Morning Lesson November 05, 2022, Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 1:
Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 6. #1
1. Rav’s Introduction: Yes, this is a very important part of the study of the ten Sephirot, a principal part. I would say that this is in the center of all the sixteen parts of the study of the ten Sephirot. Why is this? Because it speaks of the beginning of the connection or the system of connection that exists between the vessels of the created beings that have not yet emerged and the Creator. Here we can begin to understand the form of connection, the need for the connection, what happens to the vessels that want to connect, with which qualities they have to be equipped with, and how does the Creator relate to them, how they need to relate to the Creator, what exactly this connection is that we are now learning about during this part. What does it tie them together, connect them together such that there are veterans here and rejections, there is a lack of reception of one part of another part, and we see opposite qualities here. These kinds and those kinds and here we begin to see creation, the forces of creation that exist in it inside of it and how we need to understand this and bring it to connection, to balance, to connection and to mutual connection above all of the contradictions and opposite forces so this is a very important part. We will try to study it as much as we will be able to understand and feel. This usually is not so easy to go through, usually it takes a few years. The study and then we'll leave it and then we study it again and we leave it again, it was the same with us with Rabash.
There are people who grasp it easily, there are people for whom it is very difficult to grasp. It does not mean anything about the general progress of people in their spiritual process, in the internal correction of the soul but nevertheless we need to study and despite this we have to somehow adapt ourselves to what we are studying.
What else can I say? Usually there are parts that are apart from this which are completely not understood and there are parts which we can easily comprehend so we will see. The most important is to understand in a general way what it is about, what does Baal HaSulam and all the other Kabbalists, the Ari in his tree of life, what did they want to explain to us? What kind of connection should be between the created beings and the Creator through this system called the world of Nekudim it tells us about here? I would say that this is the first time in this world in the study of the spiritual system that we meet the responses from the creative being to the light of Ein Sof and the influence of the Creator in this world of Nekudim. So it should be clear to us how much the two of them come from far away and from opposite places and they need to connect despite of everything, these with those in a mutual connection in order to reach the end of correction and reach a complete connection by that. The beginning of connection, beginning of this connection starts even though you might say that it starts from the world of Ein Sof and the restriction appears and the screen and reflected light and the emergence of the Partzufim of the world of Adam Kadmon. However here we already speak about the response of the lower one, the created beings to the influence of the upper one, the Creator.
This is why this is very important for us to understand these principles. Whatever will not be clear you can ask about it. We will get into this with patience and let's try that each helps his friend and this way we will all advance. It is not too bad if you do not understand so much, if you cannot really grassed it to begin with, there are people who immediately get into this study, there are people who cannot understand it for a long time but they just listen, not more but slowly, bit by bit it will fall into place because all in all we are beginning to touch the structure of our soul. It is not yet a soul, it is not yet the word of Atzilut, we do not yet have all of the vessels and the actions and the parts of the soul of Adam Kadmon but despite this it is already a preparation. These are elements of our internal spiritual structure that we are beginning to learn about. There will be questions, go ahead and ask. Try to ask in a concrete way, not too broad, we will see. I am willing to go with you to stand on each and every point. Try to see also in our archive the lessons that we had in the past about the part 6 of the study of the ten Sefirot and in general whatever is suitable for it and also add them and study them. Now we will answer the question from Kyiv otherwise he will not be able to hold him.
2. S. (09:03) How should we read in respect to the height of the world of Nekudim? It seems so high; how can we bring it closer to us now?
R. We have started from the world of Ein Sof, which is much higher, so the world of Nekudim seemingly is not too bad already. We study these things according to their qualities. The world of Ein Sof is a world in which there is hardly any desire to receive that is revealed in it. The world of Nekudim is already a world where the desire to receive is already revealed in a particular way in it. And we try to study about it, to connect to it, and we begin to feel what could that be. The world of Nekudim is actually a place where we can somehow already feel it, how we exist in it. So we'll study and we’ll see. We will study it patiently; we study without just jumping immediately with questions and clever questions but instead simply. As it is written, let us understand the text itself. Let's read.
