Morning Lesson July 21, 2021, Transcription

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

Baal HaSulam - Introduction to The Book of Zohar. #46

Item 46 “Bear in mind that although the Sefirot are Godliness, ….”

1. R. (03:44) He's saying that we have the light of Ein Sof, the upper light and when it passes through all of the phases that it built which we learned in the four phases of direct light then it turns out that it passes its light through these phases is each time in a different way. It depends on which phase it is passing through. So, he says according to the measure of concealment that exists in each and every phase, so Malchut is the coarsest cover or concealment as it only passes through the light Nefesh, the smallest light Tifferet or ZA is pure which passes the light of Ruach and Bina is even thinner passing the light of Neshama which is more refined and passes to light of Haya. NRNHY, they pass through all of the HBZAM towards the lower ones, this is what he tells us, not anymore. As the light itself is complete Godliness there is no change in it wherever it is, but the receivers through the Sefirot, receive through their accordance with Sefirot. That's why we say there are changes in the light but there are no changes in the light, only changes in the receiver. To the extent the receiver matches itself to the light.

2. S. (05:46) Those same types of light that are invited by Sefirot are the vessels?

R. There is nothing that exists in the light although the results that we feel according to the light our results in the vessels.

3. S. (06:12) Baal HaSulam says here that the coarsest desire belongs to the inanimate Malchut and the more refined desire relates to the vegetative and even more to the animate and most refined is light of Haya relating to the speaking in man, how does this turnout, it seems like the opposite?

R. Opposite to the coarseness that the greater the coarseness and the restriction over it and the screen over it then the coarseness becomes purity or refinement and it passes a greater light. So that is the inverse relation between lights and vessels.

Item 47 (07:22) “In Partzuf Nefesh, which one attains through engaging….”

4. R. (10:29) This is how we have one Partzuf coming out of another out of Partzuf Nefesh comes Ruach and then NHY This Is how they are all built from how the upper light spreads and expands to the desire to receive, giving power to the desire to receive and the desire to receive is organized and connects accordingly and to the extent that it can be similar to the light, even though it is a desire that is opposite to the light, but to the extent that it can also be in bestowing, then it receives the light within it and the light and the desire begin to work together. These corrections, they reach all of the parts of the desire to receive which are called tendons and organs.

5. S. (11:43) He says when the Partzuf is completed there are 613 organs that close Sefirot Tifferet so does this mean that man uses and recognizes them after they emerge?

R. The Sefirot means the desire to receive, that receives a correction in order to bestow and accordingly it can receive the upper light and connect with the upper light to shine in it and then the desire to receive is called Sefirah from the word shine, sapphire, luminous.

S. So is it a means?

R. Yes, we can say so.

S. Like a professional has tools a Kabbalist has Sefirot?

R. The corrected desire to receive arranges itself in Sefirot so the will to receive also becomes a desire to bestow and then this form of the desire to receive is called a Sefirah.

S. In what does it serve man?

R. Yes of course, there is no other goal.

6. S. (13:44) From above down Malchut of the upper is what gives birth to the Partzufim, the worlds but from below up what is the connection between the Partzuf, how does it connect with Malchut to the upper?

R. I do not understand the question.

S. We know each lower Partzuf is a black point of Malchut of the upper which gives birth to the lower, how do they connect with a Malchut of the upper?

R. By the annulment to the upper one there is a connection to the upper one.

S. From what aspect does this begin if it is not from Malchut?

R. From when the upper one shines on the lower one in the different conditions that the lower one needs to nullify the toward the upper one and he enters into the upper one as an embryo.

S. I need to think about that. Thank you.

R. On top of all the conditions that the upper one chose, if the lower one arranges itself as a lower one where it doesn't bring up any deficiencies or conditions only in annulment towards the upper one then it becomes an embryo.

7. S. (15:52) You said the corrected desire turns into a Sefira and when we work in the ten how does the quality of a friend turn into a Sefira?

R. What does it matter in what state it happens? We are talking about desires, if man's desires are that he can make a restriction, screen, reflected light to connect and bestow to others, then he transformed his desires to Sefirot. These desires begin to shine, this is called the darkness begins to shine his light that at first, they were dark and now they shine as a result of achieving the equivalence of form with the Creator it leads to bestowing.

