Morning Lesson November 25, 2020Transcription is made from simultaneous translation which leaves possibility for errors

Baal HaSulam. "Study of the Ten Sefirot" (TES). Part 2. Chapter Four. Histaklut Pnimit #33 ("In order to provide an accurate and elaborate explanation ..")

Reader Item 33 “Clarifying the four Bechinot in the Ratzon...”(00:01 - 01:03)

33. R. It is a simple issue here Baal HaSulam would like to explain to us the four phases in the will to receive. We have the Shoresh, that’s the Keter, the root, then we have phases 1 2 3 4, Hochma Bina Zeir Anpin and Malchut, that is already the will to receive. Keter is the will to bestow and how does it build the will to receive, through the four parts where only the last part is the true will to receive. In the first three discernments that precede Behina Dalet the will to receive is incomplete. So he wants to explain it to us, what is the kind of the will to receive by the effect that the light comes out and builds phase one in the will to receive phase two phase 3 and phase 4, and why is it that the will to receive in phase 4, only it is the complete will to receive? Because it is entirely disconnected from the Keter and in phases 1 2 and 3 the will to receive is still somehow connected to the will to receive, to the Keter so it is not considered the final will to receive where you can call it created being, disconnected from his root, from the Creator. The Torah, many books, many explanations about the Creator and the created being and the relations between them. One of the popular books about it, the well known books, is the Talmud. Talmud comes from the word Lihmud, study. To study, to learn. There are two books of Talmud: the Yerushalayim Talmud, written in Jerusalem, let’s say, and the Babylonian Talmud, written in Babylon. Both explain to us the issue of spirituality but it is always in the form of examples out of this world so seemingly we are not reading anything about spirituality there. Baal HaSulam also wrote in his book that we are studying he called it the Talmud of Eser Sefirot but it is already in a more directed way where we are studying spirituality by reading about it properly, correctly as spirituality. So, he explains to us with this example that is brought to us by the Babylonian Talmud what are the four phases that are revealed in the will to receive, this is how the light creates the desire. So how does it do it?

Reader Item 33 again (04:14 - 05:24)

34. R. There is an issue that a person is next to something that he feels that it is pleasant, it is attracting him and in the state that he is in, it is not his fault, he didn't bring himself to that place where he is now looking at something and it is attracting him, maybe he feels descent and then he gets very excited, that is a given. Now the question is, in such a state where he comes as being revealed to him, let's say he passes by something that is very pleasant for him and he wants it. His desire for that thing, is that desire disqualified or not? There's a question here, he didn't choose to be in that state and therefore it's not his fault that now he wants it. Just like he didn't create the desire within him he also didn't create the thing that now he's smelling, that is very tasty and is looking at a certain form that is very pleasing to his ego and in that seemingly it's not his fault. He didn't do it in order to receive. It's not considered that this should disconnect him from spirituality.

Reader Item 34 “Behina Aleph is not possible and not intending (06:57 - 07:24)

35. Place, he didn’t choose to come here.

Reader continues (07:30 - 07:34)

36. R. Meaning he doesn't have an intention to come near and enjoy for himself he just discovered in the moment that it's pleasant, but he didn't make any decision yet.

Reader “That is because by...”(07:46 - 07:55)

37.R. If we will judge a person in that state that he's discovering something that attracts him then before that he didn't know that it was going to happen this way, so it is not considered to be in a state of prohibition. He just discovered that this is now attracting him, his will to receive is very much drawn to it.

Reader “What matters are not the reception in the desire....”(08:20 - 08:36)

38. R. Which means if I don't have an earlier desire for it, if I don’t have an intention to come by and enjoy something that it comes out of me out of myself, then I am in a state where suddenly I discover myself with respect to something that comes to me and pulls me and draws me to receive, then it's not my fault and it's not considered a transgression. By this I do not fall from spirituality. Listen to it and take it slowly and later we will discover these things in practice, in actuality. So that is phase 1 of the will to receive which is the phase of Hochma when only what we discover, all we can do is to receive in order to enjoy however we can but we don't have a passion for it. We just discover that it exists.

Reader Item 35 “Behinat Bet is possible and not intending...”(09:40 - 10:45)

39. R. There is an issue here: do you have the intention to enjoy or not. If you don't have the intention to enjoy, some say you can draw near it's not considered a transgression or in order to receive. This means that there is a difference here between the intention and the act. If there is an act of enjoying in the intention to enjoy it is forbidden, however if there is an intention without an act or an act without an intention then seemingly it's not a complete thing, because you need to have both that desire and the intention.

Reader “Raba said because he can also refrain from approaching....”(11:26 - 11:48)

40. R. This means that even without an intention if he does it, then some already say that it is forbidden and there are those that say no it's not forbidden because he doesn't have the intention. This is how it is, we are in this in our whole life, however we are not aware of how we relate to all of these things in life, to come close or not to come close, I intended, I didn't intend, I wanted or I didn't want it....we are always in that. Now we will learn about it, we will forget about it and later on we will discover it in actuality in our life in our corporal and spiritual life.

