Morning Lesson August 22, 2021, Transcription
Baal HaSulam, Preface to the Wisdom of Kabbalah, #3
1. R. (00:16) In item one and in item two we learned that the Creator created the will to receive because He is the desire to bestow and therefore His whole work with the created beings can be in the opposite qualities from His, which is the will to receive. But in order to bring the Created beings to beings to Him, to the best level, which is Him, Himself, He allows them to arrange on top of their will to receive, to place an intention to bestow. This is what we have to correct. Therefore, in order to allow us to correct ourselves the Creator diminishes the will to receive on the level of degrees, degree by degree, down to the smallest possible level which is called this world. And in it we exist in that tiniest will to receive for ourselves, opposite from the Creator, and above it He can give us bigger desires to receive until we come to the will to receive equal to the Creator's desire to bestow. But it will be on condition that we place on our will to receive which He reveals to us, increases in us, a desire to bestow. Let's put it this way, it’s as we see with babies, that we feed the baby and it grows in the form of a human being. We may give it different foods, vegetables, meat, milk, bread, all kinds of things, but what grows in the baby is the human form, hands, legs, the whole body, the form of a human being. So, the same happens to us. And this is what we want. The will to receive grows in us every single moment and we need not say that it is a bad will to receive, but it appears this way because we have to correct how we use it, because we reveal it so that we will use it not for our sake but for the sake of others. The other outside of the person is the Creator but in order for it not to appear to a person in this way the Creator created one person and divided him into many pieces. Now we have in front of us all of humanity and also the still, vegetative, and animate besides people. In the end we have to relate to everyone with love, connection and in this way, we correct ourselves. In other words, why do I see the whole world in front of me? Because the whole world in front of me is a projection of me, of myself, and to the extent that I correct my relation to them, to that extent I am actually correcting myself. So, I can't go wrong because I have a big egoistic desire against all of the still, vegetative, animate and speaking and I am opposite from them, I am in contrast with them, and I want to enjoy only for myself. So, if I invert it, where I want to benefit everyone, all the still, vegetative, animate and speaking and I use myself only in order to benefit everyone else, this is considered having corrected my own creation. In the meantime, I accept my relation to all of reality in front of me as the form of my ego. If I correct my attitude toward them and accordingly to myself where I exist only in order to bestow upon the whole world, and my will to receive exists only for that purpose, then I will feel that I am in the spiritual world. In other words, to the extent that I love something outside of me in the still, vegetative, animate and speaking, to that extent I emerge from myself, from this world and enter what is outside of me, which is the spiritual world. We learn that the Creator who created the will to receive started it from one point which was in some way different from the desire to bestow. And as it bestows more and more with His power into this initial will to receive it develops. And its development goes through 4 degrees of the will to receive. Keter which is the Creator and then root 1 2 3 4 and then we have in the fourth phase, we have the will to receive that’s revealed in its completeness, and then it understands how opposite it is from the Creator, and it cannot stand it. So, it makes the restriction. From then on it develops only to the extent that it can adapt itself, match itself, resemble itself to the Creator and by this it builds out of the will to receive what is called worlds, Olamot, concealment, and this is what we learn. Then the will to receive with the light that the Creator bestows upon it, they kind of hang down, cascade tied together.
Item 3 (08:13) “The above-mentioned order of cascading,”
2. R. (10:53) It is not as yet, a GUF, a body and the light of life that we have. This is still concerning the will to receive that cascaded from above and came to the smallest state where it has connection with the light. It’s called the body and the light of life so it is still a spiritual degree. Afterwards we will talk about the breaking and this world which is a result of the breaking. As a result of the breaking, it is disconnected from the spiritual world.
3. S. (11:43) To this day we have learned all of the corrections, all the correct perception of reality is work towards the ten. If I correct my attitude towards the still vegetative and animate in this world, I can feel myself that I am in the spiritual world. So where is the most correct place to do the work, when I can change my attitude to some cat in the street and reach spirituality?
R. If I am speaking about me in spirituality, it means I’m talking about the ten. The me in spirituality, the term, the concept of me in spirituality exists only to the extent that it’s 10, not more, not less. This is number one. Number two: a street cat is called a foreign will to receive to which you must relate also as to a part that the Creator created, and therefore you are obligated to relate to it correctly.
