Morning Lesson July 22, 2021, Transcription

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

Baal HaSulam - Introduction to The Book of Zohar #51

Item 51 “Know that repentance and purification are not accepted unless….” Twice

1. S. (08:11) It is written ‘He who knows all mysteries, will testify that he will not return to folly’ what does it mean?

R. ‘He who knows all mysteries, testify he will not return to folly’ means that the Creator shines upon him in a certain light and this light holds man so he can't make mistakes anymore or make transgressions, meaning in order to receive. Every time the Creator shines on a person in a certain light he holds him like a magnet, a piece of iron above the ground. This is how the Creator shines upon us with the upper light and holds us to a spiritual degree.

2. S. (09:43) What determines whether purification is permanent or temporary?

R. The degree of your desire. Let's see what he tells us here: A person performs actions, and these actions draw the light that reforms from above, the upper light that shines on a person. So, it has a certain special intensity, its intensity is capable of purifying, meaning turning from in order to receive to in order to bestow, only the smallest part of the will to receive inside a person, all the rest of the degrees the light cannot correct, this is the way it shines as it is a small illumination. Then a person can only purify the still part in him as he says, and all the rest of the parts he doesn't really correct them, however they are detached from the will to receive and you want to associate them to in order to bestow but they are not in order to bestow in practice, only passively. This is why he has the 4th discernment of the will to receive which is corrected in his level of the will to receive and the other desires, level 3 2 1 and root, cannot be corrected yet. So, it turns out that he permanently corrected only one part of his desire and all of the rest not yet. But there is a light shining on them, not that it corrects them and turns them in order to bestow, it's like he freezes them; not letting them use them in order to receive, so a person can only use his partial correction, what he corrected, that is what he's saying here. Let's say he corrected the level Malchut and the other levels ZA, Bina, Chochma and Keter he has not corrected yet, but it doesn't stand in his way and what he corrected Malchut, is corrected.

3. S. (13:12) It says when one of the three parts of the will to receive awakens he immediately loses these lights, why does he lose the light and what does this mean as we say nothing is lost in spirituality, so I'm certain this means something else?

R. This is talking about the person himself, the one who attains and of course he has ascents and descents, the entrance and departure of lights; It all depends upon the person and what he feels. All we are talking about is the person.

4. S. (14:01) What does it mean to correct the still part of the will to receive?

R. This part we don't yet know, we can say that in this world there is a difference between the still, the vegetative, the animate and the speaking: The still part has no motion of its own, and the vegetative has the processes of things that come in and out of it even though it is not moving, and the animate part that includes the still vegetative level, meaning it has the freedom of movement from one place to another, the part we call Adam, the speaking level is the part that is free of everything without limitations. Meaning there's a screen over the will to receive that enables this will to receive to use a certain height of this desire, that is what we are talking about.

S. (15:28) Can we have an example?

R. Not like in our world but in spirituality, we are only allowed to function according to our preparation. Try to imagine that you are out of school and you have a diploma and you are being programmed, a chip is inserted into you so you can bestow and function only by this chip and according to the size of the internal software that has been installed in you, to the extent it enables you. So, you can't steal, you can't do anything bad to yourself or others, all you can do is advance in the corrections and in the framework, you are in, you can do all of these actions, because you can be certain that the software guards you not to make any mistakes. This is what we have in spirituality.

5. S. (16:55) The only thing that we can correct is our intention?

R. Yes, more than that we don't need. There are a lot of desires, the Creator created the desire instantaneously but according to the intention we can use it in the right way, in order to bestow. Then we get the desire that you can add the intention, the main thing for us is to obtain the intention. Intention is the direction for others outside of myself, if we are talking about the will to receive.

6. S. (17:57) Nefesh of Kedusha, is attained when the whole ten receives a relation from the will to receive?

R. Yes, and no, it is not a must. Usually, we have to reach a stage where we are all worthy of Nefesh de Kedusha, or Ruach de Kedusha however, it is not obligatory as there are other conditions here as well. Don't look at your friends and others, when it seems to you that they are incapable or not ready yet, so if you will invest so much effort and won't succeed is because they are so small. No, don't think this way, because each one in the ten has his rule and there is a special care from the Creator for each and every one, and we don't know how much and to what extent we complement each other this way. In the end the Creator is the one that organizes the ten, so don't worry, whatever happens, happens from above, all we have to do is the effort from below and all our efforts to begin with, we have to regard as the reward. This is our reward, if I am capable of performing in some effort, some exertion towards the Creator, there is no exertion here for me: it is the reward, it is the pleasure, it is the prize.

S. If I understood correctly, he asked if we reach Nefesh de Kedusha that only the whole ten restricts their desire to receive?

