Morning Lesson August 23, 2023

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

Part 2:

Rabash. Explanation of the Article, “Preface to the Wisdom of Kabbalah”

Reading Article. (00:20) “When that Malchut said that..”

1. S. (02:24) It says that phase four received all the light with the vessel called yearning, what yearning?

R. The yearning to receive the light.

S. The yearning for phase four?

R. Specifically from phase four. The other phases don't have their own yearning, they're not true vessels of reception.

S. What does the word yearning mean?

R. She wants to fill herself.

S. So why is it not just a desire?

R. The desire is not enough, she yearns, she has an inclination from herself.

S. From herself? That's what turns the desire to a yearning?

R. Yes, a complete desire is called yearning; she yearns, she dreams, she wants it.

2. S. (03:28) It says on phase four, Malchut because I will rule, because more than receiving pleasure for the light she wants something more from the giver?

R. She wants to feel that the desire is still her own desire.

S. What else does she want from the giver besides the pleasure?

R. She wants to feel that the pleasure is filled according to her desire.

3. S. (04:03) Maybe I didn't understand but it's written that there are Behinot only after the restrictions, that the first phase is filled with light, the light of Beria one, and then there phase is only after the restriction. We learned that there is the second and third phases after the restriction.

R. These are phases, they are not desires that come from the vessel itself, very simple.

S. I don't know, he writes there in the beginning there is light and vessel are one and there's restriction, so how do these four phases of direct light come, I don't understand?

R. Four phases of direct light come from Above, from the direct light.

S. He said before the restriction there were no four phases of direct light, that’s what he writes there according to my understanding.

R. Where does it say that?

S. Where he wrote that the first phase is light with vessel and the other phases are made only after the restriction, that's what I understood.

R. Maybe read it again.

S. Maybe, maybe I'm mistaken when.

R. (Rav reading) When this Malchut said that she did not want to receive in order to receive it’s as though she repelled the light. That stage is called restriction. There's a rule in spirituality, any appearance of the new form is considered the new phase, therefore we should discern two states: one, when phase four received all the light with the vessel called yearning this is called filling the whole of reality. It is also called the other world of Ein Sof. Two, after she wanted equivalence of form that state is considered a different world called the world of restriction, from which the light departed. (R. Did we read so far?)

Another paragraph: Hence, as we discern that Hochma received and Bina repelled the light, likewise Malchut remained as she was in the state of the world of Ein Sof receiving all the light, and now we discern a new Malchut which repels the light. We should know that in the first state called Ein Sof it was He and His Name are One, meaning that the light and the vessel were one phase, only after the restriction was there a distinction of the four phases or ten Sephirot since the light departed from them.

S. He says that only after the restriction there were four phases but we see that even before the restriction there was the distinction of the four discernments?

R. No, but the difference is big. There's a difference of Reshimot after the restriction we have a Kli, empty Kli left with Reshimot so it knows what it wants whereas before that it was not the case. That was a deficiency coming from above.

S. In order for someone to write this thing that there are four phases it means that someone acknowledges that there are four phases before the restriction. Here it says after the restriction there are four phases. I don’t know, it’s not clear to me.

4. S. (08:26) What's the difference between the action of the restriction of Malchut and what Bina did, that she didn’t want to receive. Why Bina it's not considered restriction and for Malchut it is.

R. Bina does not want to receive the light because her desire is different. Malchut doesn't want to receive the light not because she has a different desire, she wants, but she restricts herself.

S. So what's the difference between the desire?

R. The difference is that I want and I receive, or I don't want and I don't receive, or I want to receive but I restrict myself and don't receive, however the desire is there, and these are all the differences in that phase four.

5. S. (09:32) So what is in the fourth phase there’s a desire to receive the light?

R. Yes.

S. Is there any other desire?

R. All the desires that were before phase four are in phase four.

S. It's written she wanted equivalence of form. Where did she get the desire for that?

R. From all the other previous phases. First of all Keter which was filled with light but has no desire. Then phase one, two, and three, where the desire evolves, and then phase four which really wants to receive the light because that's her entire liveliness, now she understands it, she feels it, but with it she decides not to receive.

S. Why?

R. We'll learn she doesn't receive because that pushes her away from the first phase from the Keter.

S. Did the second phase want equivalence of form?

R. The second phase can't achieve equivalence of form because she feels how much she is drawn only to resemble the Keter.

