Morning Lesson June 25, 2021 Transcription
Inner Light 80 “This means that it was imprinted in the right ….”
Item 6 “This Adam Kadmon extends from one end to the other….”
Inner Light Item 400 “We should not wonder at the use of ….”
1. R. (02:39) We have nothing to talk about here, it is preparation for what will be spoken about later.
Inner Light Item 1 “It means that it connects everything from Ein Sof ….”
2. R. (03:27) This is how reality originated from one point expanding like a tree of life cascading from above downwards. This cascading is called Adam Kadmon, primordial, because it precedes the still, vegetative, animate, and the speaking that will be revealed spiritually and also later, corporeally. He explains that creation begins from the cascading from that first point.
Inner Light Item 2 “The internality, meaning the light of Ein Sof that is ….”
Item 7 ARI “The circles came out first and the straightness next….”
3. R. (06:47) These are important although we don't use them in every state. We are learning how our reality consists of circles and lines that connect between us and the Creator. What kind of connection do we have through the circles, if there are such connections? What kind of connection do we have through the straightness, the lines? How do the circles and lines connect between us and how do we use them? These are the threads of connection between us and the Creator. These two forms, circles and lines, govern all of reality, and to some extent, how we relate to Him in return.
Inner Light …..
4. R. (08:47) Very little is written about the relationship between the circles and lines. The circles come toward us and what is important to us are the lines, the straightness. The ARI did not explain the matter of the circles, the general surrounding light called ‘round light’ that has no connection to the created being. We need to learn about them even though there is little written about them. We will discover them through our actions.
Item 2 “In the ten Sefirot of straightness ….”
5. S. (11:53) What does it mean we are forbidden to engage in these circles or in the GAR?
R. ‘Forbidden’ in the wisdom of Kabbalah means impossible. You cannot engage in them simply because you do not have the vessels to feel them. You cannot work with circles that are not in your feeling. This is something ahead of you. We are not allowed to engage in it because we only engage in what we can influence and study their actions upon us in a give-and-take relationship. We cannot feel how the circles work on us or how we need to respond. We learn about the circles in a general way. The circles are from the perspective of the Creator, the lights, the providence, but we have almost no understanding of them. We do not perceive them. We are the created beings that work according to the will to receive. We can resemble the desire to bestow but only according to the line. We can come close to the circles to the extent we have some control over our limitation. The less limited we become, the closer we come to the circles. For example, we learn about universal physical laws. We have more understanding, but we still are within those laws. When we speak of a circle, we are talking about a force above us, a different degree of bestowal. We will think about this and gradually come closer to it.
6. S. (15:19) He distinguishes between the words of BYA and this world. What does he mean when He says ‘this world’?
R. There are degrees of bestowal of the Creator from the world of infinity, Adam Kadmon, Atzilut, Beria, Yetzira and Assiya, to this world. Beyond these worlds are the degrees of the barriers, gates, and so on. There are entry points and exit points, just as when you enter a room and must exit that room to enter the next room. From above downward the upper light operates on us, adapting itself to each room, each world, more and more until it reaches us. All these worlds are in the world of Ein Sof, beginning with the tip of the Yud and graduating into many discernments of lights and vessels. I am talking about where each world exists within one Partzuf that is included within ten more Partzufim. Each world raises the light and to the extent we equalize ourselves with that world we reveal the light inside that world. There are exits and entrances to degrees and we need to acquire a screen to open and feel ourselves in them each time. Our world does not have a precise definition in the wisdom of Kabbalah because it exists below the spiritual laws. We say this world is below the ladder of the worlds because the lights, vessels, screens and restrictions do not operate here because they lack sufficient forces. There is no desire to bestow here, only the desire to receive. The upper light begins to clarify the shattered vessels of Adam HaRishon, from the purest vessels to the coarsest vessels, and to rise and perform the obligatory actions to rise to the world of ABYA. All of our corrections are already in GAR, in the upper three of Atzilut, reaching Atik of Arich Anpin at the end of correction.
7. S. (20:20) Are the external circles, the ones closer to the Creator, closer to the quality of bestowal?
R. The external circles are most powerful. The more external, the more powerful. The most external circle is Keter; the smallest, most internal circle is Malchut.
8. S. (21:10) Are the outer circles more sensitive or is the difference in their attitude?
R. Both this and that. Each learns according to their qualities and preparation and the way he is made, as there is none similar to the other. Later, when the upper light affects them, they cancel themselves and are changed and corrected. Each grasps his state, the root of his soul. This change is similar to what happens in this world, as each has different tendencies, but connected together builds a complete world.
9. S. (22:35) What does Malchut need to feel to advance to the next circle?
R. The ten is our first circle. We need to cancel ourselves and feel ourselves in a tight, mutual bond, in a complete connection with mutual responsibility between us to feel that we are in a circle.
