Morning Lesson Transcription is made from simultaneous translation which leaves possibility for errors.
Morning Lesson November 1, 2020
Preparation passage before TES - Nov. 01, 2020
Baal HaSulam. "Study of the Ten Sefirot" (TES). Part 1. Histaklut Pnimit #22 (Now that we have acquired all the above, we will...")
Article 12 Reader (00:01 - 01:05)
28. R. We need to receive from the Torah the assisting force that will help us come from our state, broken fragments of a broken vessel to unite together and reduce the degree of the Creator. With that intention let us start learning from TES and let us think how it can help us.
Reader Item 22 “The thought of creation compels every item in reality...”(01:34 - 06:09)*
29. S. What creates the Torah and Mitzvot, it is the line itself?
R. His desire to do good to his creatures, this is the thought of creation from which everything starts relative to us, we can't speak of anything before that because before that we don't exist, hence all of the talk about what is happening before is unfounded philosophy. We can only speak of what we are able to attain inside the Creator's attitude towards us, meaning the will to receive. So there is the thought of creation to do good to his creatures from which the creatures are born, the will to receive and relative to them the Creator begins to work in order to bring the will to receive to a form he considers correct, meaning to identify with him, to resemble him in the end of correction.
30. S. (07:37) What does it mean that the Creator is the operator and we are the operations?
R. I don't think there is a question here, the Creator is the operator He operates in everything and anything and we are results of his actions that is why we are called the created beings, all of us together each of us individually each and every thought and desire in us everything that happens down to the last tiny detail it is all a result of the work of the Creator. There is none else besides Him, there is no one else operating but Him, you can say no he started creation he pushed the button and everything started and now it is developing by itself. There is no such thing, rather the thought of creation is at work from beginning to end and there is nothing that comes out of it, nothing that happens outside of it. The Creator is working and if you can say it he is responsible for the tiny smallest action that there is.
31. S. (09:05) It's written that way bring vessels to resemble our maker and we become fit to receive his abundance unboundedly, but a vessel of reception is limited?
R. Our vessels are unlimited if they are in order to bestow to the Creator, then our vessel is the Creator, and we want to feel him hence we are not limited. The guest and the host.
32. S. (09:48) He says when we correct our vessels of reception to be in order to bestow then we can receive his abundance unboundedly but what happens in the meantime?
R. In the time being we are trying to come close to those actions.
S. So we receive a part of it in the meantime?
R. You receive in order to exist and no more, whatever you are capable of receiving in your will to receive without correction.
S. So what does it mean to correct our Kli?
R. To the extent that you want your vessels to be corrected and you raise that request MAN accordingly you correct yourself.
S. So without the ten you basically can't do it?
R. We will continue.
33. S. (10:49) What does it mean through the Shinui Tzura we stop being a Creator and become a creature?
R. By the disparity of form we disconnect from the Creator and would become creatures, this happens by the coarseness, we feel that this is our being, then we disconnect from the Creator and we feel ourselves as existing by ourselves. I want, I think, I feel. This is the being in each and every one to the extent that I am this being at the Creator through the well-being of the creatures, by that I return my being to the degree of the Creator. When I returned into adhesion with the Creator then everyone is included in it.
S. Prior to the Shinui Tzura what we are calling Creator in the wisdom of Kabbalah is really able to receive that is so completely controlled by the Creator that were just calling that Creator because it operates completely in the form of bestowal?
R. No, I'm not certain where you get the idea of the will to receive as the Creator, the Creator is the will to bestow and because this will to bestow appears, from that moment on we can speak of the actions of the Creator relative to creation, then the will to bestow invents, produces the will to receive in order to realize himself, the Creator needs the creatures in order to express himself to reveal himself.
34. S. (13:14) He writes that his thought obligates us?
R. Yes.
S. So can we from a thought also obligated friend?
R. Yes, if you have this intention with the Creator in order to bestow and you can bestow this way to others.
S. A thought is a force?
R. Yes, a thought is the biggest force in reality.
35. S. (13:51) Will the ego always suffer or will the suffering become pleasure?
R. It all depends on the intention of the receiver, he can suffer or he can be happy, depending on how he relates to what comes to him from the Creator.
