Morning Lesson December 20, 2022 Transcription

Transcription is made from simultaneous translation which leaves a possibility for differences in the audio

Part 1:

Zohar for All. "Introduction of The Book of Zohar". "Who Created These".

1. Rav’s Introduction: (00:32) Yes, today we are starting to learn a part of the ‘Introduction of the Book of Zohar,’ “Who created these”, it's not a long article but it's an important one. It explains the connection between GAR and ZAT. MI belongs to Keter and Hochma and ELEH are Bina, ZA and Malchut, and the connection between the two in passing the light from above down, and the relationship of between the connection to the Creator who is in MI, and the created beings who are in ELEH, AHP, that is how we will learn about it. Of course if you have questions, we'll ask later, for the time being we will try to understand what it’s talking about in a general way. In other words we have five parts in the system: Keter, Hochma, Bina, Zeir Anpin, Malchut.

Keter and Hochma and also GAR of Bina are called Rosh, the head of the degree, and ZAT of Bina, Zeir Anpin and Malchut are called the Guf or the ZAT of the degree, so MI is Keter and Hochma, and ELEH is Bina, Zeir Anpin and Malchut, how MI connects with ELEH, how Keter and Hochma build, gives birth to, arrange and fill the Kelim of ELEH. The Kelim of MI, we refer to them as vessels of bestowal and Kelim of ELEH are Kelim of reception. You will have an opportunity to ask later, for now let's start.

Reading “Who created these” #7 (03:11)

2. R. (21:15) We heard a part of this article, ‘who created these,’ this is the the upper part of the world of Atzilut where you find Hochma, it passes this Hochma down below under special conditions, if down below there are Kelim who can receive in order to bestow, He delivers the upper light to them. This is called MI Bara ELEH, “who created these”.

MI is GAR, ELEH is ZAT of the degree, and in the ZAT of the degree, there is the ability to receive in order to bestow onwards then the MI, the GAR of the degree, the upper part, passes through the upper light and that is how it works. We will learn a lot around those things. We see that what the wisdom of Kabbalah explains to us in general terms is the structure of the system, from the light of Ein Sof how the light expands through these sub-systems and comes to us eventually. It is so far away because we are still looking at the Rosh of Atzilut but gradually we will scan the entire system and understand how it works and how we can influence it and even activate it.

3. S. (23:36) Zohar says that opening the eyes of the Malchut of the Rosh of AA of Atzilut, what meaning to relate to these words, how to find this in the ten?

R. We are talking about the system itself, that is seemingly disconnected from us, how it is prepared, how it’s working and not that we are in and activating in it, we are still far away from this activation.

4. S. (25:01) It says that the question means raising MAN and it says that the ZAT of the concealed Atik, that is what the question is for. What is a question?

R. A question means the disclosure of the deficiency. Question: if the lower one wants to receive anything he raises his question to the upper one, so that the lower one who raises a question, the upper one has to respond to the question by giving an answer. Raising the question is called MAN, Mayin Nukvim, Nukva is the deficiency and the answer from the upper one to the lower one is called the descent of MAN back down called MAD, Mayin Duchrin, until the lower one that asks he will receive an answer. MAN from the lower one it goes up and MAD from the upper one goes down.

S. This place that we call YESHSUT, that is where all the answers are?

R. In general it is ZAT of Bina, it is the place where all of the questions rise up to the Rosh and the place to which all of the answers return from the Rosh to the Guf.

S. When we, each time, raise our deficiencies there or to the closest degree to us?

R. It rises gradually according to the degree but eventually it rises all the way up to the place that we are learning about.

S. What is the correct way to direct ourselves so that it really gets there?

R. According to the thoughts in the Rosh and the intentions in the heart. That is how it works. We don't need to push any buttons, to turn around somewhere, just the intention that you wish to send the question to the upper one in order to bestow to the lower ones or to the upper ones; that is our entire work.

