeal law which is that anything can be only according to equivalence of form, meaning I can't move from place to place in a way that I disconnect from the previous place and come to the new one, I remain in the previous place, I disconnect from it, as if copy myself from one place to the other, and in that in that place I continue to the new place.
4. S. (08:42) Why does he say that in Malchut there is no Ohr Yashar?
R. Malchut doesn't receive, it only uses the Masach, the screen and the reflected light. The Malchut has no direct light and therefore if we want to receive something in our desire to receive really we don't receive spirituality.
5. S. (09:17) What's that calculation in the coupling by striking that it’s copied from one place to another?
R. It's a calculation that we can't do anything in spirituality without the Zivug de Hakaa.
6. S. (09:43) What does it mean to go from one place to another?
R. From desire to desire.
S. How do I really feel that I'm going from desire to desire, what does it depends on?
R. In adhesion to the emanator you feel that you’ve moved from one desire to another.
Reading item #3: (10:10) “This aforementioned incorporation happened by the force…”
7. S. (12:48) The work in every degree starts in Malchut?
R. Yes everything starts from the Malchut.
S. What does that mean that it raises reflected light to Keter?
R. That it performed such a strong Zivug de Akaa that its light reaches the Keter meaning that it has a big desire to receive a strong restriction, a strong reflected light and then it reaches the Keter the source, its emanator the Keter is the emanator.
8. S. (13:38) How can it be that the incorporation took place before the coupling by striking, what incorporation could there be before the coupling by striking?
R. There are different kinds of connections that the light passes from one place to another from above down, there are different combinations of the Sefirot in width and length and that’s how the light cascades but it's a correct question. There are more serious answers to it but that's not for now..
9. S. (14:26) I understand a coupling by striking up something without it I can't come to connection and incorporation nothing so could you say what is the coupling by striking in the ten that we can understand a bit?
R. Like it says a Zivug De Hakaa coupling by striking, by two opposite things, the striking between things but if they decide that they need to be in connection and in coupling,then they try to annul their resistance and enter a coupling. Meaning their force of connection needs to be greater than their force of rejection.
S. Can we get an example in the ten?
R. For an example in the ten suppose your in the ten you are reject it by it and the ten also reject you but in order to reach the goal you connect with each other you connect despite the rejection and that's called the Zivug De Hakaa, a coupling with a beating
S. So what if I'm insulted or something?
R. Well suppose, or supposed to man and a woman between them they are in different contradicting states but they understand that there's nothing we can do, we have to get along for the sake of the goal, suppose the children and then between them try to reach a connection.
S. Only this connection can bring me last night to the future of attainment and without it I can advance?
R. If you want for something to exist it needs to be; A) against your egoistic desires and, B) for the sake of a higher goal than your egoistic desire, suppose for the sake of the child.
10. S. (16:36) Could you explain how Malchut has the root to the reflected light if it doesn't have a light on its own?
R. Right, because it works only in rejection therefore there's a direct light in the Keter in the Malchut but there's a reflected light. It is the source of the reflected light that the Keter for the reflected light the Crown
11. S. (17:27 ) Where can we find mutual support between the Sefirot of Malchut of the reflected light? I'm actually asking how to use the previous state for the next moment because you're teaching us that the work accumulates.
R. It's only on condition that you are with the ten and then all these things you accumulate in the group and then from the group you can later receive them in return you can give them back if that's your question and that's your answer.
We want to be tied to the past too and to use the past with all of its results and attainments and everything that you have there you can receive from society, the society that you went through it together.
12. S. (18:43) Where are we? What measures our place? How can we measure according to the equivalence of form with the Creator? What state are we in?
R. The state we are in? Each according to what he understands or feels attains, it's not we. We are a big spiritual society in which each of us,even though that still we are not revealing our spiritual state but we're already in. It is still in the dark like we can say is that this like we're in some place in each of us in a certain place, someone standing, someone's sitting, someone taking a stroll or whatever but we don't see the place, soon we'll get light there. There will appear light there relation to us it will be ready and then we'll be able to see the place reveal it and that will be our upper world.
13. S. (20:03) When the Ohr Hazer dresses in the higher Sefirot does it get and receive the same qualities as the higher Sefirot?
R. Yes, it dresses in them yet. It receives the qualities of the Sefirot and shines through them.
14. S. (20:42 ) Every Sefirot incorporates in the lights of the Sefirot above it and in theSefirot light below it and directs reflected light and so that means that is also incorporated in the desires in the same Sefirot?
R. Each Sefira was included in everything that exists in the Sefirot that were previous to it and that follow it and everything is included up everything and that becomes one Partzuf.
S. When Malchut raises reflected light let's say to the Keter or to some degree Hochma. Bina and the Upper light so what is the what is above the Malchut? What is this upper light that is above it Bina,that up to it there are supposedly degrees that it reaches, what is there?
R. There you have direct light that comes from the Keter to the Malchut with that passes through all the degrees in the Malchut and then becomes included and it's reflected light in all these degrees it built a Partzuf together with them.
S. These degrees of the first three before the restriction?
R. Suppose the first three Malchut, it can't attain anything without reflected light when Malchut attains it it attains it in the reflected light already.
15. S. (22:32 ) From which Sefirot do the qualities and deficiencies come? Do we realize this as the result of restriction? how will it be clear?
R. Yes, soon it will clear up for all of us. it'll all become something much more practical for us.