Morning Lesson August 05, 2022 Transcription

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

Baal HaSulam. Introduction to the Book Panim Meirot uMasbirot. #21

Reading item #21 “Now it is thoroughly understood why the answer of the angels…”

1. S. (05:23) Interesting, if it says here that the woman could not touch the forbidden fruit even taste it, then why did the sin happen after all?

R. That's a question these questions will solve bit by bit. I just want to hear the questions.

2. S. (05:52) First, what scrutiny is embedded in us by nature that has disappeared?

What scrutiny of T\truth is in us in nature by nature that has disappeared?

R. Sweet and bitter, truth and false and we are only and we have stayed only in the bitter and sweet in the truth and false has been gone.

S. If we take these 288 sparks from the Sitra Achra, the other side so now we start from bitter and we overcome?

R. Everywhere we follow the bitter even though in every step we want to receive and taste the sweet.

3. S. (07:06) Why does he write every confusion was thrown to the earth, it seems like he writes about confusion and all this confusion that happened, why?

R. Because we're confused by truth, we should yearn for bestowal, forgiving, for adhesion but by our confusion we are drawn to the opposite.

S. Also the truth is hidden, everything is false basically.

R. Yes yes everything is false.

S. How do we turn the false to truth?

R. By patience, and learn how you come to the falsehood, from the falsehood your in to the truth.

S. The Wisdom of Kabbalah that brings us to truth, that is basically what it is all about?

R. Yes, that's the whole matter of the study. What else do you need to learn? We are in this world for a few years to rise from falsehood to truth.

S. Why does it happen like that?

R. Because only in this world and only in this time that you live in this world in falsehood but you have a connection with the truth.

4. S. (08:45) If you can really explain what's written here because in the same sentence he says He took the earth and threw it to the Earth and then it says that we also lost the scrutiny of Truth and following that, there is a new scrutiny the cognitive force that he can scrutinize truth and false?

R. Yes, so what do you want from me? You have to go into these words that are written, you have to be confused. It's really good that you don't really know your right from your left and after these confusions and everything you're searching for you'll understand it's impossible. Just by coming closer to the Creator and then you'll pray and you'll get an additional illumination that will help you see what truth and false is. It's not according to what you understand in the new disernments already and this is how it will fall into place.

5. S. (09:58) What is the meaning of the last sentence, I eat it and I eat it more?

R. That according to the nature of man who is in this world, it says that I don't care what's happening I have to get my pleasures without that I have no life I ate and I will eat again because without this I will reach death. That's what he says when he says, I better be off dead than alive. You can interpret it this way, I'd rather live disconnected from the Creator receiving the pleasure in order to receive and that for me is called life. I determine this is life, that's considered preferring to die than to live. It's not that he's going to die, he's going to get pleasures from separation.

6. S. (11:22) Why does it say here that it turns out that Adam and Eve chose pleasure for themselves and right before that they were in pure bestowal basically, and then they tasted pleasure for self and they liked it, why?

R. Because we are the will to receive to receive pleasure in order to receive is the most natural thing, it's the most natural thing. That's why they feel that it's much more suitable for them than having some adhesion to in order to bestow. By the vessels to receive directly into the will to receive is a natural and good thing. You don't need to wrap this action with intention in order to bestow because you have to rise above the will to receive for that, you have to evaluate and to value the Giver more than the will to receive of oneself and to disconnect from his own will to receive seemingly and to appreciate. I say again, to value the Giver more than himself and then this way you can perform an action in order to bestow to Him. That's a very difficult action, you can't do it alone but for that you also need force from above.

S. It turns out that this descent continues to the very lowest point. We understand that it kills them but they can't stop or they just don't understand that it kills them?

R. They can't. While they receive light that enters into the vessel in order to receive they cannot change their ways until they completely, completely fall. There's no strength to stop the receiving in order to receive in the middle, where you take the strength from.

7. S. (14:24) Before the sin they couldn't approach the sin of the tree of knowledge and after this it just happened by itself? This coming closer for us has to do with our choice?

R. The Creator is inside us. Inside us there's an ability to discover the tree of good and bad and to work with it. It's all before us in our choice.

Continues reading: (15:15) “Now you understand why the reward in the Torah is intended ...”

8. S. (17:25) It writes because of the serpent, any discernment was added to man, the active cognitive force, how to use that correctly?

R. Simply work with what we have, as they say in the articles by Rabash about the group, correction in the group. That's all corrections, corrections of that serpent. Meaning our ego that has been revealed in us, that separated us, broke our connections, what we need to organize to reorganize, that's how it works.

9. S. (18:24) This scrutiny of bitter and sweet that we are used to doing, what does it mean truth and false, what is the addition here?

R. I didn’t understand.

S. The scrutiny of bitter and sweet we get used to that, and that is understood. Truth and false, what is the scrutiny here, how to get closer to it?

