Morning Lesson December 30, 2023

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

Part 2:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 6. Inner Observation

Reading. (00:34) “We should know that the world of Nekudim is the first root...”

1. R. (02:11) We'll be there in that we have Galgalta AB SAG, and we have reached SAG, and after a SAG there's something that we do not understand. That's the world of Nekudim and now we want to explain what this world of Nekudim is, and that's what he is explaining.

Reading Item 1. (02:44) “It has already been explained that the primary factor…”

2. S. (09:40) When he says here about the clash of surrounding light that refines the screen from the coarseness altogether to its root. To relationship to everything he writes here, is this about the work in the Ten because it doesn’t just happen in the air. The clash of the inner light and surrounding light, what does this mean?

R. There forces in nature called the will to bestow and the will to receive, are two forces that contradict each other. Here, he is explaining in which way they connect, how they work, and how they're active.

S. What is the clash, what is the clash in the Ten because it’s not just words?

R. First of all, I'm happy you have a book so you can read in the dictionary.

S. No, I understand what is the clash, but how do you do it in the Ten, how does it happen in the Ten?

R. It is that you speak contradicting words, one towards the other.

S. What does it mean that it’s contradictory?

R. I'm saying this is white and he says it’s black.

S. And then what?

R. So our opinions clash.

S. That’s it, is it I deny what he says, he denies what I say? Great, so we deny, so is this a clash or do I have to beat him up and he has to beat up and that’s a clash?

R. It has nothing to do with physical contact.

S. No, verbally beat him up. I say you’re such an idiot, what are you talking about, such nonsense! And he tells me, you’re an idiot! How do we come out of that clash, we have to build something, how do we come out of it?

R. Go to court, what do you want for me? Just understand that in spirituality the clash shows a contradiction and that's a state that we cannot stand.

S. He says that it refines the screen, what does it mean that it refines the screen in the relationship between me and the friends in the Ten?

R. That the screens disappear.

S. Exactly, so what does that mean, how do I make that screen disappear and what happens as a result?

R. By the fact that you don't agree with your current state.

S. And this causes advancement?

R. It causes advancement because you cannot still remain in this state that you were and you search for a new state, a better state.

S. He says, it raises it to the root, what does it mean?

R. To the root, where the lights came from and the forces, the root.

S. It’s an example until you come to the equivalency of form with the Creator because of this clash?

R. Eventually, yes.

3. S. (13:15) Concerning the ascent of the screen of the Guf of Tabur upward. He says the reason is that the holiness, there's always concealment and revelation as one, and whatever you find concealment know that there is also the place of revelation. What does it mean that the screen rises, and the concealment and revelation are together?

R. Those two actions, concealment, and revelation, come from equivalence and lack of equivalence. The Partzuf, the will to receive and the will to bestow. That's why through these actions we see that creation advances.

4. S. (14:24) Every concealment is the only preparation for its revelation.

R. Yes.

S. So, what should we be looking for, for what is concealed from us, or from what is revealed to us?

R. It depends on what we are drawn towards, where we are drawn towards; if we want to discover the connection between us or the gap between us.

S. To what should we be drawn, and what should we aspire to be drawn for?

R. That depends on which action you are in, and what you want to discover.

S. Let's say, today you give us an exercise to work the connection between us, for ten minutes straight.

R. Yes?

S. What should we discover there that it’s concealed or that we see or feel the connection?

R. As much as we are able, and want, and can establish the connection between us and hold on to it.

S. And if we discover how much we cannot, then the gap between us?

R. If we discover the gap between us, we see to what extent that gap shows us even more what state we’re in. And then we turn to the Creator, and we ask of Him.

S. What does it mean? He also talks about it as a wick in the candle, there's no existence for the light of the candle without the wick. So, what's concealed here, what’s revealed, what’s the revelation that comes afterwards?

R. There cannot be one without the other, there cannot be the light of the candle without the wick.

S. What do we discover that is concealed, the quality of bestowal, the Creator, what is concealed?

R. Gradually, the quality of bestowal disappears that is in the oil.

S. And from this comes a demand for the light?

R. Yes.

5. S. (16:50) In the evening, we study TES, the Study of the Ten Sefirot, these are very powerful lessons. The reader reads and we watch clips from the archive, and there was a clip where you said that a person needs to feel that these things happen to him, happening on him; otherwise, he doesn't draw the light and he misses out in the study. And I was on the impression that these things don't happen to a person, but they are forces that the person perhaps needs to yearn to feel. So, what's the right way to relate to the words in the study of TES, The Study of the Ten Sefirot?

R. Maybe you didn't understand but how to relate correctly to what is written in TES is it is the writings of Baal HaSulam. He processed it and organized it in such a way that we will be able to read this together, just like we read it with Rabash, with his group, and with Baal HaSulam. That's why we also need to read in that way, too.

S. A person who sits in the lesson, should he imagine that these things are happening within him?

R. You should not imagine.

S. What should I do?

R. That it is speaking about spiritual things that he can, well, maybe imagine them in his will to receive, in his will to bestow.