S. Do we need to feel that this circle is filthy or disgusting?
R. No. Even though it is the smallest circle, it is our upper one, as we are not yet in it.
10. S. (24:43) What does it mean when he says this world is the worst of all the circles?
R. We depict the worlds in geometric terms, like spheres, only to be able to talk about them, as there are no forms or shapes in spirituality. To better understand the truth of spirituality, he directs us to imagine the world as a sphere connecting its parts in every state.
S. Can we change our circle from the worst to the best?
R. If you try to bestow to all of humanity it will take on the form of a sphere in the relations between them and come closer to the truth. That's how it works.
Inner Light Item 3 in the 10 Sefirot of straightness the innermost is most important …”
(26:34)
11. S. (28:34) What does it mean that 10 Sefirot of straightness of the world of Assiya clothes in its externality all of the worlds?
R. You didn't read the first three books I wrote about the wisdom of Kabbalah with the many drawings that speak about the expansion.
S. I am not certain how the ten Sefirot of straightness clothes all of the externality of all of the world?
R. Yes so what is the question?
S. It doesn't sit together.
R. The stronger the straightness the more internal it is, the more the circle is strong it is more external.
S. Yes
R. If we have five worlds of straightness then each world that is higher is more internal therefore all of the Worlds clothe Adam Kadmon Atzilut ABYA one upon each other where Assiya is most external.
S. If it is the most external, is it greater or smaller in its influence?
R. Of course it is most external and small.
S. Then it is not understood how it clothes all of the worlds and Adam Kadmon?
R. So what?
S. How does it clothe Adam Kadmon?
R. Because you're speaking about circles.
S. He's talking about the straightness which is the world of Assiya which is the worst clothes the externality of all the worlds. What does this mean?
R. Because it is the worst, it is the lowest, the strongest straightness is the internal, the strongest circle is the external circle.
S. He means here that it is just outer compared to the others?
R. Yes clothes upon them all towards the others it is kind of like waste, the world of Assiya.
12. S. (31:22) He calls the innermost point Adam Kadmon. I thought this innermost was the worst?
R. So what is the problem?
S. If I am in the innermost point called Adam Kadmon, usually the innermost point is the worst in the world of Assiya. Am I the worst in Adam Kadmon?
R. If you are in straightness then the more internal you are the better you are, if you are in circles the more external you are the better you are.
S. What does it mean in terms of feeling?
R. I'm not talking about feeling, I'm talking about discernments. He's talking about feelings and straightness and circles in Adam Kadmon, a person doesn't understand where he is.
Item 4 Inner Light “You already know the middle point in Ein Sof ….”
(33:38)
13. R. He didn't finish the scrutiny here in a moment we will see beyond this. I’m asking, just don't let go that we are together and together we are learning things that are not so simple, they're obscured and so connected to things that are in this world they just give us a little depiction of circles and straightness, but these forces are completely not appearing in our world and therefore let's continue and we will see how it will work out.
Reader continues ….the first three phases only cause the appearance of phase 4….”
Item 5 Inner Light “You already know…..”
(35:45)
14. S. (39:38) When I came to the lesson today, I didn't know where I was but I knew I was with the 10 and the same thing now in the study. I don't know what's going on but I'm in the 10. Is this a good feeling?
R. Look, in truth it is not the wise that learns as it is written, secondly the attainment of our spiritual degree does not depend on how much you know and the quantity of material that you enter into your mind. Rather only to the extent and which during the study that you desire to connect with your friends and with the Creator. You can barely hear a thing about what we are talking about and what the reader is reading, let him read as he has his role. You are sitting in the lesson and you want the lesson to affect you so that you will connect with the friends and with the Creator to a truly 1 body. This is what is important.
S. While reading I hear about the circles and Sefirot, who are the Kabbalists who discovered all of this knowledge and teaching first?
R. All of the knowledge and Torah comes to us from how we received it Adam HaRishon. This is the one who attained all of reality as ARI writes, and began to pass to his offspring, his students until Abraham and onwards.
S. (41:56) The Ari was the first to write it?
R. First of all back then, there wasn't much of an opportunity of writing, and as such everything needed to be learned verbatim, mouth to mouth. This is how they learned and in the old seminaries until they came to the times of Abraham, where they already began to write more and to learn in a more orderly way where they would sit and Abraham would explain. They would learn, all of those that came to him to learn and this was all the matter of learning things by heart and is very typical to the wisdom of Kabbalah and of Torah altogether. People didn't use to look at books but if there were a few books that were written, they were very light and very thin books. The actual engagement in books began in the last era, only lately. You could see even 400 or 500 years ago that it was already like this in our generation. That people didn't use to study so much from books as they didn't have too many books. If they had a book or two or three he was considered a rich man first of all and he didn't have all of the books. Let us say the Babylonian Talmud has 20 volumes and if there was one great teacher he may have had two volumes maybe three volumes, all together and all of the rest, but out of all of the books, he understood and attained that what happens in the rest of the things. It wasn't like today where you have to enter into any person who studies at home like he has a bookstore.