Reading TES Volume 2 Part 6 (11:11)
3. R. (11:31) Rav Reads: AK includes AB, SAG, MA, and BON in itself, meaning inside of it, the world of Adam Kadmon includes four Partzufim: AB, SAG, MA, Bon or Hochma, Bina, ZA and Malchut. Each of these four incorporate all four of them. In each of them AB, SAG, MA, BON, there is also a division into four, and lights also emerge from it which are its branches. The AB in its Mochin opposite Arich Anpin and Abba of Atzilut. These are the two upper Partzufim of the world of Atzilut and above its Galgalta, it has a model of the phase of Atik of Atzilut. This is a Partzuf which is even higher. And its SAG is from the Awzen down to its Tabur, it extends, and it is opposite Bina of Atzilut and it's MA and BON are from its Tabur down opposite the ZON of Atzilut. What is it that we see? If we go back to the beginning of item one, on the top, what does he tell us? AK contains AB, SAG, MA, and BON; four Partzufim besides the first Partzuf which is Galgalta, the Keter, in itself. In itself, this is how it is, it incorporates the four of them and each one of these four Partzufim AB, SAG, MA, and BON, each one of these four Partzufim incorporates all four of them, in each one of them there are also four and also lights emerge out of it which are its branches. The AB is in its Mochin opposite Arich Anpin and Abba of Atzilut. Meaning Arich Anpin and Abba of Atzilut are like AB and above its Galgalta it has a model of the face of the Atik of Atzilut which is a Partzuf that is even higher. From its Awzen down to its Tabur it is opposite Bina of Atzilut, and its MA and BON are from its Tabur down opposite ZON of Atzilut. Meaning we have a clear structure: Keter, Hochma, Bina, ZA and Malchut and they are called here by special names Atik, Arich Anpin, Abba ve Ima and ZON. We already learned this, we read about it in a different place and that’s it actually.
Let's continue. Item 2. As in its internality so it is in the lights that emerge from it, which are its branches as mentioned above, the hair, Se’arot are opposite, the branches of AK and these Se’arot, these hair of the beard, the Dikna are from the AHB, opposite the branches of SAG. Abba ve Ima are included in them and between the two of them they took Bina of MA after the restriction. Please go ahead and read.
Reading on Item 2 (16:20)
4. R. (17:52) Here we have many things we do not understand, we don’t know about them, we don’t even hear what it is but this is what he is writing. In time we will get to know the names but for now there is nothing in them that is special besides the fact that these names are the characteristics of the names of the world of Atzilut and this is why we use them. In the whole of reality we have no more but Keter, Hochma, Bina, ZA and Malchut, this is clear to us from the creation of the world and the fact that we give these parts different names it is in order to distinguish and ascribe them to a unique world or to a unique role but actually we have no more but these five faces and all of these five faces are Keter, Hochma, Bina, ZA and Malchut. So in these special cases we call them Atik, Arich Anpin, Abba ve Ima and BON, or Yesod, we have many names. Yes, for the time being let's just get no get to know the names and even get confused with them but this is all good, nevertheless it’s the way to know them.
Reading 3 (19:31)
5. R. (20:11) This means that what we have in the world of Adam Kadmon which starts from Ein Sof and extends from end-to-end until the end of everything, until the end of Galgalta and then it is divided into Galgalta, AB, SAG, MA, in BON, where Galgalta, AB and SAG are above the Tabur, and MA and BON are below the Tabur.
Reading Items: 4, 5, 6 (20:43) twice
6. R. (26:50) So we have reached item seven above. Maybe we should continue a little bit more to have a more general picture.