S. To resemble that doesn't mean to be in equivalence of form?

R. Bina is not Keter. She wants to bestow like the Keter, however she doesn't have the force to bestow. In order to bestow it requires a desire to receive.

S. How come?

R. You have no power to bestow if you don’t have a will to receive.

S. The desire to resemble, that is in Bina.

R. Yes.

S. Later on when it appears in Malchut it's called the desire to be an equivalence of form?

R. Say again.

S. The desire to resemble that Bina has, this desire to resemble appears first in Bina, she wants to resemble Keter?

R Yes.

S. Why?

R. Because she feels the Keter precedes her and she wants to resemble Keter, and in phase one she's not similar to Keter, she's the opposite, she’s a receiver.

S. This desire that appeared in the second phase in Bina develops and later appears in the fourth phase, we call it desire to be an equivalence of form?

R. In phase four not immediately. Only after the restriction, screen, reflected light, etc..

S. What brought the restriction?

R. That she didn't want to receive, the shame.

S. Why? What is shame?

R. It’s the disparity of her form opposite to the Keter.

S. In shame there's no desire to resemble?

R. It has to develop, for it can develop from it but it's not that she immediately is ready to resemble Keter.

S. So, what do you feel in shame?

R. In shame what's felt is disparity of form.

S. Disparity of form is me being less than Him?

R. Yes.

S. What desire is born in me as a result?

R. A sense of inferiority.

S. And then?

R. And then that's what she does, she does the restriction. She doesn't want to receive so as to not to feel inferior to the Keter.

S. What does she want?

R. After she makes a restriction and remains empty, then the light that's in it, as if doesn't pressure it, she restricted it, then she can decide what to do and she is going to receive because she wants to be like the Keter.

6. S. (14:33) To resemble, is that a desire or yearning?

R. To resemble is a quality that awakens in the created being.

S. There's a difference between desire and yearning?

R. Yearning is essentially more than that.

7. S. (14:49) Why does this fourth phase want equivalence of form, for what reason?

R. Phase four, when she's already phase four, then she feels she wants equivalence of form because she wants to fulfill herself with all the light that comes out of the Creator.

S. This means that it's a bigger will to receive/coarseness?

R. It's an immense desire to receive.

S. So there's no matter of giving contentment?

R. Not yet, not yet, it's just a huge infinite desire to receive.

8. S. (16:07) Why is it written that Malchut of Ein Sof, the fourth phase is in order to receive that as if it has the intention in order to receive?

R. How can she be different?

S. When we learn the four phases we learned that in the building of a complete desire you feel the giver, that's why it develops?

R. From feeling the giver she wants to receive.

S. But is there an intention already in the fourth phase before the restriction?

R. In phase four there's a desire to receive in order to receive.

S. Where is the intention born? What does it mean we have an intention before the…? We learn there's a screen, restriction, and reflected light, that's the intention?

R. No, after the restriction and the screen, these are different intentions. Now in phase four there's a desire to receive in order to receive, meaning of her own, a desire to receive of her own, not that she received from above.

S. So the fact that it's hers it's in order to receive but it's not like us when we have in order to receive from the shattering?

R. No, no, that's what phase four is.

S. Now, about the restriction, feeling its inferiority, wanting to make a restriction from the shame, it sounds as if this action is egoistic. It doesn't want to feel its own inferiority. How is that restriction on the account of the bestower?

R. Why is it on the account of the bestower?

S. Because he wants to feel the will to bestow, he doesn't feel himself inferior.

R. Phase four wants to make a restriction which separates her from the giver and she has nothing she can do but that's the only way that she can exist.

S. You answered Oren that the feeling of inferiority, that's what leads the fourth phase to perform a restriction?

R. Yes.

S. As a result of shame and inferiority when it can't stand the feeling it performs the restriction.

R. Yes.

S. That sounds egoistic, as if it’s in the desire, she doesn't want to feel the bad state so she performs the restriction.

R. There's no restriction yet that separates her from the Giver, from the Creator, so we can't say that her actions are truly out of bestowal; we can say that her actions are necessitated by the Light.

S. So is there a desire in herself or is there self-desire because that's what we say the main point is?

R. That, too, is her desire, of course it is, but it's still a desire that is not developing in her by herself, it's by the upper force, it is nevertheless four phases of direct light.

9. S. (19:41) The fourth phase.

R. The fourth phase wants to receive all her fulfillment according to her desire to completely fill herself.

S. [No translation]

R. Yes.

S. [No translation]

R. From feeling herself full she then makes a decision, that's it.

S. How does she take this decision to be restricted as a quality of light that she receives already receiving this ability to restrict herself?

