Part 2:

Rabash. Explanation of the Article, “Preface to the Wisdom of Kabbalah”

Reading Article. (00:37) “The learning begins with the..”

1. S. (06:13) It’s written, “In Bina, since the light comes from the bestower, in that light the force of bestowal is incorporated.” What is that?

R. The light that comes from the Creator, from the beginning. When it came out of the bestower, out of the Creator, contains the power of the Creator, that He wants to bestow the force of bestowal, the nature of bestowal exists in this light.

S. And what does it do in the receiver?

R. That's what he wants to explain to us.

S. So the light comes fills the will to receive that it created and then?

R. And then because it came from the bestower, it delivers to the vessel its nature.

S. So what does the vessel feel?

R. That the light comes from the bestower that fills him.

S. Feels it with what?

R. Fills it with some kind of pleasure but the nature of the pleasure, the root of the pleasure is the bestower.

S. Also fills it with the force of the bestowal?

R. Yes.

2. S. (07:57) It's written that for a person to receive the yearning he must feel what he wants to receive. In order so we can feel the yearning for the Creator we have to feel what bestowal is?

R. Perhaps. I don't know, we started to read, what do you want?

S. But the more we reveal what bestowal is, to that extent we don’t want it?

R. I don't know, where is it written?

S. That we should receive and then we'll have the yearning, that's what he wrote in the beginning?

R. Where did Rabash say that?

S. In order to have a yearning, we have to feel what He wants to give us and then we have to want to feel what bestowal is and then we'll want it. On the other hand, as long as we're not in spirituality, we negate the bestowal, our ego doesn't want it?

R. We'll learn how to feel, we'll see. What is written that is not clear, not what you feel like asking.

3. S. (09:47) My question is:If he doesn't have a yearning for the fulfillment, that's called the first discernment of coarseness? Is the first phase of coarseness, that is the yearning?

R. Where does it say so?

S. The abundance in the will to receive the abundance came together that's why the desire does not know what to want and then it was born with the filling. That if it has the filling it does not have the desire for the filling, as written in the second condition, this Behina is called the first phase of coarseness.

R. Yes.

S. So the coarseness is the yearning?

R. Yes.

S. And in the same way in Bina the second discernment of coarseness is the will to bestow?

R. Yes.

S. The yearning to bestow?

R. Yes.

Reading (10:48) “Question: If Bina yearns to bestow, why is...”

4. R. (12:35) That's clear, right. After he feels that he's receiving from the bestower, he himself makes a calculation and also wants to bestow.The first phase is the receiver,the second phase wants to bestow.

5. S. (13:00) So from the point of view of the vessel, it went to a very severe state. It's completely formed. How is that? In Aleph, in phase one he was in equivalence of form?

R. He wasn't in equivalence of form; he didn’t feel separated.

S. But the light filled the vessel?

R. Keter is light, next.

S. So in phase two, he's seemingly doing the same actions as the Creator and he's rejecting?

R. See what I'm saying I don't understand you because phase one, the first step which is the Keter, Keter isn’t a vessel. He also writes, Keter is the desire to do Good to His created beings. Read it a few times, well, before you ask.

Reading item 4 (14:14) “ZA: at its end, Bina received a kind of drive...”

6. S. (21:55) How should we understand the allegory of 100 kg that he created?

R. As a complete measure. The Creator’s desire to create a desire in the created being; the will to receive that its capability or capacity will be 100 kilos.

S. So the desire has a quantity? A predefined quantity, you could say that for the desire?

R. Yes, as much as the Creator wants to give, in that way there will be a desire in the created being to receive.

S. On the other hand, when we speak of the light, we say that the light is unlimited, that there is always, that you can light one candle from another?

R. That's on the other side, that as much as the created being wants to receive, it's called that before it there's a source of light that is able to fill it.

7. S. (23:03) It's not clear about the discernments. That there's something happening at the end of the discernment, there's a state and then there's the end of a state where something changes?