Reader Item 36 “Phase three is not possible and intending…”(12:30 - 12:42)

41. R. That is, the opposite. Impossible, but intending.

Reader continues “....Behina Gimel is impossible and intending…”(12:46 - 13:01)

41A. R. Let's say I'm in some place and I have no choice, I cannot run away from there so then, in these things which are entirely in order to receive and such things that increase my will to receive.

Reader “Intending means that it has a desire to enjoy....”(13:17 - 13:34)

43. R. That is, the whole world says this is forbidden, yes. Because why?

Reader “It cannot end has no option of separating itself from...”(13:38 - 14:14)

44. R. Even that, some say it is allowed. Why? Because you cannot run away, what can he do? So, he enjoys it but he is not responsible for the fact that he is enjoying it, he's just there, what can he do. Phase 4.

Reader Item 37 “Behina Dalet is possible and intending....”(14:30 - 15:44)

45. R. Meaning, here the matter is out in the open. I am in a place that is forbidden, in order to receive. I want to use it, I want to continue using it and even if I can leave this state, I don't leave, I stay and I enjoy it in order to receive. This is called forbidden, prohibited. This is true reception.

Reader Item 38 “Their above words provide us with the precise...”(16:16 - 16:52)

46. R. That’s what we have in the development of the will to receive. Shoresh Aleph Bet Gimel Dalet. The Shoresh, the root speaks of 1 2 3 4 the development of the desire from the Creator until we come to such a desire that it is certain to be a desire to receive.

Reader “This one below the other in the Sin of the forbidden....”(17:13 - 17:53)

47. Reader : Impossible and not intending

R. This is phase one.

Reader: Possible and intending

R. Two.

Reader: Impossible and intending

R. Three

48. R. Only in Phase 4 we have both the desire and the intention, I wish to enjoy and I intend to enjoy. This is the complete vessel, whereas all of the previous degrees either the intention is incomplete, or the desire is incomplete.

49. S. (18:20) You said that our entire life is built on this foundation. I have also noticed that desires develop the same way. How to act correctly?

R. You should learn, try to learn. It's not simple but this is what we learn. This is called the wisdom of Kabbalah, how to receive all of reality without any restrictions, this is the wisdom.

S. Ideally when the will to receive develops in a person, should he tie it to the Creator or place himself or wait...?

R. It is recommended from the beginning.

50. S. (19:44) Why did you say that only in the fourth phase is there the intention in order to receive?

R. The intention to receive together with the desire to receive is found only in phase 4, both the desire and the intention.

51. S. (20:14) I learned that there is the wholeness of the desire and the wholeness of the intention. What is an intention, a sufficient intention?

R. What is an intention? You have a desire and an intention and the intention is typically how I wish to use the desire. I can use the desire in a way that is completely opposite, I can eat for myself and I can eat in order to give pleasure to the host. The action will be the same, I fill the desire but according to the intention those are two opposite actions. We live according to the intention, we decide on the intention, I'm speaking about spirituality. We decide on the intention and to the extent that we can keep the intention in order to bestow we then activate the desire to receive.

S. Is there such ....

R. The force of resistance in the vessel dictates for the vessel how much desire the vessel can use. The desire is under restriction according to the intention in order to bestow the vessel opens up the desire, according to the intention, to a certain degree, and then it uses its will to receive.

52. S. (22:16) The phases are constant and when I can overcome something that I change from one phase to the other, so what I overcome now I can't overcome later, that means I've changed the phase?

R. Of course, how else are you changing? Only according to the force of overcoming. By that you are using your will to receive in order to bestow.

S. It stands absolute...You can’t, if I’ll change then I will be able to.

R. Of course, then on that level there is no restriction you can use it there's in order to bestow.

53. S. (23:08) What is the point of choice and how can we determine whether or not we are capable of it, whether or not we have the ability to exercise freedom of choice or if the point of freedom we are lacking?

R. To the extent of your adhesion between you, will you be able to discover when you can use the connection between you in order to bestow and when you cannot. First you need to feel the connection between you.

54. S. (23:57) The matter of awakening, does it depend on the amount of yearning for the state to bring recognition of going through these states and choosing?

R. Yes.

55. S. (24:25) If we need to raise Malchut to Bina, what is the difference here between opinions?

R. We didn't finish learning about it, the ascent of Malchut to Bina, we haven’t learned about it yet. We are just asking in preparation for it.

56. S. (25:01) In the ten, in every state should we imagine how the light expands?

R. Yes.

57. S. (25:20) It's not so clear to me the idea of the possibility of separating yourself. How can it be possible to separate oneself when the person doesn't have an intention?

R. It gives you different possibilities, to choose between the intention, check when you can and when you cannot use these two things and then you will see what is a transgression and what is not. If your will to receive works above your free choice, the intention is above your free choice, one of the two, or both, then you have no choice, you are coerced. He who is coerced is exempted. If both the will to receive and the intention are in your possession, under your authority and you intend to use them in order to receive pleasure, it is forbidden, completely. That’s it. Here we are only speaking about those things to simply detect them, locate them and later, not today nor tomorrow but we will discover it in practice in our work with it.

