Morning Lesson June 8, 2022, Transcription

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

Part 3

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Inner Observation. Chapter Eight. #88 ("When it acquires coarseness of phase one,")

Reader (00:18) “Chapter Eight #88. “Inner observation...”

1. R. (00:37) We learn this with you that the light enters the vessel gradually from the coupling that takes place in the head this is how it descends down in the Sefirot of Keter, Hochma, Bina, ZA and Malchut, and to the extent that it preforms the Zivug in the Rosh accordingly it comes down to the Guf.

Continues: (01:01) ”When it requires coarseness as one…”

2. S. (02:29) What does it mean that he first attained the light of Ruach and then the light of Nefesh descent to Hochma?

R. The light comes from the head to the body. I don't want to draw this on purpose so that you'll not be closer to the diagram but rather to what we are supposed to feel, inside us, inside our desire, and desire isn't exactly something you can draw. I saw that these things are not so good later to pass them to feeling and the main thing for us is to feel. When the Zivug comes upon the coarseness of the degree of the Shoresh, the light from it spreads to the Guf and then it comes to the Zivug in the Rosh in the first phase, the light that comes from it comes to the Guf upon the second phase in the Rosh and the Zivug de Hakaa the light comes to the Guf. In this way to the Guf comes the results of the lights from these couplings from the Zivugim that take place in the Rosh. So, upon the root phase it comes to the body, then comes from the Rosh to the Guf the Zivug de Hakaa upon the first phase the light of Ruach. Upon the second coarseness, the light of Neshama, on the third coarseness the light of Haya, and the fourth phase of coarseness come the light of Yechida. Now all these lights descend from the Rosh to the Guf according to the Zivug de Hakaa that takes place on the Rosh. What are you asking about?

S. Let's say the creation does the first coupling on the root phase and receives the light of Nefesh as you said, what happens later, does the coarseness grow, is the light pressing? How does this mechanism work?

R. After he receives in order to bestow the decision the light of Nefesh, then the Zivug de Hakaa descends from the Rosh to the Guf, then the Guf receives this light of Nefesh within it and that's where this ends. Now, does it have an additional desire with the screen that it can do the Zivug de Hakaa upon the light of Ruach in the Rosh? If he does that then the light of Ruach from the Rosh will also come down to the Guf, and by that it pushes the light of Nefesh that was in the Guf in its degree; it pushes it to a lower degree and arrives in its place. Meaning every light that comes from the Guf comes from the Keter and the light that was in the Keter goes to the next level down.

S. Each time it's like this in a portion?

R. Each time there's a desire in the vessel to receive in order to bestow, it enters with the light with its desire in the Zivug of Hakaa and receives light in order to bestow that way.

S. We're learning that it's always complete ten Sefirot?

R. It's not a problem. Of course it fills ten sefirot but ten Sefirot in the light of Nefesh, ten Sefirot in the light of Ruach, each time is on its own, it's cut off. Even the smallest light cannot appear if it won't carry within it all the lights. But we're not talking in such a way, rather we're talking about the light of Nefesh, the light of Ruach, the light of Neshama.

S. Well what you said that the created being receives in the Guf, what is the Guf?

R. Guf, body is the desire and Rosh is the thought. First, we operate in thought; how will I receive? What will I receive? Then by me creating a connection in that thought I operate with the desire itself, with the body.

3. S. (07:36) What's the reason that important light dresses in the more refined vessel and the lower one in the coarser vessel?

R. We have several rules here. One rule, which is that in order to receive a greater light there needs to be a greater vessel. What does it mean to be a greater Kli? That it has greater coarseness and screen and reflected light. Therefore the entrance of lights into the body, into the vessels are from above down, and always the new light which is greater enters into the Keter of the Guf, and that's how it cascades from the Keter to Malchut in the Guf.

4. S. (08:59) He's writing here that when he acquires the coarseness in the first phase, what does it mean that he's acquiring the coarseness of the first phase?

R. That his desire grows and he performs actions in order so for him to have a screen upon this desire, then he wants to receive in order to bestow in this coarseness of first phase, of Aleph; he performs a Zivug of Hakaa and the light from the Rosh spreads to the Guf, from potential to practicality, the body is practical, and in this way he receives the light of Nefesh.

