Morning Lesson February 15, 2022, Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 1:
Baal HaSulam. Introduction to The Book of Zohar. #44
1.Rav’s Introduction: (01:10) We already spoke about it that 13 years of age is something that Baal HaSulam says as if for no reason there is no such thing that belongs to 13 years of age and not in corporeality and not spirituality here. In order to create an issue around it he writes here. The revelation of the point in the heart that awakens the person, which depends on his root of his soul, and whenever it happens it happens. Then he begins to want to work to relate himself to the revelation of the Creator, and that is what he longs for, that is what is in the heart, what it draws him to. That state, as if it is referred to as 13 years of age, from that moment on he begins to ask, what do I need to do and what kind of actions and that is called entering a Mitzvot by which I can attain the Creator. Mitzvot do not need an intention. Meaning, it engages in everything possible to attain the source, the upper force, even if he does not understand what his intentions are, even if he hears about it and doesn't understand. This is how he begins.
Reader Continues 44 (02:55) “Even actions without intentions…”
R. (3:46) He does what he is capable of in order to advance to the revelation of the Creator. Just as the point in the heart pushes him to. forces him to.
Reader Continues (03:57) “Whose 248 spiritual organs are built…"
3. R. (04:07) It is not about 248, it is about how much he can do as much as he can to obtain the Creator that advances him. This is called the practical Mitzvot, that which he does and those that he does and those that he does not do.
Reader Continues (04:25) “and its 365 spiritual tendons are…"
4. S. (07:05) Baal HaSulam writes here that there is a certain boundary, that when we go into this path there is a border from which we start to study Torah, what is that border from which we didn't study Torah and then something happens, and we start to study Torah in the work?
R. This is truly the beginning of the spiritual reciprocal work between man and the Creator. Man does all sorts of actions with understanding, with awareness, consciousness to some extent. He doesn't exactly know what he is doing but at least he knows that each and every action he does gets a response from above, from the light, from the Creator and with these actions that man tries to do the response from above depends on that and that is what advances a person.
5. S. (08:25) What does it mean to draw the light from Malchut to Assiya?
R. Our desires begin to be organized from little to great, that is how we begin and everything we start from the smallest degree. These degrees are arranged from above to begin with through the development of all the worlds, Partzufim and Sefirot and when we try to climb higher to rise above then throughout the same degrees, through the same discernments we rise above. So this is how each thing awakens in the person gradually and gradually happens in us and awakens the next thing that is in line. So all of the degrees have unfolded from above downwards and we awaken them from below upwards.
S. How can you depict that degree Malchut to Assiya in the ten, is it something different?
R. This means that we come to some sort of connection between us and through that connection we begin to sense some spiritual atmosphere, a spiritual connection between us, mutual bestowal. The upper force that holds us and gives us this feeling, this is what we feel as we connect on the first spiritual degree.
S. We actually are doing this work all the time, each time we are connecting in the ten, feel our connection, what is the addition here that we say yes, that this is Malchut the world of Assiya what qualitatively is the addition?
R. It is that we feel that we are drawn to a single source, we are connected by it, and it governs us binds us together, it fulfills us and by that we come closer to becoming one. More than that becomes clarified emotionally, within the emotion that we are all under the governance of the upper force.
6. S. (11:49) In this work we are every day, feeling that we are seemingly rising on a mountain, and we never get there climbing a mountain and never reach the top. So what does it mean that it will come as a blink of an eye, that we will not be ready and all of a sudden it will appear, what will change?
R. Yes, typically that is how it happens. That it comes to a person without any sense of preparation on his part, it suddenly appears.
S. But the significance of this is that the ten feels that way that changes together, all together?
R. Not necessarily. Not necessarily together but everyone discovers it according to the state where he is. It doesn't necessarily appear in all the group all together as one at once because in such cases the ten doesn't exist yet as a ten. It does but not in our feeling, we are not yet ready to attain the ten as one.
7. S. (13:45) What are the organs of the point in the heart and how do we build them? How do we feel that we are building them?
R. By trying to come closer to each other and wanting to attain spirituality in the connection between us. Not within each and every one of us personally, that anyone wants it, I want to attain it, no. We wish to obtain it through the connection between us, between us, that there the upper force will be revealed and even though we do not yet come to an actual connection between us but we long for it and towards it the Creator becomes revealed.
8. S. (14:52) What are the Mitzvot that you should not do?
R. You should not do meaning that you cannot use the will to receive, and you shall do meaning, to use the will to bestow.
S. But he said a few moments ago that we need to feel belonging to one source and I want to feel that so how can I perform a Mitzvah without the intention and to feel like I belong to one source?
R. Try and all the rest of the Creator will do. You just have to ask.
Reading Item 45 (15:49)
9. R. (17:07) So here he says that the light of the still of Kedusha is special and it is like planet Earth in like, it is still, and it has a place for anyone who grows on top of it. So the light of still of Nefesh of Kedusha has 613 organs in it which 613 forms, different desires of receiving the abundance. These changes are not apparent in it but only a general light whose action enfolds all of them, all of this still equally without distinction of details.
Reading Item 46 (18:22)
10. S. (21:25) According to what I understand Baal HaSulam is describing here that the entrance is spirituality through the first degree of Malchut of Assiya also says that Malchut says it is the most difficult degree to enter in spirituality as the first degree. So how do these things connect here the move from Lo Lishma and Lishma and the entrance through Malchut of Assiya and the difficulty?
R. We have to make an effort to receive and live with this impression from spirituality that we receive and identify within us all sorts of means of how we can hold on to the awareness of our actions more and more and accordingly the light that appears within us and how much we can in this practical way through our efforts, to better and better perceive these small lights that come to us so that we begin to feel them in a gradual systematic way.
S. I really feel this great love and support of Baal HaSulam, he writes it is like he is supplying clothing for everyone that even from egoism you can enter and exit easily.
R. That is how we come out, yes. That is how we come out, meaning when we refine the vessels bring the vessels closer to the form of bestowal as much as possible, our desires, and then accordingly in those vessels that enter that purity, that correction, there is a phenomenon within them that we call light that comes to us from Ein Sof.
11. S. (24:02) According to what do understand what he writes in the beginning of forty-three when the point in the heart begins which is the entrance to spirituality that is called Lo Lishma meaning even from Lo Lishma the point in his heart begins to grow and see its action?
R. Yes. He is not even really in order to bestow yet.
S. Meaning when we enter spirituality in the point of the heart the first connection is called Lo Lishma?
R. Yes, it is a transition at a sort of a passageway where it is yes and no, no, and yes.
S. According to the law of equivalence of form isn't there supposed to be a certain measure of bestowal there?
R. Yes, of course there is but it is such a partial still and mixed yet, that there is some good and some bad, some like this and some like that, in different states and in a mixture. That is how it begins, that is how you start, what can you do?
S. How does the Creator feel at that point?
R. He is not felt, he is still not felt. You feel a little bit, something that you received, that something that we can choose, something that comes from above, meaning from above our qualities but it is not a direct sensation yet. There are no such vessels yet where the feeling can appear to the point that we can see and specify where the light comes from and how it was shaped, how the correction of the vessels was shaped, how the connection of the vessels was shaped and what is the connection between the light in the vessels, it is still the beginning of the revelation.
S. That degree is called still?
R. Yes, which is why I just called still where there is no direction and actions on that level, whatever happens, happens it is basically all under the control of the upper degree.
S. In what way is this degree different from our current degree during the preparation period?
R. Because we begin to receive a response from above to our pleas. Our pleas have to be there in any case and the prayer has to be as much as possible in each and every moment. Then accordingly, to the sum total of our efforts, we come to a state where it happens.
S. Then what does it mean that our prayers are answered in a clear way than in the state of the still?
R. Then we start growing, then we already grow. We begin to sort out our desires and the lights that we awaken and the stages that we go through, and this is how we start growing bit by bit.
S. What is called Lishma, in what degree?
R. That is still ahead of us in Lishma also all the degrees to Ein Sof are called Lishma, it is on top of all of the coarseness that has appeared some of it we can work with in order to bestow some of that we cannot, and some parts are still in order to receive there, so we have to isolate these parts and bury it and make sure it does not awaken in us. There is a multi-layered work here. It is like when we take care of anything like a plant. You remember the letter about Tu BiShvat, maybe soon we'll read that letter again from Rabash. How many different tasks there are with the plant, the vegetative? So some already have to be cut and destroyed not to let them awaken and some have to be processed, it is work like he says here the light of NRNHY in all of those lights, we for all these lights we have to prepare vessels which are still, vegetative, animate and speaking. But we already understand that is within man's body.
