Morning Lesson December 06, 2021, Transcription

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

Part 1:

Baal HaSulam - Shamati 79. Atzilut and BYA

Shamati 79 Atzilut and BYA (Twice)

1.Rav’s Introduction: (05:46) I'm not sure what I can explain, everything that is written but sort of in shorthand, I will read as well.

Rav Reading. In attaining the Creator we have stages we have to go through. These stages are stages of concealment where we discover how different we are from the Creator and to what extent we can approach him which is really the same. The extent of the concealment that can feel the degree of the possible revelation. These degrees by which we approach the Creator which are the four phases of direct light except they are more detailed. These degrees are called the world's Alamot from the word Halema concealment because we have concealment and corresponding to it revelation. The distance between us and the Creator the will to receive and the Creator’s will to bestow is divided into four phases of direct light. After which we stand after this transition. And on the way back we have the same four worlds just how we learned about it in the ladder of degrees. The world of Adam Kadmon is Keter, Atzilut, Beria Yetzira, here are the worlds themselves that are actual concealments. The Creator conceals himself and we need from below up to gradually approach Him and reveal Him. To reveal Him is possible through equivalence of form meaning we have to acquire each time the quality of bestowal, to be bestowers. Not the will to bestow to acquire that, we acquire the intention to bestow. The desire to bestow is the Creator' the created beings are the will to receive so both the Creator's will to bestow doesn't change and the creature's will to receive does not change, rather what changes is the intention of the created being where he can work with his will to receive in order to bestow. Here we have the order of actions we have to take. Therefore our work, how we come to resemble the Creator and to that extent to adhere to Him, this work is gradual where those states we go through are called degrees. Each time we feel in those degrees how much we are in concealment, lack of revelation from the Creator, and how much we have advanced to something, understand something, feel something of the essence of the Creator. Meaning to what extent we can rise above the animate degree to the speaking degree, the degree of man. He says the following: In our nearing the Creator in resembling the Creator we have the degrees of the world which are Assiya, Yetzira, Beria, Atzilut and then Adam Kadmon. Then we come to the degree of Adam, one who resembles the Creator. Therefore he explains what these worlds are, this concealment that exists over the Creator relative to us. He says all of it can be like into one Partzuf, a ladder of degrees. Where Atzilut, I am reading, Atzilut is considered from Hazeh and above in this ladder which is only vessels of bestowal. And Bria, the lower half of the ladder is reception in order to bestow. And if we are in Atzilut we are entirely in bestowal in those vessels but if we are in the worlds of BYA we have the ability to receive in order to bestow. The extent the worlds of BYA rise to the world of Atzilut they are incorporated there and we get the ability to receive in order to bestow. He speaks about it in short as you see, in short sentences

To work in order to bestow with the Malchut we have to raise Malchut to Bina meaning to make the Malchut resemble Bina and because man is immersed in the will to receive in order to receive this is our nature, both in the action to receive and the intention to receive we have them both and this is our nature, this alone is our nature. Therefore he cannot do a thing without having reception for oneself there. This is the only thing we care about according to our nature. Both in intention and in the action in each and every sensation we have, how do I receive and what do I acquire for myself. We may talk differently, maybe we lie to ourselves and we do something differently but it can't be that if I do something anything, I will do it not for self-reception. This is nature and we cannot come out of it. That's why they said, how can we come out of it nevertheless to resemble the Creator to come out of this world come out of this life which is actually death. They are not in the realm of the upper world, the world of bestowal, the spiritual world rather it is the animate degree. Today it's alive and tomorrow it's dead. I have an urge to reach a agree where I can resemble the Creator then I will be called Adam from the word Domeh, resemble the Creator. How do I do it, so this is why our sages said of people who have done this path from Lo Lishma not for her sake, we come to Lishma for her sake. This means that we begin the engagement in Torah and Mitzvot meaning various means. The light that shines to us and corrects us is called Torah and the actions that we invite this light to influence us are called Mitzvot commandments. The Creator commands us to do such and such actions and you'll receive from me the light, the force of bestowal and you'll be able to improve yourself and come closer to me, to my degree closer to me. Meaning he begins to engage in Torah and Mitzvot in order to give us the wealth of this world, that’s what we want, that’s how we start. We do everything including the Torah meaning coming closer to spirituality we imagine it will be good for us. We wish to catch all of reality, the whole world and later we come to a state of, give us the wealth of the next world meaning we also want the next world as well. If in this world we develop our egoistic vessels, it's not enough. The will to receive the true will to receive is specifically when we begin to work and spirituality. Spirituality and not merely through studying but when we enter spirituality there in order to exam Vance toward spirituality week, we then begin to feel how our will to receive is growing. How it pulls us forward to receive more and more according to the rule, he who is greater than his friend he is more advanced his inclination is greater and then we need to feel how we become greater egoists on one hand. On the other hand, how we are able to correct it. Then again, we fall into the will to receive and then again, we correct it. We come to the egoistic will to receive, which is to give us everything that you can receive in this world and give us everything we can receive in the next world in spirituality. I want to receive it, I want to grab it, acquire it and it is mine. When learning in this way you come to learn Lishma, meaning for the sake of the Torah. In the Meaning will teach him the ways of the Creator. And if we study correctly in a group that helps us and sets an example for us how to advance towards connection and bestowal, actions that resemble the light then these actions teach us the many ways the creator has prepared for us in order to resemble him. Then he should first make the sweetening of Malchut and Bina where the Malchut is the will to receive. The uncompromising will to receive, he doesn’t know anything but the will to receive Which means he elevates the will to receive from Malchut to Bina which is considered bestowal. By that we can close our will to receive or as we call it, we can restrict it and receive only the quality of Bina, the quality of bestowal, seemingly only take upon ourselves bestowal. Then try that all of our work will be in order to bestow. In order to bestow as we say. Although I am the will to receive, to make myself seemingly in such a form whereby I am the bestower. If a person tries to do this, he feels that it is not his and then it becomes dark for him. I have no feeling, no understanding, there is no reality. I have no bearings in it and he feels that to the extent that he is going towards bestowing. The world has grown dark for him. We think about these states as states of falling as descent relative to our egoistic feeling of course that's how it feels but relative to perhaps entering bestowal and there we feel darkness then it's not a descent rather an ascent. Then as he said he comes to it becomes dark for him he feels that the world has grown dark and there's nothing to receive nothing to get to steal. He is considered to be in a state where he has nothing to receive in order to receive. It feels that the world has grown dark to him. What can I do here? It's not according to my nature. Yes, is that called a descent and ascent? What is it? It is a state where they show him if he is in his will to receive. Because the body gives strength to work only in the form of reception and not in the form of bestowal and in that state, he feels he has but one choice what to do? not to do from such a state of darkness. We call those states a time of fall but it's not a fall it's the time of ascent. Except we Ascend and feel darkness because we lack the vessels from which to reveal the light so the light that has to appear now is felt in us as darkness because we lack the vessel with which to reveal him. What do we do? It continues and, in that state, he has but one choice but to pray to the Creator, to open his eyes so he can work in the manner of bestowal. This is the meaning of who stands for the question. That refers to Bina called me who also water and the question comes from the verse asking about the rains meaning also prayer. Since they arrived at the state of the water of Bina there is room to pray for it. That the Creator will help, will open his eyes, will explain, will give the force of bestow. From the force of bestowal he'll be able to see his true state and, in that way, to advance. He'll be able to pray to develop a desire and to receive an answer, a reaction and in this way, he'll come to bestowal where he will see light not as darkness but the light, the light of bestowal.

2. S. (23:09) When we see the Creator's giving every moment in our unity and we try to keep in that what should be our prayer?

R. You need to speak about it in the group. The prayer has to do with you. You have to sit with a page and a paper and pen to write down the prayer where you agree to each down each word and each sentence that you will write. Not many lines but up to 5 lines, it is good. Do it. I'm willing to hear it and talk about it and scrutinize it.

3. S. (24:16) We wake up in the morning without any desire. In the preparation we start rising to bestow. It's as if I have a choice to pray from the dust so that all the friends we have or to ask for myself to have the strength to pray for the friends? How do I sweeten my own powers?

R. This to you have to scrutinize between you. I don't want to give you a prescription here. A ready-made prescription. You have to scrutinize it and if you scrutinize it incorrectly, even incorrectly you are at least scrutinizing your current state. If it is correct then other than your current state you also scrutinize the remedy the correction to your state and that's how you shall advance. But to give you such answers that's not good. The more we advance the less I will speak, because I have to leave room for you to work in to fill those questions. That you scrutinize by yourselves

S. For example, I understand I can ask that the Creator will open my eyes so I have the strength to work but it is all still a feeling in the ego. How can I get rid of it so that out of the dust without any flavor or I'll be able to work?

R. Listen, I really feel I cannot answer your questions. Scrutinize together in the group. After it's clear to you what you want. What does the group want? What does the group demand of itself and of the Creator then we'll be able to discuss it. But this way when we are one man from the group asked what he feels like asking then I can't hear that I cannot answer that.

4. S. (27:09) Are we engaging and Torah when we study these lessons with you?

R. Yes, we engage in the Torah. We ask questions. We demand answers for them and the answers we demand both with our intellect and with our hearts but we also want that the intellect and the feeling will be arranged by the reforming light because we wish to rise to a higher degree. Compared to where our intellect and feeling exists right now. I am a in a certain feeling and intellect and I want to rise to a higher feeling and in select what does it mean more higher more spiritual what does it mean more spiritual a force of bestowing to have a desire is for me to rise above my will to received and in my desire in my intellect as you call it the heart and the mind, will work for me in order to bestow in the form that is opposite to what I am right now that's what I wish to get to. What does it mean to be opposite of what I am right now? That's what we need to detect and depict and then you're in for that state.

5. S. (29:15) What does it mean to ask and not for her sake to be given the wealth of this world?

R. We simply want to know in our current state how we come to the state of truth which is above our ego. This is considered above this world since anything that is perceived by the ego is called this world

6. S. (29:54) Hearing the article there are two stages, the first stage is Atzilut to Beria and the second he begins to describe Bina and Malchut. Is this the same thing in different degrees?

R. The ascent of Malchut to Bina means the ascent of the ladder of degrees to the world of Atzilut.

S. How do we through our connection rise from Malchut to Bina?

R. Each one rises above his will to receive. Then in this way we raise ourselves from Malchut to Bina.

S. In the world of Atzilut, where does it belong?

R. The world of Atzilut is the world of Bina. He writes Atzilut is from Ohr Hozer above which our vessels of bestowal Bina. Bina means reception in order to bestow. What does it mean that if we rise to Atzilut we receive the desires to bestow there, with those desires to bestow that are above the Ohr Hozer are the Partzuf of the worlds, we can come down from Hozer. the parts of the world' to the worlds of Bina and we can receive in order to bestow. I think of this mechanism.

7. S. (32:06) Should a student of Kabbalah aim to rise to the world called Atzilut that you just described or do we have to work in the connection of the ten without having a specific defined goal according to the worlds of Partzufim.

R. We first need to restrict our will to receive and to try to receive only forces of bestowing. This is called faith above reason. And afterwards from that we can begin to work with the vessels of reception with the intention to bestow. By raising vessels of reception to the vessels of bestowal. This is called AHP of descent from that we come to a state of AHP of descent, where we lower all those vessels that rise to the world of Atzilut back to their place of the World of Beria and then down to the lowest degree that the lake and shine to. Because there will be intentions to bestow their and this goes to the end of correction

S. What does it mean practically to restrict the will to receive in the ten?

R. I receive the desires of the friends and our goals to reach adhesion and through adhesion and annulling towards others, I advance towards the goal and if everyone is doing that, we correct ourselves and according to the degree of our correction we feel we are the world we are in.

8. S. (35:03) How does the ten practically go into the process of a common prayer so we will be the focal point so we don't run away from it and place it at something that is always before the eyes of the ten?

R. I can't tell you more than what we are reading. In Rabash, simply try to do those things as best as you can, each one individually and everyone together. Meaning I don't have any other advice. This is the main work we have to do. If in past times people would study and reveal the desire to study the Zohar and other things and Babylonian Talmud. We would learn the sources. Today in our times the main thing is connection, maintaining the work in practice. The Practical concern for our connection because we are already in the last generation.

9. S. (36:47) What is the correction in the impure system in the world of Atzilut?

R. A system of absolute, I don't understand such a thing. There are Klipot shells corresponding to the world of Atzilut but we don't have much to say about them. Those are very special very exalted very subtle things but it's not an empty or system no

10. S. (37:36) It is written that he has no other choice but to pray to the Creator to open his eyes so he can work in the manner of bestowal. What does it mean to open his eyes?

R. For him to see in the light of bestowal and the force of bestowing what is a true attitude towards people towards, the group, towards the Creator. This is the meaning of seeing through the light of bestowal.

11. S. (38:20) Is a state a prayer at the time when the vessel is created?

R. The vessel is created throughout the entire process we are going through even though we're and we're going through a decent when we fall in all those states the vessel is formed and we have to relate to all our states as necessary and only care about accelerating or hastening the time

12. S. (38:54) Under which conditions does the person receive the prayer for receiving Kli?

R. A person receives the vessel the Kli from all of the states he goes through. There is nothing that has no place in all of our states. We can go through everything as the advantage of the light from within the darkness. This is why we have to go through all the states of darkness also but on condition that we go through them quickly. What does it mean quickly? That through the society were trying to shorten the time

13. S. (39:50) What is the deficiency of the vessel or what does the vessel ask for us? The quality of bestowing or servitude?

R. The Kli we want is the deficiency. What we want right now.

S. Is the correct vessel asking for bestowal or unity?

R. Whatever you're asking for, that is your vessel. Is the vessel for the reception of the light to feel the Creator or not? You need to measure your result by yourselves, on your own. I don't know

14. S. (40:29) What does it mean that the worlds of Beria, Assiya

R. That all the values we have in the worlds of Bria those values rise to the level of the world Atzilut. Meaning they acquire an ascent in degree.

15. S. (40:57) The worlds of Bria are receiving in order to bestow and Atzilut is only Bina.

R. This is what we see in the beginning. That we rise by restricting our will to receive and wanting to be only in the aim to bestow or forces of bestowal is more correct. It is called adhering to Bina and entering the womb and developing this way. This is on the one hand, on the other hand, afterwards we have to identify ourselves. What we do with ourselves and then we start working not only on restricting the will to receive but on using it in order to bestow. How I can bestow with my will to receive otherwise I'm not bestowing. I only try to lock it up and restrict it. This is why our work begins to become more practical. How I specifically through my ego achieve actual operations of bestowal.

16. S. (42:21) When a person corrects himself, he starts from the word Beria and not from Atzilut, but now you explain that it can be?

R. First we restrict Beria and rise to Atzilut. Meaning adhere to Bina. Want to perform all those operations while we are in Bina so she will govern us and we will restrict ourselves and then we gradually open ourselves up to the desires of Beria, Assiya and finally Yetzira and then join them to Atzilut. This is how we work with the will to receive growing bigger and bigger and adding them to the world of Atzilut to the desire to bestow and after that there is more. We always have to work with all those four worlds, those four degrees but Beria, Assiya and Yetzira and each time we should see to what extent we can be still more. To that extent we activate we use our vessels in all the worlds

17. R. (44:18) It turns out we rise to the world of Atzilut and when we were in the world of Atzilut we began to scrutinize from Beria to Atzilut the ascents from Yetzira and to Atzilut and Assyia to Atzilut that’s clear. This is what we learn according to the correction of the vessels. First, we reach the level of Bina to the extent that you're in Bina. You have a grip on Bina and you add to it parts of Malchut and correct them because Bina means to bestow in order to bestow and when you add to it parts of BYA then you're already working with reception in order to bestow. Think about it even if you're confused it's still worth it. Afterwards, we'll talk about it more and more until we actually come to it. It won't be completely clear.

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Excerpts from the Sources: undefined١٩ سبتمبر ٢٠٢١ - ١٠ يناير ٢٠٢٢Lección 89٦ ديسمبر ٢٠٢١

١٩ سبتمبر ٢٠٢١ - ١٠ يناير ٢٠٢٢

Lección 89٦ ديسمبر ٢٠٢١

Baal HaSulam. Shamati, 79. Atzilut y BYA

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Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

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Excerpts from the Sources: undefined
١٩ سبتمبر ٢٠٢١ - ١٠ يناير ٢٠٢٢
Lección 89٦ ديسمبر ٢٠٢١

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Enseguida llega

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm