Morning Lesson November 29, 2020 Transcription is made from simultaneous translation which leaves possibility for errors

Baal HaSulam. "Study of the Ten Sefirot" (TES). Part 2. Chapter Four. Histaklut Pnimit #61 ("It follows that there are two Behinot of Malchut:")

31. R. We discover here, we learn here about circles and lines. Where circles are the general providence over us from the Creator and the line is what the created being is, which is to build toward the Creator. Let us see, he is just talking about the difference between circles and lines and the difference is in the screen that was renewed in the 10 Sefirot of Yosher, of lines. So let's learn about it, ask. Try and look at it as you do an article, like an explanation of our work. Not just questions but feel what we are seeing here. Let's do it together and connect around the text. Not everyone, not that we all love to study TES, but see it as an article. Only written differently, technically.

Reader Item 61 “The difference between Igulim and Yosher is in the Masach.....”(01:41 - 03:34)reads twice

32. S. (03:36) What does it mean two aspects of the Malchut, one restricted and one with a Masach, what's the difference?

R. Restricted Malchut feels, itself, that it is unable to receive the upper light because of the difference between them.

S. So there are two kinds of Malchut?

R. First of all, in each 10 Sefirot, it has its own Keter and its own Malchut and all the remaining Sefirot between Keter and Malchut. Keter is the representative of the Creator in those 10 Sefirot and Malchut is the representative of the created being in those 10 Sefirot and the connection between them, the relationship between them are the Sefirot in the middle.

S. What is the Malchut with the Masach that suddenly has a Masach and the other one doesn't? Why is it and how does it work?

R. Malchut, that feels itself opposite the Creator and it wants to resemble the Creator and first of all it restricts the parts that are opposite the Creator. It restricts the intention to receive and then it tries to attain the intention to bestow and to that extent it opens itself up towards the Creator. Like a guest sitting in front of the host, do you understand? He feels, sitting in front of the host, that he is there and he feels how opposite he is so he restricts himself to avoid being the receiver, opposite the host, and then how can he begin to resemble the host. He has no other choice but to do it in such a way that he discovers the host wishes to delight him and the host, meaning has a deficiency that he wants to give to him. The host has a deficiency, has a desire to give and then he feels that he can fill the desire of the host then he receives from him, but then he receives and he enjoys only to the extent that he can fill the desire of the host, meaning up to a certain limit and not above it.

S. Why does he say there's a difference between the Sefirot of Igulim and Yosher?

R. The difference between them is in the relationship between the Creator and the created being. Between the host and the guest. If the guest does not place a restriction over himself and a screen and reflected light and his attitude towards the host, and he is open towards the host and the host fills him in the form of circles. If he feels shame and then restricts himself and he discovers his attitude towards the host, he wishes to fill the host just as the host fills him, then he turns the circle into a line, like the line on a scale that I want to fill you just like you want to fill me and then we are equal. Then I am limited in how much I can receive in order to bestow to you, that is what the guest says and between it there is a line.

S. In conclusion, what is our work here, what is he telling us?

R. Our work between us, between all of us and the Creator, is to draw the lines, lines of connection. This means to do it with a line, when I work in such a way towards the other, I can also receive from the other, otherwise I cannot receive from him.

33. S. (08:12) I am in the lesson and at a certain moment there's a desire awakening to push me out of the lesson. Is it correct to say that I can restrict it and then that desire will become round and then there is the next stage to increase the desire so that the line will appear?

R. During the lesson we have to be adhered to the lesson, adhered to the friends and adhered to the teacher. Simply listen to the words and as much as possible, try to be connected. Whether or not you understand, more or less it's not that important. It's not the wise who learns. It's not a university where, because you are smart, you are starting to learn, you would want to write another set of TES like you have such smart people today, no, we don't need that. We need only to be adhered. In the one who wrote and the subject of his writing. The one who wrote is Baal HaSulam and he wrote about the actions of the Creator. Therefore, this is what we need. I want to adhere to that like a little child, open up my mouth and adhere like that, as much as possible to let in. What will get in will be the upper light, not wisdom into my beastly mind, rather the upper light into my heart, my desire and correct my desire. That’s what we need. So when we learn, we ask, is it clear is it not clear, it's all just to have some grasp in the material but in a sense in reality you have to open up the heart.