S. I speak Hebrew and sometimes after we read one line, I'm sometimes totally lost and it takes me minutes to return and I feel like I’m missing out. Speakers of other languages are certainly like that, we have these disconnections. How do we constantly stick with the study?

R. When I started studying TES, my Hebrew was horrible, and it took me a long time until I learn it. I wrote translations above every word, that’s it. And there was a lot of scribbling in the book, I don't think it's such a problem, I went through it. I went through it, after a few years, maybe two years even less, I overcame it.

6. S. (20:02) What makes the concealment and revelation is a screen, right, as we say here, everything depends on the screen. But the screen is like an instrument where a person sees darkness, if he has the instrument, he can switch it on and suddenly everything is revealed with light and discernment and everything, right?

R. Right.

S. But when we ask what we’re missing, you say, connection, connection.

R. It is the same thing.

S. Why is this the same thing, what is the connection between them?

R. The screen brings them both close, two opposite things, light and vessels, and organizes a connection between them.

S. But why does connection do it?

R. What does that mean?

S. What are we connecting?

R. Connect light and vessels.

S. But when you talk about connection in the Ten, what does it mean to connect?

R. Desires, desires, intentions, directions, we connect them together.

S. We just learned for a few days now about the soul of Adam HaRishon, how it broke, and we reconnect the pieces of the soul, right? So, what exactly are we connecting, I don’t understand. Because the soul of Adam HaRishon was connected, if the purpose was to connect, it was connected already. So, there’s something that needs to be added there?

R. The soul of Adam HaRishon went through a chattering, all the pieces broke and distanced from one another, and our purpose is to unite them again so they can be filled with the light of Ein Sof.

S. The soul was already connected so there’s an addition here otherwise that state already existed.

R. Yes?

S. So, what is the addition?

R. The addition is our exertion, our understanding, our desire for this to be, that we are doing it in order to give contentment to the Creator, it’s a huge addition. I don't know what to say, it is the difference between some machine doing it or a human doing it from all his heart. It is things that are very different.

S. When you told us about connection in the Ten, today you suggested that we sit ten minutes before the lesson and think about connection. Should we keep this complete picture of what we want to connect, the souls and everything?

R. Yes, that too, and get into the connection between us.

S. And to reach the goal of bestowing contentment to the Creator, as much as we can?

R. Yes, it all depends on the same intention that we are stabilizing in those ten minutes.

7. S. (23:09) We read before that in the first three Partzufim, there is one vessel that operates and from the world of Nekudim, ten vessels. Afterwards we read in item one, that from Peh to Tabur, it is regarded as nine Sephirot, and from Tabur down, it is that Malchut. Why is this not regarded as ten vessels, why is it only one vessel?

R. Ten vessels are ten restrictions, ten screens, and ten connections: meaning it's a lot of actions. Where do you see this?

S. In other words, the nine Sephirot from Peh to Tabur are the filling and not a vessel?

R. Yes.

8. S. (24:22) I wanted to ask about the screen and what he writes here about the upper one and thee lower one. The connection between the lower one and the upper one, does it always happen through a screen?

R. Yes?

S. Why is the screen the connector?

R. Because he is incorporated from the two, one wants to bestow to the other, and the second wants to bestow to the first.

S. The screen of the lower one, does it have within it, what is within it of the upper one if it is incorporated with both?

R. It wants to connect to the upper one, and the screen of the upper one connects to the lower one because He wants to bestow to the lower one, to help him.

S. They connect in the screens, where does the connection between the lower one and the upper one happen?

R. In the screens.

S. In what exactly is the connection?

R. It is like the Bitush, inner and outer, that the screen starts rising gradually to the Peh and then disappears. That's how we actually discover the connection between each and every screen with the Partzuf.

S. The screen of the lower one, from where does the lower one bring the Masach, the screen, if the upper one doesn’t bring it to him?

R. From prayer, of course, from the upper one, help you always get from above.

S. He gets this screen from the upper one, in the end?

R. Yes.

S. What is the prayer?

R. That He gives him a screen.

S. And for a prayer, he doesn’t need a screen, for the ability to pray?

R. No, no, no, no, he can cry out without any screen.

S. So, what is the addition of the screen in the connection between the lower and upper one?

R. The addition on the screen from the upper and the lower, it is the force that connects between them.

S. Is the connection in the prayer not enough because in the prayer there is also a connection made.

R. How?

S. That the lower one asks and the upper one responds, there is also a connection.

R. If you are already in a prayer from you to the upper one, so you are already in connection.

S. Why the need for the screen, why isn’t the connection of prayer enough?

R. It could be that the connection is enough, but it could be that you want to reach a very specific connection.

S. Which you cannot obtain through a prayer?

R. Maybe yes, but first you need to discover that new state, a new attitude, a new connection, and a new request.

S. What I'm trying to scrutinize is what the screen gives in terms of the connection between the lower one and the upper one because a prayer is also a connection between the upper and the lower one?