S. Meaning I have the intention that means to specifically bring Him contentment. That is the question?

R. Yes, we activate all the questions, all the answers and if we do it it is only to give contentment to the Creator.

5. S. (28:48) If I follow the text, I think it said the GAR of Bina and ZAT of Bina are both considered concealed Atik, is there a difference?

R. GAR of Bina is typically concealed. ZAT of Bina is revealed relative to the lower ones, on the condition the lower ones can connect to it, that is how it works, the light of Hochma is in ZAT of Bina and from there it comes from Bina to ZA in Malchut. We’ll learn about it but our connection is with ZAT of Bina, the lower part of Bina.

6. S. (29:57) During the reading of the Zohar there are thoughts, so it turns out that one time you hear the Zohar, the other time you hear the thoughts. The question is what is the right thing to do?

R. What are you asking?

S. What is the right thing to do when your thoughts, sometimes you listen to your thoughts and sometimes to the Zohar?

R. Keep going with it, that gradually will work itself out.

7. S. (30:36) He writes that Bina is outside of the Rosh, below the Peh, and in every standard structure of ten Sefirot, belongs to the Rosh. How could it be that Bina is outside of the Rosh below the Peh?

R. All those things will get sorted out over time for the time being read and then you will see the system and how it arranges for us the structure from above and it shows us how it works, even though the answer is short. It's good if you enter it by yourself and see how you need to work with the text.

8. S. (31:46) Please help me sort out the worlds and the Partzufim. Which contains which, I get confused?

R. That's also good that you are confused. Over time it will work itself out. Let's learn how to learn from the confusion. It's good that you are confused and I don't want to put all the system view in order because by listening and exerting in order to arrange this structure before you, when you generate before you, it will gradually fall into place and you will see the system. This system that activates us and we wish to connect to it from below and activate it and then gradually it gets organized.

See it naturally how people learn when they are babies and how they gradually connect to the system that develops them and whether they understand or not they enter into a connection with the system and later yes, they understand, they know, they feel, better understand, they manage the system. Let's advance naturally, organically. I don’t want to illustrate the entire system. If we arrange it, it's not worthwhile. It's better if you learn already from now in the correct form, the way it is presented to us and you'll understand why Baal HaSulam writes in this way.

He doesn’t explain to you like in a textbook, a university textbook, where he likes to put a drawing and numbers 1,2,3,4, look how they connect; how they work out. No, he is showing this to us in a poetic way, where the light comes from above, down to all the different parts of the upper Partzufim until it comes to us and how we need to respond to it from below and if we hear it, we hear it as much as we hear it; it is good and again and again we will hear it many more times. After all, the system is not difficult, it is not understood, it is not felt, that's why it looks, that's why it's a little difficult but this is the correct, organic way, natural way for reabsorbing the material; like children, like babies; we are the same.

9. S. (36:10) If I understand correctly, the authors of the Zohar wrote the book from the connection between them, so what’s written here is an expression of what they achieved from the connection between them. We too, in our tens are working to connect but we don’t come up with the book of Zohar, so what’s the fundamental difference between the connection they achieved and what we achieve?

R. They attained from the connection between them and they discovered what they later wrote about in ‘The Book of Zohar.’ We are like children playing with toys but according to what they write that’s how we play. That’s what we have for now. It is not serious, it is not real; that’s how we learn though.

S. The text says, what is written here is what they will create from the connection between them, the toys?

R. These are not toys. It speaks of the true connection between the parts of the upper world, Atik, AVI, ZON, YESHSUT, ZON and Atzilut.

S. If we engage in that, if we play with that with the text that they created from their connection, that will create in us the same connection that they achieved?

R. When we want it then certainly, yes.

10. S. (38:15) I don't know if there's an answer in the text but the question that Baal HaSulam brought up is why does he use the word created and not emanated if it’s all happening in Atzilut?

R. He explains, emanated in Atzilut and created in Beria. Here the question is Who created these? Who meaning MI, which is Rosh of Atzilut, how it created something outside of Atzilut, in the world of Beria. He’s going to explain it soon.