S. The circles and straightness that was studied back then, or it starts from ARI?
R. The structure of reality began from Adam HaRishon which tells us in which world we exist, about the system of governance and providence of the upper, this is Adam HaRishon. Twenty generations till Abraham and from Abraham to us. That is how it is.
15. S. (46:05) Why is phase 4 considered specifically the completion of desires?
R. We learned this more than once, until it reaches the desire to receive, it has to go through four phases. There is the expansion of the upper light. Then it builds the first vessel where the expansion of the upper light downwards is called Keter. This builds its first vessel which receives the desire to receive accepting the light which is called Hochma and this vessel does not want to receive but rather rejects it in return because it received the nature of the light which is called Bina. And then Hochma and Bina begin together, to connect in the third vessel called Zeir Anpin and Malchut chooses from Zeir Anpin to receive the upper light called Malchut. There's no more than that because this is already the desire to receive the Malchut and you don't need anything. So Keter is the desire to bestow and Malchut the desire to receive and all of the rest in between are the expansion of the light into the building of the vessel.
Item 6 Inner Light “Internality and coarseness are the same and externality….”
(49:10)
16. S. If Malchut receives and Keter is bestowing how does the work of Malchut take place?
R. Malchut doesn't want to receive from Keter only in the condition if it is in order to bestow meaning she receives but only on the condition it is in reception of bestowal. Just like you are a guest at someone's home and you reject what He is giving you and He is imploring you to receive, then ultimately your reception becomes bestowal because you are doing a favor to receive, you are doing good to Him, this is how Malchut gives back to the Keter.
S. What is the role of these intermediate ones between Keter and Malchut?
R. They build the connection between Keter and Malchut. They build a connection, there can’t be any other form of connection, it doesn’t happen for no reason. Keter is the will to bestow, to give, Hochma is a will to receive, that's why it is already called a kli. See, it is a vessel. Bina, from the work of the light from within the will to receive, it provides the will to receive with its quality of bestowing, so then the vessel of Bina becomes bestowing like Keter, they are similar. Now Bina since it wants to bestow like Keter, it wants to give, it wants to bestow, what can it do? It then extends the light of Hochma from the Keter and then both, the light of Hochma and the light of Bina give birth from both of them, they give birth to the light of Hassadim with illumination of Hochma and this is Zeir Anpin. So Zeir Anpin is like their son, their child, of Hochma and Bina together. They both work through Zeir Anpin. And then Zeir Anpin being an outcome of Bina, it does not belong to the kind of bestowal that Bina wants to give. It sees that the main light working in it, is the light of Hochma and that is what gives it life and sustenance and this is why it wants to receive that light and so it becomes great in its will to receive. Meaning, the will to receive that exists here in the Malchut comes both from Hochma, and from the desire of bestowal of Bina and both of them connect in the desire to receive of Malchut. So this desire wants to receive both bestowal and reception and it wants to enjoy it all and this is how the created being was created.
17. S. (55:05) If you knew that the first phase is pure and the 2nd and 4th is the coarsest, the difference between refinement and coarseness, how can it be that the coarseness and refinement is the same thing, that is not clear? How can it be from internality to externality is the same thing?
R. Internality is more refined, more pure and coarseness is externality with respect to what?
S. He's saying internality and externality are the same. How can this be?
R. Are you even with us that you are asking about this? What is he telling you in the headline here? Internally means refinement, externality means coarseness, so internality is refinement and externality is coarseness and he is talking about vessels of straightness. I will read item 6. “Now you have completely learned about the internality and externality you must attain in each vessel, because there are four phases in each vessel, the last of them is called the Toch and the internality of that vessel is the essence of the reception in the vessel. The last phase of the vessel, what it has developed into and the phases that preceded are meant to reveal the final phase and are regarded as the externality of the vessel. The farther it is from the degree of the last phase, the more external it is. You should also know that this is what you wanted to ask, also phase one is more refined than Phase 2 and Phase 4 is the coarsest. It turns out that internality and coarseness are one and the same thing and the reason why Phase 4 is regarded as the one that receives the abundance is because she is the most coarse. Similarly externality and refinement are one in the same because her desire is faint, is refined and thus closer to the Emanator. For this reason is the most external, meaning the farthest from reception which is internality and Toch.
S. From the cascading of what you just talked about now, what is the reason that phase 4 is the greatest coarseness? What is the reason for the 4th phase to have the greatest coarseness?
