Morning Lesson November 27, 2020 Transcription is made from simultaneous translation which leaves possibility for errors

Baal HaSulam. "Study of the Ten Sefirot" (TES). Part 2. Chapter Four. Histaklut Pnimit #51

48. R. We don't think that TES is something extremely vast, confusing for us. You can see how Baal HaSulam advances in a very discreet way explaining each and every element and detail in the structure of our soul because we are studying the structure of the soul. How to open the soul up in order to feel the Creator inside it which fills it. So please, chapter 5.

Reader Item 51 “Once we learned the four degrees in the will to receive .." (00:59 - 01:50)

Item 52 “The Four Behinot received in Tzimtzum....” (01:59 - 03:30)

49. R. Each and every discernment as it develops it becomes the foundation for the next discernment and so it is in gradation. All of the states that we have in reality, because our world isn't counted as reality, it is the imaginary world, but the entirety of reality which the Creator created is built in that way where every previous state is a degree upon which the next world, the next state is built on. This is how it is with all of the degrees Aleph Bet Gimel Dalet, this is how they develop.

50. S. (04:19) What does it mean and why are all of the Behinot are completely even in relation to their height and their refinement each by way of cause and consequence?

R. Each degree builds itself upon the previous degrees development and each degree is a foundation for the development which will occur from it. It is a linear process and also we learn the form of the circles where we are all connected together complimenting, completing each other from beginning to end and from end to beginning so it depends on how exactly we divide this integral part, slice this whole image and learn from it. It is a complete picture, you never take a single fragment and study it separately. You need to know that if you do it you don't study it in a true way but only in a partial way.

S. Baal HaSulam writes here about the complete equivalence in relation to this complete perfection of every degree?

R. Yes, you don't have a single tiny individual detail that is not as important as all the rest of the details, the elements. This is the spiritual wholeness. We don't understand it exactly, but it is impossible to cut off some part of reality and say it is fine you still have a lot, more or less, no. By habit, this is how we think but in actuality, in spirituality, there is nothing partial in spirituality. If you take out a single gram from the billions of tons of spirituality then spirituality, that spirituality is already not complete and flawed.

51. S. (06:40) In our work do we also connect evenly can we say this like in a circle and then we move to the next phase in our work?

R. It is always like that from the Igulim to the straight line, from the straight line to the Igulim. For the time being we cannot see these things, we participate like little children who are in the world but they don't understand where they are. So, this is what we need to discover gradually.

Reader Item 53 “There were not cause and consequence in the four phases in Ein Sof.” (07:19 - 08:48)

Reader Item 54 “There seems to be a question here....”(08:49 - 09:32)

52. S. (09:38) Why does the Tzimtzum have to come before the Masach?

R. Because that is the natural reaction of the will to receive. There cannot be a screen without restriction, the screen is the continuation of the Tzimtzum and after the Tzimtzum the desire wants to connect to the Emanator so it builds a screen and reflected light, connecting through the 10 Sefirot of reflected light to the 10 Sefirot of direct light so it builds the head of the Partzuf and then it receives as much as it can, building itself to be similar to the Emanator and this is called the Toch or the insides of Partzuf.

53. S. (10:28) Should I keep reading from the book or the computer as corona changed the way we study?

R. I can't tell you today everyone what is comfortable for them. I read off the computer. It is more convenient for me because I can magnify as my vision is no longer like that of a young person so I can make the font larger and more comfortable for me. Also, I can put down some marks here and there, because I explain things to you, you ask this and that. So many times, I put down some markers, I use the computer. But with Rabash, we didn't have computers and of course everyone had his own book, and each one inside of his own book wrote all sorts of notes.

54. S. (11:38) I still didn't understand what the difference is between the Tzimtzum, the restriction and the Masach, the Screen?

R. Tzimtzum means not to use the will to receive at all. Masach means I decide how I'm going to use my will to receive in order to bestow. Tzimtzum is that I sit in front of the host and I say I don't want, I am not going to receive, and the host says and implores me, nevertheless and I see that it is not good, it is not okay and I reject everything, I restrict myself and then I somewhat agree to enter a connection with Him and in the connection I make a calculation can I receive something in order to bestow or not, this is the beginning of the screen. Tzimtzum means rejection, restriction. The Masach, screen means how much can I reject and receive in order to bestow.

Reader Item 55 “The Tzimtzum was not wanting of the Behina Dalet....”(12:49 - 14:03)

55. R. When she says I don't want to receive, it is because she doesn't feel lessened by receiving, she didn't receive yet. It is only in order to guard myself as much as possible in being close to the host.

Reader Item 56 “The Hamshacha of the Kav began in Behina Dalet....”(14:25 - 14:40)

56. R. On the one hand we are attracting into the Behina Dalet phase 4, and on the other hand we stop the light from entering phase 4. Two opposite forces must be at work here, how?

Reader Item 56 “Now we will explain about the Masach that was placed...”(14:56 - 16:16)

57. R. Behina Dalet, Phase 4, after the Tzimtzum she decides that she is receiving as much as possible in order to bestow and thereby she basically opens herself up but she doesn't open up the restriction to receive into herself. It is only to receive for the host, it is a different style of reception, it’s a different condition, altogether. That I examine myself, how much can I receive in order to bestow, how much can I receive through Ohr Hozer, through the intention to bestow. How far can I put the pleasures into the reflected light, doing so only for the host. In that way, I am willing to open myself up and receive. Then, this reception is not considered reception, but rather bestowal. Because, even though I take some refreshments from the host and I eat it, I feel, in that, how much pleasure I bring to the host by receiving pleasure from Him. Meaning I feel double the pleasure here. One time, because the host wants to bring me pleasure, and another time because how much I receive for Him, is how much I bring Him pleasure. By that I enjoy, I enjoy bringing pleasure to the host. So, my Malchut, my will to receive expands by that and becomes greater. To what extent? To the extent that I can give back and bestow to the host, so it is not the same Malchut, it is not the same light, it is not the same calculation as before. This is something completely new. That I now receive in order to bestow to the host, I have a new light, a new Kli and a completely new feeling of what is between my reception and what is between me and the host.

S. It's not clear how Malchut can calculate after the Tzimtzum and know how much she can bestow to the host?

R. She has Reshimot, it is a correct question, but she has Reshimot.

S. From where?

R. From receiving, first of all. Malchut of Ein Sof received all the Light. Meaning, the light that the host wants her to receive, she has received. For all of this light she has Reshimot. She made a Tzimtzum and the light departed because there is no coercion in spirituality and now because the host nevertheless implores and says, please receive as much as you can, just something, I'll agree with anything. Then she makes a calculation of how much she can receive and the calculation is with the same light that she had, the same desire that she had, the same restriction that she made and now she is going to receive in order to bestow because she has all of the data. Now that light how much I can receive and keep myself in doing it only for the host. So now I am weighing not the pleasure but rather what kind of pleasure I had in receiving to myself. Now what kind of pleasure I want to have in bestowing to the host and I have to weigh all of this. All of these things and see how much I can receive but not for myself. Only for the benefit of the host, where I seemingly give. It is like the example of the ring that we learned about and other examples, where I actually give to the host and not receive, even though I am receiving but that reception is only in order to give. So, it is not reception, it is giving, it is my way of giving. So how much can I do that. And another question, now that I bestow to the host I have pleasure from bestowing to Him and that pleasure, too, I have to take it in order to bestow and that is a big pleasure. I haven't made a calculation for it before, so there are many more calculations to look into here.

S. We're not speaking about that?

R. It does not require a restriction, pleasure of bestowal is permitted.

S. What is its name in TES?

R. That is the reflected light itself.

S. The pleasure from bestowing?

R. Of course. The pleasure is the reflected light, it is bestowing to the host, it is attaining the host, it is entering the host we are connecting in what is called me for my Beloved my Beloved for me.

58. S. (22:16) The same calculations, why couldn't she do these calculations before the Tzimtzum?

R. Before the Tzimtzum she has a will to receive to enjoy in exactly the same light that created her and then she receives.

S. Why can't she calculate the pleasure that she gives to the host before the Tzimtzum?

R. Because she doesn't give to the host any pleasure, she doesn't feel like she's giving to the host. You can say that the baby just by its existence gives pleasure to its mother. That is not taken into account, of course the Creator enjoys all of the created beings, but it is not what it is about in the wisdom of Kabbalah, it is about how we resemble Him.

59. S. (23:16) The process we read about in the first part of the lesson, that faith above reason and then reception upon reason, it seems that we are studying this on behalf of the system now that by faith above reason we can correct our desire and raise reflected light and then by this, get knowledge how much light to receive?

R. That is correct 100%, very true.

60. S. (23:56) We are speaking about a state where I get abundance from the Creator, it goes through me. I'm not the destination that goes through me back to Him correct?

R. That's not how it is but let's say, you want the mechanics?

S. I'm trying to understand somehow.

R. Keep these understandings for yourself, I don't want to take part in that, later on you will understand how it goes into some circulation, that is not how it works.

61. S. (24:30) The direct light, the Creator, is sending Ohr Yashar as pleasure all the time, I believe, so when does Behina Dalet feel the direct light as pleasure?

R. The Behina Dalet feels the light as pleasure in Behina Dalet of the four phases of direct light of the Behina Dalet of Ein Sof and that is why she makes the Tzimtzum. She now makes the Tzimtzum because she receives the pleasure from the upper one and feels that the upper one enjoys giving while she feels pleasure from receiving, then she makes a restriction.

S. So shouldn't the Behina Dalet feel this all the time, to feel that the Creator is sending pleasure all the time? Doesn't Behina Dalet feel that it is not pleasure when the Creator is sending pleasure, Behina Dalet doesn't feel it as pleasure sometimes?

R. I don't know exactly what you are referring to. We will keep going and things will get clearer.

62. S. (26:13) The refreshments that the host is giving...

R. We're talking about pleasure. If you like salt, then salty is pleasurable for you, if you like sweet then sweet is pleasurable. We are speaking about pleasure, not flavor. Everyone has their own flavor, the Creator knows what to give to everyone because he created desire and according to that desire he fills that desire with the pleasure that the desire yearns for.

63. S. (26:54) He writes that the Behina Dalet is the vessel to continue the light from. When the force of Tzimtzum works, how can Behina Dalet extend the light?

R. Extending the light does not prevent the Tzimtzum. She receives the light, but the light cannot come in, there is a desire that attracts the light.

64. S. (27:24) Is the awareness to bestow, is that attainment?

R. No, attainment is what we attain in the reflected light that connects with the direct light, this is in the Rosh of the Partzuf.

65. S. (27:48) If we are speaking that the Malchut calculates after receiving the pleasures and to take into account that there is no time and spirituality, so it turns out that there is no difference between the time of receiving and the calculation and bestowing, it means nothing. Practically, if I calculated about my actions in the ten, for instance, what I did yesterday and I scrutinized it, does it have any meaning for the scrutiny?

R. There's no tomorrow and yesterday and today, there is only cause and effect, only. That is time in spirituality, cause and effect.

66. S. (28:47) What you said about Malchut calculating in order to give contentment to the Creator on behalf of the light that was in her, how can it be Malchut before the Tzimtzum?

R. No, in Ein Sof she received all of the light, correct?

S. Yes, but I'm trying to understand if we're speaking about working from below upward in order to bestow to the Creator how I can calculate....?

R. You have Reshimot from all of the states that existed from Ein Sof to this world in the construction of the whole Kli, the construction of your soul it exists in each and every one you have all of the details. The moment you can work with them correctly, you will feel them, they will awaken in you.