11. S. (39:00) What is the commentary of Baal HaSulam for us, what is that power?

R. He explains to us how we need to build ourselves in order to attain the light of Atzilut.

12. S. (40:08) Is he speaking about our question in this part. Does it mean that above GAR of Bina we won’t have any questions and our questions awaken MAN for growing Hochma? Meaning after a certain point there will be no need to raise MAN and there will be no more questions?

R. Yes, from a certain upper degree and above it there will be no more questions and below that there will be questions, that’s the one thing. The second thing is what kind of question? The questions about how to raise MAN, how to receive in return the light of Hochma in order to fill the Kelim of reception and in order to bestow. In other words everything is talking about how to receive from above the light of Hochma in order to bestow it down below.

That’s the whole work, not for ourselves of course but only for the sake of the lower ones; for the sake of the worlds, the degrees that are below the world of Atzilut. The entire upper light is in the world of Atzilut, we raise MAN from the worlds of BYA, Beria,Yetzira, Assiya to the world of Atzilut and we ask from there. From that the upper light will come down to us and from us to the lower ones. We want to awaken the light from above down and we are ready to pass it from above down: to be the connectors, the mediators between the Creator and the lower one.

13. S. (43:43) Can you explain about ELEH?

R. No, not yet. We haven’t talked about ELEH yet. We talked about it once and that’s it. ELEH is AHP, MI is GE, so MI Berah ELEH is GE that gave birth to, arranged and will fulfill the AHP.

14. S. (44:21) In order to raise MAN, we need to first acquire the quality of bestowal or we ask for the quality of bestowal in our MAN, so how does it work?

R. Yes, it is possible. You still don’t have the quality of bestowal and you ask to have it so that you will be able to work with it later.

S. A true question: can we create only when we are in the AHP, right?

R. A true question only in the AHP when we are connected between us when we wish to raise the deficiency between us to the upper one.

S. You answered a few days ago that you should not get too deep into the article, that is how I understood it, just read then that's it.

R. No, no we know we wish to know the entire structure of the world of ABYA as much as possible can tell us and as I said from the very beginning, as Rabash told me when I studied with him, when his wife passed away he would sit at home, he would sit at Shiva for the seven days of mourning. I sat with him for seven days and we studied this part and then he told me that the ‘Introduction to the Book of Zohar,’ it can replace the entire ‘Book of Zohar.’ It includes the entire ‘Book of Zohar.’ What is the ‘Book of Zohar,’ what can each and every book of Kabbalah explain: the connection between the Creator and the created beings, which is the world of ABYA and that is what it's talking about here in the ‘Introduction for the Book of Zohar.’

S. If there’s a strong desire to read more and more, is it worthwhile doing?

R. With this book, yes, the ‘Introduction of the Book of Zohar,’ certainly, yes.

15. S. (47:13) He means that you said that you should not delve into the article but just kind of go over it because each time we get it in different ways, is this true?

R. I'm not sure what you were saying and I'm not sure what I meant then with relation to what it is but it is worthwhile for us to read, the more the better, to know what is written. All in all, we are learning about the connection between the world of Atzilut where the Creator is revealed and the worlds of BYA where we the created beings are.

16. S. (47:52) Clearly I do not understand a word from what is written here but there is an interesting feeling from the process.

R. I do not want to hear about sensations right now and I don't want to hear about emotions, there is no reason to push people in a different direction and now we're studying what is written.

17. S. (48:45) What in practice makes the lower ones similar to the Creator? The fact that the light of Hochma will pass through him or the process that he's going through which is accumulating the deficiency and raising MAN?

R. Raising of the MAN and receiving MAD for the deficiency from above downwards.

S. How does the upper one know that the lower one is advancing?

R. I'm not answering you for the upper one, we do not learn that: that is already philosophy.

18. S. (49:24) What is the main difference between VAK, ZAK and the AHP of the degree?

R. These are all degrees of GAR. It depends what we are talking about. Sometimes we use this name, sometimes that name, it is not a principle for now.