S. What is the light of Ruach?

R. It was the light of Nefesh and now the light of Ruach comes. If he performs the Zivug of Hakaa upon the coarseness of the first phase, he already has a screen and a coarseness, and he performs the Zivug of Hakaa. Then the light that was received in the first coarseness is called the light of Ruach.

S. What's really interesting is that he says, after the first phase everything passes in the Kli of Hochma?

R. Yes, so in the Guf it already comes down from KHBZAM that is in the Guf.

5. S. (10:47) There's departure of light in each and every state?

R. It's correct, but we are not learning that. Now for the time being no. That's later in the purification and the refinement of the screen we will talk about that.

6. S. (11:05) When we learn the first phases of direct light we learn the difference of quality between Hochma and Bina. But here in the reception of the light it's not so clear what is happening, when it goes between each and every phase as from Nefesh to Ruach?

R. Only different degrees of coarseness, greater degrees of coarseness, that's it. All together the light clothes in the desire. We're not talking about the quality of the light and the quality of the desire; we're talking about the upper light which enters into the desire that's in the Kli. You're correct that there are many questions here, that in the Kli each discernment is a discernment on its own and maybe even opposite to its fellow Sefira. But, we're not learning this here. It's a nice question.

Reading Item #89 (12:03)

7. R. (13:31) We can see that this continues according to the same way the same style from one state to the next from the lightest to the heaviest from the lower to the higher phase and these are how the light spreads.

Item 90. (13:45)

8. R. (15:11) We can depict these things as coming down according to the levels if we were to draw it before KHBZAM inside the Partzuf and then the light descends, descends, descends. It's more correct for us to depict it inside us inside our desires. How can we overcome each and every desire that is in the Partzuf to bestow to others, and then free itself for the upper light and an even lower desire will bestow to the others and make room for higher up light and so on and so forth? We need to depict this in an emotional way and not in the form of a diagram. Try to think in such a way and by that we will be closer to the truth. I saw many people in my life who know how to draw the whole study of ten Sefirot in a very beautiful way and it's like it's so beautiful and clear, and you see it on the paper and it's clear to you all these things the connections between them, but it's not the truth. It's on paper. Here as it's written, write on the tablets of your heart. We need to write this upon our desires and therefore everything we see here in the text, let's try to depict it and feel it in our feelings, in our emotions.

9. S. (17:04) Emotionally this sounds like evolution is that off-base?

R. Yes.

10. S. (17:21) Aviut in the vessels that reveal the light doesn’t enter it?

R. Yes.

S. That the screen has no coupling?

R. No, how can there be a Zivug without a Masach, without a screen?

11. S. (18:00) The coarseness is more important that there is a screen, and the light is more important that it dresses inside the desire?

R. Yes.

12. S. (18:18) You asked us to describe it internally, can I say that the coarseness of the screen the more it descends the importance of the Creator rises?

R. Yes.

12. S. (18:32) You said now that I need to describe myself how I, in the general desire make room to bestow to the friend and overcome the desire, can you detail this?

R. No, you started right and correct and that's how we have to think, how in our desire we make room to think of others and in that place that we made room from self-love for love of others we later discover the Creator. Nice, that's how we need to think. If we think in such a way it's very short, we will very quickly come to not just learning what is written in the book but what is happening in us.

Item 91. (19:37) “When it attains Yechida...”

13. R. (21:20) This is how it moves from one discernment to the next, from one phase to the other and we just need to see that it's not important to us KHB. Once the light of Nefesh was in the Kli then the light of Ruach in that same Keter and so on. It all depends on the coarseness and the Masach that is in that Kli.

Item 92. (21:48) “Now you see the great difference...”

14. R. (23:09) Meaning the light always clothes in the vessel of Keter and passes on all the way down to Malchut and in this we have the difference as he writes in the title, The Difference Between the Imparting of the Light and the Order of the Clothing of the Light.

Item 93. (23:28) “Each light that comes to the Partzuf...”

15. S. (25:16) What is happening here with these screens in this process, the screen is relative to the vessels that were talking about where the light enters the lowest screen, so the lowest vessel, the strongest screen operates there?

R. Of course, the more of the vessel has lowered the screen needs to be stronger because the vessels lower, meaning it is coarser more egoistic, so of course it needs a stronger Tzimtzum a stronger screen and a stronger light and needs to clothe in it and the light will be stronger.

S. There's a screen in the whole Kli meaning also in Keter?

R. It cannot be half yes and half no.

S. Let’s say the light of Neshama entered so the screen always stands at the lowest vessel?

R. Yes the screen works with the highest light that now enters and with the highest coarseness that is revealed and on it. It needs care.

S. We're not talking here about reflected light?

R. Reflected light, direct light, it's not important to us that's later it's not in this part.

S. There's a feeling here as if this mechanism, this safety mechanism for Behina Dalet is taken quite seriously, is that correct?

R. Yes, around phase four everything revolves.

16. S. (27:08) What is the matter of the division between the vessels that draw the light and the vessels that receive the light? How is that felt, is it felt that split?

R. Yes, the very big difference because vessels that draw the lights are coarse vessels with correct coarseness and a very big screen and vessels that receive the light are refined vessels pure vessels in which the light can close and close. It is closer to them. That's how it is. It is the opposite order of vessels and lights, it's called.

S. The Partzuf that drives the light now differentiates, is this how I receive it, and this is how I draw it. Is that kind of a split?

R. Yes, of course there are different vessels in this yes.

S. Let's say we feel there's a desire and we're working with one specific desire, one feeling. Here he is like describing a certain split in which there's two different feelings simultaneously. Is it like that?

R. The vessels that are as vessels of drawing as reception and bestowing and there are differences, yes.

S. A person is aware of both simultaneously?

R. In our life also you do the same. When I let us say give you something tasty and you receive it and enjoy and I enjoy then what I gave you there's a connection with what I enjoy, no. There are such vessels and vessels like that.

17. S. (29:15) The screen acquires degrees, are these degrees of an annulment?

R. That's correct.

18. S. (29:33) How to be more aimed during the study of TES, what are we asking during the study?

R. During the study of TES we want to measure on ourselves, each time, as much as we can realize what is written in TES, where are my desires, where is my connection with the friends? How much I can bestow to them and through them to the Creator, that's what's important to me. Then I see if it was bestowing to them, like this and that I would receive such and such a light. You need to make the effort to describe these things, even that it might be incorrect but it's like a little kid, he doesn't know how to do anything correctly but in this, that he performs such actions he acquires gradually mind and his vessels develop. This is what we need to do to cause the development of our vessels and it's only the manner that what we're learning to make the effort to describe it between us. You understand what's happening here, as much as we can describe these things between us and in such I want it to happen. To search where's the coarseness, where is the refinement, where is the light that needs to clothe, how much I'm giving, less, more on the intention to receive, the intention to bestow. All these things let's realize them between us. As much as we will be able to do, it doesn't matter that we do things incorrectly, it's impossible without mistakes, that's how all of reality is built only through mistakes.

19. S. (31:59) The connection between us after all we see that by us strengthening the connection between us also the world around me changes, is that proof that I'm even more strengthening the connection here?

R. I don't see a connection between those, you see it, we need to reach a state that all of us, mutual sensation and then we'll see.

Item 94 (32:38)

20. R. (33:46) Yes, that's what is happening, it's very interesting. I would think that it's the opposite, that the circles are higher, and they give the line, and the line later somehow maybe influences and return back to circles, we will learn more about this.

Item 94 Twice (34:13)

21. S. (35:18) Is it correct that we try to see how it's happening in the ten and the relations?

R. How much we can seemingly, you know like a kid that's playing with his toys, not really but we see that he gained something that is very important, that prepares him for life. That's how we need to describe these things that seemingly, they are occurring between us. Let's say like soldiers, that we do all kinds of training to prepare themselves for the field. So they do things that seemingly are in the correct state, same thing as us.

S. Is it correct to talk about this or these are discernments to keep himself?

R. It's hard, each one, because we can confuse each other but if it's just something it's not so bad, we need to see it's like this and like that, that we would accept it as the real thing.

Item 95 (36:35)

22. S. (37:59) It's not so clear that it doesn't have the quality of bestowal?

R. You're right, Nefesh is called the smallest light that illuminates even without a screen and coarseness and the coupling of beating or something, it just illuminates that from this the upper one wants to illuminate to the lower one to enliven him that's why it's such a light is called light of Nefesh. It’s not the same light of Nefesh that's received by the phase root, where there is at least some screen, coarseness, light of Nefesh is the smallest light that illuminates. You see how he says here in the title, any degree that receives from another, and does not have any form of bestowal, meaning no screen and reflected light, rather what illuminates to it from above someone and the light illuminates to it is called the light of Nefesh.

S. It got cut off?

R. No, there needs to be a restriction because no sensation of coarseness, there are circles only arranged as cause and effect and the screen is according to the coarseness as much as the will to receive, restriction screen and reflected light. The circles seemingly the attitude of the Creator to the created beings and straightness is the reaction of the created beings to the Creator.

23. S. (40:06) How to depict the degrees of coarseness? How to imagine the degrees of coarseness in my attitude towards each and every friend or in relation to general connection in the ten?

R. We still can't, I have said this several times today that we still cannot measure the degrees of coarseness. We still have no restriction and degrees of coarseness rather just to feel that it's close to your ego or farther from it but to measure it, we still can't really for the meantime.

24. S. (41:11) We learn an article about the greatness of the Creator then about the shopkeeper now TES you said to play these states, what should we focus on from all those parts of the lesson or is it all talking about the same thing?

R. In the wisdom of Kabbalah there isn't anything that doesn't belong to everything in sum total what we're learning we can learn even in another few parts of the lesson then in sum total they all influence you and according to the extent of your realization, how much you want to connect with the friends and through them to the Creator and such it will be realized in you.

25. S. (42:03) The fact that it's written in 95, is it possible to say that no matter what state a person is in he can feel an ascent after illumination?

R. Correct, correct.

26. S. (42:35) Does coarseness have anything to do with resistance of the screen, difficulty of building a screen?

R. Coarseness needs to be weighed with the Kashut, hardness of the screen as much as it wants to receive, to that extent it rejects.

Chapter 9 Item 96 (43:26)

Item 97 (44:46)

27. R. (47:00) Every light that comes to us from Ein Sof cascades through all the degrees, that the degrees remain also below the lights, all the degrees from Ein Sof, infinity, are full of light that passed to us and depending how much we will receive light from below will fill all the Sefirot that are proceeding us.

28. S. (47:28) When we say that Keter, the light of Ruach came down so it's already not the same Keter that had the light Neshama, it's already something else with ten different Sefirot?

R. Yes.

Item 98 (47:55)

29. S. (49:47) Can there be a state in which you feel the light that's going through and not the one that invited the light?

R. It's felt that same light that's in the vessel that's it. Nothing more I can say.

30. S. (50:15) What's the difference between the coarseness of the screen and the coarseness of the vessel, what kind of coarseness does there need to be so a greater light will be revealed?

R. Coarseness of the vessel is the coarseness of the desire, Malchut in the vessel, the coarseness of the screen is the coarseness of that same force of opposition to the direct clothing.

31. S. (50:49) How did the different discernment express each kind of light, the light of Nefesh, the light of Ruach, does the created being feel each light differently and what's different?

R. Of course it's different, it's like we feel all things differently, it's like those spiritual vessels NRNHY are all different from one another and are revealed in a different manner and carry in them many many different discernments.

32. S. (51:27) What's the difference between restriction and the growth of the coarseness?

R. Restriction and coarseness, restriction needs to be in the entire desire and the coarseness that is revealed is inviting a response from the vessel called the screen that can only be on part of the coarseness.

33. S. (51:59) How can the screen acquire additional degrees of coarseness?

R. It's not the screen, rather Malchut, she determines if she can determine if she makes a restriction on her entire desire she can later determine how much from these desires, besides restriction, she can still bestow more to work in opposite manner to receive in order to bestow. That Malchut determines and that's called the height of the screen or the coarseness of the screen.

34. S. (52:48) in the description of the Partzuf should we depict it in the ten or the system in dissemination or both?

R. The description of the Partzuf is only in the ten as much as we can be connected with one another and from our connection to bestow to the Creator.