Reading Items: 7, 8 (27:17) twice
7. R. (33:36) I would like to say something. Someone who doesn't understand what this is about.. R. Do not give up. We are not learning in order to understand, it’s not the wise one who learns, we are learning in order to draw upon us the reforming light. And therefore as much as a person does not understand and he feels that he cannot connect to what he is studying, it doesn’t mean anything here. Because with the wisdom of Kabbalah we don’t advance according to our intellect, we only advance according to our desire to come into contact with what we are studying. Therefore it is not good for men or women even more so, do not despair of what we are studying. We are learning this as a remedy, as a Segula, a virtue. What does Segula, a virtue mean? That our study will open in us emotions and then we will feel in what world we truly exist. That our world exists inside of the upper world, inside of the spiritual world and that world, we have to feel it. So we are studying in order to open up for ourselves the upper world and it doesn’t depend on how much we study or how much we will know. This is why it’s written it is not the wise one who studies but rather only that we will want more and more to come closer to the actions of the Creator so that it will influence us. Eventually He has to teach us how to live in the upper world and this is how it will be. So let's continue.
Reader Continues (35:36) “from the beginning above and then below”
8. R. (38:29) Meaning now we’re talking about Partzuf SAG because SAG is the root of everything below Galgalta, it’s the root of the world of Atzilut and the world Beria. This is why we’re talking about that now.
Reading (38:55)
9. R. (39:44) The entire Partzuf of Galgalta, it’s also divided into Galgalta, AB, SAG, MA, BON and each one of them is also divided into AB, SAG, MA, BON.
Reading (40:01)
10. R. (40:38) All of the lights begin to emerge already above the general Tabur in AB and SAG, and they expand down below, below the general Tabur, down to the Partzufim of the world of Atzilut and below.
Reading (41:02)
11. R. (42:20) As you remember that the Partzuf that goes through a coupling by striking, this is the light goes down from the Peh to the Tabur, this is the Taamim, tastes, then it comes back to the Peh through the Nekudot, the points, then it comes down to the Chazeh and makes a coupling through striking and it builds the next Partzuf. Meaning it cannot be that the second Partzuf clothes above the Peh of the Rosh of the upper one but rather it is always below the Peh.
Reading (42:54)
12. R. (44:08) Yes, the inner one.
Reading (44:13)
13. R. (45:29) Yes, it’s clear, we can study the upper one from the lower one and in that way then we can study the entire upper system.
Reading (45:40)
14. R. (46:08) Yes, we call it Galgalta.
Reading (46:12)
15. S. (50:18) What are these relations between the world of Atzilut and Nekudim? What does it mean that they are adapting to each other?
R. We’re talking all in all about the will to receive. That from its creation it is divided into five parts, Shoresh, Alef, Bet, Gimmel, Dalet, root 1, 2, 3, 4. These five parts want to resemble the Creator, the light in their bestowal, instead of receiving to bestow. So they have to undergo a restriction, screen and reflected light and then they can bestow to the Creator in that they receive from Him only in order to bestow to Him. Imagine to yourselves what great work it is, instead of the will to receive that they have in them they have to make a restriction, a screen and reflected light and to bestow instead of receiving. These are things that we for the time being are not capable of doing. So this is why we have here spiritual actions, this is how the Kabbalists and Baal HaSulam in this case tells us how they do it. How through these actions against their will to receive when they invert it into a will to bestow, into actions of bestowal, they by that build Partzufim, meaning spiritual actions, actions of bestowal. And so he tells us this is Galgalta, AB, SAG, MA, BON, all kinds of such Partzufim, meaning portions that the lower one can receive in order to bestow. That is all.
S. So all these actions we learn about including the departure of the light are actions of bestowal?
R. Yes, of course and the wisdom of Kabbalah besides the case of the shattering of the vessels speaks only about how we bestow, from the created being to the Creator.
16. S. (53:06) What can we learn from item one about the process of incorporation that is described here that process of incorporation in the ten?
R. No, I don’t want to get confused. If you start asking in such a way don’t ask at all. It’s enough for us to first of all get to know what is written here.
17. S. (53:55) I'm a bit confused. We are reading volume 2 chapter 6 and part Vav but in my book it is written differently, why?
R. Why does it matter if it’s the sixth part or part Vav? In Hebrew Vav is six.
18. S. (54:33) There is a discernment of lower and upper and a discernment of external and internal. Can you explain about the external and internal?
R. We will learn that later on, soon. They also have between them a certain relation, just like upper one and lower one.
19. S. (55:00) How can I make my ten a Partzuf in order to feel the light?
R. I do not want to speak about this now because it will confuse us also. We will talk about that later, a few lessons later. Here there is still no connection between what we are doing and what the book speaks about.
20. S. (55:38) Why in Partzuf Keter of AK and Partzuf AB of AK he doesn’t let us speak of it, there’s no permission to talk about them. Why is that?
R. Because we don’t attain them.
S. Can’t we attain them?
R. No, we cannot. We can attain lower degrees and from them maybe it is possible to make an approximation, meaning as if we can depict what exists on the upper, higher degrees but in truth we don’t really talk about it because there is no clear attainment.
21. S. (56:37) I wanted to ask about this action where the lower clothes on its upper only from the Peh and below. What is that exactly? Is that an action the lower does or the upper does on the lower one?
R. The fact that the lower one clothes the upper up to the Peh of the upper one and not above it is because it cannot reach the thoughts of the upper one and the plans of the upper one, it can only see the results of the actions of the upper one on itself. And this is why it is clothes from the Peh and below of the upper one.
S. How exactly does he study the upper one?
R. From your actions we know you.
S. Later he writes that the lower by learning the upper one he attains everything.
R. It attains whatever it attains, it doesn’t have any vessels for more. It doesn’t have vessels for more than that, it’s simply not capable of it. It’s like you give to a baby some piece of meat, it would be like poison for it, it would not be able to digest it. This is how it is also with the lower one, it is intended to receive all of the upper lights that exist from the Peh and below of the upper one but not above that. It attains the results of the actions of the upper one but not the thoughts of the upper one.
S. And from these actions he attains, what does he do with them?
R. The actions that it attains it can resemble them, and out of your actions we get to know you. From these actions that we’ll perform which are similar to the upper one we can also gradually attain the thoughts and plans of the upper one. This is how we advance.
S. So the connection between them is to the extent that he is able to realize what he attains in the Peh of the upper one?
R. Yes but not above it.
22. S. (59:39) If in my mind pictures come from the drawings that we learned is that good or not?
R. It’s OK, you can’t do anything about it, whatever remains in you remains. I’m not against it but this time I would like to make it more close to attainment, meaning that we will not be studying sketches but rather that we will be studying internally, how we should feel it internally.
S. So how does this study we've attained bring us closer to Lishma?
R. That we want to depict to ourselves not over a sketch but inside of that these actions, to be inside of them, to implement them and to attain in that way.
S. On the one hand we don't want to be confused with the ten. We also see that there are questions in this direction are not direct so..
R. No, I don't want it, that it will confuse us.
S. So what to depict correctly? How not to be confused internally? What does it mean to depict inside?
R. Desires, thoughts, qualities, actions that we would like to make in order to bestow and what do we attain in return for these actions from the Creator. Take it slowly, it will settle slowly, it comes closer and it settles.
23. S. (01:01:28) Regarding the vessels with coarseness of phase 4 what is the meaning of the addition of SAG? In Galgalta they were completely restricted and went through certain actions and the Partzuf of SAG is made that enables the reception of the light of Hassadim. So how did they experience these states?
R. I don't understand what you are saying.
S. Below the Tabur, vessels that were in Galgalta did not receive any light before SAG, so how later when there was Partzuf AB and then Partzuf SAG how did they survive without dying?
R. They did not perform any actions in order to receive in order to bestow, nothing. We learn that Partzuf Galgalta emerges and then AB, SAG and following that the Nekudot of SAG and MA and BON below the Tabur and the worlds of ABYA. Anyone wants to receive and has something to base it on, he receives in order to bestow and he’s filled with the upper lights above the Tabur and also below Tabur. I cannot depict to myself this picture that you have when you say how can they exist without light.
S. When Partzuf AB emerged there was no light.
R. It emerges and it makes a coupling over its coarseness, over its screen and then it's filled with part of the light of Ein Sof, and it expands from the Peh and down below of Galgalta, down to the Tabur.
S. Below Tabur there was no light of Hassadim yet so what was it, SAG?
R. SAG is also above the Tabur, and below the Tabur there is light of Hassadim there, back from Galgalta itself there are Partzufim there of MA and BON of Galgalta where there is light of Hassadim.
S. All this time the light of Hassadim was below Tabur or it wasn’t there at all?
R. Even from the Partzuf of Galgalta already there is light of Hassadim there.
24. S. (01:05:04) We see that in the Preface and in the Zohar the study material, these books we cannot perceive in our intellects, and they are completely shut down for us as opposed to the Zohar that brings us into a more pleasant move, The Preface pushes us out of understanding the text. Can you explain what is it in the preface that pushes us away from understanding.
R. Because what it speaks about in TES and in the Preface, it speaks in a more technical manner than the study of the Zohar. The Zohar is more pictorial, more emotional, and therefore it is closer to you, but it is about the same things as in the whole wisdom of Kabbalah, the expansion of the light from the Creator towards the created beings.
25. S. (01:06:38) A bit of a general question, by the corrections in this world we receive this concept of how to depict the world of Atzilut inside us?
R. Not only the world of Atzilut, the worlds of Atzilut, Beria, Yetzira and Assiya, yes. We try to attain them, they are results of the world of Adam Kadmon and we try to receive them, to detect them and according to our feeling we already have a connection with them.
26. S. (01:07:47) It says the inner AK could not be fulfilled once more unless through the Partzufim of AB and SAG. It is not clear because the fulfillment is from Ein Sof, it comes from above so how is AK dependent on fulfillment from AB and SAG?
R. The light of course comes from Ein Sof, you’re right but the deficiencies, the records, the vessels come from below. This is why because the Partzuf was refined it no longer has that same screen, the same records as it had before. And when its screen rises from the Tabur to the Peh it loses that last degree of the screen, the coarseness of the screen. Therefore it can make a coupling by striking on a degree which is lower than before by one. That is if it had a screen on phase 4 of coarseness. Now it’s phase 3 of coarseness and this is what it receives in order to bestow.
27. S. (01:09:27) I understand that the descent of the Partzufim and the clothing of the Partzufim is due to the clothing of the lower one in the upper one and from the Peh of the upper one below they clothe on each other. In this clothing one on the other, is that what enables the lower one to attain the ability to bestow from the upper one?
R. Yes.
S. How it happens, we will learn in the future?
R. Yes.
28. S. (01:10:39) I wanted to ask in general what we are going through when we read this?
R. Look in truth is that TES is truly the internality of the wisdom of Kabbalah it is a more serious study I would say. It is not meant for everyone, not everyone can suffer it. It's not about the height of the person, or the height of the soul. I think that we simply need to know a bit more about what it is, to study it in its depth. The entire of the study of the 10 Sefirot, we won;" be able to and we don't have too. We need to learn more and more how to implement it according to the articles and letters, according to the texts that speak about the implementation and the realization and not about the theory. This is why we will study TES, here and there will study TES but not in depth and not all of it.
29. S. (01:12:17) I always had this question. The first item by Ari and then by Baal HaSulam. In Item one, he says here, first of all, it is only about SAG. My question is that when the Kabbalists write to us, why don't they write in advance that it is SAG in order not to confuse people? Then all of these concepts, it is as if they are written about AK but in advance Baal HaSulam tells is its only about SAG why does he confuse us in this way?