S. So Ruach, vegetative is already called Lishma?
R. They transition to it.
S. Vegetative is also not Lishma?
R. Call it Lishma okay. So look I will tell you, there is none as wise as the experienced here. You will have to realize how these things clothe within you and then you will understand.
S. What is the manner of purification that he talks about?
R. It is the extent to which you can be in order to bestow, to rise above the will to receive in order to receive and to be in connection with the friends as much as possible in a mutual bestowal with the friends and for the Creator as much as possible. Then accordingly we are awarded with purity of the vessels and the fulfillment of the lights from Malchut to Tifferet and from Tifferet to Bina and Hochma like he writes here. What does he write here? He says that Malchut is the coarsest cover over the light of Ein Sof and the that light transfers to the receiver are the smallest which is related to the purity of the still part of the will to receive. Then from Tifferet to Bina and from Bina to Hochma that is how the lights that we attract purify our desires and build such systems that ultimately become a Partzuf. When these systems are built, even a light of Nefesh when it is built, there are already five parts of the Nefesh there and then they just keep developing there. It is like a drop of sperm from which the whole human evolves with 248 and 365 organs and all of that comes from that one drop that comes from above.
12. S. (32:11) What is good and what is bad relative to the first state of Ibur?
R. Connection is good, and disconnection is bad and all of man's actions should be aimed at connection Because we are results of the shattering and that we must not forget. The whole correction is the correction of the shattering and the Creator shattered us deliberately so that we have one thing against the other so that we can make discernments and detect the shattering opposite of the connection and from that we learn. From that we learn what is the essence of creation and the essence of the Creator.
13. S. (33:16) He does not mention that there the purest Kli is the Kli of Hochma and corresponds to the light of Haya, is there no that's all that response to the light of Yechida, is there no light to Keter?
R. This comes later, we receive that from above as a result of all the rest of the correction of the vessels.
14. S. (33:55) With your permission I got lost here in the text, the light here that is received, it is not from Malchut of Ein Sof from Malchut, where does it come to him, who checks that?
R. From Malchut of Ein Sof.
Reading Item 47 (34:26) Twice
15. S. (38:40) Rav reads: In Partzuf Nefesh which one attains through engaging into our Mitzvot without the intention, meaning not in order to bestow, there is already a point from the light of Ruach clothed in it. Meaning after he is finished with the light of Nefesh already the point of Ruach appears that the end of light of Nefesh and when one strengthens and observes Torah and Mitzvot with the desired intention with a desire to bestow. You see how they are talking; he purifies the vegetative part of his will to receive in him and to that extent he builds the point of Ruach into a Partzuf. Meaning it is not just the point of Nefesh now the point of Ruach becomes a Partzuf as by performing the 248 Mitzvot to do with intention it expands through the 248 spiritual organs and by observing the 365 Mitzvot not to do, also of course with the intention that he wants to come in order to bestow all together the dot expands through its 365 tendons. When it is completed, when this point is completed all together with all 613 organs from the 248 and 365 it rises and clothes the Sefirot of Tifferet in the spiritual world of Assiya.
Meaning to a certain level, a certain height, a person does not know exactly where and how yet which extends to him this point from Tifferet, from the spiritual world, a greater light from Ein Sof, which is called the light of Ruach which corresponds to the purification of the part, meaning the vegetative part, in man's body in the desire of a person. According to the items of the still vegetative and animate of the world of Assiya which relates to the level of Tifferet they aid ones Partzuf of Ruach to receive the light from the Sefira of Tifferet in all its entirety as was explained above concerning the light of Nefesh where then all of the light of Tifferet expands in all the manners of the parts of his soul and that is why it is called the vegetative of Kedusha the nature of its light is like the corporeal vegetative and it has been clarified above, that there is already a distinct difference in motion in each of its elements, just like in the vegetative of our world according to itself. Likewise the spiritual light of vegetative already has enough power to shine in unique ways for each and every organ of the 613 organs in the spiritual Partzuf. Each of them manifests the power of action which is related to that organ. Also with the emergence of the Partzuf of Ruach, the dot of the degree above it emerges from it, meaning dot of the light of Neshama which clothed in its internality.
16. S. (43:00) About the manner of the refinement of the desire, how to not be such pretty people engaging in concessions, what is really the purity of the desire with regards to their friends in the ten that we actually do it? He is asking about the purification of the desire; how do you do this action of purification of the desire in relation to the friends in the ten?