R. It's not clear, you're speaking about some discernment.

S. He writes that in Hochma, at its end, desire has equivalence of form.

R. Yes.

S. Does that mean that there's a discernment called Hochma and then there’s its end, where something changes suddenly. Why is there a process inside the discernment?

R. There's a process that it absorbs it, feels who and what it's receiving and from who it's receiving and with all that information it starts changing.

S. How come in phase one we have the desire with the fulfillment? Where's there room for this thing to develop because he feels the entire desire?

R. Because he feels the entire desire but I guess in the desire there is more information or data than fulfillment, more on the opposite, in the filling more than the desire.

S. Meaning the feeling of fulfillment is partial and there's a part in the desire that still didn’t develop?

R. Yes, the deficiency is there otherwise there would not be a development.

8. S. (24:43) About the gifts that you return in phase two, you give us the example of a friend that's giving me a gift. I've received the gift and I've decided, no, I don't want to be a receiver. I return the gift?

R. Yes.

S. Can you explain that conclusion according to the crude or coarse, to return the entire gift?

R. We're speaking about nature. There's nothing rude or not judgment, not mercy, there's two forces of nature that they both come from the source, from Keter and this is how they are relating one towards the other.

S. I'm meaning there's no way to make a calculation but in keeping part of the gift they have to return the entire gift and then start the next phase?

R. It's a response there's nothing here that someone who has calculations or any, I don't know, ethics. This is how it happens according to the laws of nature; he wants to receive, he receives, if he doesn't want, he doesn't.

S. Now in the transition from ZA to Malchut, from three to four, it looks like there’s a point of inversion, from a state where in phase three the action is balanced. Okay, I found the formula, I will receive but not for myself, I will receive in mercy, in Hassadim in order to connect with the Giver. There's a certain calculation of the right attitude to the Creator and then in the transition before he goes through a point of shattering, through a certain boundary, and he becomes opposite the Creator, he becomes only a receiver; he loses the Hassadim, the mercy?

R. We still have to learn about this type of development. It's not necessarily like that otherwise phase four would have already been a Klipa, a shell, and it's not. It receives because this is the Creator’s will pressing on it that by the development, by His influence, 0, 1, 2, 3, 4, the fourth phase will receive. And only after it receives and feels that it's receiving, then there's a new development already. Before that there's no created being. The created being that for the first time feels that it's a created being, that it's a receiver, that it's opposite from the Creator is specifically phase four.

S. Why in phase three the Creator pressures the vessel in a way that makes the Hassadim disappear? He begins seemingly in order to bestow and applies this pressure more and more and suddenly in phase four, there's no more bestowal, only reception?

R. That's how the desire develops?

S. Why is He doing it this way? He seemingly pushes the vessel?

R. He wants the vessel, the desire, to behave, to function in the complete manner. Simple: to receive and enjoy with everything it can enjoy. Without that there won't be a vessel worthy for this role.

S. So why not skip from two to four? Why did we need three in the middle?

R. How could that be without organizing those two influences Hassidim and Hochma together? That from this you would have the whole vessel that one will receive in the other the mercy that can receive the light of Hochma.

S. There is already Hochma and Hassidim. In one, Aleph, Hochma, in Bet, Hassidim.

R. And together?

S. We can skip to four, why do we need three, this transitional state?

R. Three is ZA, so without having one clothing in the other, that this clothing will come from Above, right and like, let's say, a command from the Keter so there would be clothing of Hochma in Hassidim and only in ZA and afterwards, in G’mar Tikkun, in the of correction and then the Hochma will be complete and Bina will be complete and will both clothe in one another. There will be a coupling, a whole coupling.

S. It's like to leave an impression of the end of the correction in the beginning of creation?

R. Yes, let's say so.

9. S. (30:25) Is an order to receive the reason for the shattering and the shattering the reason for the correction?

R. Yes.

10. S. (30:46) A basic question, what's the difference between Phase 2 and phase 4? He says the end of Phase one 2 is born because it fills the disparity of form. Phase 4 has the same thing also when he discovers that it's 100% you know and disparity of form so what's the difference between the end of Phase 2 and 4?