R. It is completely not a confusion. It is simply because that Galgalta and AG are the Partzufim that expand from above the Tabur, and SAG is the Partzuf that expands below that Tabur because it is the Partzuf of Bin. It is also not in its complete Guf (body) but only in the low part where there is no light of Hochma and there is only the light of Hassadim. This is why it expands below and it fills below all the Partzufim that exists below the Tabur with the light of Hassadim and by this it gives them life, vitality.
30. S. (01:13:59) Ak includes AB, SAG Mabon and all these four incorporated so can you explain this incorporation?
R. They clothe over each other, they shine through each other and therefore they become incorporated in such a way.
S. So in each there is this incorporation so that you can learn about all the Partzufim?
R. Of course. Each Partzufim includes five Partzufim.
S. This is why inside SAG there is everything?
R. Yes , and in general we don't study SAG. the Keter and Hochma, they cannot be attained. but only from SAG and below.
S. That's exactly the question. Within SAG can I attain what is above SAG?
R. No, above SAG we cannot attain. We have roots for it, but not attainment.
31. S. (01:15:22) You give an example that in the meal I won't start eating until the meal has flavors for me. Once there is flavor from me on behalf of the fulfillment, the Partzuf of SAG, in this meal with the Creator what is the role that it fulfills?
R. That it wants to bestow; it wants to bestow. It wants to be only to be the bestower.
S. At which moment does the person take the decision that yes now I'm going to eat it in order to bestow?
R. When he has the restriction, screen, and the reflected light. When it can refuse reception and make such a calculation that he received only to bestow to the host.
S. Where do you take this confidence that it will really be for the host?
R. The calculation is in the inception of the action. The action is from the Tzimtzum, the restriction in the calculation which completely shuts down the reception of the light and then begins to measure how much screen it has in order to receive against his will to receive. Meaning in order to bestow,
S. It turns out that the calculation itself is the main thing but if there is a mistake the calculation is the beginning of the spiritual action?
R. Right, specifically the calculation is the main thing.
32. S. (01:17:34) He writes that the Partzufim of AB and AK equivalent and Atzilut in Bina on the other hand with saying that the lower one cannot know the thought of the upper one's so still how can you know it what does it make some models and then he calculates and then he ducted to the upper one how does that work this recognition
R. We won't do action similar to the house exactly like the guest in the host I want to give back to the host what I received from him receiving in order to be still right so I make calculations in order to make these calculations I have to make a restriction which means I don't receive for myself under no means and after I make the restriction then clear on what coarseness I can do it where do I stand so I am no longer opposite to the host I'm simply neutral. Now the question is how can I do something for the benefit of the host and here we make calculations just like we learned from the example, from the allegory that the host pleads the guest and says I want you to receive. I have to make the calculation; can I receive it or not? Accordingly, where do I do that? In the group . In the group, that is the clearest for us. If I can do that towards the friends then certainly I can do it towards the Creator. Start from doing it among the friends between you in the group. Is that working out for you or not? That I don't want to receive anything for myself but only for the benefit of the friends and thus each and every one towards the others. Then you'll see that by that you build the Kli. That you have the restriction, the screen, the reflected light, and you receive in order to bestow to each other and from being in mutual bestowal to each other, in that you want to give to the Creator. Essentially there is nothing for the Creator to give but rather when you each pass to the other, give to the other in the group, that is the pleasure that you pass on to the Creator
S. How to reach this neutral state of getting rid of what you have and asking? How do I calculate in order to give contentment to the friends and to the Creator? Only with trial and error because we don't know this area, the Creator is always above our calculations so how does that happen?
R. Talk about it between you and decide, how can you make that action where you give benefit to each other, each one to the other and everyone does that in the Ten. As you complete this action in the Ten from this action you can relate to the Creator and see how much that works.
33. S. (01:22:58) About the exercise you just explained, how to do it in the ten? You said we need to lock it into the ten and then ascribe it to the Creator. What does it mean to lock it in the ten?
R. Between us we want to each bestow to each other because who can you bestow to? You can’t bestow to the Creator. In deciding to bestow to each other in the ten, we like little kids, like good children, we don't hit each other, yell at each other, or do harm, make noise. Rather our beautiful connection takes us to our mother, and we want to give her the conclusion of our brotherly love that it is between us. The Creator has nothing to give, rather it’s us presenting our corrected broken Kli.
S. I give this action to the friends in the ten but this action that locks it, that’s love?
R. Yes.
S. How do we bring it to the Creator afterwards, this love?
R. That’s the same thing. What is found in the center of the group you present that to the Creator, aim that to the Creator.
34. S. (01:25:55) I wanted to ask how to study TES now? In the past I studied the whole scheme in my mind and then I read again, tried to penetrate it and to do all sorts of actions according to what I understood, not that anything came out of it. What does it mean that there is a great light that we needed to receive, how is that supposed to be, what is the result?
R. The result should be that we have to change our desires so they will be with an intention to bestow. And then according to the intention to bestow that we will establish in our desires we can then also present the upper light which is found in the attention to bestow.
S. Meaning the process of the studying should be prayer, that whatever I want to receive, let’s say the quality of bestowal..
R. Yes, let’s put it like that. That during the study I have to always pray.
35. S. (01:28:11) What causes the refinement of the screen? What’s the trigger that came before it?
R. The refinement of the screen is caused by the pressure of the outer light which influences the Masach, screen and forces it to refine.
36. S. (01:28:35) Can we raise our sensitivity to studying TES to absorb the material more?
R. This happens bit by bit over a long time as we begin to feel behind all those dry words actions, that are more and more connected to our emotion.
37. S. (01:29:10) For people who don't speak Hebrew it’s very hard for them with all these terms in TES, it seems it’s only for Hebrew speakers. Even though we know it’s not something you absorb in your mind it’s very frustrating, what should we do?
R. I don't think that there is a problem here because those who know Hebrew for them to the language, words and definitions of TES are foreign. Therefore don't be despaired those who don't know Hebrew at all because for those of you studying TES or for those who do know Hebrew to study TES, I think it’s almost the same thing.
38. S. (01:30:10) Is it right to describe Keter, Hochma, Bina, ZA and Malchut as 5 degrees in the will to receive that are attempting to bestow to the upper one?
R. Yes, it’s exactly so.
39. S. (01:30:30) In the wisdom of Kabbalah do we learn how to receive or how to bestow correctly?
R. In the wisdom of Kabbalah we know the wisdom of how to receive from the Creator all that He has prepared for the created beings and that’s why it's called the wisdom of reception. But receiving from the Creator is possible only on the condition that we identify with Him, that we’re in the same quality of bestowal as He is. He bestows to us and we, in order to receive that bestowal we have to bestow to Him in return. Because by that we unlock our vessels, we make them unlimited and that’s how we come closer to the Creator.
40. S. (01:31:29) Now that we started studying TES how much should we devoted to this during the day in our ten meetings?
R. Try up to half an hour a day to dedicate to TES. It’s desirable but not mandatory.
41. S. (01:32:01) How to aim the prayer correctly during the study? Should we pray to understand this or pray to bestow to one another, what should we think about?
R. We need to try and understand what it’s talking about and read the text so that it influences us and so it will correct us, that’s the main thing. The text has to influence us with correction, that's all.
42. S. (01:32:55) Is there any meaning to these specific names AB, SAG, MA, BON?
R. Yes, we will learn those names later on, where Kabbalists took those names from. To our feeling there is no name. The fact that we call our different forms of emotion by names is because we first want to mention them and explain what vessel and what light is there.