4. S. (13:07) We say that there are worlds of equivalence of form with the Creator and on the other hand. there are worlds of concealment of the light. How does that work?
R. We will learn this. This is just the beginning of the preface. We haven't spoken about the worlds or about anything, you only heard one word.
S. Can you explain what their renewed creation is? He says renewed, what does he mean?
R. Creation is a creation where everything that emerges from the Creator and enters the degree of ‘Bar’ meaning outside of the Creator, this is called creation. Let’s define it this way for now.
S. The point that feels and performs the actions. That’s the fourth phase or existence from absence?
R. It depends on what we are talking about. You are asking questions that we have no basis on.
S. What is the difference between the point of existence from absence and the 4th phase that performs a restriction?
R. Did you learn the four phases of direct light?
S. Yes, the fourth phase makes the restriction. What is the difference between this point and the point of existence from absence?
R. Existence from absence is the beginning of the will to receive that is rooted in Keter, in the root. From it stems creation. Whereas phase four is already a development of that root which formed in the upper light and came to a state where it exists independently. Then it discovers that it is in phase four disconnected from the root and that awakens in it the restriction.
5. S. (15:48) He writes here that the order of the 4 letters of HaVaYaH, the name of the Creator, all the worlds of creation?
R. Everything that emerges from the upper light developed by the upper light influencing the desire it created within it. Then out of the influence of the upper light on the desire, four phases emerged, then including the root they are five. Out of this evolve the five worlds and the last degree of the final world is our world. Then everything that we talk about is about what happened in those worlds until in the end when we correct the whole system of the worlds through man who is inside these worlds. It is as if we return through all the degrees from which the worlds evolved from infinity and back to infinity. This is the whole process.
S. How is this state expressed?
R. HaVaYaH is the Creator who relates through this system, He relates to Creation in this way. He wants to bring everyone, all of the pieces of desire that He created. He created one desire but this desire exploded on purpose and all of those pieces got mixed up together and influenced each other in such a way that each part comprises all of the other parts, and then all of them in the end we'll connect among everyone and will become one desire. And that one desire will be able to attain within it according to its structure. According to the interconnections that will be in it, that it will be able to attain the Creator both according to its structure, where all of their desires and intentions and feelings will be all interconnected, and it will be really the Creator, the name of the Lord, the name of the Creator. This is what the created being has to achieve. This is called the name of the Lord will be upon you, where we yearn, pray, want to reach this corrected desire, to make it operate like the light, like the Creator.
S. We build a form of HaVaYaH?
R. By all means. Read the articles of Rabash.
5. S. (19:52) He says the world Assiya here includes this world?
R. Yes and no. There is the matter of this world, meaning the final degree of the world of Assiya. There is this world, the imaginary world, which we imagine in our will to receive without the intention to bestow. To some extent it’s like a projection, a replica of the spiritual world. In these things we still don't have the words really, we will discover it more and more.
6. S. (20:46) When will be the tipping point for humanity when we start to realize together that we are not this corrupted will to receive for self but we are actually before the desire itself?
R. I don't understand the question.
S. We imagine ourselves to be these corrupted desires when will humanity start to feel something other than this corrupted desire?
R. Humanity, when humanity begins to feel we don't ask about this the important thing for now is, I am very practical. I see what is in front of us, we have to achieve correction and you achieve correction to the extent that we reveal our corruption. So, if we reveal the corruption we will perform corrections, that is how we advance, left and right and left and right. Humanity is not my problem. I just need to disseminate, to circulate this awareness, this knowledge to them so that it will become revealed to them but to demand of them to advance I cannot. It is also incorrect to do it. We have to advance to the extent that we advance and to this extent, the upper light will bestow through us to them and will promote them.
7. S. (22:36) What does it mean that creation includes some measure of upper abundance?
R. Without it would not exist, the whole of the inner force. Let me ask you. I see you are a modern person and you understand what is going on. You heard about electrons and all kinds of particles, subatomic particles that always have a constant spin just like planets. Everything is alive, turning, spinning and changing, where do they take the energy from? When I do something, I want to build a machine to see that I put some fuel into it or electric force to make it spin so how does everything else spin? Because of the power of the light because of the power of the Creator that influences all of creation.
Item 4 (24:06) “The reason why the will to receive must cascade ….”