R. By coming closer to one another as much as possible, we make physical effort, we make internal efforts, and we pray to the Creator to help us to truly be connected with our desires. Our desires are in the hand of the Creator 100% in every possible way, and they don't belong to us whatsoever and with our desire, we cannot bestow, to manage them, to arrange them with nothing. Desire is the Creator. He holds on to our desires and then we turn to him and ask, connect please, our desires to one desire. We want to be like a bouquet of flowers or the four varieties, there are all kinds of examples, we want to be connected, bundled together by your force, specifically by your light. So that you will connect us, and you will know how to connect, how to compliment and complete between us and then from your work, a ten will emerge from us which is already a mini soul. Meaning that spiritual structure in which we can perform actions to bestow contentment to you, we are probably bringing you contentment now also but not with the intention, not the desirable correct, true intention, which is what we want to come to all together our intention is to perform actions to delight you. So if you connect us correctly then we will be able to do this.
17. S. (45:46) Is it possible to discern in the light that we received the source of the light?
R. Not yet. How can you know the source of the light? You don't have the vessels for it yet. You're just asking like a baby for the Creator to connect and to give us some sort of structure and from that structure we will be able to connect and return between us and to him. Then he will appear in us in a more conscious way on our behalf and this is how we ask from him, and he relates to us more. In this way in a mutual reciprocal way we come to a state in which we will be able to bestow to him consciously and we will also be able to receive from him something consciously. Then we will have a true conversation with the Creator, a dialogue until we reach connection, adhesion to things that for the time being it is impossible to depict ourselves what it is, but it is ahead of us.
18. S. (47:17) If you can explain the manner that every degree that emerges, the last degree of the first degree?
R. When it completes itself because there is a cascading from above down then rising from below upward, we by completing the lower degree already with that connected with it, intertwined with it is already the higher degree. Because that is what the cascading is from above down. So the process of revelation from below up is that way.
S. It is felt in the emerging degree?
R. Yes, besides that it is felt or not felt we will scrutinize but other than that we see here that we already have an entrance that we can start already with a higher level of degree. Always in the conclusion of the lower degree there is the beginning of the upper degree.
S. That is some point of foothold in the upper degree?
R. Yes, it is called Keter of the lower one becomes Malchut of the upper one just like to start with Malchut of the upper becomes in the cascading down becomes the Keter of the next lower degree.
S. It is an illumination, which is there?
R. We will get to that and see which way it shines upon us, certainly it is an illumination, but we will see which way it shines on us.
S. He also writes here, when it is completed with 613 organs it rises and clothes the Sefira of Tifferet in the spiritual world of Assiya, what does it mean that it is completed with 613 organs?
R. In all the desires that include that degree of the desire each and every desire nevertheless comes from Ein Sof to us it to start with already belongs to all the package of desires if you will. Therefore we have in each desire, still desire so all this still, vegetative, the vegetation and that is how they have also included one another.
S. So only when she completes this package of desires then it can rise to the next degree?
R. Certainly of course how could you think any other way?
19. S. (50:32) We too need to try to dissect the different feelings we have with our friends and try to measure these discernments and give them names to these emotional states?
R. No no. Where are you going to get those names and break it apart, to size them and decompose them, where are you going to get these things from, are you going to start sorting desires, arrange them and connect them? What are you talking about? We just need to do what is upon us to do, which is to connect between us and to ask from the Creator. We only have two things that we must do, all together in all the corrections, which is: These connections between us as much as possible, in the current degree that we are in. And, to request, a prayer to the Creator from this degree to Him.
That is all. It is not that you will start now to be smart and to arrange these desires with those desires to connect and disconnect by what? Until we attain some degree how can we start reforming some sort of order there? Can you imagine that you are doing such things? Give a little child, let him do something that is not according to what his mind can handle or his understanding, what will he do there? We should not God forbid think in such a way, with what mine can you say such a thing? All of our work from below upwards is only by us trying to perform connections between us in a simple manner as much as we are capable, as long as we show a willingness for connection and not for the details of the connection. In each and every state it is written that “the Lord will complete it for me.”
He takes our hands and our mind, our tongue, everything and arranges everything in all the stages, in all of our vessels. We just want Him to do this, to be ready, to be nullified more and more. All of the intellect and feeling that we acquire in all the degrees are to be more and more nullified before the Creator, for Him to do it, for Him to perform it. All of the connections are upon Him. “If the Creator does not build the temple, all of those who labored did so for no reason.”