19. S. (50:00) In the article the first three paragraphs are from the Zohar and the explanation that follows, two pages almost, is written by Baal HaSulam. First of all, it is inconceivable how that from three paragraphs he can take out so much and open it up so much and I wanted to ask, up to the point that Baal HaSulam commentary was written, how could you understand the Zohar, what did people understand from the Zohar in the hundreds of years since the writings of the Zohar?

R. Those who have attainment, they understand from what they read to the extent that they attain and those that do not have attainment, they study and study and study until it opens up for them.

S. Why did Baal HaSulam open so much?

R. Why are you asking today about Baal HaSulam? What are these questions now?

S. No, I'm not asking about him in person, personally but his writing, his commentary changes reality. Is this the correct way to understand it?

R. We are not talking about what is concealed from us. The extent to which a Kabbalist writes changes the reality in the world and so on. Let's be more realistic, let's study what is in front of us and advance bit by bit without getting confused.

20. S. (51:32) In the last paragraph, it says in GAR of Bina, upper AVI, there are no questions there because they don’t receive MAN for extending Hochma since the light of Hassidim are not devoid of Hochma.

R. Bina is entirely Hassadim and she passes the light of Hochma only to the extent that the lower one demands and for herself she needs nothing; she's complete Hassadim.

21. S. (52:15) If and when we receive an answer, should we see a correction in the illumination?

R. Yes, of course the illumination of the correction is the answer.

22. S. (53:31) What is Atik Kedusha condition and why is it concealed?

R. Atika Kedusha is the upper Rosh of AA and therefore it is called Atika, Atik. Kedusha meaning holy and it is concealed meaning it is not attained by the lower ones but afterwards it will be possible to attain it to some extent the Atika Kedusha.

23. S. (53:01) Can we understand that YESHSUT is made of GAR of ZAT of Bina?

R. YESHSUT is itself ZAT of Bina, connecting with the degree of Bina in order to add deficiency there and to receive from GAR of Bina light and influence and bestow it downwards. Basically, just like the world of Atzilut they exist only in order to pass light from Ein Sof to the souls of the lower ones, the human beings that are in the worlds of BYA.

24. S. (53:53) How to combine everything that we learn in the entrance to Lishma when we study the ‘Book of Zohar?’

R. It is not for now. Gradually we will pass through it, in the meantime we are in the ‘Introduction to the Book of Zohar’ and when we will have some overview then we can go into the Book of Zohar itself and see what is written but all in all what we are engaged with is how to link the Creator to the created beings, the system of the connection between the Creator and the created beings is completely detailed in the ‘Book of Zohar.’ That is why this book is so important.

Reading item #8 (54:55) “And there is another one below called MA..”

25. R. (58:53) Please read the last part again.

Reading the last part of item 8, again. (59:00) “When the ZON rise to MAN..”

26. S (01:00:10) When a Kabbalist reads about those degrees, MAN rises to ZON and ZON goes to YESHSUT and YESHSUT goes to ZA. He reads it and he becomes these degrees seemingly or he somehow looks at it from the side?

R. It depends on the Kabbalist. There are Kabbalists that simply read and there are Kabbalists that can depict it to themselves and there are Kabbalist who feel what is happening and even participating in the process.

S. What should we yearn for?

R. Complete adhesion with what is happening; complete connection with what is happening.

S. When we read about these degrees, that MAN rises to ZON and YESHSUT and AA we need to aspire to become AA and so on?

R. We need to depict these degrees to us as much as we can, either in our imagination, our thoughts or depictions. We can do that, we should do that until we begin to feel it. That is how it works bit by bit, gradually the upper light influences us and then we feel more and more what is happening.

S. This feeling that we will begin to feel, will it be that we will become these degrees, that we will begin to reach equivalence of form with them?

R. Yes, under the influence of the upper light.

27. S. (01:02:53) We learned in TES about the structure of the Partzufim, it looks the same so the question is what is the difference between the Zohar and the TES. I'm sorry but I'm very confused.

R. You will remain confused if you start doing all sorts of comparisons, you study what is written here and that is otherwise there is no end to the confusion.

