Morning Lesson November 12, 2023

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

Part 2:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 6. #25

Reading Item #25. (00:22) “The will to receive is set..”

1. R. (00:38) This means that the will to receive has awakened in someone, the emanated being only on the condition that it comes from Him, from within him and not from someone on the outside. This is called 'his will to receive'. The will to receive is set in the emanated being only through its awakening to receive by its own accord.

Reading Item #25. (01:08) “Because the vessel is the root of the darkness..”

2. R. (06:15) The truth is this is a very profound thing and we cannot really analyze it and discuss it. It is still too soon. We just need to see a little bit that there is some sort of, how should I put it, like a stumbling block on the way that we can run into and stumble on, so let's read it again.

Reading Item #25 again. (06:56) “The will to receive is set..”

3. S. (12:14) Meaning phase four itself determines his name is Ein Sof, meaning it draws all of Ein Sof into it?

R. Yes.

S. What's the meaning here that in phase four acquires a yearning then the lack is established in it for eternity?

R. That's according to the desire that appeared in phase four.

S. Meaning it wants to exist by itself?

R. She wants to feel the light.

4. S. (13:14) What does it mean to, what is written here, that in Gematria His name and desire is the same?

R. The letters in the word (…) and the word desire are the same. According to the desire, that's how we call it with his name. There are no other discernments, only the desire. That's why it depends what desire we point at and according to it, it is more characteristic and that's the desire that we discover.

S. It speaks of its desire or the desire of the created being?

R. It's the created beings desire and the Creator’s will that the created being will be revealed in such a way.

S. What's the meaning of Gematria, is it a certain compatibility?

R. Gematria is the numerical meaning of the vessel.

S. I got it. The question: is there a certain compatibility between these values?

R. Yes, of course you are right.

5. S. (14:44) It's written that when the person grows the vessel in order to receive the light of Ein Sof the question is can a person ask for more if he did not receive for his previous request or first he asks and he receives and then he asks again?

R. He can constantly change his request. The main thing is that he knows clearly what he wants.

6. S. (15:21) The name is still in potential, potential before we made the ascent?

R. His name is the Creator, the light of the Creator that comes towards creation and the created being according to what he receives we can call it or define it in the name of the Creator, that's what the Creator wants that the created being will feel inside him.

S. Meaning we need to feel this gap called his name through equivalence of form?

R. Yes, yes.

7. S. (16:12) He writes that the emanated being itself must reveal the will to receive in him, meaning he is obligated to draw the abundance in his desire more than the measure of the light. How can he extend the abundance more than what the Emanator gives him?

R. Because the emanated being is the will to receive that feels that he wants to receive what comes to him and if he discovers more and more of the desire to feel what comes to him from the Creator and so by this he increases his illumination that he receives from the Creator.

S. It's as if the desire is in a higher degree compared to what the Emanator is willing to give. It's not that clear exactly?

R. No, not that the emanated being is willing to give, the will to receive awakens in the created being once to receive more and more. He awakens to the light that comes from the Creator and by that increases his vessel and in the vessel he created that he increased that he made in himself in that he starts understanding and feeling and researching the Creator.

S. By what can the created being awaken to draw more?

R. By the feeling that comes to him from the upper light that expands from the Creator. The Creator supposedly gives them a bit of a taste and he by preparing himself for the reception of the light by this he wants more. Then him wanting more; there is the meeting place between him and the Creator.

8. S. (18:54) What does the article mean by the water concedes and begot darkness?

R. We didn't learn that yet here but water is the light of Hassidim. When the light of Hassidim comes and fills the Kli, what is revealed in the Kli prepares the vessel to receive the light of Hochma.

9. S. (19:52) Is the difference between the will to receive and that will to bestow only a matter of degrees?

R. The difference between the will to receive and the will to bestow, it's not only degrees but it's in the will to receive. They cannot feel the same thing, it's not more or less but it's something different. In the vessel of the light of Hochma you can't receive the light of Hassidim or the opposite. That's why we have no choice. We need a vessel for the light of Hassidim separate and a vessel for the light of Hochma separate. Okay?

10. S. (21:07) If I understood correctly it says here that the awakening should also be by the power of the vessel, the desire is also from the vessel and the desire grows as a result of the light entering the vessel. The vessel receives more light in order to satisfy the Emanator?