Reader Item 62 “The reason why the Ohr strikes and wants to....” (11:28 - 13:08)

34. R. The upper light strikes and wants to enter phase 4, Behina Dalet, to fill the desire and because the emanated continued, extended the light the desire draws the light, that is why it enters Behina Dalet, the fourth phase and fills it. After it fills it, what happens next?

Reader item 63 “We refer to the Hamshacha of the Ne’etzal....” (13:32 - 14:53)

35. S. (14:57) About the previous item, we read about two Malchuts, one that is restricted and another one, can we call that one the restricted Malchut with the screen?

R. Yes. First there's the restriction and then the screen and they both have to ride upon the Malchut above the will to receive.

36. S. (13:57) I see that what he writes here in the item about the striking and the desire to enter Behina Dalet, phase 4. Does the created being with a screen draw light into phase 4?

R. Yes, the desire has to come first. There is no light that works without a desire, the light builds the desire, organizes the desire until the desire will want it, then the light can enter the desire. The desire doesn't usually feel the light awakening it, as the upper light, so it works in a way that the desire doesn't know where or what it wants it just says I want, and when it wants, the light comes to the desire as if the desire ordered it. But it is clear, on that, it says, I am first and I am last. The Creator does everything, He awakens the desires, He prepares everything, he fills everything, breaks, shatters, fixes. The light does everything, only. That is why there is none else besides Him.

S. Can we imagine our common desire in the ten as... a phase four, what does it mean?

R. To the extent we connect between us in the ten and want to work between us only towards the Creator, to bestow to Him so the connection between us becomes correct and then with that connection we turn to the Creator and want to receive from Him because we can't answer Him otherwise. We are saying, fill us, because we have the intention to bestow. Like the guest that tells the host, I am willing to take from you now, I have prepared myself for it and then the host, or the Creator brings us a fulfillment. What is the fulfillment? He reveals himself as a light of NRNHY in our vessels and fills us and then we feel equality, connection, adhesion with the Creator.

S.

R. The pleasure we want to bestow to the Creator is the purpose of our work.

37. S. (18:40) Is it through this feeling of love of friends that we attain, that increases the yearning. What increases the yearning?

R. Yes, only through love of friends. We get awakening from all kinds of reasons but to implement it correctly, it is only in the group when we yearn for more of a connection between us in order to bestow to the Creator. I need to reach a state that if I want to turn to the Creator, I right away understand that it has to be through the ten. That it will be clear for me, that the Creator is behind the ten. If in something I change the ten I can by that bestow to the Creator, if I'm integrating with the ten more I'm bestowing more to the Creator, but only through the ten. To speak about the Creator without a ten, there's no such thing it doesn't exist, because He created a ten and through that system of a ten He is connecting to each one. That He broke it for us that we will connect, connect between us and connect to Him. It should be clear, it is very simple we just have to get used to feeling, understanding and thinking like that.

38. S. (20:28) Between the force of the restriction and the delaying force in the screen?

R. What do you mean? First of all, the restriction, after I have a restriction that I don't receive for myself, I put a detaining force on the Masach, on the screen, that I won't receive more than I can in order to bestow. That is the force of detaining.

S. Is it the same force?

R. No, there are a lot of forces, we will learn that in part four of TES. A lot of forces that are different.

39. S. (21:18) When I picture the correct work of the ten, it is 10 people who have a desire to connect among them, they are the walls of the vessel and together they summon the light which makes them one with themselves and with it. Is this the correct description?

R. Yes.

40. S. (21:49) Yearning, is there yearning only after the restriction?

R. Yearning can only be that I want something and I can't attain it so I have a yearning for it. Until with that yearning I reach such a dimension, such a number and intensity of force of yearning that I start working from the yearning to attain the desired state. I have to work on everything, not that I just take something. I have to come with a demand, with exertion, with a prepared desire and then I can receive it. The correct desire to receive what I want, that is called a yearning. Meaning yearning is beyond the simple desire.

S. Yearning for what, for bestowal?

R. Also reception and also bestowal. Yearning is a yearning, that I yearn for something. There is a desire and there is a yearning, that it is in addition to the desire.

S. He writes about yearning that this is what draws the upper light. What is the new characteristic here?

R. That I don't just want. That I long for it. How should I say it, yearn for it, it is something else it is even more than a regular desire, a regular desire supposedly doesn't move you out of your place but a yearning is what pushes or pulls you towards what you are yearning for.

41. S. (23:49) We try to connect between the tens and let's say now I'm sitting with a friend from another ten, it feels different.