36. S. (14:38) Thought of creation is it clarified in a person's personal thoughts?
R. The thought of creation acts on everything and includes all of reality to the very last detail. Everything that operates all of reality from beginning to end is called the thought of creation. The Creator's relation to creation.
37. S. (15:16) Does the thought come before the desire?
R. Thoughts that comes before the desire, if the desire comes before the thought it is not according to the person, it is a mindless person, just working according to the desire, like a baby for example. Everything is clarified in the thoughts.
38. S. (15:57) Who do I want to fill, myself or the Creator is that the correction?
R. The correction is certainly in who do I want to satisfy myself or the others and the Creator through the others.
Reader “You see that all of these opposite forms....”(16:15 - 17:35)
Item 23 “Malchut de Ein Sof means...”(17:41 - 19:16)
39. R. We have a situation called Malchut of Ein Sof where the desire of the Creator is revealed infinitely towards what is it revealed it is not just a desire that is revealed the desire that is revealed has to relate to something, that is how it is so you have an infinite will to receive which respect to which with respect to the infinite will to receive, the infinite desire to bestow is revealed and that state is called Malchut of Ein Sof that it is a completely full with infinite abundance that comes from the Creator and that state is called Malchut of Ein Sof, it is not about a size it is about receiving completely everything at once to the very last bit. This is why it is called Malchut of Ein Sof.
40. S. (20:17) There is an impression from this excerpt that it is aiming us somewhere but where exactly is it aiming us to?
R. He is telling you what is the concept of Malchut of Ein Sof so he says Malchut of Ein Sof means that the Malchut does not place and Sof there, no limit, both from the perspective of the will to receive and from the perspective of the abundance that fills the will to receive. Both are completely without any limitations. For example. if I fill up my cup, I fill up my cup completely to the brim this is called Ein Sof, no Limits. Now there is a limit, you see it is filled up to here and from here up it is empty so there is a limit. That's it, you just need to understand the definitions. That this is called no limit and this is limited, you can't ask is it a million times or a billion times or how much, it is not about how much it is about quality, spirituality always speaks about quality.
41. S. (21:55) In this excerpt to continue the previous one he writes that the quality of Malchut of Ein Sof is expressed in every Sephirot and every Partzuf in every state.
R. In Malchut of Ein Sof there are all kinds of Partzufim and each of them is an Sof, a limit, meaning limited reception this far and not more, we will see more about that later.
S. How does he determine that there is a Tzimtzum and there is an Sof on all the Bechinot afterwards?
R. Malchut of Ein Sof is before the Tzimtzum.
S. What he determines is because the Tzimtzum comes afterwards how does he know above the Restriction there is no limitation?
R. Above the Tzimtzum there are no limitations stems from the fact that we come later through the restrictions, we come to a stage where we discover Malchut of Ein Sof above the restriction. When we do all of the restrictions by ourselves all of our own volition, we come to a state where the Malchut of Ein Sof as before the restriction, the restriction no longer works on us there was a restriction because of the shame, if I correct my Kli, so the shame disappears and I come once more to the state of Malchut of Ein Sof In spirituality they are not static states as it is in our world, it all depends on the quality of the Kli that you are speaking about. That is it.
42. S. (23:57) What is the difference between Malchut of Ein Sof and Ein Sof itself?
R. Ein Sof is a concept that doesn't belong to anything, it means no limit, no end,Malchut of Ein Sof talks about the will to receive that is not limited, it doesn't limit the one who wants to fill it in any way, the Ohr of Ein Sof also is the abundance that comes from the Creator and it is unbounded, no limits to it but the recipient places a limit in the abundance.
43. S. (24:57) What does it mean that the forces of Malchut put an Sof on every Sephirot and Partzuf?
R. The force of Malchut is present in any Partzuf and establishes every Partzuf all of the upper 9 that the first nine or at the level of equivalence of Malchut to the first nine so the essence of the Partzuf is that it is Malchut and according to Malchut we name the Partzuf and according to what we weigh the Partzuf and talk about it according to the will to receive that can position itself as a desire to bestow upon the Creator. To the extent which the guest can please the host, to receive in order to bestow upon the host.