28. S. (01:03:42) The Zohar is this the means by which we grow stronger more and more in the quality of the Creator to benefit his creatures?

R. The Zohar is a guide that helps you connect to spiritual degrees that you still do not attain and that you will begin to attain to climb. You still don't know, you still don't understand but it’s like a child. You saw how a child, a toddler climbs stairs, he sits on the next stair and then he brings him to a higher one and then a higher one and he does it with his hands and legs and with all of his body. Same with us, that is how we start.

29. S. (01:04:42) We have connection, some connection with the face of ZON. How do we awaken this Partzuf face, how do we connect to it?

R. I do not know exactly how we connect to ZON. I know that by us reading and wanting to do the actions doesn't matter what we read about… ZON ,AVI, YESHUT doesn’t matter in what world. When we read and want to be in these actions together.. together then by that we awaken the upper light that influences us, connects us and then together we attain what is written.

S. Why do you always say together, together, together what is the meaning of doing it together.

R. Because an individual cannot do it, he has to nullify himself and to nullify himself is only with respect to others. That is why it is called together.

30. S. (01:06:20) When it says when they look at each other when mother father look at each other what does it it in compass?

R. It means they connect between them at the level of the light of Eynaim.

31. S. (01:06:55) I am trying to understand YESHUT, I want to ask you.

R. It will come to you gradually. Wait. Wait.

32. S. (01:07:12) Each time I am incorporated in the text I imagine all kinds of things. I imagine it somehow. How can I not hold on to what I'm imagining, so as quickly as possible?

R. Only as degrees. Degrees: Upper Lower, Lower Lower and Upper of the Upper and so forth.

33. S. (01:07:48) Before you raise MAN we should do some research, meaning scrutinize between us. What should we scrutinize between us before raising MAN properly.

R. How connected we are because we raise a deficiency that relates to all of us, to the whole group.

S. The deficiency cannot be in such a way that I feel what I am liking before the friend's, but rather it has to be a common deficiency?

R. In the meantime it’s perhaps not so essential but soon it will become important.

34. S. (01:08:30) Is it correct that the point that we read about in the last paragraph when the ZON rises to MAD YESHUT… this is the first point where the lower one turns to the upper one?

R. Yes.

S. Meaning the system is working constantly to diminish the light… but this is the first time that the head Rosh starting to ask from the upper one.

R. Yes.

35. S. (01:08:59) When this system that is described in what we are reading, sometimes it feels close to a person and sometimes it feels totally foreign without any feeling. What can we about the state of a person from that?

R. How to get closer. That’s it.

36. S. (01:09:26) What is the connection between raising MAN and reflected light.

R. Raising MAN is deficiency and reflected light is not deficiency, it is a response for the influence from above.

S. So it is receiving MAD?

R. No, it is not MAD, it is a response to the influence from above.

S. Correction of the lower ones?

R. Everything is corrections.

37. S. (01:10:22) What is the meaning of the letters Mem Yud.. MI?

R. MI is KETER and HOCHMA. And ELEH these is ZAT of BINA, ZA Zeir Anpin + MA, Malchut.

38. S. (01:10:58) No Translation

R. Yes of course, deficiency is deficiency but deficiency could be from 0 to 100% depends on what connection, what direction.

S. When we raise deficiency from the ten we need to aim at the same deficiency, the deficiency of connection, the lack of connection and simply the intensity of that?

R. There is no other deficiency besides deficiency for connection all the rest leave them below because they do not rise above anyway.

39. S. (01:11:58) Where is a person in this whole process? Is he absent?

R. Where his MAN is, his deficiency, that’s where the person is.

S. Does this deficiency always have to be somehow spiritual?

R. A deficiency could be on various levels but if we're talking about the wisdom of Kabbalah, what activates the worlds and moves the degrees it’s only the spiritual deficiency. How to get closer to and resemble the Creator.