R. I recommend to study and constantly be in one ten, only. It is not a problem whether you understand this or don't feel there, the problem is you can't be adhered in a few places. This is why all of your work is spiritual, it is coming against you, don't be confused between tens. Each one has to have a ten and adhere there and that's it. So, check yourself very well.

42. S. (24:54) And the restriction of the Malchut of the circles and the Malchut of the straightness, what is the difference between those restrictions?

R. Malchut of Yosher, of straightness, there is no restriction there, I don't understand your question.

S. It is written in 61, that there is a restriction and Malchut of the circles is only the restriction and Malchut of straightness is the restriction and the screen.

R. After the circles, yes, it restricted itself.

S. What is the difference between the restrictions in the circles and the restriction in the straightness?

R. In the circles it's equal in every direction, in all discernments and Tzimtzum, restriction on the straightness, is already aimed and directed that it is going to receive in order to bestow according to the restriction, that the restriction organizes it, just like towards the host. Whether you just push everything back, or compared to the host you can already choose, this yes or that no, you start sorting things, that he presents to you, that he serves you. Also, the restriction itself is in straightness, in Yosher, according to certain degrees.

43. S. (26:23) The fourth phase, what is fit about it is that it draws the light and is received in the three other phases?

R. Behina Dalet, phase four, draws the light that is revealed in the first three phases.

S. That is the only thing that is fit in her?

R. I don't know, why do you want to say that about everything? Don't speak in general, we have a lot of details.

S. The word fit what does it mean?

R. Where is that written?

Reader Item 64 “The part of the Ohr that had to permeate....”(27:27 - 29:12)

44. R. Again, the part of the light, the subtopic, that had to premake the fourth phase and was pushed away from her became Ohr Hozer, reflected light. That is what we have to do, and in that reflected light there is already a connection between the created being and the Creator. Meaning the same pleasure, the same fulfillment, that wanted to receive in my will to receive, in my ego, when I used to pull it in, when I feel I want to receive, if I restrict that and don't receive, that rejection becomes a vessel of connection towards the Creator. Because in that reflected light, that I don't receive, I start revealing the Creator. How will we do it, only if we are in a ten. It is impossible otherwise, only in the ten do we start feeling what the Creator wants to give us because except for the ten we are just in the corporeal world. If we are in the ten and I start recognizing but I can receive something from the ten or the Creator and I restrict that and I don't want to receive it, then already, in that reflected light I can connect to the Creator. There are big things here and delicate, let's try and understand them a bit more.

45. S. (30:57) In the work in the ten we said I restrict my Malchut and the first nine which are the first nine I connect with in the next stage when we come to a common desire. What, here are the first 9?

R. That is something we will see and reveal every time we will discover who am I, who is that me, and there will be a different me on every degree and the other nine Sefirot will also seem to me as other qualities. I need to see my friends that they are building a desire in me, that they are the first nine and I am the Malchut, and that is each and every one of them. Meaning, the relationships between my friends towards me, the way I receive them, that is what organizes my Partzuf. Without that I am not a Partzuf, I don't have an attitude towards the Creator if I am not included with the friends in such a way that I am for all and they are for me. In such a way we can connect together and locate the Creator that is clothing in those first nine. Now, in those first nine two words each and every one and then in the first nine are inclusive first nine, our common first nine, that is something we have to find before us the way that it happens. It is all possible to attain only from experience, only from actions because with words you can't express this. Even if we say it correctly, nobody, if he doesn't have these vessels, he won't be able to relate correctly to these words.

46. S. (33:20) A friend from Kazakhstan asked the question, saying he had a desire to give up the pleasure of the meetings with the friends that awakens even more egoism. What is the difference between what that friend asked about and what was said here about performing a restriction on our desire?

R. When we connect to the ten usually it is also accepted in all kinds of societies and nations, that we said we drink, we rejoice, we sing together when friends gather. It is something accepted in all of humanity, it connects and brings people closer between them, there is nothing bad about it. If it happens between the friends, so even better. We are actually connecting our desires, awakening ourselves, it is a great means for advancement, for connection. This is why we really recommend tens to connect even if they can't do it physically, so at least virtually, to connect. If you can do it physically, even better, great. It is worth it, very much. It was always like that with Kabbalist as a nice ceremony, a nice custom.

Reader Item 65 “The Ohr Hozer is divided into Sefirot according to its....” (35:23 - 37:18)

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