S. How throughout the study of TES do we progress the whole system towards its final correction?

R. We in the correction of TES we are drawing lights even without being aware when these lights expand in us and feel all of our desires just only from the aspect of the light of that fact, a small one, because we don't draw it through restriction and intention but slowly gradually brings us closer to a state that will be able to, nonetheless, to reach a screen and true spiritual actions.

35. S. (54:16) Does each degree contain all four lights?

R. Each degree incorporates within it, truly includes all the lights, and all the vessels up until its own degree.

36. S. (54:43) We learned today that the more the desire is coarser, the light that's being drawn is greater, does the same thing happened in the ten, the more we deal with more disturbances and difficulties we have more opportunity to correct and overcome the will to receive for oneself?

R. Correct and there's more opportunity to be filled with upper light also. If you can act above your egoistic desire that repulses you and in connection you want to bestow in this state, conducting to the Creator like good kids.

37. S. (55:31) Is there a connection between the light of Adam Kadmon and the coarseness of the circles?

R. They are tied together, these systems of circles of straightness but their connection, we've already learned it's a connection like between the light of straightness and the light of circles. We will learn more in the future also how the line, the straightness, fills the circles but ultimately in the end of correction the light of the line straightness will fill all of the circles.

38. S. (56:35) What exactly is refinement or purification?

R. Refinement is that the screen loses a force of opposition to the upper light, and he can no longer receive in the intention to bestow and thus the screen refines it, becomes pure, thinner.

39. S. (56:59) When the coarseness and hardness are equal to one another what decides in the form of reception for the sake of the Creator?

R. What prevents?

S. What decides?

R. What determines, I didn't understand the question.

S. When the coarseness and hardness are equal to one another what decides the reception for the benefit of the Creator?

R. The screen determines I don't understand the question, the screen is what determines as much as the coarseness is greater than I can receive with the intention to bestow. The coarseness of the screen turns into refinement.

40. S. (58:12) If I feel that our friend enjoys bestowal, does that mean that she is giving?

R. We still can't say it like this, but we can relate to it like this, but not to say that that's the truth, the truth will be revealed later because right now we're still not in the world of truth.

41. S. (58:43) How are the circles dependent on the straight lines, how are the upper depending on lower and how's the ten dependent on me?

R. All of us are dependent on all of us, all of us on everyone to such an extent that I am dependent on the very last detail in reality and all of reality is dependent on me, we are all in the complete mutual guarantee.

42. S. (59:15) When a created being receives light in order to bestow how does that bring the rest of the souls closer to correction, is it through the fact that a person agrees to receive in order to bestow and by that he helps the Creator helps fill the rest of the souls?

R. Yes it passes through him from the Creator light to all the souls.

43. S. (59:45) It's very difficult for me to connect to TES only in the beginning when we studied the definitions, I felt something during the study when nothing enters, not in the mind and not in the feelings. What should I think about what is most correct to do?

R. That's a problem. It's when a person doesn't learn but rather in a place where his heart yearns. Thus it seems to me that nonetheless she needs to learn TES with us as much as we learn because we're talking about a woman, for a man it's obligatory, for a woman not so much, but she should still learn with us during the lesson but other than that you can learn something else, articles. Usually for women the articles that we learn before TES are usually enough Shamati, Rabash, articles of Baal HaSulam also of course. What we're learning in the lesson women can learn and advance by it. All the best to all of you.

44. R. (01:01:29) All the best to everyone and if you want something, write to us, we will make changes and we will arrange it so it will be interesting and good for everyone.

45. S. (01:01:54) The light of Nefesh, Baal HaSulam talks at first about the light of Nefesh that goes through all of the vessels and eventually clothes the vessel of Malchut then he talks about the light of Nefesh in a different way, that's light of circles, is there a connection between them?

R. No, I said very small, even the very smallest of light is called the light of Nefesh. the light that is received not by the screen, the light of circles is also called the light of Nefesh. Nefesh is from the word Nefesha, breathing in Hebrew, like it's in the air but if this air is already moving, it's already called light of Ruach. If we already revealed that there isn't something internally for us that activates it that's already called Neshama and so on. Oh you see people are learning not good things from you.

46. S. (01:03:30) So what is inanimate of the Nefesh of Kedusha?

R. Still of Nefesh of Kedusha is called still of Kedusha, of sanctity.

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