R. Either I’m confused along with you or what did you ask?

S. It's a continuation of the friends question. It says that everything depends on the desire of the emanated being. The question is: I understood that the desire grows according to the light that’s received in it.

R. The light grows according to the growth of the desire, yes.

S. Why does the desire want to receive more? It feels that the Creator wants it to receive more?

R. There's a lot of things in this. It could be surrounding light that awakens him because in the surrounding light he feels his future, that there's even more something to receive, there's even more flavors, all kinds of things like that. It's like you have the will to receive for some food but suddenly you feel a smell which is not food but that smell grows a new desire in you. Soon we will learn about this all. Okay.

11. S. (23:48) If I understood correctly in the excerpt it says that the desire was created in equivalence of form and if that's the case why then didn't there need to be a removal of it?

R. For the desire to feel that it’s not with the filling and from that how do I say it, it starts wanting that fulfillment.

S. Is there something lacking in the state of equivalence of form?

R. Yes because without the fulfillment the desire is in emptiness.

S. It is full, it is in equivalence to form according to what he's saying. Here He and His name are One.

R. What line are you talking about here?

S. The entire last paragraph says that He and His name are One with everything he has and so on and so forth.

R. Yes but that's not on behalf of the vessel, meaning what is the vessel lacking? To receive what it got from the light but just to have its own desire to that state.

S. This is seemingly the complete state, the corrected state that he is describing here?

R. Do you want us to read this again?

S. If possible the last paragraph.

R. However this refers to the light of Ein Sof, it increases through four phases which is phase four. Nothing would come out on himself. Meaning, Ein Sof with all his might the form wasn't changed and no change was apparent there between the light and the place which is the will to enjoy and they are one.

As written in Pirkey de Rabbi Eliezer, “Before the world was created, there was He is one and His name One."., The world was created as He and His name was One, it is indeed difficult to understand this double reference He and his name. What is His name to do there before the world was created? What's the matter of His name before the world was created? It should have said before the world was created He was one. However this refers to the light of Ein Sof which precedes the restriction, even though there is a place there and a will to receive the abundance from Himself it is still without change and distinction between the light and the place. There was no difference between who He’s filling and what He’s filling. And He is one, meaning the light of Ein Sof. His name is one means the desire to enjoy, included there without any change whatsoever. Understand what our sages imply that his name and desire in Gematria meaning the desire to enjoy, so what isn't clear?

S. If that state is so whole and perfect why did there need it to be a creation, a removal?

R. Towards what was the state whole or not?

S. It says relative to the equivalence of form, the desire was already created in equivalence of form with the light, the end correction seemingly.

R. Except for one thing that is lacking.

S. What is lacking, missing? He writes He and His name are One, seemingly nothing is missing.

R. So why was there a restriction?

S. That was the question.

R. Meaning he didn't feel in his own desire wholeness.

S. So it’s not He and His name are One?

R. No, no.

S. But he says this, he was created in the form of He and His name were One.

R. So why was there a restriction like they’re asking?

S. That's the question, there’s never an answer for it. If we can tie it for a second with the introduction of The Book of Zohar, it says that three states were created and that the final state was created in wholeness but they really depend on one another. The question is that state of He and His name are One that we read about, what does that depend upon?

R. It depends on the light that created it, that formulated it. What's lacking in that light, that it is establishing the desire, that the desire will be completely satisfied.

S. It's as if missing the fact that he will attain it by itself.

R. There - that's it, don't add, don’t ruin it. That's what he needs, that’s what he’s lacking because everything that he receives he gets from above. And now he starts feeling a lack, unpleasantness, a deficiency, that this can come under the condition that he demands it on his own.

S. So why does he call it He and His name are One?

R. Because actually in creation nothing is lacking, also now you’re adhered to the Creator only not according to your tendency.

12. S. (31:46) It says He and His name are One, is there this duality that comes from the process of creation?

R. Yes, yes.

13. S. (32:14) What characterizes the name of the Creator, is His name dependent on the vessel that reveals it? What separates the vessel from the light, what’s different in the light from the vessel?

R. The difference between the light and the vessel is that light wants to bestow, the vessel wants to receive. According to what it receives, that's okay. As much as it can’t so it feels that it's not okay. Its state and this deficiency awakens the vessel on the next degree.