8. R. (24:31) That is the law, the extension of the light and its departure create the vessel, the deficiency.
Reader continues: “This means that as long as the Kli has not been separated….”
9. R. (26:41) The light is the power of bestowal it comes from the Creator and it turns the desire and develops the desire and the desire begins to feel how much light engenders it in, develops it, teaches it, establishing and positioning it. Everything that is in the desire comes from the light, the desire is absolutely a result of the light. There is nothing in the desire that comes from itself other than the upper light, the root creating it opposite from the desire, from the light. But everything that there is in the desire comes from the light and therefore the more the desire develops, the more it feels how it annuls before the light, how much the light is everything and a desire is only a consequence, a result and that it cannot determine its own desire in any way or its own direction or anything. In order to do something independent, out of its own desire so that there will be something outside of the Creator, outside of the light because the light is the Creator, in order for this to happen there have to be disconnection so when they disconnect, if they reconnect afterwards then there are already two things here already. When the desire can determine something and the light can determine something if the restriction and the departure of the light cause the desire and the desire can determine to what extent the light will come to it and spread in it and in which direction it will change, in other words from the moment of restriction onwards the desire determines what happens. It gives the light the possibility to tend to it only to the extent that it decides, the vessel, the desire decides, and this is what he says that after the departure of the light from it, it's begins to yearn for it, after the desire and that craving to properly determine and sets the shape of the will to receive properly. Subsequently when the light dresses in it, it is regarded as two separate matters, vessel and Light or body (Guf) and Life and from here on we can talk about two because prior to that we are talking only about the light that whatever it wants it gives, it influences the desire in this way and the desire does absolutely what the light he wants to do in it. Let's put it this way, a baby is impregnated in its mother's womb. The mother's body determines everything that is in the fetus and nothing else. Once it comes out it exists in and of itself, after the birth and then it determines if it wants or doesn't want, this or that and the more that it grows the more independent it becomes until it has the ability to determine what it wants and what for. We begin with the light creating the desire, developing the desire and the desire only follows the light, afterwards once there is a restriction and a separation then the desire itself determines what are the operations that it chooses the light to do on it and this is how we develop.
10. S. (32:25) It feels inspiring when the friends say you're never alone but when we speak of one desire. Breaking and then returning back to one desire, it feels lonely. Are we never alone because we're paired with the Creator, only the Creator is outside of me? Or will all of Bnei Baruch be in spirituality or even this I have to annul before the Creator?
R. Let's wait with your questions until you learn some more, you need to learn a lot more before you ask.
11. S. (33:17) Why does after the light departs the will to receive, when it gets back together, we don't distinguish that it is just one as the initial state but rather as two different entities as light and vessel?
R. Because now the vessel determines how it receives the light. Previously the light was first, it created the vessel and filled it according to its will and there was no desire on the part of the light. Now two authorities were created, the desire of the vessel and the desire of the light. Only to the extent that there is equivalence between them and they are similar in their desire, then they can permeate one another.
12. S. (34:30) What does it mean from the side of the vessel that the light has just left because the light doesn't disappear, doesn’t leave, doesn’t do anything… (cut off by Rav)
R. The vessel does not feel it and that is called that the light departed. Of course, the light never leaves the vessel but it rises above the sensitivity of the vessel. And the vessel does not feel it and this is called that the light exited, departed.
13. S. (35:12) It is interesting in this part, whenever we study this item, we speak about the expansion and its departure and now after we learned so much about Ibur, impregnation Baal HaSulam writes: ‘...Therefore since they are tied together the will to receive is annulled in the light in it and cannot determine its identity but only after the departure of the light from it once”. In other words, understanding the intention, the impregnation that we are working on is something that, only after your work. In other words, my question stems from it. First of all, we always aim for everything to bring contentment to the Creator, that is the final goal and we also have to look at the nearest goal, how do we maintain our focus on the work between us, how to maintain both parts?
R. Progress a bit more in study and then you'll understand. I don't understand when I look at you. According to your face, you are people who have learned a lot in life. How can you ask from within now that you have a small passage to ask such a large thing. It is not a place for this, write it down this question. That is what Rabash would tell me and ask me in another month or two months, at least that you will see you then it is more suitable.
Part 2
Morning Lesson August 22, 2021, Transcription
Baal HaSulam, Preface to the Wisdom of Kabbalah, #3
https://kabbalahmedia.info/en/sources/kB3eD83I?language=en
1. R. (00:16) In item one and in item two we learned that the Creator created the will to receive because He is the desire to bestowal and therefore His whole work with the created beings can be in the opposite qualities from His, which is the will to receive. But in order to bring the created beings to Him, to the best level, which is Him, Himself, He allows them to arrange on top of their will to receive, to place an intention to bestow. This is what we have to correct. Therefore, in order to allow us to correct ourselves the Creator diminishes the will to receive on the level of degrees, degree by degree, down to the smallest possible level which is called this world. And in it we exist in that tiniest will to receive for ourselves, opposite from the Creator, and above it He can give us bigger desires to receive until we come to the will to receive equal to the Creator's desire to bestow. But it will be on condition that we place on our will to receive which He reveals to us, increases in us, a desire to bestow. Let's put it this way, it’s as we see with babies, that we feed the baby and it grows in the form of a human being. We may give it different foods, vegetables, meat, milk, bread, all kinds of things, but what grows in the baby is the human form, hands, legs, the whole body, the form of a human being. So, the same happens to us. And this is what we want. The will to receive grows in us every single moment and we need not say that it is a bad will to receive, but it appears this way because we have to correct how we use it, because we reveal it so that we will use it not for our sake but for the sake of others. The other outside of the person is the Creator but in order for it not to appear to a person in this way the Creator created one person and divided him into many pieces. Now we have in front of us all of humanity and also the still, vegetative, and animate besides people. In the end we have to relate to everyone with love, connection and in this way, we correct ourselves. In other words, why do I see the whole world in front of me? Because the whole world in front of me is a projection of me, of myself, and to the extent that I correct my relation to them, to that extent I am actually correcting myself. So, I can't go wrong because I have a big egoistic desire against all of the still, vegetative, animate and speaking and I am opposite from them, I am in contrast with them, and I want to enjoy only for myself. So, if I invert it, where I want to benefit everyone, all the still, vegetative, animate and speaking and I use myself only in order to benefit everyone else, this is considered having corrected my own creation. In the meantime, I accept my relation to all of reality in front of me as the form of my ego. If I correct my attitude toward them and accordingly to myself where I exist only in order to bestow upon the whole world, and my will to receive exists only for that purpose, then I will feel that I am in the spiritual world. In other words, to the extent that I love something outside of me in the still, vegetative, animate and speaking, to that extent I emerge from myself, from this world and enter what is outside of me, which is the spiritual world. We learn that the Creator who created the will to receive started it from one point which was in some way different from the desire to bestow. And as it bestows more and more with His power into this initial will to receive it develops. And its development goes through 4 degrees of the will to receive. Keter which is the Creator and then root 1 2 3 4 and then we have in the fourth phase, we have the will to receive that’s revealed in its completeness, and then it understands how opposite it is from the Creator, and it cannot stand it. So, it makes the restriction. From then on it develops only to the extent that it can adapt itself, match itself, resemble itself to the Creator and by this it builds out of the will to receive what is called worlds, Olamot, concealment, and this is what we learn. Then the will to receive with the light that the Creator bestows upon it, they kind of hang down, cascade tied together.
Item 3 (08:13) “The above-mentioned order of cascading,”
2. R. (10:53) It is not as yet, a GUF, a body and the light of life that we have. This is still concerning the will to receive that cascaded from above and came to the smallest state where it has connection with the light. It’s called the body and the light of life so it is still a spiritual degree. Afterwards we will talk about the breaking and this world which is a result of the breaking. As a result of the breaking, it is disconnected from the spiritual world.
3. S. (11:43) To this day we have learned all of the corrections, all the correct perception of reality is work towards the ten. If I correct my attitude towards the still vegetative and animate in this world, I can feel myself that I am in the spiritual world. So where is the most correct place to do the work, when I can change my attitude to some cat in the street and reach spirituality?
R. If I am speaking about me in spirituality, it means I’m talking about the ten. The me in spirituality, the term, the concept of me in spirituality exists only to the extent that it’s 10, not more, not less. This is number one. Number two: a street cat is called a foreign will to receive to which you must relate also as to a part that the Creator created, and therefore you are obligated to relate to it correctly.