S. Difference in the feeling, there is the morning lesson, the life in the lesson and life in daily life. How to connect these two, is there a connection between them, is there some preparation, what happens between these two states?
R. That depends on you to the extent in which you continue the morning lesson throughout the day. I know certain groups that are in connection between them up to five times a day, there are those that are choosing once and or twice, there are those that choose half-an-hour twice, there are those that say no, it is best that we have five minutes but ten times a day, there are all kinds. But altogether we want to be incorporated, connected in this all the time, all the time. Therefore first of all at least go over what we learned in the morning once more throughout the day and that is how it will happen, it will happen, in truth we are advancing and not badly we could do more but well we will try. We will open with the upper grace.
20. S. (55:25) If I heard correctly on our degree, we cannot yet filter the desires and work with them meticulously, we just have to aspire, to long for a connection, to ask for strength for self-annulment and so on. So what can we take to our practical work from this item we just read? Many complicated and unclear things and it's not clear how to realize them in practice.
R. We learned that in every case and every degree, in every action if we can do something we do it with the help of the upper light. It is what operates, and we raise a prayer, a deficiency. So the question is my deficiency, how scrutinized does it need to be, how much light do I need to receive from above in order to scrutinize my desires, to sort them. These to here and those to there, arrange them, to connect these parts to those parts this way and that way and so on and so forth until I arrange all of my desires and raise them to correction, or do I need to make out of them, like we do with the four varieties, or we do it in all kinds of prayers, requests or we can divide it to ten Sefirot and Partzufim.
Meaning here I have questions, pretty difficult questions that I do not understand, and I do not know how to arrange them even the questions moreover the actions themselves. Hence the thing is like this, we need to try to constantly be in a state of request and try to add to this request as much as possible more of the inclusive collective ten request. If we can connect some actions, prayers, requests, prayers together to the Creator it does not matter how correctly or incorrectly we appeal to him, we are addressing him exactly or not, what is he, whether it's in our heart or around our heart. These are things that are clarified throughout the whole ladder of degrees to Ein Sof, but we need to think about this, how do we present our deficiencies to the Creator and ask him for correction. That is it.
S. I want to clarify something that's confusing. What he describes here is the vegetative level in spirituality. I thought the vegetative level in corporeality is a degree of like a desire for money or power, is that correct?
R. What does that have to do with spirituality?
S. I thought that through correcting our corporeal desires and this gradual way then what appears?
R. No do not cut out for yourself a new Torah, we already saw all kinds of… sometimes I get such letters with such methods, such theories that really smart people. We need to learn what it is and that it's not the wise who learns that the whole wisdom we need is only to know that the wise does not learn but only through the prayer, only through prayer where I nullify myself as much as possible more. I pray and it is written in many places that everything is attained only through the force of prayer. Hence it is too bad for us to build all kinds of systems and methods, nothing helps only one thing, connection and addressing the Creator from that connection. That is it.
22. S. (01:01:01) You say that we need to connect between us and the Creator in the degree we are in and ask the Creator, all that we know how do we know what degree we are in?
R. You don't know, how could you know a child, when he's developing, how does he know, he doesn't know, he doesn't know, the upper one knows the child himself doesn't, that's how we are also.
23. S. (01:01:39) It's not exactly clear yet how can it be that something exists in spirituality without intention?
R. The wrong intentions and undesirable intention, with confusion in the intention there are such states, yes.
S. But how could it be that a person has a Partzuf of Nefesh of Kedusha without intention?
R. No, it's without the intention in order to bestow.
S. Yes, how can it be?
R. That he's not yet capable, he wants to but not yet in order to bestow and therefore it is what is possible. Meaning it's a state in which he is in the lowest possible degree of not being able to scrutinize yet prior to entering this degree, he can't yet clarify this degree. You want him to do something from that?
S. Yes, I understand but I don't understand what he writes that a person acquires a Partzuf of Nefesh of Kedusha without intention?
R. Without the right intention to bestow and he's not capable, he doesn't have the discernment of what it is in order to bestow and what it is in order to receive.
S. Does he have the restriction, screen, reflected light?
R. Not practically.
S. How does he exist in spirituality in Partzuf Nefesh of Kedusha?
R. He's being clothed in that Partzuf, Nefesh of Kedusha, he's doing certain conditions and then he's raised to that state.
S. In our state what is more important to invest in, action or intention
R. Annulment both in action and intention.
24. S. (01:03:50) This state of having no intention is only on the still level of each degree?
R. Yes, still, vegetative and animate all those degrees are clarified only to the degree that a person comes to the level of Bina. We will see we will check this just like in our life, when do we understand that we're alive, exist, develop, that we can say that we are in the world and we're living. Look at children and see, are they living, are they alive, are they enjoying life, yes, are they doing some kind of actions, yes. To the extent that which they are inside of life meaning in giving, receiving, changing, and being changed which is already through a relationship that is called intention, a healthy clear intention that we don't have yet, that begins from the degree of exiting ZA to Bina.
25. S. (01:05:26) Is all this work in the ten just to see us trying to obtain connection and just pray for correction, is that the main thing?
R. Correct, correct, therefore it is written that it's not the wise who learns you don't need wisdom for that, you just need to do according to the advice of the Kabbalists, only that.
26. S. (01:06:22) Can we feel the difference between the level of desire of still to the levels of the vegetative?
R. We will get there, and we will see, we yet don't feel anything so why should we talk about those things, yes there's a difference, there's a change, we will feel it in practicality.
27. S. (01:06:47) Asking about Item 44 what are the 248 and 365 tendons and organs, how do we identify them?
R. These are not questions on point, how can you identify them? A spiritual Partzuf is made of 613 parts, 248 organs and 365 tendons, that's what they're called these desires, their desires within the soul so the soul is divided into 613 parts 248 and 365 and when we start to come closer to spirituality, we will also start to feel how those desires operate in us.
28. S. (01:07:43) in corporeality we feel the organs of the body. How will we feel the organs of the soul and spirituality?
R. Much clearer than how we feel our bodily organs right now.
29. S. (01:08:02) in regard to the light of NRNHY: What brings all these lights together and what do they represent separately?
R. The light of NRNHY is the upper light which comes and clothes the spiritual Partzuf and feels all the five parts of the Partzuf which are called: Keter, Hochma, Bina, ZA and Malchut. The lights from Malchut to Keter are Nefesh, Ruach, Haya, Yechida; NRNHY. That is all we can say at this point. And, then we gradually, slowly attain these lights and the relations between them, etc.
30. S. (01:08:52) What does it mean to connect the desires the desire is to receive or our intentions to bestow?
R. We cannot connect desires, we say so but in truth we connect our intentions: As by the intentions we operate in different desires that are in us also, and also in each of us to one intention; for connection and to bestow upon the Creator.
31. S. (01:09:32) In item 46 it says: know that the Sefirot are Godly and there's no difference between them. What does that mean?
R. We are dealing with forces of bestowal, which is the force of the Creator, which bestows upon us in such a way, and we through the preparation of intentions from our will to receive we can be the vessels for attainment of those lights. That’s it.
Reading Item 48 (01:10:44)
32. R. (01:13:30) Well, I think this is already understood in a superficial way at list, more or less. Do you think it's worthwhile to read this twice? You want me to read.
Rav reading and explaining Item 48: …And by engaging in the secrets of Torah and the flavors of the Mitzvot, he, meaning a person purifies the animate part of his will to receive, as the will to receive has still, animate, vegetative and speaking; four kinds of desires. And, to that extent in which he depicts the animate part in him, he goes and builds the point of the soul which is dressed in him in its 248 organs and 365 tendons of the soul. And, when it's the construction of the soul is completed meaning when the light comes and clarifies it and sorts it and connects it and braises it and builds from it, as system. Then, not completely but only on the degree of the light that it receives, and it rises in dresses in Sefira of Bina, and it becomes complete, and it settles in the Partzuf and dresses the Sefira of Bina in the spiritual world of Assiya. Meaning we have the worlds of Atzilut, Bria, Yetzira, Assiya then, now where the light of Haya comes, the light of animate he depicts the part of the animal in the will to receive and purifies it and now that part joins in order to bestow and then it joins the Sefirot Bina in the world of Assiya in spiritual world; and this vessel is purer than the first vessels Tifferet and Malchut. Hence it transfers to it a great light from Ein Sof which is called the light of Neshama. Meaning it comes from Nefesh and Ruach and now it has Neshama, this person. He corrected those three vessels. All the items of the still vegetative and animate in the world of Assiya related to the level of Bina are found to aid and serve one's Partzuf of Neshama to receive all its lights from the Sefira of Bina. Which is clarified in the light of Nefesh, and it's also called the animate level of Kedusha, Holiness. It corresponds to the purification of the animate part of man's body of the will to receive, so is the nature of its light that it's correcting now as was explained about the corporeal animate, which gives a sensation of individuality to each of the 613 organs of the Guf, body: Being alive and feeling free to each and every one of them, to each of the organs without any dependency on the rest of the Partzuf; where there's truly in all the parts, in all the organs in each and every part, he feels to the extent in which he can carry out actions on his own. That it was clarified in a way that the 613 organs or 613 Partzufim which are ready and illumination each according to its way, and the advantage of this light over the light of Ruach in spirituality is the advantage of the animate, and it's the advantage of the animate or the still and vegetative in corporeality. We see this connection in the embryo: it doesn't have eyes and he doesn't have a month or anything but there’s something that all the sudden comes out and emerges in this flesh; doesn't even have meat in it but yet it starts to build in it all kinds of blood vessels, cells, organs, parts, eyes, ears, mouth, really all the organs in the body and that's how it grows and grows and grows until an actual whole body emerges from it, and he is born. It's the same here, in each and every degree this is how it happens from a state that at first has no form whatsoever. They also extend the dot from the light of Haya de Kedusha which is the light of Sefira of Hochma from Bina, with the emergence of the Partzuf Neshama and dresses in its internality.