44. S. (26:00) Is the intention a thought or is the thought part of the desire?
R. The intention always rides on the desire it can't be disconnected from the desire.
45. S. (26:26) Creator operates every detail in creation, so what is my function in spirituality?
R. The Creator operates every item in creation and my work is to accept his relation to me and arrange myself, position myself correctly towards him with my reaction, this is the work of the created beings, in other words I have to discover the correct relation of the Creator to me from my current state to the state of absolute love and when do I discover it and how and where will I discover it? To the extent that I respond with his relation to me I have to relate to him in the same way and these relations heat to me and I to him which is called “I for my beloved and my beloved is for me” this is exactly the intention when they say make your will like his will so He will make His will like your will, this is how we achieve adhesion.
46. S. (27:53) In Malchut of Ein Sof Except for knowing that it is the will to receive with no borders, no limits are there discernments in the ways that it receives?
R. In the Malchut of Ein Sof we can't speak of it, we can't say anything about it other than it receives the abundance of unboundedly.
S. Where in Malchut of Ein Sof is that place revealed or this thing that the shame comes if it receives with no limits?
R. Because it receives without limitations after it is filled, in the end it feels that it is opposite from the light that fills it and then the gap between the aim of the light and the aim of the vessel brings the vessel to feel the gap, the distance that is called shame.
S, So the form is revealed?
R. The gap is revealed between the giver and the receiver and that gap is called shame. If I didn't feel the receiver, the intention of the receiver I wouldn't feel shame, little children are not ashamed, they have no shame. With people who are close to us we're also not ashamed, although there is some calculation. From strangers we are ashamed because it is a flaw in our blemish in our respect and we don't want that. So, we keep our distance as it is called. You have to pay for receiving something from someone. With people who are close to us where there are connections of love, we make no calculations, we don't calculate, we can receive without any limitations where does that come from? Because he loves me, so what I received from him to begin with it comes to him to the lover as pleasure, like a child who belongs to the mother like a little child who belongs to the mother he receives without any shame and even demands I want this and I want that, what did you do to me I ask this and not that. Because I'm certain of her desire to do good to me. Or we achieve love between us and then I am certain that the more I receive from the friend by receiving I please him so the more I receive the more I give this is called the wisdom of Kabbalah when reception becomes giving.
47. S. (31:18) It's writte that the will to receive can't appear except in the Bechinah Dalet of HaVaYaH?
R. There is no more will to receive this is what builds our vessel HaVaYaH and it appears inside HaVaYaH and its development through four stages which are call HaVaYaH,
Reader Chapter 6 Item 24 “it is impossible for the will to receive to a...”(31:55 - 31:52)
48. R. In other words the light that comes from the Creator and enters the will to receive arranges and organizes the will to receive by four stages which are called YKVK, four stages you can call them 1234 it doesn't matter or Shoresh Aleph Bet Gimel Dalet or you always have four stages you have the root discernment which is the Creator of the source, the root phase builds a will to receive more and more and the last discernment is the final ultimate will to receive.
Reader “This goes hand-in-hand with the....”(33:43 - 35:25)
49. R. That besides the will to receive there is nothing, there is the Creator who created the will to receive and that is it, all the changes the worlds and the Partzufim that there is in our world it doesn't matter, it all happens inside the will to receive.
Reader “It is also explained that this will to receive...”(35:45 - 36:00)
50. R. Which previously did not exist and the Creator invented, the ability to create something from nothing that completely did not exist, this is the work, the act of the Creator.
Reader “ This form alone is not at all Incorporated..”(36:20 - 36:36)
51. R. There is everything in the Creator except for the will to receive.
Reader “this is the meaning of and creates Darkness..”(36:42 - 37:03)
52. S. What does it mean that we can make something of ourselves?
R. We can't do anything of our own, by ourselves, that is incorrect. We can only ask we can only ask, we can detect what we are missing because we receive from the Creator all kinds of information, data and out of that we can understand what we are missing and what we are lacking and then we ask the Creator to give us what we are missing. By this and in this we are in creation to understand what we are missing and asked to receive what we are missing.