S. So with this deficiency, is that the only way that he can relate to the text?

R. Yes, of course.

40. S. (01:13:08) Is it correct to share the feelings that come up when we read the book with the friends?

R. I did not understand.

S. She's asking that when we are reading the text of The Zohar all kinds of feelings come up. Is it correct to share it with the friends.

R. Yes. You can share.

41. S. (01:13:51) When reading the Zohar, oftentimes he sends us to Psalms, how can you explain.

R. We don't need any connections, we need to understand the texts. All kinds of references there forget it, just clarify the text itself.

42. S. (01:14:26) What kind of questions are you expecting us to have when reading the Zohar?

R. What The Zohar talks about to the point. That’s it. And how we can come to such questions.

43. S. (01:14:) When the 10 reads The Zohar together, what is that feeling that we should aim to reach?

R. To feel that they have to be closer to each other in order to understand the Zohar.

44. S. (01:15:26) It says here that everything begins with the lower ones that raise MAN to ZON. Is that true for all people or only for those that study Kabbalah.

R. Only for those who study Kabbalah and also not only all those who study Kabbalah but only through those that really study.

45. S. (01:15:53) In the paragraph we read twice about how the MAN goes from below onwards. There are Partzufim that raise the MAN onwards and there are those that enter Zivug. What is the difference?

R. The difference is that some just convey and others really enter Zivug a coupling.

46. S. (01:16:00) It's hard for me to imagine these things like YESHUT, AVI, Upper, Lower. Is it correct to ask for a connection with the friends while we're reading?

R. Yes. Of course, it's good.

S. Instead of trying to feel..

R. I'm not talking about instead, just do what you can.

47. S. (01:16:43) MI ELEH Who are “these” created? Is that a question or a fact or what?

R. It's a question. It's the one we learn.

48. S. (01:17:03) When we learned The Zohar, should we read it without asking any questions?

R. No, but the question should be to the point.

49. S. (01:17:12) A general question about the flow of the book. In TES, there is a certain order. We know where the book starts, where it is leading to. However, in The Zohar it's not clear what the process is, where it starts and where is it leading to.

R. It just seems to them this way right now. The Zohar is written in a very consistent way. It interprets for us the order of the Partzufim, Worlds, Sefirot, degrees from Above downward. It begins from the Rosh, head of a Atzilut, AA Arich Anpin and all the way down it scrutinizes. It explains.

50. S. (01:18:57) Who needs to receive Light of Hochma at the end and how can you receive it without shattering?

R. The souls must receive the light of wisdom and be filled with it.

51. S. (01:18:23) When you answered the question about together when you said every person cannot do it alone, but he must annul himself and that is why it is called together. Could you further explain in further detail because we always do it together.

R. We have to continue until it works and in practice and that is it.

Continue Reading from (01:18:50) “and since man asked and researched meaning scrutinizing his actions..”

52. S. (01:30:02) What changes in states and actions happen in the upper Partzuf when one receives a deficiency from the lower one?

R. Deficiencies appear in a desire which it now needs to raise to the upper Partzuf, face to correct and fill it and pass them on to the lower one. This is how it operates in this chain; from below upwards and from above down.

S. And how is it decided to which degree needs to be raised to?

R. The deficiency itself points to it.

53. S. (01:30:55) What does it mean that the souls rise above, does it mean that the souls rise above themselves or do they raise only the efficiency and they will remain in their place?

R. They raise their deficiency from their degree to a higher degree.

54. S. (01:31:21) In order for the lower one to receive from the upper one does he need to rise to the place of the upper or does he receive from his own place?

R. In order to receive from someone or to give to someone, you have to be on the same level to the same degree from the one you receive or to the one that you give.

S. What is the difference between Daat and Mochin?

R. Mochin is the light of Hochma and Daat is the place of the Zivug, coupling, the GAR of ZAT.

55. S. (01:32:06) In this connection between the lower and the upper one where is the deficiency born?

R. The deficiency is born from the lower one when it wants to improve its situation, its state and equalize with the upper one; this is why it turns to the upper one and asks of it for the strength, for the forces.