S. You know we are talking about the work of man's desire. Are we talking about my desires or the friends?

R. How do you bestow if it is not the desires that you feel, you have to feel that you have the desire to receive and you want to cancel it in order to bestow and towards who and what, towards the friends, so you have to connect with them to become connected with them in order to bestow to them and then you become a conduit of the upper light towards them.

8. S. (17:46) He tells us in the Introduction to TES 155 all the names of the Partzufim and light that it brings man closer to the goal and hear you talk in TES about Sefirot, Partzufim, lights and vessels, does the attitude need to be the same attitude?

R. According to what?

S. When he says how to read TES.

R. Here it is about data, it's about five worlds and Sefirot, what he provides here is in great brevity he doesn't explain much he just gives us the data, that this is this and that is that it is not really a textbook.

S. But he reminds here that the entire text is filled with the names.

R. Meaning that if we can merit some upper light through this.

S. Through mentioning the names?

R. Yes, by mentioning each and every word of the Kabbalists this is how we study the text, as we read in our intention to achieve corrections, we draw the surrounding light.

Item 48 (19:21) “And by engaging in the secrets of Torah and the ….”

9. R. (22:23) Rav reads: By engaging in the secrets of Torah and the flavors of Mitzvot, he purifies the animate part of his will to receive, and to the extent that he builds the point of the soul dressed in him in its 248 organs and 365 tendons. That's how he acquires the structure of the soul, when its construction is completed the Partzuf is completed and it becomes a Partzuf it rises and dresses into the Sefira of Bina in the spiritual world of Assiya. This vessel is much purer than the first vessel Tifferet and Malchut and it transfers to it a great light from Ein Sof called Neshama.

10. S. (23:34) How do we properly diagnose the lights in the 10, how do we know which light we are receiving as we are connecting?

R. No, that is not for us yet, we need to just work on connection between us, making actions that will advance us to greater connection each time more and more. Then when we achieve that our connection is increasing then we will begin to feel that we are in a state of the light of Nefesh, Ruach, Neshama, Haya, Yechida, that is what we will feel but it is all attained within the connection. When we begin to feel that when we internally are connected to each other and then through the connection between us that we build such a connection where we discover the light of Nefesh, what is this light of Nefesh, it is a certain intensity of our connection between us and then the light of Ruach and Neshama. Because we are correcting our vessel from a vessel that is completely broken to a vessel that is completely connected as one.

These stages are what we are studying right now so if we connect only on the coarseness of the level of Shoresh and we can't connect any more than that meaning on top of a greater coarseness that we can't overcome with our connection. We feel that there is just like Nefesh between us, which is still something, we don't feel the Creator there yet, it is just light of Nefesh but it still belongs to Godliness something that we already sense. We receive an addition of the ego that we overcome and connect ourselves together as a single heart and would begin to feel in the connection between us different changes as the Creator wants to put us through different exercises. Just like what we do with a baby when the baby grows, we begin to play with it, to give him something for his hands, to have him smile or something, to do something this is already the light of Ruach, like there are already changes like the wind that goes in different directions so similarly between us we try to digest the states and in that we find a connection a communication between us and the Creator. Then in the light of Neshama we attain this as the ego between us becomes greater, separating us more that we can't even bear each other but if we overcome that and we connect then we begin to find between us the light of Neshama, meaning and intensity of connection that is such between us that we feel ourselves as an adult understanding and knowing in accord with the Creator.

We understand the Creator let's say like children that start growing up, they understand us and we understand them and there becomes some reciprocity. Then the light of Haya where we are already in such a connection between us with the Creator that we already have mutual understanding and action, feeling and thanks to the great ego that has appeared we can then make ourselves more and more equal to him. After that, the lights of Yechida this seals the deal and there we find ourselves together as one with the Creator. This is essentially the process that we need to go through, what am I trying to emphasize here? It all is attained through the connection between us, the intensity of the connection between us, to the extent to which each one can cancel himself towards the others and how much each one can connect himself to others and thereby we achieve identification with the Creator.

11. S. (29:43) It says here that until it is not made clear that the 613 organs are a Partzuf?

R. This doesn't say anything we're talking about the whole vessel that we need to reach a state that we connect all of the parts between us, all of the desires of each and every one, each one with everyone. We cannot enter into the details of each one as each one is incorporated of 613 organs and tendons, all of the 613 private desires of the desire to receive that we have to correct all of them. We can divide them in five levels, the levels of coarseness, Root 1 2 3 4 and the lights that we correct them and to fill them of NRNHY and all of the details along the path we will learn. The main thing is to understand what is happening here, what is the operation so the operation is always in the connection between us, only.

S. What are the secrets of the Torah and the flavors of Mitzvot?

R. You will reveal this along the way when you make corrections on the vessels then according to your suitability to the light that you are bestowing on the side of the desire like the Creator is bestowing on the side of the light then you will discover the lights inside the desire and you will understand the nature of the light and the nature of the Creator within your desire and then you will reveal. That is called that you are going to attain the secrets of the Torah and the flavors of the Torah, all according to the suitability of the desire to the light.

12. S. (32:22) What should be the right intention of each one in the 10 to draw the surrounding light?

R. Only connection, there's nothing more to say as we are all broken vessels and we all need to reach a connection between us as much as internally possible, as much as it is revealed to us where the line of the shattering that passes through us. There we need to adhere each one to the others.

13. S. (33:16) What does it mean when he says all of the still, vegetative and animate in the level of Assiya aid in the level of Bina, what does it mean the level of still, vegetative and animate are in this?

R. Desires that are on the levels of still, vegetative and animate that they now enter correction, that you can correct them.

14. S. (34:03) You said we're only talking about accents out of connection and here he talks about each and every organ without any ascent of the whole Partzuf, what is the connection here?

R. As much connection as he can do, he should do, how can we speak in discernments that you don't feel or understand, how can we? When the time comes, we will talk about it, in the meantime do what is up to you to do and as fast as possible.

S. I'm asking in the context of connection?

R. Making connections is all that is in your ability to do, do it.

S. The state that he talks about is the upper state that exists in the lower in all of the degrees, can we say this is Malchut of the upper exists in the Keter of the lower one?

R. Yes.

15. S. (35:33) To say that there is none else besides him to connect everything to the root can this be considered a form of bestowing or this is on the way to bestowing?

R. It's not him doing something it's the Creator doing it, it's revealed as such that he understands it's coming from above, now what is man to do from within this state as a man cannot do anything from in a spiritual action so all he can do is pray so accordingly man senses and feels his 10, the extent of connection that he is able to make and as much as he can aim and direct to the Creator through this connection this is how much we turn to the Creator. I say once again each one can be in a different corner of the world, it is not important as you have a connection between you and that is enough in order to tie between you spiritually. Do this, ask the Creator to do this and you will begin to reveal what we are reading here.

Item 49 (37:54) “Once he has been rewarded with the great light called….”

Item 50 “Indeed, you should know that these five lights, ….”

16. R. (43:09) This is how it just keeps going. We have no more than the will to receive that we need to see how distant it is from sanctity, from Holiness and how much we need to request correction that the upper light comes and corrects. Then in such a manner we get closer to the Creator and we are only dependent on the raising of the prayer, which means the deficiency, demand and his request for the Creator to correct us, to connect between us above all of our egoistic desire that we are repulsing and rejecting one another. The technology is very simple as there is nothing here besides these actions and they are specifically in such a manner existing all of the time like a clock.

17. S. (44:09) All of the lights NRNHY are all lights of Hochma?

R. No, that is only Haya, Yechida. Nefesh, Ruach is a general small light and Neshama is Hassadim is strong and then comes light of Hochma revealed in vessels of reception on the coarseness of root 1 2 3 4 that it can draw the light on the intention to bestow that there has to be a large draw of light and a great screen and returning light that is a great action of bestowing that we have.

18. S. (45:10) In item 49 he writes with regard to the corporeal still, vegetative, animate and speaking only when we receive the light of Yechida. Is there this feeling of others and not before?

R. I can't explain these things so much. What does he mean to feel the others? Animals also feel the humans next to them, they say that plants they feel when humans are next to them positive or negative, but they remember. In each and every desire there is a feeling of the others because they want to enjoy and bestowing is the same thing, such that he determines in the meantime that he will reach and determine if he is right or not.

S. All of this only talks about the correction in the world Assiya?

R. Yes.

S. So what is there to attain on the level of animate when the flavors of the Mitzvot are attained if all of them is in the world of Assiya then… (cut off by Rav)

R. We are talking about the heights of Assiya. You also have Atzilut, Beria, Yetzira with more to attain and with different discernments there.