R. Well, usually yes but it is not a must. I don't have to look at others because I don't even understand them because if you judge someone you do it according to your own faults so whenever I look at the friends I am already flawed, I am criticizing, this is why all I have to do is to bestow, as there is nothing in front of me except for the possible action of bestowing. There are things here that we can't locate correctly but slowly, slowly, we will be able to explain. We don't yet understand these things as in spirituality, even things that contradict each other, they can co-exist.

7. S. (22:05) We read that the parts from the world Assiya received from different worlds. Does this mean all the lights are accepted at the same time?

R. Yes, of course, KHBZAM of the world of Assiya receives from the upper worlds, when Malchut of the upper world has its own light.

S. When the process of correction happens from below upwards what is corrupted first, here he says Malchut but we said that is the coarsest part?

R. He is not talking about the heaviness of Malchut, he is talking about the beginning of the correction from the small vessels. At this Malchut is the small vessel. There's always a confusion of the inverse of the lights and the vessels, it will settle down. The main thing is to keep on going.

S. He is speaking about a purification that can happen so every ten has to receive this or only in the upper levels?

R. We are talking about a whole ten here and even in a whole ten, each one receives according to his personal exertion.

8. S. (24:18) The Creator doesn't have a deficiency, is there a point in the Creator that He just rejects the attempts to bestow on behalf of the created being?

R. No, there is no such thing because He is only the will to bestow, He is only love.

9. S. (24:57) In the next world it is the same order?

R. Yes, we will learn it later.

10. S. (25:15) When he corrects that small part of the still, he already has the connection to all the world?

R. Every action of ours is acting in the world a person is in but also in all of the parts that are related to that phenomenon in the other world. So basically, when we act, even the smallest act that we do makes an influence, a response in all of the world up to Ein Sof because everything is incorporated in everything else.

S. Is that an example for an integral system?

R. You can say so, I don't understand what you're adding but yes you can say so.

11. S. (26:17) What we just read sounds like a process to bestow in stages?

R. Yes.

S. Is this work of the 10?

R. It is the work of a single person but it affects all of the 10.

Item 52 (26:53) “After he permanently purifies the vegetative ….”

Item 53 (29 33) “After he purifies the animate part of his will to ….”

12. S. (30:44) You said that light comes in holds a person like a magnet so what does permanently mean?

R. It means that this part, he won't fall from it anymore, that this state is already entirely under the control of the light and a person's desire and they both equalize and there can't be any mistake in it anymore or transgression.

S. There are states where the light doesn't shine so then what?

R. No, we are saying that when a person is already in spirituality meaning what he has now exists but on a higher degree he already enters states that aren't scrutinized yet in darkness but he feels this on a higher degree specifically, from scrutinizing the lower degree. You have a great scientist and he has a big problem before him let's say in math or something like technology or something that he can't solve that problem and he is in the darkness, but this darkness comes from having a lot of knowledge from all of the previous states that's why you can't compare his darkness with the darkness of a child that doesn't know the alphabet.

S. Is the permanency, the way of the action the way to solve the attempt to solve the action?

R. It all belongs to the magnitude of the degree of a person. That is why when we are saying that the light disappears or departs to higher degrees and then he is in complete darkness like Rabbi Shimon from the market. He knows that he is Shimon from the market and that's why he understood it, that there is a big ascent before him. Towards his degree it is his darkness but not that the rest that have stands there in the market. that have the same darkness as he has. Je doesn't go down to their degree; he is in darkness in his degree. On the left of the degree.

13. S. (34:09) Baal HaSulam writes here that there is a permanent still level that clothes and rises to the Sefira of Malchut level, when it rises does it rise to Tiferet?

R. No, each one ascends to a higher degree than what he is in, from Malchut Tiferet and Tiferet to Bina but if they are connected together so also Malchut Tiferet and Tiferet to Bina but what they receive they receive, they receive according to their nature. That's it. Meaning I can't receive something that I don't deserve from my nature. Where do I get it from? I get it from the upper One. The upper one includes everything.

S. The permanent level of the vegetative rises to correct Tiferet or is it Malchut rising?

R. He ascended from Malchut to Tiferet, so he corrected what was part of Malchut. Now he is ascending to correct what belongs to Tiferet. He has a greater will to receive and he needs to take care of it on the degree of Tiferet. Now, don't think that it is a will to receive in a different nature, it's the same will to receive only its style and intensity is different.

14. S. (36:16) What can't NRNHY of Assiya be corrected permanently and then pass on to Yetzirah NRNHY of Yetzira? Why can you only correct Nefesh by Assiya in permanency and the light of Ruach has to rise to Yetzira and be corrected there? Why can't he correct the light of Ruach in Assiya permanently?