R. The second phase, in second phase we're lacking the force of reception in order to implement herself in Phase 4 it's lacking the force of the bestowal, in order to implement herself yourself that's why the whole process that happens afterwards is how we can reach phase that includes the second phase and fourth phase that happens after all the shatterings restrictions shatterings.

11. S. (32:09) It says how can Malchut come to the equivalence of form and the purpose of creation, Are those two different things? Equivalence of form and the purpose of creation?

R. Well actually yes.

S. Because I thought that the benevolence of the Creator to bring the created beings to the complete stage to be like him, equivalent to form. Here it says that there's a purpose of creation that is different in addition to it?

R. The purpose of creation is to do good to its created beings. To do good to the created beings is called that the created being will be in the same state as the Creator. That is the whole most. complete state, so what are you asking about that?

S. He writes here, how can Malchut come to equivalence of form and reach the purpose of creation too. Then it says that he said that he created something new. Machut will receive everything in order to bestow.

R. That will receive an order to bestow and it will receive from the Creator as if 2, in order to bestow. Also, all the fulfillment which is the light of Hochma and also in the form in order to bestow which is the light of Hassadim and those two lights will be clothed in one another and that is called that it is in the complete reception.

S. Who said we have to reach an equivalence of form? It says she invented a new invention?

R. The vessel feels from the influence of the upper one that it constantly bestows on it that it must reach reception in order to bestow.

12. S. (34:38) He writes at the beginning that the ancient ones attained that his desire to do good to his creative beings and that's why the order of development begins until it reaches the souls whose root is the soul of Adam HaRishon that extends from the internality of the world of BYA, what is the into what is the internality of the worlds of BYA?

R. The internality of the worlds of BYA is the light that is in the vessel. The light is the internality and the vessel in the externality.

S. This is the root of the soul of Adam HaRishon

R. The soul of Adam Harrison is the light of Ein Sof and that fills the vessel.

S. The soul of Adam HaRishon is a vessel?

R. Also the light. The soul is light and the vessel together.

S. And the light of Ein Sof in the internality of BYA is the light of Ein Sof?

R. The light of Ein Sof is the internality of the world's yes. What is the question? I don't understand the question.

S. It says here that the root of the soul of Adam HaRishon is the internality of the worlds of BYA and I'm trying to understand what the internality of the worlds of BYA is the light of Ein Sof.

R. Yes, but there is a development from Ein Sof through a restriction, Galgata and so on until we see how it's created, how it's made, how it's filled and this whole process. He comes in order to build a vessel which is the soul you could say or the will to receive and that it will receive its filling in the right intention to bestow.

S. How does the light of Ein Sof reach the world of BYA?

R. Through all the previous Partzufim.

S. It has many restrictions and concealments on it and restrictions on it?

R. Specifically from that it builds a restriction and screen, a reflected light in each and every degree and in this way receives in order to bestow, and it reaches equivalence of form and there's no limitations and receives in order to bestow.

13. S. (37:39) He writes that in order to enjoy you need to yearn first, you have to know what to yearn for and this can be done only after he sees it at least once ,and then he needs to make sure that the object of his yearning will not be in him.

R. How else would he earn if it's in him already?

S. The state that he yearns for is the state after the restriction?

R. After the restriction.

14. S. (38:17) Malchut reaches a decision that he wants to receive all the abundance, she knows about all the abundances from the Reshimot in Hochma before it reaches its end?

R. What state are you talking about?

S. Malchut which is a state and she decides she wants to receive all the abundance?

R. Which Malchut?

S. Malchut, which comes after Zer Anpin.

R. Zer Anpin wants to receive.

S. In the four phases of direct light?

R. Yes.

S. Malchut comes to a decision where she wants to receive all the goodness the Creator wanted to give her. What does she know about it? From the vessel of Hochma or just before it reaches the endR. I'll say so.