67. S. (29:47) Is there a connection between the kind of Tzimtzum: Aleph or Bet and the passage from above reason that comes into reason?

R. Yes.

68. S. (30:12) He writes in 53 that the cause and effect that divides them from four phases was not revealed in Ein Sof before the Tzimtzum, can you explain?

R. What hasn't been revealed before the Tzimtzum?

S. He writes of the four phases.

R. That we didn't see the will to receive in a clear manner before the Tzimtzum, because there was essentially no difference between the desires, even though there was but it wasn't apparent, because everything could be used then there was no difference between before and after, up and down.

S. After the Behina Dalet that performs the Tzimtzum then we get the Behinot of 1 2 3 4?

R. Correct, only after theTzimtzum we can talk about all of the discernments in a clear manner because then you can already examine things opposite the restriction, if it is permitted or prohibited.

69. S. (31:31) The Reshimot from all the previous states, and specifically from the next state, are they revealed from the tendency from the connection between us?

R. Right, according to the tendency to connect we discover what we need to realize it.

S. Mechanically means the Reshimot are in the Rosh and not in the Guf?

R. There is Reshimot in the Rosh and Reshimot in the Guf, this is separate from that. This is what we already learned in the emergence of the Partzufim one from the other. The Reshimot from the previous Partzufim, from the Guf of the previous Partzuf became the Rosh of the next Partzuf. For example, Dalet Gimel that remains from the Guf of Galgalta becomes the Reshimot for the actions of Rosh of AB.

Reader Item 57 “The detaining force that was placed....”(32:32 - 34:11)

70. R. It seems to be clear, the detaining force that was placed on the Behina Dalet is called Masach. Before that the detaining force was not there, it was just a will to receive that could receive whatever it had.

Reader Item 58 “The Tzimtzum was mindful, the Masach that pushes....”(34:34 - 35:20)

Reader Item 59 “The reason is, for it is that although....,”(35:20 - 36:26)

71. R. From here be clear to us what is the difference between us and the Creator, each and every desire, each and every created being, one towards the other or one towards the Creator, only according to the size.

72. S. (36:44) The extent of connection with the ten, the Reshimot build the Masach between us?

R. Correct.

Reader Item 60 “The Masach is a result of the restricted Malchut...”(37:06 - 38:59)

73. R. This means that if the lower one makes a certain action, does not want to work with his will to receive, determining that from now on it will only be in a desire to bestow in this or that degree, then the upper one agrees with him and that is already accepted above as a law. To the extent that the created being wants to resemble the Creator, please, you want to resemble, this is taken as something you have determined in the spiritual world already.

74. S. (39:38) In what way does this desire of the upper one become a force for the lower one? Is it like an environment that obligates him, or how does it work?

R. In the lower one, there is no more than what he receives from the upper one, that is clear. It is a system. From the upper one to the lower one come decisions and forces, from the lower one to the upper one rise responses. If these responses are in line with the direction of the development of creation, then they are accepted in the upper one and the upper one begins to change its attitude to the lower one, to make a correction, an adjustment of the direction. This is how it happens: it is a feedback mechanism where there is always a response from the lower one to the upper one. In accordance with how much he changes in line with the general plan of creation. That’s it.

75. S. (41:31) The action of the Tzimtzum brings the Masach, there is like a cause-and-effect here, or is it two separate actions?