S. We can ask to resemble the Creator?
R. If we find a deficiency for it than we can ask to be identical with the Creator to equalize in form to approach him on condition that we have a real need for it, but if I feel no need for it and I am just whining to be given, I won't be given because I have no deficiency, the deficiency is the vessel so if I have no deficiency for it I won't receive it. Now you can understand if you want spirituality what is spirituality that you imagine, do you really want it? Spirituality is bestowal, love of others, connection it is satisfying others and caring for others, do you want it or not? So much that you're not asking for anything else from the Creator but this?
S. He writes that even the smallest part is revealed as a HaVaYaH, and we need this deficiency for bestowal to formulate it in such a way?
R. We discover the will to receive in us which is revealed a HaVaYaH bit by bit, gradually.
53. S. (39:40) What does it mean there are no vessels of reception in the Creator if the expansion of the desire came from the light?
R. Yes, but he has no vessels of reception for it, he is only the quality of bestowal entirely, so out of the quality of bestowal as we learned in the four phases of direct light, he engenders the quality of reception, Malchut of Ein Sof.
Reader “Now you can see that any Ohr that....”(40:30 - 42:04)
54. S. The will to receive in order to receive turns the light Into darkness?
R. Yes, this is how it feels itself.
S. That is what brings the need for the screen?
R. We haven't spoken about it so don't jump.
S. Sorry.
R. Don't jump, I have you registered already with your inappropriate questions.
Reader Item 25 “The will to receive does not permeate the Ne’etzal...”(42:45 - 44:53)
55. R. Then it is called that there is a will to receive and the will to receive receives something, if I receive and I get no pleasure out of it, I feel no response, no reaction to it and I want to add. It is not considered that I have a will to receive, a will to receive is revealed and measured by how much I want to add to what I have. If I was just born and whatever I have I have, it is not called receiving, receiving means that I feel that I am receiving and on top of that I want to add some more of myself. So that addition for me that I want, this determines that I am the will to receive.
S. Where does this addition come from, the added desire?
R. From the light that expands in the vessel in the for discernment of Ohr Yashar in those four discernments we have reception and bestowal Chochmah and Binah which are later mixed ZA and engenders Malchut and Malchut begins to react and wants an addition.
S. What does it want and addition from it's filled with the light?
R. It fills with the Ohr Ein Sof, so it is filled because in the sense that it received, but what does it feel all along with reception, shame and it wants to compliment the shame, to compensate for it. This shame cancels all of our reception and then she can't even stay in the situation where she was, meaning doing the restriction is not enough, now she has to compliment that form, it is not enough to restrict herself, she also has to respond and to answer to the light.
S. So all of the addition is the answer to the restriction and onward?
R. The Tzimtzum and everything where we are now the whole process is caused by the sensation in Malchut of Ein Sof before the restriction. That she had to come to the state of Gmar Tikkun, it stems from back there, we will talk about it.
Reader “It is true that the Ohr EinSof seemingly expands...”(47:33 - 49:55)
56. R. In other words before they feel the difference between the desire and the light, before we feel it we can't distinguish between them, they say this is the state of EIn Sof and nothing can come from this form because there is no gap between them where someone can complain about his situation that he disagrees with it so in the state of “He is One and His Name is One” all of creation is in balance and in a static state that can't be changed. Only the feeling of shame that is revealed out of the internality, the special awakening of the Creator toward the created beings, from their begins creation, when the Malchut of Ein Sof feels herself as not unlike the light that feels it. Before that it didn't matter who was receiving and who was giving, they both complemented each other and therefore they were equal.