4. S. (13:07) We say that there are worlds of equivalence of form with the Creator and on the other hand. there are worlds of concealment of the light. How does that work?
R. We will learn this. This is just the beginning of the preface. We haven't spoken about the worlds or about anything, you only heard one word.
S. Can you explain what their renewed creation is? He says renewed, what does he mean?
R. Creation is a creation where everything that emerges from the Creator and enters the degree of ‘Bar’ meaning outside of the Creator, this is called creation. Let’s define it this way for now.
S. The point that feels and performs the actions. That’s the fourth phase or existence from absence?
R. It depends on what we are talking about. You are asking questions that we have no basis on.
S. What is the difference between the point of existence from absence and the 4th phase that performs a restriction?
R. Did you learn the four phases of direct light?
S. Yes, the fourth phase makes the restriction. What is the difference between this point and the point of existence from absence?
R. Existence from absence is the beginning of the will to receive that is rooted in Keter, in the root. From it stems creation. Whereas phase four is already a development of that root which formed in the upper light and came to a state where it exists independently. Then it discovers that it is in phase four disconnected from the root and that awakens in it the restriction.
5. S. (15:48) He writes here that the order of the 4 letters of HaVaYaH, the name of the Creator, all the worlds of creation?
R. Everything that emerges from the upper light developed by the upper light influencing the desire it created within it. Then out of the influence of the upper light on the desire, four phases emerged, then including the root they are five. Out of this evolve the five worlds and the last degree of the final world is our world. Then everything that we talk about is about what happened in those worlds until in the end when we correct the whole system of the worlds through man who is inside these worlds. It is as if we return through all the degrees from which the worlds evolved from infinity and back to infinity. This is the whole process.
S. How is this state expressed?
R. HaVaYaH is the Creator who relates through this system, He relates to Creation in this way. He wants to bring everyone, all of the pieces of desire that He created. He created one desire but this desire exploded on purpose and all of those pieces got mixed up together and influenced each other in such a way that each part comprises all of the other parts, and then all of them in the end we'll connect among everyone and will become one desire. And that one desire will be able to attain within it according to its structure. According to the interconnections that will be in it, that it will be able to attain the Creator both according to its structure, where all of their desires and intentions and feelings will be all interconnected, and it will be really the Creator, the name of the Lord, the name of the Creator. This is what the created being has to achieve. This is called the name of the Lord will be upon you, where we yearn, pray, want to reach this corrected desire, to make it operate like the light, like the Creator.
S. We build a form of HaVaYaH?
R. By all means. Read the articles of Rabash.
5. S. (19:52) He says the world Assiya here includes this world?
R. Yes and no. There is the matter of this world, meaning the final degree of the world of Assiya. There is this world, the imaginary world, which we imagine in our will to receive without the intention to bestow. To some extent it’s like a projection, a replica of the spiritual world. In these things we still don't have the words really, we will discover it more and more.
6. S. (20:46) When will be the tipping point for humanity when we start to realize together that we are not this corrupted will to receive for self but we are actually before the desire itself?
R. I don't understand the question.
S. We imagine ourselves to be these corrupted desires when will humanity start to feel something other than this corrupted desire?
R. Humanity, when humanity begins to feel we don't ask about this the important thing for now is, I am very practical. I see what is in front of us, we have to achieve correction and you achieve correction to the extent that we reveal our corruption. So, if we reveal the corruption we will perform corrections, that is how we advance, left and right and left and right. Humanity is not my problem. I just need to disseminate, to circulate this awareness, this knowledge to them so that it will become revealed to them but to demand of them to advance I cannot. It is also incorrect to do it. We have to advance to the extent that we advance and to this extent, the upper light will bestow through us to them and will promote them.
7. S. (22:36) What does it mean that creation includes some measure of upper abundance?
R. Without it would not exist, the whole of the inner force. Let me ask you. I see you are a modern person and you understand what is going on. You heard about electrons and all kinds of particles, subatomic particles that always have a constant spin just like planets. Everything is alive, turning, spinning and changing, where do they take the energy from? When I do something, I want to build a machine to see that I put some fuel into it or electric force to make it spin so how does everything else spin? Because of the power of the light because of the power of the Creator that influences all of creation.
Item 4 (24:06) “The reason why the will to receive must cascade ….”
8. R. (24:31) That is the law, the extension of the light and its departure create the vessel, the deficiency.
Reader continues: “This means that as long as the Kli has not been separated….”
9. R. (26:41) The light is the power of bestowal it comes from the Creator and it turns the desire and develops the desire and the desire begins to feel how much light engenders it in, develops it, teaches it, establishing and positioning it. Everything that is in the desire comes from the light, the desire is absolutely a result of the light. There is nothing in the desire that comes from itself other than the upper light, the root creating it opposite from the desire, from the light. But everything that there is in the desire comes from the light and therefore the more the desire develops, the more it feels how it annuls before the light, how much the light is everything and a desire is only a consequence, a result and that it cannot determine its own desire in any way or its own direction or anything. In order to do something independent, out of its own desire so that there will be something outside of the Creator, outside of the light because the light is the Creator, in order for this to happen there have to be disconnection so when they disconnect, if they reconnect afterwards then there are already two things here already. When the desire can determine something and the light can determine something if the restriction and the departure of the light cause the desire and the desire can determine to what extent the light will come to it and spread in it and in which direction it will change, in other words from the moment of restriction onwards the desire determines what happens. It gives the light the possibility to tend to it only to the extent that it decides, the vessel, the desire decides, and this is what he says that after the departure of the light from it, it's begins to yearn for it, after the desire and that craving to properly determine and sets the shape of the will to receive properly. Subsequently when the light dresses in it, it is regarded as two separate matters, vessel and Light or body (Guf) and Life and from here on we can talk about two because prior to that we are talking only about the light that whatever it wants it gives, it influences the desire in this way and the desire does absolutely what the light he wants to do in it. Let's put it this way, a baby is impregnated in its mother's womb. The mother's body determines everything that is in the fetus and nothing else. Once it comes out it exists in and of itself, after the birth and then it determines if it wants or doesn't want, this or that and the more that it grows the more independent it becomes until it has the ability to determine what it wants and what for. We begin with the light creating the desire, developing the desire and the desire only follows the light, afterwards once there is a restriction and a separation then the desire itself determines what are the operations that it chooses the light to do on it and this is how we develop.
10. S. (32:25) It feels inspiring when the friends say you're never alone but when we speak of one desire. Breaking and then returning back to one desire, it feels lonely. Are we never alone because we're paired with the Creator, only the Creator is outside of me? Or will all of Bnei Baruch be in spirituality or even this I have to annul before the Creator?
R. Let's wait with your questions until you learn some more, you need to learn a lot more before you ask.
11. S. (33:17) Why does after the light departs the will to receive, when it gets back together, we don't distinguish that it is just one as the initial state but rather as two different entities as light and vessel?
R. Because now the vessel determines how it receives the light. Previously the light was first, it created the vessel and filled it according to its will and there was no desire on the part of the light. Now two authorities were created, the desire of the vessel and the desire of the light. Only to the extent that there is equivalence between them and they are similar in their desire, then they can permeate one another.
12. S. (34:30) What does it mean from the side of the vessel that the light has just left because the light doesn't disappear, doesn’t leave, doesn’t do anything (cut off by Rav)
R. The vessel does not feel it and that is called that the light departed. Of course, the light never leaves the vessel but it rises above the sensitivity of the vessel. And the vessel does not feel it and this is called that the light exited, departed.
13. S. (35:12) It is interesting in this part, whenever we study this item, we speak about the expansion and its departure and now after we learned so much about Ibur, impregnation Baal HaSulam writes: ‘...Therefore since they are tied together the will to receive is annulled in the light in it and cannot determine its identity but only after the departure of the light from it once”. In other words, understanding the intention, the impregnation that we are working on is something that, only after your work. In other words, my question stems from it. First of all, we always aim for everything to bring contentment to the Creator, that is the final goal and we also have to look at the nearest goal, how do we maintain our focus on the work between us, how to maintain both parts?
R. Progress a bit more in study and then you'll understand. I don't understand when I look at you. According to your face, you are people who have learned a lot in life. How can you ask from within now that you have a small passage to ask such a large thing. It is not a place for this, write it down this question. That is what Rabash would tell me and ask me in another month or two months, at least that you will see you then it is more suitable.