R. Truth and false is something we have to scrutinize. For us in the meantime in order to receive it is truth in order to bestow it is false, it should be the opposite.

S. How do we make this calculation in a practical way?

R. Everything's out of the connection between us and with the Creator. When they start to get from him Upper force like a Partzuf that receives an Upper light from above, how it makes a calculation, how it's able to receive in order to bestow and how much I can't, this way we correct ourselves. Besides the fact that around us there are other many systems of the Klipot, the shell that we need to disconnect from them to distance ourself from them, but basically the whole work is like in the spiritual Partzuf as we learn. It's just that the work in the spiritual Partzuf if we work together, so it's like we learn in the preface or the study of the ten Sefirot. All the time in the ten is consolidated, increasing and receiving forces and thus rises more and more, there's nothing else. We don't need to go into all kinds of uncorrected systems of the Klipa, the shell or something else, only work in the connection in the group and in order to bestow to the Creator. That's why all the stories you have in the Torah in the Bible and everything you have that we learned about, all those prophets we don't need them, we don't need them. You don't need anything besides a ten and the Creator. That's what's ultimately a path for us, all the rest of the things are only to confuse us, the work is only there.

S. The ten and the Creator that should be the one calculation that we do?

R. Yes, yes, yes, and nothing else. There in the connection between you, there is Klipa the shell, the Kedusha, sanctity and all the worlds and all the possible states. Everything is there.

S. It's interesting, what universal kind of advice can you give the friends so that during the day they can make this not the regular calculation of bitter and sweet, but the truth and false?

R. They have to come together, either engage in what I feel good with or what I like egotistically, so that is sweet, or I am engaging in the connection with the friends which is not so sweet, it's even bitter. I connect the whole ten and I aim it to the Creator, that’s our work.

S. The bitter and sweet is canceled by the truth and false with regards to the ten?

R. Yes.

S. It's either this or that or they both exist?

R. I have to work on the connection of the friends and from the friends to the Creator and this should be for me, the correction of the vessels. Every time in the connection of the vessels we want to receive the revelation of the Creator, the revelation of bestowal, the force of bestowal that will be revealed between us. That is the fruit of the tree of knowledge.

10. S. (24:01) If the force of Messiah is something that needs to appear now in our time and if it does, can we say that every friend in our world Kli, now in these days can take responsibility for him on himself?

R. Of course of course. It's a must and it is the duty of each and everyone of us to feel that he is drawing the Messiah to be revealed in our days all over the world. Then our world can rise to the level of Atzilut.

S. Can each of us belong to the attribute ourselves to this?

R. Of course each and every one.

S. What's the problem, what stops us? Can we not take all of humanity into account only our World Kli?

R. After the general shattering, in all the general world Kli, the general vessel each and every part of this vessel can perform its correction having nothing to do with the others and then everyone will unite nonetheless to the one vessel of Adam HaRishon.

11. S.(25:45) We have to ask the Creator to correct the situation that appears, the states that appear or I have to take on qualities like the Creator's so that I can complete them because I can't just keep asking Him for nonsense?

R. You will never get qualities from above in order to correct the world, all you'll ever get is the possibility to ask the Creator to correct the world.

12. S. (26:32) Baal HaSulam writes that the scrutiny of bitter and sweet existed before the sin of the tree of knowledge and after the sin can't be used. Truth and false scrutiny also can't be used because our broken vessels like he says, truth was thrown to the earth. Only the path of Torah is left, what is it? The corrections of the vessels first. How can you explain what is that?

R. Through the Torah the path of the Torah is when we draw the Upper light and it scrutinizes the vessels for us that's all. It's not that it's the third path or third way, it's an Upper force that comes and scrutinizes for us both the desires and intentions and it helps us compose or put together the intentions on the desire so that we can use them properly in the connection between them and with the Creator. There is nothing new here.

13. S. (28:10) Can we say but the responsibility for the arrival of the Messiah is the same responsibility as building the general channel through which the light of the Creator passes through our unified Kli to the world?

R. Every ten has a personal Messiah and there is a more general one, and a more general one until this pipeline comes and fills all the vessels and the light that corrects and later in the light that fulfills. Yes.

14. S. (29:21) He basically talks about the next world that the matter is the equivalence of form. Neither the eye has seen God besides You. What is this equivalence of form, can we do this equivalence of form or is it done to us again?

R. You can do whatever is written in a way that the Creator agrees with you and He is the one performing the actions and not as you say that you do. There is no such a thing that a created being does something.

S. The question is to equalize equivalence of form with the Creator, I first have to do it with the friend?

R. That's for sure, you have to be connected with a friend so that the Creator will bestow through the point of connection between you.

S. How do I then equalize the form to the friend what does that mean?

R. When you have to do whatever you can to bestow to him, to be instead of the Creator for him.

15. S. (30:41) Is it true that on the animate level the created being only receives the necessities without surplus and unnecessary surplus, and so he has no need for the truth and false scrutiny?