S. The whole matter of shame is to return to the state of Ein Sof with consciousness and awareness that we are filled?
R. Not by being feels but reaching the degree of the Creator and can answer the host.
S. So it is the same state of the Malchut of Ein Sof that we enjoy?
R. Yes same Malchut of Ein Sof and the end of correction but it is filled with the light of Ein Sof 620 times more than before because the addition comes on behalf of the desire, that desire makes it that way, the created being wants it to happen in such a way that he will answer the Creator in such a way because that is his return to the Creator that is what he is given before that it doesn't exist. There is a state between them let's say like a between a baby and a mother that they complete each other, they are enjoying both it doesn't matter who is greater or who is smaller, it doesn't matter at all. The baby, whatever, just by not doing anything in the mother takes care of him by just existing, he already gives the mother pleasure. He isn't concerned whether the pleasure is in order to receive or in order to bestow, it is what it is.
Reader Item 26 “All of the worlds in the thought of creation are called Ohr Ein Sof...”(52:57 - 54:20)
Chapter 7 “Although only Behina Dalet was restricted...”(54:30 - 55:28)
57. R. The Creator is giving and bestowing in something it is just being there, awakening in her a disparity of form from him, that feeling of disparity of form. As with the story about the rich man
Reader “..... she diminished her Ratzon only from...”(55:44 - 56:27 )
58. R. The light departed from all four Bechinot the root is the source of the light, the Keter, but then Aleph Bet Gimel Dalet light departed all of the four discernments and the Bechah Dalet fills a gap between her and the Maatzil, but still she feels a difference, it is hard to express it in which way it actually happens, but she feels and the Creator supposedly doesn't want to awaken it in her, but still she feels that she is not like the bestower and that is enough for her to feel unpleasantness in the will to receive. Somewhat changed from that and the upper light departed. Because there is no perfection anymore between the upper light and the desire as it was before when they both feel that there is no difference between them and now even a tiny difference was revealed and that is enough for the upper light to depart all four Bechinot.
59. S. (57:52) How can it be that the Maatzil doesn't know about the Shinui Tzura that the will to receive feels?
R. Where do you see that?
S. From the Maatzil the Shinui Tzura it's not apparent that it doesn't feel that the disparity of form
R. Obviously the Emanator feels all of this and prepares, aims and it invites all of these actions, in this there is no doubt it all comes from the Emanator there is nothing that can happen on the degrees that are below Him if it doesn't come from him, no such thing. Nothing doesn't happen for just no reason there has to be a reason, the Emanator is the only reason for everything that is happening below even though Klipot in the worst things that are happening in our world it all comes from the Creator, none else besides him.
60. S. (59:30) Is it true that we can only ask, is it something that appeared after the Restriction that we can only ask?
R. I'm not certain what you're asking about, we didn't read this, everything you know from all about Europe you're wise people, please forget it all right now, it is just confusing you, we didn't talk about what you are asking and that is what is stopping you from understanding what we just read.
61. S. (1:00:28) He talks about the desire that embellished itself, can you say that this is the beginning of the intention?
R. That created itself is not the intention it means to add something that was not there before but now that he adds it according to a need but it is like an addition that it wants to be not because of a specific necessity that is why it is called a specific decoration.
S. He wants to equalize the form with the Emanator he wants to be like him is this the intention yet?
R. No, it is supposedly not demanded from the created being, this is why it is not called a deficiency but only Kishut of the creation. He really didn't explain it right here but it's coming up that all of creation, everything that we are going to identify with the Creator with, is all a decoration. The Creator is supposedly by creating the will to receive it didn't give the will to receive a desire to equalize with him, to be like him, it only comes from the vessel revealing itself as being different from the light in those four phases that take place from above so that the vessel feels that it came to her through those four phases and then she feels that she must also in that way relate to the Emanator. This is why she performs the restriction, the screen and all of those actions. Meaning it is not according to the true deficiency that was revealed in the vessel, she could not have done it supposedly.
S. So, the breaking has to happen in order to achieve the equivalence of form completely?
R. Yes, we will learn about that afterwards because of the shattering and the sin of the tree of knowledge and all of these things are that same series of scrutiny of the created being towards the Creator. Really there is no necessity, to true necessity in it, this is why we have some time, such complaints, why do I have to, how do I get there, let the Creator do it, why are we suffering? It's because all of these things come from the decorations, Kishut.
62. S. (1:03:43) Just knowing the vessel that the deficiency of form began after the light is departed or only after it is departed from the Bechinat Dalet?
R. Also after the light departs this whole process starts expanding and being revealed because when the light departs the vessel has more actions until the light fills the vessel the vessel can't do anything.
63. S. (1:04:29) Tell us please all of those embellishments they are contrary to the will to receive itself?
R. All of these decorations are against the will to receive for oneself the will to receive wasn't even revealed.
S. So, on what are they built, these embellishments?
R. The deficiency is revealed in the will to receive in Bechinat Dalet, but the deficiency isn't a true deficiency but still she wants to complete herself, to be like the Creator, that is why she discovers a need for the decoration just like you are a guest somewhere you come as a guest to a host, to someone so still you make some kind of form of yourself that you get there that it will be pleasant for the host do you also want the host to enjoy and where does this come from? It comes from the Bechinat Dalet, the way that the host sets himself towards the guests he finds the deficiency in the guest and how he can fill that deficiency in the guest in this way the guest discovers that the landlord's attitude towards him. He has to think how he is going to relate to the hosts in order to be like him, in order to be with him in such a way that they will be equal and then he performs what we say Ohr Chozer, reflected light from Malchut, Kingdom to the Keter, crown and then he can relate to the host in the opposite way. All in all these relationships in the Ohr Yashar, Direct Light and the Ohr Chozer, returning light they complete one another and they bring the great light that is revealed between the two in the Partzuf. But for this to happen there has to be a restriction that nothing will be revealed from the host only to the extent that the host can also complete him in such a way, that then the host also discovers as much as he needs the guest. Then the host also supposedly have that same same as the guests in the same form as in the guest and the same height and the same value like the guest and the host and that is called that they are in a full equivalence of form in a relationship towards one another. We will still get into that in a deeper way.
64. S. (1:07:34) What is the connection between the four phases of direct light in the state of Ein Sof?
R. The four phases of direct light give birth to the state of Ein Sof of Malchut of Ein Sof.
65. S. (1:07:57) Concerning the force in the beginning before they were emanated, the will to receive from his Atzmut, Essence, as it is written that he wants to receive by himself and then immediately after the emanated being and it is operated by his own strength what is happening here?
R. The emanated gets all kinds of discernments and feelings and degrees but according to that, he behaves in a new way, what's going on is what's going on that the created being is developing and moving away from the Creator, by this his own form is more and more determined and that's creation, that's how it's revealed.
S. The force is the thought, the act of the light working on the vessel?
R. Yes, the light working on the vessel.
,
66. S. (1:09:05) It is written in the last discernment he says that she adds the Dvekut, adhesion as the direct Hamshacah, from his Atzmut, Essence as a direct extension?
R. The Dvekut, adhesion makes them equal and it doesn't matter who is the giver and who is the receiver they both give and they both receive, they both depend upon one another you can't see who's first and whose second, who is the receiver and who is the bestower, who is the creator and who is the created being, that's what happened through the adhesion that's why the Creator wants the created being to get to his degree exactly. That is how we complete each other.
Reader Item 28 “Afterwards a Kav of the Ohr extended once more...”(1:10:25 - 1:11:01)
67. R. Malchut of Ein Sof
Reader continues “But did not fill the place...”(1:11:02 - 1:11:11)
R. According to the attitude of the created being towards the Creator and also back the Malchut restricted herself so in the first three discernments is where the light continues.
Reader “Hence the middle point that has been restricted remained empty...”(1:11:26 - 1:11:40)
69. R. In the fourth discernment
Reader “the light of Ein Sof stopped there...”(1:11:41 - 1:12:33)
70. R. That every discernment is included from all of the rest so also the Shoresh Aleph Bet Gimel Dalet and also Dalet, the light comes to the fourth discernment to the Bechinat Gimel, third discernment in it, that still doesn't belong to the Bechinah Dalet but it causes Bechinah Dalet of Dalet and there's a light stops. That is what we learned for now there are a lot of questions and they will be clarified as we go. We will continue chapter 8 tomorrow.