R. We need to grow in all of our parts and in all of our corrections in an equal way, proportional. It can't be that I correct something that belongs to the light of Nefesh and the light of Ruach is not important to me but also Ruach, Neshama, Haya, Yechida (RNHY) you need to correct in what belongs to the light of Nefesh.

S. However, it can't correct it permanently in the world of Assiya.

R. Not permanently so what?

S. It's as if he corrects only one degree from the world of Assiya permanently and then he rises to the next world to correct the second degree in permanency. So, it's as if there are four degrees in the world of Assiya that remain uncorrected permanently. That is considered fine.

R. Of course, that's the way it is, he also explains it in the article of the Zohar in raising MAN and that lowering MAN.

15. S. (38:24) What does it mean he did not correct it but he is passive?

R. But he doesn't have any more forces to bestow only according to its measure. That's why he corrected it according to his measure and that's it as he doesn't feel the deficiency greater than that.

he just hears it and he can't realize it. Is there something similar here?

R. We can say so that he corrects only in a partial way.

16. S. (39:29) Can you tell us what actions we perform in our organization, Bnei Baruch to draw the light that reforms so it can purify the still part in us?

R. It is really a campus question. They should start correcting themselves in the 10's and then everything will be clarified there and they want to go with wisdom and not in exertion. It won't work. The corrections are in the connection between us above all of the questions. Only connection is what we need. Also, here all the questions you asked about. I can't answer because it is only clarified according to the intensity of the connection.

Item 54 (40: 47) “When one is rewarded with permanent purification ….”

Item 55 (41:26) “Thus, we have clarified what we asked in Item 1, ….” Twice

Item 56 (44:59) “You should know that all the NRNHY we have spoken ….”

17. S. (46:50) He says he gets help from the world and then he says that he is being sent to be Kedusha to be purified. Is this the same thing as the souls and the world?

R. The world is what exists around the souls. Let's say it is like filters that sift out the upper light in order to bestow to the souls exactly what they need.

18. S. (47:43) It is still not clear; how does a person notice or discern the degrees of purification?

R. According to the degrees I don't understand the question, who discerns, who do they separate? The upper light that shines on the desire and the desires affect it from the upper light as much as it can resemble the upper light according to how it determines its degree.

S. Can a person himself discern?

R. No never, how can a person in a certain state let's say a student in some classroom. How does he know where he is? He has to know the whole ladder and he himself in that ladder. That's how it is. Nobody knows this place, why? Because he doesn't need it, because it can't be otherwise because the whole work is in order to annul himself towards the upper light and for that he doesn't need to know his degree. As a result of the annulment, he won't know where or who he is.

19. S. (49:42) I feel like I'm missing the whole business of trying to understand.

R. You will need to go over this and read it, ask, discuss and somehow organize it as much as you understand, yes or no, speak about it. It's not a private and personal state. It's a study so the more that you study so the more you discuss it even better. If you spoil something here that is also good. That is how you advance and you will have more things to scrutinize. Read it throughout the day and in this way, we will advance

S. What should be the intention during the reading?

R. During the reading here our intention is that we want to be together and read and listen and scrutinize what is written in the text in a simple way. Just as we read a book that isn't part of the wisdom of Kabbalah, this is what we need. First of all, a judge has what his eyes can see.

20. S. (52:12) What is the difference between the secrets of Torah and the flavors of the Mitzvah?

R. The first observation, second observation. That's nice. The secrets of the Torah are more exalted than the taste, the flavors of Torah. The taste of the Torah means that we are accepting the upper light in our vessels in order to bestow and we discover as much as the upper light fills our vessels and organizes them in order for us to reach the reception of all of the light of Ein Sof in order to bestow. That is the matter of the flavors in the Torah and the secret in the Torah is what we attain that is usually in the first three Sefirot above the flavors, above the taste. That is something that is above regular attainment. We will still speak about it when we are ready to scrutinize it correctly.

21. S. (53:56) Can we understand that GE Galgalta ve Eynaim is permanently purified while AHP is not permanently?

R. There is something in that even though Galgalta ve Eynaim GE can't be scrutinized finally without AHP as it is 10 Sefirot together, that is why we can only speak about a partial attainment in Galgalta ve Eynaim, GE the light of Hassadim (mercy) sustains it the light that connects to GE add to GE Galgalta ve Eynaim also a new depth of attainment that the vessels of bestowing can really activate themselves in bestowing, otherwise it is only VAK. We will learn about this, here and there we talked about it and touched it, but this study will come. That is, it. I think by this we will end the lesson, read what is written here and prepare yourselves for the lesson tomorrow as we are starting a new topic. We will advance tomorrow, entering a spiritual degree will be the topic of tomorrow.

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