R. That's correct.

S. It turns out that what's good, what is sweet in the beginning is true, so why do I need to get confused, there's either truth like Kabbalists say but why?

R. I have to states that bitter and sweet will change their form. If you know that it's harmful for you then you can't, you can't feel the sweetness in a fruit if you can be certain it will harm you then all is sweetness all seem to you as bitter.

S. It turns out that about the scrutiny of bitter and sweet that I'm only based on truth and false then?

R. Right.

16. S. (32:23) What is the branch in this world for the tree of knowledge?

R. We don't have such a thing, only inside man.

17. S. (32:40) Why does he say that even the angels of righteousness and mercy didn't agree, is it because they never agreed to lower the truth?

R. We need to scrutinize these things out of our work otherwise it will be philosophy and I won’t agree to work this way.

18. S. (33:05) Is it possible to say that the shattering happened in order to know the lie and shake it off?

R. Yes that's true.

19. S. (33:20) We have a friend in hospital right now fighting for his life, how can we help him?

R. Pray as much as you can pray for him, it doesn't matter what words you use or what language but to truly ask the Creator to send him some healing.

20. S. (33:50) Can we say that the serpent comes to us every time we are diverted, we were absent-minded in the corporeal world?

R. Yes, yes.

21. S. (34:10) The whole matter of the falling of the 288 sparks, was it avoidable if we didn't eat from the tree of knowledge?

R. No, the whole 288 must appear in all of the broken vessels so that we can correct each and every vessel.

22. S. (34:27) Is it correct the serpent actually helps us?

R. Without the serpent we would stay as beasts as Adam and Eve were before they ate from the tree of knowledge. The difference between man and animal is that the man ate from the tree of knowledge.

23. S. (35:00) What is the correction of the sin of the tree of knowledge?

R. The correction is that we receive the method of being in faith above reason and raise ourselves and thus become as the Creator.

24. S. (35:23) What does it mean that if it's Egypt it won't rise?

R. That's not important for us, we're not dealing with geography and Gematria, no.

25. S. (35:41) How from this state can a person reach a choosing of life instead of death?

R. By his connection to the group that's the only place the choice is.

26. S. (35:54) Why did the Creator send a serpent to cause Eve to sin?

R. For the power of the serpent to enter Adam and then all humans will have the poison of the serpent so they can tell good from bad. That being as a serpent is bad and being above that as the Creator is good and by the choice between them they can then become humans, meaning as the Creator, like the Creator.

27. S. (36:35) What does it mean to disconnect from the systems of the Klipa, the shell?

R. To be above in order to receive.

28. S. (36:49) It is written in the article that Chava sanctified herself to give contentment to the Creator. How did she give contentment to the Creator even though she went against His commandment not to eat from the tree of knowledge?

R. I didn't understand. Eve did something right, she thought she could do this action of receiving in order to bestow. This is called eating from the fruit of the tree of knowledge but she didn't know she couldn't, she didn't have the strength for that. On the contrary, as she began to perceive, absorb the fruit of the tree of knowledge she felt great sweetness which meant she could make it a big action, a great action of bestowal and that's why she went for it. Because she didn't feel the prohibition, Adam did have the prohibition and she didn't, and that's why she did it. That's something we'll have to clarify more later on.

29. S. (38:21) Is eating from the tree of knowledge a necessary condition for a person to want the correction in our age?

R. If man would not eat from the fruit of the tree of knowledge then he would not sin and then he would have nothing to correct and then he would not attach vessels of reception to himself, and he would not be able to become as Adam in similar to the Creator by corrections, then he would just be as an angel. Before this man Adam is like an angel, he doesn't want anything bad. Only after he sinned and connected to himself the vessels of reception from the vacant space, so now after the sin he can sin and correct, sin and correct. That's why all of our steps towards the final correction is by recognition of evil and it's not that we make the evil, it’s what became revealed in that same sin of Adam HaRishon. Each time we receive a bit more and a bit more of that sin and then correct it and correct it.

30. S. (39:49) Will there be a generation where there will be no need for this sin?

R. That will be the generation after the final correction, after the final correction there won't be any more things to correct.

31. S. (40:09) According to the text, does a person advance towards death because he's distancing himself from the source of light from the Creator?

R. I'm sorry I didn't understand, say it again.

S. According to the text, does a person advance on his own towards death because he's distancing himself from the source of light from the Creator?

R. No, we don't move away from the source of light. On the contrary we discover how much we can get closer to the source of light and correct ourselves and we are fulfilled more and more with the upper light.

32. S. (40:54) How is the Upper force expressed, how is it expressed through our desires and intentions?

R. That's our spiritual work.

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שיעור הקבלה היומי15 de fev de 2024(צהריים)
חלק 1 בעל הסולם. שמעתי, רכה. להגביה את עצמו

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