33. S. (01:19:48) In which way should we work with the commandments of ‘to do’ and ‘not to do' in order to connect in the ten?
R. In the ten it's clearer. That which causes in the connection in the ten which brings about the annulment of each and every one and do it, both in the Mitzvot of ‘do’ and ‘don't do’. The main thing is the connection, and in relation to the connection you need to scrutinize each and every desire, each and every action, and then you'll know; this we can work with and this not yet, and afterwards maybe we can in the next degree, etc. That's how it's going to be.
34. S. (01:20:55) In this paragraph It's scrutinized in some kind of way that were speaking towards connection. What does it mean that he describes the animate part of the will to receive?
R. These are desires. In a special degree that a person can start scrutinizing now, and he is given these kinds of possibilities, opportunities and accordingly the Creator awakens different relations and actions in the ten and accordingly we need to work, and that's how it's done.
35. S. (01:21:44) Even at the first lower level of Nefesh it seems important to try and distinguish between the desire that I have to restrict and those that I have to use. How do I do that if I don't have any spiritual discernments yet?
R. They will be. The light will shine upon you and will give you the necessary scrutiny so that you'll know what desires to use and which not to use. You'll be taught and you will get scrutinies, everything is going to be fine, don't worry. everything will work out. You won't be confused or anything. Try with the friends to scrutinize all different desires and actions in the upcoming step and you'll know how to do it. I'm not concerned about it; everything will come in its time.
36. S. (01:23:04) He says that against any organ there's a Partzuf. When does that Partzuf become a Partzuf after it attains a whole degree?
R. Yes. Guys you're jumping ahead, you're not asking about what we're supposed to do as if it's clear to you. You are asking about what we are supposed to do in two or three degrees and who knows when we’ll get there. It’s preferable to ask about what we have today and what we had yesterday, to scrutinize these things which are more to the point in order for us to be able to advance and to everyday feel ourselves on a new degree.
37. S. (01:24:04) We read in the previous paragraph: We don't need the intention and even deeds without intentions can purify its will to receive? What is the difference between deeds and Commandments without intentions?
R. What's the difference between actions and Mitzvot without intentions? Without intention means without the proper intention; in order to bestow, where I don't know, I don't understand. I'm not certain but I'm trying. I do try because if it's completely without any intention then it's like an animal, I act strictly according to my desire. To act out of intention means that I'm trying to make upon myself a restriction, a screen, a reflected light, that I try as much as I can to return myself to the group, to the Creator and then I act, and then I scrutinize.
S. The attempts in the intention are important, does it matter what deed we are trying to do the intention on?
R. In the meantime no. It's not important. The main thing is, to, all the time have this kind of approach to the scrutiny.
38. S. (01:25:38) In our ten, we get together three times a day and all we do is study your lessons, and by studying, I mean we try to do this thing called connection. Are you saying that by doing this we're going to get all these degrees that we talk about, we're going to feel all these degrees that we talk about now?
R. You will also add to your actions more scrutiny and inner actions. In the way that you're studying now but only fulfill your framework of connection with more intentions and in this way, you'll attain everything, yes.
39. S. (01:26:42) On what degree does a student start understanding where he is?
R. It's necessary to reach the degree of Bina, the degree of Neshama.