58. S. (27:05) Do I understand correctly regarding if the will to receive is used in order to bestow then the restriction is canceled?

R. Correct.

59. S. (27:35) When in corporeality we say all of your good actions you will see from the Creator that means a person receives the screen, the returning light and the reward which is internal light?

R. Yes, but what condition is it considered doing good deeds? Good deeds means a person does it without any self-interest, do you see such people? I don't think so.

60. S. (28:19) What is the forbidden and in which level of pleasure the forbidden exists?

R. In everything that you feel that you are doing for yourself. Only in order to bestow to the other is allowed and if you enjoy from bestowal to others, that is allowed, it is permissible. For that you need to perform a restriction in bestowal to the other called reflected light, then if you enjoy that, that is fine. Such a pleasure is permitted, all the rest is not.

61. S. (29:20) Why is Malchut considered Efshar but ZA is considered lo Efshar?

R. There we talk about the desire and here the intention.

62. S. (29:45) It feels like a description between the relationship of the pleasure and the desire. But, if it is something so determined, why is there this difference of opinion between something that could be allowed and something that could not be?

R. There is a difference because it is the difference between two worlds. It is either in the desire or in the intention. The intention is more important, the desire can be more or less, after all. But the intention in order to bestow or in order to receive, it makes a difference. It creates a difference between the two worlds.

63. S. (30:52) What does it mean that one cannot escape? That after he received the state from above, he cannot stop the pleasure?

R. He cannot remove himself from pleasure that is present or that was revealed in him.

64. S. (31:14) If we have clear data, but still, the distribution of opinions between Abaia and Raba is within a person, there is no agreement in between. On the edges it is clear, the first and the fourth phase. What does it mean for us that there isn't agreement between them?

R. We need to learn it for the time being as the data is presented, but you are asking where do I have in me Abaia, and Raba? From that perspective of one or the other, I can check my reality. That is really the question. I'm not going to answer as there are many things that we can discuss. Why is one thinking this way and another another way, they are coming from two lines. Why does one line think one way and another line thinks a different way? They are both right, of course. It can't be that those Sages, one of them was right and the other was wrong, rather there is the matter that both of them are right. How can it be that one thing can be opposite of another and still be correct? It is a question. There are many other questions, but we are not going to get into it as we're still little.

65. S. (32:54) We're talking about the same forms of fulfillment that we are revealing as part of correction or this is something else?

R. This is all referring to the will to receive that is now preparing itself for when it can receive in order to bestow.

66. S. (33:27) What is the meaning of using the will to receive in our work?

R. That I am using all of my strength, it is all I have. Other than the will to receive, I have nothing. What I can is only to receive in order to bestow and when I receive in order to bestow, this is considered my giving. I cannot give as I have nothing to give. The will to receive is the will to receive, it cannot give, this is not the Creator, it is the created being. I, just like when you are in front of the host, can receive from Him in order to bestow. In the group we need to try to reveal the Creator and use the force of the Creator to bestow to one another in the group and out of that we compose the group in a complete and whole way, a group that is working in bestowal, how to bestow to the friends? Only if I connect with the Creator and receive the strength and forces from Him and pass these forces back for Him and for them and through them to Him as well. If I know how to create this mechanism correctly I will get a spiritual vessel. Me, the group and the Creator connect as one. We will come to it and it will soon appear very much related to the true reality.

67. S. (35:24) Where does the created being have the ability to resist the abundance of the upper one?

R. Only when he's in a group and in contact with the Creator, he begins to acquire the power of restriction, it’s not a screen yet, it’s a restriction, which he does not want to receive for himself, otherwise he feels that he is thrown out of the group and out of the connection with the Creator.

Reader Item 39 “We see that our Sages have put two things together...’(36:00 - 36:56)

Reader Item 40 “When the will to receive emerged...”(36:57 - 38:44)

68. R. Meaning from the desire to bestow through the four phases that exist also in the will to bestow of the Keter, we get Malchut of Keter which becomes the first will to receive the first matter, the first substance that exists in reality which is the will to receive.

Reader Item 41 “The exit of Malchut of Keter to Behina Aleph....”(39:07 - 40:46)

69. R. Meaning the root phase that we have in the four phases of direct light that Malchut of the root phase is divided into seemingly two. A part of it serves the Sefirot of Shoresh phase 1 2 3 in Keter, meaning it serves Keter itself, and she has another aspect that is born, which belongs to the following Behinot after the general phase of this general Keter which is the second half of the Malchut of Keter.

70. S. (41:25) Malchut of Keter is not able and intended?

R. Malchut of Keter has neither a will to receive nor an intention.

71. S. (41:56) What is the first substance....?

R. That is exactly what Hochma gets from the will to bestow of the Keter, we will learn about that in a minute, a few lines more.

Reader Item 42 ”After the first substance received the Ohr.....(42:28 - 44:28)

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

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