56. S. (01:32:50) What is the Sefirah of Daat? We learned that we have ten Sefirot, Keter, Hochma, Binah…

R. The Sefirah of Daat is the one that connects GAR and ZAT. GAR is all the desires and intentions from below upwards and ZAT is all the desires and intentions from above downward; and to tie up those two together becomes the Sefira of Daat. We will learn a lot about it.

57. S. (01:33:37) We read that the lower one rises to the upper one and becomes like him, how exactly does the lower one become like the upper one?

R. Because now it is capable of holding the deficiency at the filling within itself, to receive such corrections.

S. Does the upper one remain the upper or is there no upper one?

R. It is where it is.

S. It's clear but in relation to the lower, if it rises to the upper one and becomes the upper one still the upper or it's no longer upper and it is canceled?

R. No, the upper one remains the upper one, but the lower one that rises to the upper one becomes like it.

S. So what is the difference that it's like him?

R. There is no difference. For now there is no difference; in the discernment when they're standing together there is no difference between them, but in the next minute it could be that everything is changed and the one that went up may come down to its previous place and maybe even lower, everything is moving around.

S. The upper one is not always the upper towards the lower one?

R. If the lower one rises to the upper one then there is no difference between them, it becomes like the upper. We also read it here; the lower one rises to the upper one and becomes like it. That’s it. There’s no as if or something, it becomes like it.

58. S. (01:35:14) I heard you say before that in the place of his deficiency that is where a person is, we also learned that where a person's thoughts are that where he is, so what determines where he is, his mind or his heart?

R. We say that the heart: The heart is a place of the deficiency, the place of the desires, and the mind only calculates how to satisfy that deficiency.

S. So what is the role of the thought that we try to think and be persistent?

R. How to realize the deficiency but the main thing is deficiency.

S. And how can the thought influence the deficiency, in what way?

R. He writes it Baal HaSulam, by continuing and developing the thought and working around it circling and more and more; this becomes very important and it connects all of the other thoughts and actions together, and in this way it grows to the point that we have no choice and we have to realize it, to act on it.

59. S. (01:36:55) So it says, Malchut is called MA because even though all the upper extension of the wisdom extends through the upper degrees Bina and ZA, and does not appear until she's completed here in Malchut, the place of the end of all the degrees and the end of the extension of all. So the question is, we know that there is no end in spirituality, it can always extend but here it's talking about the end of expansion of everything, can you explain that?

R. There's no end does not mean that there's no boundary, and there's no end to some degree. Each degree has a beginning and end. No end means that there's no boundary to bestow, and therefore let's put it this way, if I take some vessel and I fill it up all the way, then it is in a state of no end, that it doesn't have an end, it was filled as much as it could. This is called no end, we do not measure it in a corporeal way.

60. S. (01:38:5) According to the text, what is the difference between the first exile and the second exile of the Nukva?

R. We will learn it, it's not for now. You are right that there is such a question but we will learn it in its place when everything is clear to us.

Continue reading (01:39:33) “now you will understand why Nukva is called MA..”

61. R. (01:41:57) Here we don't have so many questions so are we going into 9..ok questions.

62. S. (01:42:30) When Nukva is in Katnut, he writes that she has this big reward but is still waiting for the question. What is that state of Nukva that she waits for this question?

R. When we are below we are raising a question to her, a request; that we want to be corrected, to rise, to have the strength to receive in order to bestow. This is what it means when it says “we raise a request to Nukva; Nukva raises this request up and receives light, force, energy from above, and passes it to us. Then we carry out the action, we receive the light in order to bestow.

S. Another question, if that request comes from the lower one and she arrives at Katnut, where the lower one has the additional forces to keep on asking?

R. It is from the upper one, all the questions come to us from above and we rise upwards. And our answers also go up and awaken the upper one; It is mutual work between the lower one and the upper one.

63. S. (01:44:10) A general question, today we had a long article. How do you awaken yourself when you start to snooze off or your mind can’t grasp anything?