15. S. (39:15) It says ZA and Bina at its end received the kind of drive which stemmed from the purpose of creation that she must receive, since the purpose of creation is not for the creatures to engage in bestowal. What does that mean that the purpose of creation is not for the creatures to engage in bestowal?

R. The purpose of creation is to fill the created beings according to their desire.

S. What is the greatest fulfillment?

R. The greatest fulfillment is the light of Hochma which created the vessel.

S. if the created being will reach the scrutiny and a desire and wants to resemble the bestower? R. So he needs the light of Hassadim too so that it will be aa a vessel for the receive the light 

Hochma.

S. When we say that the purpose of creation was not for the created beings to engage in bestow what does that mean?

R. To create the will to receive in the created being that will be able to receive everything.

S. For this will to receive ,to receive everything he needs to want to acquire the status of being the bestower by itself?

R. That he gets on his way of development by knowing the bestower.

S. Why is it not considered realizing the purpose of creation when he gets to know the bestower and chooses to be like Him ?

R. He implements it, the will to receive implements the purpose of creation to its fullest. It  reaches the will to receive and the will to bestow, connects them both and then in this way resembles the Creator and the complete way.

S. How come the equivalence of form is not defined as the purpose of creation?

R. I don't understand why you're saying that.

S. It says the purpose of creation was not for the creatures to engage in bestowal?

R. That's to begin with.

S. On the other hand, she also desires the equivalents of form, bestowal.

R. Yes.

S. As if there are two things here not one thing, as if the law of equivalence of form is one thing just as the light is bestowing where he also wants to bestow and then it requires equivalence of form so why do they emphasize the fact that's why the equivalence of form is not the top of the top?

R. It is the top. When the created being reaches the degree of the Creator,to the Creator's qualities, there's nothing higher than.

S. What kind of a sentence is the purpose of creation is not for the created beings to engage in bestowal?

R. To begin with, the Creator wanted the will to receive in order to receive all the good from Him, but in order for all that good to be accepted in vessels of reception and according to equivalence of form, that wasn't his intention to begin with but the created being himself choose this form of of equivalence of form with the Creator.

S. The Creator didn’t plan it from the beginning?

R. As if he didn't, well what can you do? But it's nice. The Creator didn't force the created being to be a betower. The created being decided that it's going to form a restriction and only receive in order to bestow.

S. He writes that it's not in a direct way.

R. Yes.

16. S. (43:33) It wasn't enough to have equivalence of form at the end of phase one because only in phase two, Bina discovered it was receiving and wanted to become equal. What brings Malchut in the end to recognize it?

R. That she includes all the previous discernments. That's why she came as the last one that seals them all and she can realize in her reception the bestowal,the correct form of bestowal.

S. Can you say that Bina, the Bina in Malchut is what causes her to recognize that she's a receiver and that's where she wants to bestow?

R. Malchut eventually performs all the discernments that came before her. She is the sum of all the qualities that come before her.

S. In Bina the recognition that she is the receiver that's what causes her to become a bestower?

R. Yes.

S. Is it the same process in Malchut or is it something else that causes her to eventually want to bestow?

R. Malchut wants to bestow because she absorbed from the qualities before her that quality of bestowal.

S. Where did she absorb it?

R. When she receives from them.

S. How is that expressed that she wants to bestow?

R. By performing the restriction and presenting that condition that she wants to receive only from her reception to be in order to bestow. That she will be the bestower. It's a form of bestowal. I'm willing to receive from the landlord under the condition that it's not counted as reception as bestowing to Him.

S. I don't know if it is the right question.What made her recognize that she wants to bestow?

R. The previous discernments.

S. That's what the Creator created in her? That desire?

R. Yes, like he writes that the landlord presses on her more and more until she sees them this way she reaches equivalence, that's it.