The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning), March 30, 2024.
Part 2: Baal HaSulam. Introduction to The Book of Zohar. #249
Reader: We are reading in the writings of Baal HaSulam, “Introduction to the Book of Zohar,” we are in number 49. The writings of Baal HaSulam, “Introduction to the Book of Zohar,” number 49.
Once he has been rewarded with the great light called “the light of Neshama,” each of the 613 organs in that Partzuf fully shine in their own unique way, each as an independent Partzuf. Then there opens before him the possibility to engage in each Mitzva according to its true intention, for each organ in the Partzuf of the soul lights the path of each Mitzva related to that organ.
Through the great power of those lights, he purifies the speaking part of his will to receive and inverts it into a desire to bestow. And to that extent, the point of the light of Haya, dressed within him, is built in its spiritual 248 organs and 365 tendons.
When it is completed into a complete Partzuf, it rises and dresses the Sefira of Hochma in the spiritual world of Assiya, which is an immeasurably refined vessel. Therefore, it extends a tremendous light to him from Ein Sof, called “the light of Haya” or Neshama to Neshama, and all the elements in the world of Assiya, which are the still, vegetative, and animate related to the Sefira of Hochma, aid him in receiving the light of the Sefira of Hochma to the fullest.
It is also called “speaking of Kedusha” since it corresponds to the purification of the speaking part in man’s body. The value of that light in Godliness is as the value of the speaking in the corporeal still, vegetative, animate, and speaking. This means that one obtains the sensation of others in a way that the measure of that light over the measure of the spiritual still, vegetative, and animate is as the advantage of the corporeal speaking over the corporeal still, vegetative, and animate. And the light of Ein Sof, dressed in this Partzuf, is called “the light of Yechida.”
M. Laitman: (04:15) Let us continue, I don't see that there are questions. Please.
Reader: Item 50. (04:30) Indeed, you should know that these five lights, NRNHY, received from the world of Assiya, are but NRNHY of the light of Nefesh and have nothing of the light of Ruach. This is because the light of Ruach is only in the world of Yetzira, the light of Neshama is only in the world of Beria, the light of Haya is only in the world of Atzilut, and the light of Yechida, only in the world of AK.
But as we said above, everything that exists in the whole appears in all the items, too, down to the smallest possible item. Thus, all five qualities, NRNHY, exist in the world of Assiya, as well, although they are only NRNHY of Nefesh. Similarly, all five qualities, NRNHY, exist in the world of Yetzira, which are the five parts of Ruach. Also, there are all five qualities, NRNHY, in the world of Beria, which are the five parts of Neshama. So it is in the world of Atzilut, which are the five parts of the light of Haya; and so it is in the world of AK, which are the five parts of the light of Yechida. The difference between the worlds is as we have explained in the distinctions between each of the NRNHY of Assiya.
M. Laitman: (06:31) Questions, please?
Question (Petah Tikva Center): (06:35) All these changes he writes about…?
M. Laitman: What changes?
Student: That arises from Neshama, Hochma. A person that is already performing these corrections, could he say, or tell, or measure these changes while he is in a corporeal world? For instance, how often do they take place, like this, once a month, every few seconds?
M. Laitman: It is not according to the calendar.
Student: That's clear but a person who develops these changes that he goes from Assiya to Yetzira.
M. Laitman: They can be very quick, one right next to the other.
Student: What does it mean, from morning till night, from morning till noon?
M. Laitman: You can put it this way, too.
Student: He's comparing it to the still, vegetative, speaking. In that world these changes almost never happen. Or it can happen within 10,000, 100,000 years, the still, vegetative, animate?
M. Laitman: I did not understand you.
Student: We don't see such changes in our world.
M. Laitman: In the still, vegetative, animate?
Student: Yes.
M. Laitman: Not so quickly.
Student: Right, very slow, and here he's describing these things as if the soul can, sorry for the comparison, the simple comparison. But in the morning he's in Neshama, in the evening he's in Neshama of Neshama, which are huge differences the way he's describing them.
M. Laitman: Yes.
Student: How can these changes, these huge changes, affect a person's perception?