R. What do you mean separate actions? There is a restriction and as a result of the Tzimtzum a new attitude evolves beyond the Tzimtzum. How can there be a connection between the Creator and the created being between the light and the will to receive so in Malchut of Ein Sof there is a restriction and after the restriction, still the light extends to the will to receive and the will to receive already rejects it and wants to receive it in a different way, in order to bestow according to the equivalence of form, to basically bypass theTzimtzum. The upper light helps him in that by shining on him and giving him an awakening to receive in order to bestow. Meaning the Tzimtzum remains, it doesn't disappear doesn't go away it doesn't end, but now there is a different shape of reception and that is through reflected light through rejection it is a certain condition in which the guest can receive everything from the host, but it is not considered receiving, it is considered bestowing. If you look from outside at the host and the guest, what you see is the guest this receiving. What is happening here, he didn't want to receive before. No one knows what's happening that all of a sudden, the guest is doing that. But if you understand what is happening then you see that the guest does it all for the sake of the host and the host agrees that the guest will receive it for him and the host enjoys the guest enjoying. Mostly the host enjoys the guest wanting to resemble him to bestow as well, that indicates that he appreciates the host, he respects the host, he raises himself to the degree of the host, becomes like the host. So of course, that is a different kind of work with the will to receive. They are both in adhesion by receiving from each other and giving to each other. The Creator receives also, receives pleasure from the created beings. The created being unlocks a great will to receive in the Creator in wanting to bestow. Put it like this, a mother, a woman before she gives birth she has no desire to feed the baby, after she has a baby then all she wants is to give and give to him. Why? Because she enjoys it, she receives and suffers if he doesn't receive and this is how it is here.

76. S. (44:58) The upper light constantly wants to enter the Malchut. So, what does it mean that Malchut is drawing the light, or extending it? What is that addition of extension?

R. There is a general upper light that wants to enter the Malchut. That is on the Creator’s part and there is a continuation, a reception on behalf of the created being. That the created being reveals his desire to draw and attract the light in order to bestow. That is a different thing altogether, two different actions. There is willingness on part of the Creator, action on part of the created being and without the action of the created being, that he draws the light to receive it in order to bestow, then the upper light does not appear to the created beings. Just like we don’t feel the upper light we are in.

77. S. (46:00) When the guest enters the house of the host, he didn’t eat…

R. He doesn’t intend to do anything. When he comes in he discovers how he feels like a receiver and the host is a giver. All that has to appear.

S. So it is after he eats the meal that he has to perform the restriction?

R. We learn that the upper light expands until the Malchut and fills the Malchut and after she feels that she is full of the upper light, in the upper light she feels how much she has fulfillment and in the fulfillment she feels that the Creator wants to give to her and give her pleasure. There she feels she cannot do it, she cannot be like Him and then a gap appears between her and the Creator where she actually feels opposite to the host. Not that she receives something from Him and He fulfills. He created me so let Him fulfill me that’s why He created me but where do I feel that I am the receiver it is not like what He created but beyond that, that is the question. Then she makes a restriction. That she feels that her, herself receives and enjoys and has her own will to receive even more than what the host gives. That’s where she feels that she receives and that’s not according to the host. He gives the desire and the fulfillment, there is no shame in that, that’s how he created me, that’s the animate level. The fact that I feel that I, myself want to continue receiving and enjoying for myself that is why I feel shame.

S. And from there, all the cascading is developed of all of reality?

R. Yes, of course. That is what invites the restriction and that’s where the system begins. Where the created being wants to settle its way with the Creator.

S. What is the difference between what develops in the created being that he wants to conceal himself from the Creator and our work here?

R. We are after the shattering and after everything, from below upwards we begin to grow in order to be similar to the Creator we have to grow from literally zero.

S. Is that the continuation of the work, or the inversion of the work?

R. Everything, we learn in TES is in order to build our reality and give us an opportunity to begin to ascend.

78. S. (49:47) We won’t be corrected until we are ready for the next stage?

R. Yes.

79. S. (50:08) In Item 48, he said the Masach was from her own sake and the Masach wasn’t from her own sake?

R. Correct because the Tzimtzum was made according to the calculation and then the Masach makes the action.

S. Why isn’t the action out of her own sake?

R. Because it already happened during the restriction. The truth is, the Masach does everything, it is in the Rosh of the Partzuf. We will learn more about that afterwards. It’s where there is no longer a decision about that. The Tzimtzum made the decision in a way that you can’t receive after the Tzimtzum but only in order to bestow and to that extent.

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