R. Prayer does not connect, the screen does connect.

9. S. (27:45) The connection between a person and his prayer, is this the same as between the lower one and the upper one?

R. The connection between the lower one and the upper one is like the connection between?

S. A person in his Ten?

R. Well, you can say.

S. What is common between the person and the Ten?

R. That from this each one gets the forces of the Ten.

S. He gets the strength, the force but what common screen is there between them?

R. It depends on what state they are in.

S. Let's say they are in common annulment; they agree to annul before each other and work together.

R. Yes?

S. What pertains to the Ten and what can a person say he contributed to it?

R. That belongs to the Ten because each one of the Ten annuls towards the others. And then that force of annulment they have connects, and it turns out that each one of them receives the same results that the force of annulment contains.

S. This is really the common screen that the Ten receives?

R. Yes.

S. In other words, the person doesn't have a screen, the screen is only also in the Ten.

R. Yes, also it could be that the person has it, but it is in specific, special cases, let's say.

S. Well, we don't talk about that, that’s not our method.

R. The method is a Ten.

S. How can something without a screen connect to something with a screen?

R. It cannot, maybe they can give to one another, or that they connect between them and participate with their screens. But without a screen, there's nothing to do.

S. How does a Ten connect to the Rav, the teacher?

R. The Ten connects to the Rav only through participating together and attaining a common goal.

S. And can we say the Ten has a common screen or the world Kli, we have a world Kli now, do we have a common screen with the Rav?

R. Yes.

S. Through what?

R. Through the connection between us that we want to reach through this connection to the Creator.

S. Can we say that this is a common force or screen of the world Kli with Rav?

R. Yes.

10. S. (31:03) What does the inner light go after the annulment? Does it become reflected light?

R. Yes.

11. S. (31:23) Is it correct that the screen gives, the will to receive, the intention to bestow?

R. Yes.

12. S. (31:45) You said that the connection is desires and intentions connected together. How do we connect together the desires and intentions?

R. By the upper light that works on two, He unites them and connects them as one.

S. Should we ask for it?

R. Yes.

S. And depicting or imagining the desires and connections of the friends that they are closer to it, is this also asking for it?

R. Yes.

13. S. (32:30) He writes, the light of the new Partzuf that was born is part of the upper surrounding light.

R. Yes.

S. The upper surrounding light, I understand it is incorporated in everyone?

R. The surrounding light includes everything in it.

S. So then the part of the next Partzuf, it realizes another part of it?

R. Yes, it’s like everybody is taking from the surrounding light, a bit more and a bit more, and bringing it under the screen in in order to bestow until the receive it entirely in Gmar Tikkun.

14. S. (33:22) How do we come to love the text that we read, the writer, Baal HaSulam, and the dictator, the Creator in the study of The Study of the Ten Sephirot?

R. I didn't understand anything.

S. How do we come to love the text that we read in the book, the writer, Baal HaSulam, and the dictator, the Creator, the Good Who Does Good, which we read when we study TES?

R. I don't have an answer.

15. S. (34:18) It is not clear why there is a place from Tabur to Sium.

R. From Tabur to Sium, the end, is where the world of ABYA are.

S. For a Partzuf that makes a calculation on the light, how much to receive, why is there a place, altogether, from Tabur to Sium?

R. There are desires to receive there.

S. All the desires to receive are compared to the Tabur, how much he can receive, how much he rejects, and that’s it.

R. What do you mean that’s it? And what about the rest of the desires that he cannot use in order to bestow? They are from Tabur and below.

S. We don't have any information about that.

R. What information, everything is in the Rosh of the Partzuf.

S. But the direct light that hits the screen doesn’t give information about Tabur to Sium; it gives information of what it can receive and with this, it works?

R. What Partzuf are you talking about?

S. In general, any Partzuf from where does it get information about what happens from Tabur to Sium, from where does it get this information?

R. From Tabur to Sium there is information in the Rosh of the Partzuf, it includes everything.

S. What desires are there, there?

R. The will to receive with the intention to bestow.

S. The whole, or the general will to receive is there?

R. Everything that is in the Partzuf is in the Rosh too.

16. S. (36:16) Today, we had a little bit of preparation, and we got a directive from you on how to begin the lesson with ten minutes, which also a friend asked about. How a person comes as an individual and comes into connection with the Ten and a common intention. And we feel in some way it is as if you are inviting us to come with you to the lesson in a common connection of every Ten and the world Kli together.

R. Yes?

S. How will there be a lesson in this way when we make such a preparation, such a powerful preparation, what should a lesson like this be like?

R. Well, enter and see on the way, otherwise we will just get confused.

S. Is there something that each one should prepare for as he comes here, that he wants to come in together with everyone?

R. The moment we get up and jump out of bed, we start thinking how today, how am I going to go through the day, what I have to attain, who I have to connect with, and so on. Without that?

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