M. Laitman: Perception?
Student: Yes, how does it change his way of life, how does he live in a way that he sees that reality changes so much?
M. Laitman: A person, that is his world. In this, he moves between discernments and this way he connects to higher and higher degrees of attainment.
Student: Then how does he perceive reality, how does he understand life in a different way? In what does it change his observation about life?
M. Laitman: He understands more, feels more, the force that surrounds everything.
Student: What does he understand about it?
M. Laitman: He knows it, he understands it, he feels it, its purpose, its operations, discernments along the way, observations.
Student: Towards him, what does he understand about himself, towards that force?
M. Laitman: About himself, that he is in its service.
Student: In the service of that force?
M. Laitman: Yes.
Student: What does he understand about the others?
M. Laitman: That he can also help them, as much as possible.
Student: To know that force.
M. Laitman: Yes. Reader let’s go.
Reader: Item 51. (10:40) Know that repentance and purification are not accepted unless they are totally permanent, so he will not return to folly, as it is written, “When is there Teshuva [repentance]? When He who knows the mysteries will testify that he will not return to folly.” Thus, as we have said, if one purifies the still part of his will to receive, he is rewarded with a Partzuf of Nefesh of Assiya and ascends and clothes the Sefira of Malchut of Assiya.
This means that he will certainly be granted the permanent purification of the still part, in a way that he will not return to folly. Then he will be able to rise to the spiritual world of Assiya, for he will have definite purity and equivalence of form with that world.
But as for the rest of the degrees, which we have said are Ruach, Neshama, Haya, and Yechida of Assiya, corresponding to them, one should purify the vegetative, animate, and speaking parts of one’s will to receive, so they will clothe and receive those lights. Yet, the purity does not need to be permanent, “until He who knows the mysteries will testify that he will not return to folly.”
That is so because the whole of the world of Assiya, with all its five Sefirot KHBTM, are actually only Malchut, which relates only to the purification of the still. And the five Sefirot are but the five parts of Malchut.
Therefore, since he has already been rewarded with purifying the still part of the will to receive, he already has equivalence of form with the whole of the world of Assiya. However, each Sefira in the world of Assiya receives from its corresponding phase in the worlds above it. For example, the Sefira Tifferet of Assiya receives from the world of Yetzira, which is all Tifferet and the light of Ruach; the Sefira Bina of Assiya receives from the world of Beria, which is all Neshama; and the Sefira Hochma of Assiya receives from the world of Atzilut, which is all Hochma and the light of Haya.
For this reason, although he has permanently purified only the still part, if he has purified the remaining three parts of his will to receive, even if not permanently, he can receive Ruach, Neshama, and Haya from Tifferet, Bina, and Hochma of Assiya, though not permanently, since when one of the three parts of his will to receive awakens, he immediately loses these lights.
M. Laitman: (14:50) He writes in a systematic way, there is nothing here that is new, basically.
Student: (14:59) Truthfully, I don't understand what he's writing because you can correct a small part of the will to receive permanently. It always gets stronger, and you fall from all your degrees, and you have to climb again. There's nothing permanent.
M. Laitman: Are you already certain that this is so, from your own experience?
Student: That's what I feel.
M. Laitman: How you feel, okay, some people feel. He is writing to you how it should be. If you have not reached it, then wait, know what you need to come to.
Student: Can we reach anything permanent?
M. Laitman: I do not know, I am trying to understand what he writes. Let us go.
Reader: Item 52. (15:54) After he permanently purifies the vegetative part of his will to receive, he permanently rises to the world of Yetzira, where he attains the permanent degree of Ruach. There he can also attain the lights of Neshama and Haya from the Sefirot Bina and Hochma that are there, which are considered Neshama of Ruach and Haya of Ruach, even before he has been granted with purifying the animate and speaking parts permanently, as we have seen regarding the world of Assiya. Yet, this is not permanent, for after he has permanently purified the vegetative part of his will to receive, he is already in equivalence of form with the whole of the world of Yetzira, to its highest degree, as written about the world of Assiya.