R. Teach yourself, accustom yourself to being in the system, that you are in this system. The Book of Zohar is telling you in what connection you are with it, that is it; going up, down, making some movements, making some actions, operations this is all that is described in the book, and you try to participate in all of this. This is what we need to do.

S. I don't really understand where I can find myself here. We learned this a while ago in the form of illustrations that I can imagine?

R. It is not good that you were describing this in diagrams, it diverts you from the inner movements, understand? This is why we're now learning it without the diagrams, and just imagine it as much as you can, that is better. It brings a better perception of the material.

S. How can we add our emotion to it? Is it a kind of relationship, like a novel? How does the kabbalist treat The Zohar as a love affair between the created being and the Creator?

R. Yes, yes, yes, yes. The Zohar is a book about love.

S. That's already better.

R. I couldn't tell you are such a romantic.

64. S. (01:46:50) In the last part of item 8 It says, Nukva gained much by raising MAN. Can we say that when we come together and pray everyday we gain a lot?

R. Only through prayers, only through raising MAN.

65. S. (01:47:32) How can the ten participate in this raising of MAN while we read?

R. A ten that is together, participates together in raising MAN and gains what it receives from above; and it strengthens the ten, connects and amplifies it.

66. S. (01:48:10) if Nukva goes to YESHSUT and then it turns out we have VAK of Rosh so we dont pass the Mochin below and not get an answer but there is still some kind of reward here? What is the state of VAK in Katnut, what do we receive if we are not getting an answer to the question?

R. I guess in our situation we still don't need to receive Mochin. We can't hold it to in order to bestow, that's why we're not receiving it. We receive only Hassadim, but already in the next degree.

S. Meaning we stop receiving for ourselves?

R. That’s even before, otherwise we wouldn't receive anything; we wouldn't raise MAN if we had a desire for ourselves.

67. S. (01:49:24) At the end of the article, the Nukva becomes a quality of 100 blessings. What does “'a 100 hundred blessings'' mean?

R. It is when the Nukva receives all of her fillings of all of her desires completely.

68. S. (01:49:51) You said that all the questions we receive from the upper one, is that in accordance with our connection?

R. Yes.

S. Another question, you said to ask questions to the point what does it mean a question to the point?

R. To the point means according to the text. Do not deviate to a great extent from it.

69. S. (01:50:42) You said not to imagine these sketches, instead can we imagine degrees as vessels…?

R. You need to imagine degrees in feelings, not as diagrams that are in front of you. But as degrees that are inside.

S. But The feeling needs to be that all these degrees are the vessels that are in the degrees according to the corrected desires or desires that are not yet corrected?

R. Yes, both correct and not corrected; as long as it's in the feelings and not as if it is sketched in front of you.

70. S. (01:51:44) How can we amplify what we received while we raise MAN?

R. While we raise MAN we intensify our deficiency and more and more we awaken the upper One to help us.

71. S. (01:52:24) Where does the connection between the upper and the lower one take place?

R. The upper one is GAR and the lower one is ZAT, and in the path between these two the connection happens; the upper one is the giver and the lower one is the receiver.

S. It seems that there's some disconnect between the upper and the lower one?

R. Of course there's disconnection, because they're opposites; the upper one wants to give, the lower one wants to receive, but it's willing to change itself with the help of the upper one.

S. So what comes first is the deficiency of the lower one or what the upper one awakens in him?

R. Of course everything begins from above. Everything begins from above and the fact that the lower one wants something is because the upper one awakens him.

There are many excerpts about it.

72. S. (01:53:40) What does it mean to imagine this text in the emotion?

R. Try to feel it and not draw it as a diagram.

S. Even when you say to try to feel it this is also unclear?

R. To the extent that you depicted it or try, try in your feelings to imagine it; by this you are performing corrections, whereas if you only sketch it on the piece of paper, there is no correction in it.

73. S. (01:54:46) Ein Sof, can we phrase it differently: that there is no limitation on the emergence of shapes that yearn for the equivalence of form?

R. Yes, you can say it like that. There are many definitions of Ein Sof.

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