S. If there are already discernments in the world of Assiya, what are the other discernments in the other worlds?

R. They are different degrees, different levels, like you enter day school and you see life, kids running around yelling, full of life but you are the adult you look at them and you understand the life of the little kids. You go to the school to raise something else and then you go to university and you see something different and then into adult life as a bigger life. The type of life is different for each one. Let us first enter the level where we can be good children.

19. S. (48:34) Usually we learn from above downwards and here it sounds like it is more from below upwards is that correct?

R. No, below upwards we are now talking about the degrees of attainment.

20. S. (49:13) In Item 50, it’s a process that is described and he says the sensation of the others needs to appear. What is this sensation?

R. It depends on what we learn. We advance together and between you, you reveal the Creator and this is what is close, this is the friends.

S. In our 10 there is always the feeling of friends, here he speaks about a process and then says there's a sensation of others.

R. I would advise you not to dig in here like there's some secret between the words, all the secrets are in man's heart and not in the books. If you try to correctly express what is written in the book upon yourself then you reveal all of the secrets and not that it is in the book. There is nothing in the book as you will see philosophy there. What is important is what you feel specifically and only in your heart.

S. It is feeling the heart of the friend this is what it is about?

R. Yes.

21. S. (51:04) The corporeal desires are the development or the result of the spiritual desire?

R. Corporeal desire is the development of the spiritual desire within that you go, within the desire to receive, yes. As much as you can give like a copy there and from here, we have the corporeal world this is why it is called an imaginary world with regards to the spiritual desire it doesn't exist and the corporeal desire exists only in the imagination, it doesn't really exist this is why it is called imaginary. This is how we described it to ourselves as if it exists but really in spirituality it doesn't exist at all.

S. How to feel it after all?

R. You feel it by equivalence of form, only by equivalence of form. If you have those same qualities like in the spiritual world you will begin to feel it, this is called that you rise, ascend to spirituality.

22. S. (52:42) In every new level of connection there is a point in the heart that we can call it or a point of the upper one in the lower one?

R. Yes, we learn it this way that the point AHP of the upper in the lower GE.

S. What comes first engagement in connection in Torah and Mitzvot for the point appears first and then it forces us to connect?

R. From below we need to rise to attain it but from above it pushes us. One is from the side of the Creator and one is from our side that we need to do.

23. S. (54:20) You recently told us a lot that we don't have a connection in the 10. We feel bad about it because I think we're doing a lot and what do you think is still missing so that we have a connection?

R. Prayer.

S. In your view we don't pray efficiently?

R. I don't know if it is according to my opinion or not but everything you hear is always changed by the power of prayer then you understand that everything is in your hands.

S. What should be the prayer?

R. Look what is written.

S. That needs to be the prayer, for connection?

R. Yes.

S. Can you give an example from what used to be your prayer?

R. That we rise above the connection between us and when we reach this in this, we receive revelation of the Creator.

S. To beg, to cry?

R. Yes, both.

S. What about the hatred you said we need to reach?

R. You don't need to hate, you only need to reach love.

S. The hatred comes by itself.

R. If it is revealed we will need to rise above it but not that I am expecting hate, I don't have that in any thought or desire.

S. We want to reach love.

R. Then reach it, don't think about hate, think about love.

S. How do we reach it? That is the question?

R. Only by prayer as prayer is called in action.

24. S. (56:39) There are mechanisms like the one of prayer we just spoke about and there is a mechanism of the action in the group and one of dissemination, if we do the first two and not dissemination is this worthwhile are there also to be also dissemination?

R. Yes, dissemination is very important because it shows how much you are concerned for the whole end of correction.

S. The power of dissemination is more powerful than the other things or they are all equal?

R. They all need to be.

25. S. (57:46) What is the condition and when do the prayers of each one connects to a single unified prayer?

R. Try to check what each one is yearning for, try to compare between the different directions, what each one is requesting to see that you are requesting the same thing, scrutinized if you want the same thing, do you reach the same discernment and then your prayer will be more united until it will truly be connected as one man with one heart.

26. S. (58:49) What does it mean Nefesh of Kedusha is a part of the posterior?

R. Nefesh of sanctity is the smallest desire to bestow in reality and this we can say is the point in the heart in man from which we begin.

WSQ: How are we passing the day today, let us determine how we want to pass the day in what manner and what result.

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