M. Laitman: (17:13) Because after he has obtained the purification of the vegetative, he is already in equivalence of form with the world of Yetzira, all of it. Up to the highest degree as written above the world of Assiya. Let's go.
Reader: Item 53. (17:35) After he purifies the animate part of his will to receive, and turns it into a desire to bestow, “until He who knows all mysteries will testify that he will not return to folly,” he is already in equivalence of form with the world of Beria. He rises there and receives the permanent light of Neshama. And through the purification of the speaking part of his body, he can rise up to the Sefira Hochma and receive the light of Haya that is there, although he has not purified it permanently, as with Yetzira and Assiya. But the light, too, does not shine for him permanently.
Student: (18:37) What makes it permanent? It's not permanent and not permanent, but at one stage, the one who testifies knows he won't.
M. Laitman: He completes the vessel in coarseness one, two, three, depending on which coarseness, this is why it is called permanently.
Student: What prevents the descent back down? Why in some moment, that's it, you won't fall back?
M. Laitman: I did not understand.
Student: Permanent means that there are no more descents, right?
M. Laitman: No, no, no return back, yes.
Student: Why, what locks it there?
M. Laitman: Now I understand, because he used the whole vessel and all the light that pertains to that vessel, completely. And then there are no more descents in that vessel.
Student: No more states?
M. Laitman: Yes.
Student: What does he know, he who testifies, that knows the mysteries, what is that?
M. Laitman: That he knows the mysteries, that he will not return to folly. It is as if the Creator signs about him that he will not descend from this degree.
Student: (20:19) After a person receives that permanent state, in a certain state. The awakening of the next state is again the feeling of exile waking up in him?
M. Laitman: I did not understand.
Student: If a person reaches a permanent state, it means that the desire is in its place permanently, that's his place.
M. Laitman: Yes.
Student: The awakening of another desire from a higher degree, does that awaken in part of man a feeling of an exile that he's not still in the place he needs to be in?
M. Laitman: No, what he finished, he finished, now he has a different degree.
Student: The feeling that there's a new degree he has to attain, so he's in exile from that degree?
M. Laitman: From which degree?
Student: From the degree that's pressing on him.
M. Laitman: Yes, yes. This he is not corrected.
Student: And that feeling that was in the previous degree but in a greater quality?
M. Laitman: Yes.
Student: (21:47) What are those parts in the world to receive, how can you discern between them?
M. Laitman: You still cannot discern them.
Student: What are those parts?
M. Laitman: Still, vegetative, animate, and speaking. These are the parts in the will to receive. You can name them, you can give them numbers, you can, whatever. You want whatever you want.
Student: Let's say I could discern, how would I call them, except for still, vegetative?
M. Laitman: Well?
Student: How would they be felt in me if I could feel it?
M. Laitman You would name them like that, still, vegetative, animate, and speaking. Go on.
Reader: Item 54. (22:47) When one is rewarded with permanent purification of the speaking part in his will to receive, he is granted equivalence of form with the world of Atzilut, and he rises there and permanently receives the light of Haya. When he is rewarded further, he receives the light of Ein Sof, and the light of Yechida dresses in the light of Haya, and there is nothing more to add here.
Reader: Item 55. (23:29) Thus, we have clarified what we asked in Item 1, “Why does man need all the upper worlds, which the Creator created for him? What need has man of them?” Now you will see that one cannot bring contentment to one’s Maker if not with the help of all these worlds. This is because he attains the lights and degrees of his soul, called NRNHY, according to the measure of the purity of his will to receive. And with each degree he attains, the lights of that degree assist him in his purification.
Thus, he rises in degrees until he achieves the amusements of the final aim in the thought of creation, see Item 33. It is written in The Zohar, Noah, Item 63, about the verse, “He who comes to purify is aided.” It asks, “With what is he aided?” And it replies that he is aided with a holy soul, for it is impossible to achieve the desired purification, the thought of creation, except through the assistance of all the NRNHY degrees of the soul.
M. Laitman: (25:13) Okay, we, what else do we have today to study?
Student: We have the Study of the Ten Sefirot.