14. S. (33:20) In order to build a complete state in the vessel you said we need two kinds of light, so the source of one light is the initial light of He and His name is One and the second source is us?

R. We’re not the source of light.

S. I made a mistake in the way I phrased it, I meant the reflected light.

R. The reflected light comes from the created being and it goes through the Creator still.

S. In order for us to be able to construct this whole state that we continually fail to do, is that because that state is included of these two parts and we’re lacking reflected light to complete it?

R. Yes.

15. S. (34:33) It says here the desire to receive is not established in the emanated being except for his awakening to receive on his own. The question is where does that incorporate in the process of activating the Reshimo in a person that advances us towards the light?

R. The thing is that as much as you want to advance to the Creator, to the light you discover more and more the deficiency in that. Then it turns out that you reach the degree of the biggest desire which needs to be in Malchut but actually you reach Keter, so there’s one thing and an opposite.

S. So at this point we do not advance based on the record He seemingly created?

R. We discover the Reshimo, yes.

16. S. (36:00) Is there a noticeable difference in a person between receiving the light of Hassidim and receiving the light of Hochma?

R. Of course, of course. Receiving the light of Hassidim is to remain in passive bestowal, receiving the light of Hochma is to draw the light and be filled by it, to actually bestow in practice.

17. S. (36:42) Should we focus on our desire to receive from the Creator rather than our will to receive in corporeality? Is this the correction of our will to receive?

R. In the gap between one and the other, between the will to receive that the Creator is awakening in us and the will to receive that we ourselves would want to fill.

18. S. (37:41) There's no change in that the desire to receive is a result of the light. The question is, if changes in the will to receive precedes the light?

R. The will to receive precedes the light is the desire of creation. That belongs to the Creator, to the actions of the Creator.

S. And that is considered a disparity of form?

R. Yes.

19. S. (38:23) How can we change, transform the will to receive according to Gematria?

R. We can't. Gematria is a name from attaining the name of the desire, we can't change it. We can change it but not by knowing its name so the question doesn't exist. Okay?

20. S. (39:24) It's a closed system, it's always described as a closed system. And here it says that he is obligated to extend greater abundance but he did not define how to grow it, where are the boundaries. It opens us up to mistakes.

R. The abundance depends on the desire, increase the desire and by that as a result you increase the abundance.

S. But the word increase without the definition of how to increase, is it not opening us up to a mistake?

R. I don’t know, I don’t understand all those turnarounds. You’re trying to throw all kinds of philosophy in there, that’s not it.

21. S. (40:23) Do the names of the Creator change with the form that a person takes under her own conditions?

R. Yes.

S. (40:50) How can we yearn for the end of the act as in the initial thought of creation?

R. How can we yearn? Through the connection between us in the ten, that each one awakens the other by envy, lust and honor. We can increase our will to receive even in order to bestow.

22. S. (41:48) This equivalence between His name and desire, can we imagine it in such a way that each time the desire has to bring itself to become equivalent to the light?

R. Yes, in that way you know it from different angles because it is expressed in different forms.

S. On the one hand his name, on the other hand desire. We always make that connection from both sides or it's only the desire that changes itself?

R. The desire is expressed in different ways in order for us to know the one who carries that desire so we'll know it from different angles, different observations.

23. S. (43:03) For the individual person the desire grows with yearning, craving, longing and that also reveals the records. When we go to the ten, how does that come to be expressed? Is there also a revelation of records there, also longing and craving?

R. Also, it’s similar to that.

S. What do we have to pay attention to during the connection?

R. As much as our heart gets inspired by the closeness between us.

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קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי6 de mar de 2026(בוקר)חלק 1 שיעור בנושא "מנצחים את המלחמה" (מוקלט מתאריך 01.03.2022)

חלק 1 שיעור בנושא "מנצחים את המלחמה" (מוקלט מתאריך 01.03.2022)

שיעור בנושא "מנצחים את המלחמה" (מוקלט מתאריך 01.03.2022)

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי6 de mar de 2026(בוקר)
חלק 1 שיעור בנושא "מנצחים את המלחמה" (מוקלט מתאריך 01.03.2022)

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם