Morning Lesson November 14, 2023
Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio
Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 8. #31
Reading (00:14) Study of the Ten Sefirot, Ch 8. #31. “The four phases in the desire are the four…”
1. S. (03:16) How can you understand the letter Hey that he's speaking about here that also resembles and is part of Bina and Malchut?
R. Bina is that place from which Malchut begins to grow.
S. What is the letter Hey, can we go a little deeper into that?
R. It is Bina which engenders and by which she resembles in this she is similar to Keter and she's similar to Malchut, in that she, she gives birth to something new. Therefore, Bina is actually, you see, Malchut is the main thing but actually it is Bina, it contains within it everything from Keter to Malchut, everything's incorporated, included in Bina.
S. The letter Hey of Malchut was there also before the restriction before the restriction and all the light departs or is it before?
R. Before as well. The letter Hey speaks about how it's able to receive which actually belongs to all of the Sefirot.
2. S. (05:15) Why in the will to receive should there be parts of bestowal, two and three, for the will to receive to be able to receive all of the abundance?
R. Otherwise how will phase four be made of upper ones and lower ones, how will it be able to respond to what operates on it, to what presses it?
S. It's the will to receive, why does it increase the yearning by receiving, why does it need more phases of bestowal?
R. Without understanding what it means to bestow it cannot approach Keter. It is clear that Bina has to feel Keter and Bina has to feel Malchut and then it extends between these two edges: Keter and Malchut.
3. S. (06:30) What is the development from potential to actual?
R. What happened in Keter in potential, when it wanted to come to the state of Malchut, gradually from it there cascades, it cascades and gradually comes to the form of Malchut.
4. S. (07:06) He writes that you continue the abundance more than the expansion of Bina, he's speaking of the Malchut, phase four. So the question is: In what is there an overcoming to continue the abundance?
R. Phase four operates in such a way that the light in it intensifies and becomes greater than what comes through it from Keter, meaning it wants to feel it more.
S. It demands more abundance than it receives from Keter?
R. You could say so.
S. Second question, he writes that the tip of the Yod is Ein Sof. Usually we say that Ein Sof according to the four phases is phase four?
R. No, the tip of the Yod is Keter.
S. What is the state of the world of Ein Sof? I thought that was phase four?
R. A world is something entirely different. Here it talks about the quality, the quality of Ein Sof exists in Keter, from it there is the expansion of all the qualities, vessels, and lights.
S. So there's a difference between the world of Ein Sof which is phase four and the quality of Ein Sof that belongs to the Yod?
5. S. (09:01) It is written that the Malchut of the lower Hey draws an extra abundance so it could expand from Bina, so what is the goal here? It is the same thing, but it just draws more of a fulfillment?
R. Malchut is a bigger desire than Bina. It turns out that as it is written more than the baby wants to receive, more than the calf wants to suckle, the cow wants to nurse. So that’s the way it is here. Another desire to give is revealed in the upper one and it is more than the lower one wants to receive and from this Malchut grows in its will to receive so as to remain in contact with Keter.
S. They are completely different?
R. One gives and one receives but one serves the other. If there's no will to receive in Malchut, who will receive from Keter? And if in Keter there's no desire to bestow then from where will Malchut receive? It does not matter if they are contradictory; the contradictory things complement one another.
S. Again, I don't understand, why they are the same letter?
R. The first Hey and the bottom Hey: the first Hey is Bina, the bottom Hey is Malchut. The will to receive operates in both but in a different style. In Bina it receives in order to reveal all the benefit that comes from above, the good that comes from above. In Malchut it operates so to receive all the abundance that comes from above. We will continue in a minute.
6. S. (12:00) He writes that in ZA there's expansion of the light of Hassidim that came out of Bina. So can we simply understand why do we need it in the middle between Bina and Malchut and why doesn’t it go straight from Bina to Malchut? What does ZA add in the middle?
R. Bina receives light from above and gives below and what ZA receives from her is the light of Hassadim, the light of mercy. It cannot be that after Bina there will be Malchut right away. In other words ZA is like a conduit, a pipeline between Bina and Malchut.
S. What does it do with the light of mercy that can be extended to Malchut?
R. It receives the light of Hassidim and raises MAN, its own MAN to Bina and from Bina together of course, and then from Bina light is drawn to Malchut.
S. What is MAN, what does it do?
R. It's a deficiency, a deficiency.
S. But Malchut has the biggest deficiency, what’s the special deficiency of ZA and what does it add?
R. The deficiency of ZA is a deficiency for light of Hochma and Malchut has a deficiency for the light of Hochma, but ZA is small, meaning a small desire for the light of Hochma, and Malchut has a complete desire for the light of Hochma.
S. Can we say that it divides it into portions?
R. It divides it into light of Hassidim in illumination of Hochma.
Reading #32 (14:18) “The letters Yod and Vav of HaVaYaH are thin..”
7. S. (18:26) I don't understand what he's trying to emphasize in this item. Can you elaborate it?
R. To tell us about the four phases of direct light.
S. He is saying that Yod and Vav are narrow and Hey is wide?
R. To explain to us what is the character of all the phases.
S. Where is Bina born from? Because it is clear about Hochma the light came and it wants the best but how was Bina born because it is completely opposite?
R. Maybe you are asking this, the qualities of Bina, where are they? I would say they are from Keter. From Keter, Hochma emerges. Meaning in what is his desire to do good to his creations in light of Hochma but what is the nature of the one that gives the light of Hochma? His nature is Bina and when Bina gives what she engenders is something that is similar to Keter. who is the giver. This is why ZA is like Keter .After that the will to receive is born in its revealed form, which is Malchut, and this is already the will to receive.
S. Bina is already in the Keter and is expressed in its development so where did Malchut come from? Keter is the light of Hochma and Keter and Bina, so where did Malchut come from then?
R. The will to receive is not revealed in practice.
S. You are saying in the light is Hochma and Bina.
S. So where's the will to receive if it's also in the light?
R. It is only revealed in the last phase, which is the main one. That is the whole of the Created being, phase four.
S. Is it the result of Hochma and Bina?
R. What do you mean how? To the extent that Hochma wants to give everything that there is in Keter, together with the light of Hochma and to the extent that Bina wants to bestow, which is opposite to Keter, so this is Bina.
S. How can Malchut come out from this?
R. Malchut comes out because Keter bestows and in parts the light of Hochma and Bina imparts the light of Bina.
S. I can't understand where Malchut is in here. I understand the light of Hochma that wants to bestow and Bina.
R. All of the four phases are in order to reveal Malchut. This is why Keter brings out Hochma to be revealed and ZA brings Malchut in which the light of the force of reception is actually revealed.
8. S. (23:24) He writes that the letters don't describe the light, but they describe the way the vessel feels it?
S. Can you explain that?
R. To the extent that the will to receive comes to us from the root phase is constantly operated on and in all kinds of ways by the first HaVaYaH.
S. The tip of the Yod it's a point?
S. It's not even described on its own so what does the vessel feel from there?
R. A black dot, otherwise, nothing would come out of Keter.
S. Then Yod discusses the light of Hochma there.
S. The inspiration of the vessels are small.
R. Yes, the vessel needs to be developed. How is it possible to develop the vessel, through the Hassadim.
S. That's already Bina?
S. The letter Hey?
S. Then the vessel gets the form of Vav which is less than Hey.
R. Of course it's less than Hey but it is in oppositeness of form from Keter.
S. Keter is a point and Vav is already?
R. Do you want to go according to the forms?
S. Because that's what he's saying is that the letters show the ways the vessels feel inspired?
R. There needs to be from beginning with the root phase bigger and bigger letters all the time.
S. That's exactly what he's asking, he's asking it because then Hey is already like the Malchut is like Bina and the vessel of Malchut is like Bina?
R. In the beginning yes, the vessel for Hassadim and then and that becomes a vessel for Hochma. you need to read several times and turn it around.
S. Yes maybe we can read it again?
R. By all means.
Reading #32 (26:11) “the letters Yod and Vav of HaVaYaH are thin..” Again
9. S. (30:31) What's the world of correction where Malchut resembles Bina?
R. Malchut receives, it's the will to receive, by wanting to approach, to come closer to adhesion with Keter which is what she wants to do it turns out that she has to rise to the level of Bina and be toward Keter a Nukva. This is her role.
S. Bina is also the Nukvah?
R. In the end she becomes a Nukvah to Keter. Malchut is the light she receives from Keter, and her role is to receive her light from Keter. Which is a Nukvah to Keter. There are many things here that here too he does not really explain them to us.
10. S. (32:06) Is each phase made of four phases?
S. What's the difference between the four phases in Phase 1 and the four phases in phase four?
R. Oh, you want to get into such Gematria you can't explain this. It's explained from a person's inner inspiration, impressions.
S. Another small question, is each element in the corporeal reality made of four phases?
R. We don't talk about that. There are too many people.
S. It's only in the upper worlds?
R. Also in the connection between the worlds and the way it happens. You can't explain it. We still don't have the vessels for it.
11. S. (33:02) The roots of the root says that we cannot reach Keter itself but only its influences of bestowal?
S. Zeir Anpin, can we see like a transformer when it begins with very high power and then it comes down let's say from six hundred volts to 230 or something?
R. I'm not dealing with those Gematria. Oh we're speaking in voltage, what did you say?
S. That in order to receive from from Hey to Hey so the Vav between them lowers the level of voltage so that Malchut can receive?
R. I don't know, I'm not discussing it in that language. I'm not talking like that. You can get into so many things that you won't find yourself there. There are too many people that want to write their interpretation. It's a natural tendency that comes to people.
12. S. (34:46) This evening from 5:30 until 6:00pm. I'm updating you and all the friends of the world, we will begin a new pilot broadcast of joint reading and the study of Ten Sefirot, TES, only every evening all of the friends are invited to read together Ten sefirot, we are beginning with volume one continues to volume two be reading and preparing yourself for the lesson each day.
R. Okay fine, so what are you asking?
S. When friends come together to read the Ten Sefirot, what is the most important thing during the reading?
R. Incorporating, that's the most important, to incorporate.
S. Concerning preparation for the lesson, how does such an act prepare us for the lesson?
R. What action?
S. Joint reading of the study of the Ten Sefirot in the evening?
R. Okay so throughout the day you already know that you're going to gather together to read TES, right so that's great so each one should bring their deficiency into that that by this by reading together now that you understand more discover more in TES but that you will connect more and in your connection you'll discover what Baal HaSulam wanted to give us here in this connection.
S. This week I heard from you that it’s very important to read Rabash’s article a day before with the Ten?
R. Also for the same reason, it's desired that the article we’re reading for the next day to read it the previous day together, even just to hear. so we have some kind of preparation in the mind and the heart for that same action. It's written that it's not the same that whoever reads it one hundred times or 101 times that's what the kabbalists said thousands of years ago so we should understand that it's worth it at least twice that we read it.
S. What is the value and what's the importance in joint reading?
R. But by this we're preparing our vessels not just an individual brain but common vessels.
S. Is it important for a person to participate and read or is it enough to sit and read?
R. That's not important, it doesn't matter that way also have with Rabash he explained that. it doesn't matter.
S. If a person reads the article alone as preparation for the lesson?
R. It's not the same thing because then he's not preparing it as if he read it together.
S. How does reading together prepare us for the lesson? What does it contribute to our preparation for the lesson?
R. It's preparing the vessels, it's preparing the vessels. There's a big difference.
13. S. (39:00 ) On this matter, I noticed that the vessels change the best at night and in the morning you have new vessels and when you try to read the article the day before you're still filled with the light from the day of when we studied it. It's as if we haven't been emptied for a new deficiency and the reading is, it doesn't receive the preparation for the vessels for the next day so it's not clear where it falls in the feeling you're still in the previous day so what's the advice here how do we become cleansed from the previous day and prepare ourselves for the new day?
R. I can't say it's like the Tigen on the letters, it works. Let's work on it and feel it and we'll see how it all connects.
S. Studying TES is filled with light, when this light spreads and we feel it there's a great pleasure that comes with it, what do we do, how do we use this light that comes to us correctly other than enjoy it. We wanted to have a purpose. we wanted to give us something for the long run so what should we demand from it?
R. Studying TES should give us a connection to the light and aim us how in every place we read about the actions of the vessels and how we get inspired in every part from the light.
S. Looking at the impression, I'm looking at how I'm impressed?
S. This is enough in order to bring contentment to the Creator, or I should do something else with my life to form corrections or should I think about how I give it to the Ten or is it only about how I'm impressed?
R. Before that connection between us we're reaching a connection, we come to connection in the evening, in the morning, the lesson, all, and all that's what happens.
14. S. (41:51) There's clothing and there's comfort in the clothing it feels like the clothing is marginal, secondary here when we look at the text he says that the Bina ,Za, Malchut are only garments over Hochma and we understand that the main thing is Malchut that's the real desire that's the clothing what does it mean that it's impossible to distinguish between clothing and the content, what's the importance?
R. It's the same thing. It is the same thing.
S. All of creation started from a black dot which is Keter?
S. Is it like an instance of light then it has to go into creation? What does it mean that it's black, is it already some sort of action and the light is white,? Is it a stay state? something related to the upper one and it cannot move into creation in order to be active does it have to be black?
R. Black, the color black means the will to receive. That's why it's the foundation of all colors. All colors are clothed up on it.
S. Then Keter being a black dot means that?
R. It's only a dot in the white light.
15. S. (44:31) It says that Malchut and Bina lend their vessels to each other, and it says, and they too went, what does this mean, are they partners to draw the light together, what does this mean the two went?
R. That Bina is the root for Malchut. that's it. That's enough for us right now. Bina is the root for Malchut.
16. S. ( 45:25) How do Malchut and Bina cause the Hochma to expand?
R. Bina adds vessels and Malchut expands until the borders of Hochma. We'll learn that and there's still a lot of explanations here that are missing.