R. The 4th phase is the coarsest because the desire to bestow that exists in the second phase and the desire to receive in the first phase and the desire to give that exists in the discernment Keter, all come to Zeir Anpin and there, the vessel that has nothing of all of these loftier discernment. Zeir Anpin is small, it doesn't understand all these things, it just observes like a child what is in front of him and then chooses what is according to my nature and its nature is discovered as receiving and everything that there is from all the previous discernments and this is how Malchut is built.
S. Can you explain what internality relates to and what coarseness relates to?
R. We will talk about it and discuss it.
18. S. (01:00:28) The first three Phases have a tight connection with the fourth Phase to develop it, where is the point of Keter, is this the point of creation?
R. Yes.
19. S. (01:01:10) Where exactly does the matter of time and all that we know begin?
R. This is not here, it begins in the world of Atzilut and not in Atzilut itself only below the Parsa. We will have to learn, there are many and we will have to learn, as there are many discernments and forms there that we have to define.
S. Aren't the vessels of straightness, the vessels of overcoming don't belong to that?
R. No. This is still the execution of connections between the lights and the vessels.
Item 7 “This is what ARI wrote about the circles….”
(01:02:06)
20. S. How are the qualities of the circles and straightness related to the internality and externality of it?
R. I advise you to hear and to listen, to delve into it as there will be some sort of barrier, some limit that doesn't let us get into it, circles, straightness, expansion, it doesn't sink in. This is what I feel in our whole great group that is studying that people can't connect with what they are hearing. This is correct and natural, as sometime has to pass, another lesson or two and you will start feeling how it opens up to you and then you will feel, maybe next week or maybe even this week that how you will feel these things closer and you will start to feel how it is possible to work with it. This is how it is going to be, I promise you. Just listen, hear it even if you don't want to. You will then see the results and everything will become much simpler. These things, they sink in not through the intellect that you're making efforts with right now. It goes in through the ear. You hear and hear and suddenly it becomes clearer. That’s how it works. This is why it says, not the smart one who learns, meaning not through the head but through the ear.
S. How can you hear in a correct way so it will enter the heart and not the mind?
R. You go according to how you are, I can’t tell you how because you still do it according to your own nature. If you want to know then you will be making efforts intellectually, to know this or that and you will go into deeper confusion and then it will become clearer. And for others they don’t step into that confusion, it just gradually sinks in and each one goes to his own path. But I am talking within a few lessons. By the end of next week you will feel these things closer to you.
21. S. (01:06:40) All the calculations to receive in the fourth phase of receiving the lights, are they towards receiving pleasure or to be closer to the Creator?
R. I don't understand, all of the calculations are to bestow contentment to the Creator. This attitude is something that I have been teaching from the first day and it is very obvious from the Kabbalist.
Item 8: “In the Ten Sefirot of straightness the degree is measured ….”
(01:08:13)
22. S. Does it say reflected light is always ten Sefirot?
R. There is no light without the 10 Sefirot, after something from above goes through the ten Sefirot and then it appears to us and so we don't discover what we call light, but rather some influence from above clothes in ten Sefirot.
23. S. (01:11:05) In the circles the more coarseness is worse?
R. There is no coarseness in the circles.
S. The 4th phase is more coarseness he wrote. In circles the more coarseness is worse and straightness the more coarseness is better?
R. What is good and what is bad depends upon what discernments we are talking about, what kind of work, what kind of screens, bestowal, are you talking about with screens or without?
S. What is the difference between the coarseness of a circle and the coarseness of straightness?
R. In the circles we are not talking about coarseness, we are talking about the development of the vessels only. The revelation of the coarseness is about the straightness, this is why it is called straightness, that it goes from light to heavy, from upper to lower.
24. S. (01:12:23) What is he describing here in this last piece that we read, what does the screen have to do with the depth of attainment and degree of Desire?
R. The screen connects the upper and the lower, the giver and the receiver because everything is clarified in the screen. The screen is a place, the discernment where the connection happens between the giver and the receiver, where they make a connection and mutual giving, this is all the screen. All of the discernment after the restriction we relate them to the screen. They're in the screen we bring there, all of our discernments, the coarseness, the purity, the records, the coupling of striking, the expansion. All of this is in the screen as the main thing between the upper and the lower, the meeting point, the common place where there is nothing besides that.
25. S. (01:14:17) Seems like it seems the Sefirot of circles operate more as the head that makes discernments, makes calculations and Sefirot of straightness are more as an action where they execute in the Partzuf. Is it that way?
R. Yes, that’s correct.
26. S. (01:14:52) We heard how important it is to connect to the materials and about your first three books that can help the students, but they are only in Russian.
R. I wrote them 42 years ago and have not seen them since then. But what’s written there is correct.
S. They can be translated. How important do you think this is?
R. I gave it in a concise way, everything that exists in TES in a simple way and it is a book of 200 pages in a simple way for beginners and if you have an opportunity, look into it. It is definitely somewhere in the archive.