R. The light that fills her gives her mind, emotion, ability, power, to make the action. Everything comes from the light.

10. S. (21:06) In the four phases of direct light can we say that every previous Behina has Reshimot left in her from Malchut, can we say that?

R. Basically yes.

S. This means that the yearning is already knowledge about the light. The question here is actually what's the difference between a desire and the yearning? It's seemingly the intention already, meaning a yearning is a desire with intention, or what is that?

R. Yes, yearning is already the forms that she yearns for.

11. S. (22:01) Is the meaning of the restriction that my will to receive is in reality but I ignore it?

R. The Tzimtzum is on the great desire to receive that awakens in the created being and along with it what awakens is a desire not to receive because it completely separates him from the Creator. We'll learn that more. These are points that we are going to reflect on for a long time.

12. S. (22:59) In the second phase a desire to be in the equivalence to form is born in Malchut and then she wants to realize this equivalence by the third phase, tries it, discovers in the fourth phase a yearning, receives all the light, discovers that disparity of form from the light, from Keter, but her desire to be an equivalence is not yet realized. She hasn't equalized her form with the Creator, with Keter.

R. Yes.

S. The question is: Does the desire to restrict herself come because she hasn't realized her desire? Now one more thing, this action is called the strictest of the strict, meaning she discovers it after she did the restriction, what did she do? She expelled all the light from herself?

R. Because the goal of creation is that she'll be completely filled with the upper light and that's why it's called the most severe action.

13. S. (24:24) It's written that the fourth phase received all the light with a vessel called yearning and that's considered to fill all of reality and also it's not the world of Ein Sof. This word “world” what does this mean? Why is it called world?

R. Malchut when she receives is called a world.

S. Why is it called world?

R. That's how it's called.

S. In our state the world means there’s me and a world around me.

R. No, this is not with respect to human beings at all.

S. No, no, it's clear it’s not human beings but with respect to Malchut.

R. Malchut, when she established herself and she receives according to her desire and she exists in this and that way and so forth, it's called a world.

S. Then she goes through a certain state and restricts.

R. The world of restriction. Malchut, in various states she goes through she’s called a world, world of Tzimtzum, world of Ein Sof, world of Atzilut, Beria, Yetzira, Assiya, it’s called a world.

S. What is a world?

R. World is a state of Malchut where she presents herself in a certain way.

S. What is a reality? It says the world of Ein Sof fills the entire realities.

R. All of Malchut.

S. So Malchut is also world, also reality?

R. Yes, yes, it's all Malchut.

14. S. (26:06) Regarding Malchut of Ein Sof which is probably the root Malchut of ours, he writes that He and His Name are One, meaning there's no discernment between the light and vessel?

R. Yes.

S. This means this Malchut is the will to receive the upper light?

R. Yes.

S. Meaning our root Malchut is a desire to receive upper light? The whole world of restriction is to realize this desire? Can we say that?

R. Yes.

15. S. (26:47) Malchut restricts itself because it wants to be in equivalence of form. Everything that comes after is her study, how to equalize her form right?

R. Yes.

16. S. (27:10) Where does the yearning come from?

R. Which.

S. Malchut. Where does she get the yearning over her ordinary desire?

R. From the Keter. The influence from Keter unfolds until it reaches Malchut and Malchut feels a lack.

S. What is this yearning she feels over her ordinary desire?

R. That she has to grow until the Keter.

17. S. (27:44) After the restriction only Malchut changed or the whole system changed?

R. The whole system.

S. So what is the restriction ad?

R. In each and every phrase there's a change and by the changes in the phases then the Malchut can resemble Keter.

18. S. (28:20) What's the addition that the fourth phase is called Malchut?

R. Control. That in her control she changes all of creation not from the Keter but specifically from Malchut.

19. S. (28:49) In the first phase he writes that there's a state called He and His Name are One.

R. Yes.

S. That's a complete state, a whole state, right? Now after the restriction when the light departed he writes that there's a recognition in the ten Sephirot, what is that? It's also felt like a whole state, a complete system, so what's the difference between these two complete states?

R. This is ten Sefirot that are restricted and ten Sephirot that are not restricted.

S. In the fourth phase the recognition and the ten Sefirot can we say also He and His Name are One? Only that there's a recognition there?

R. Yes

20. S. (29:50) All these qualities, Malchut, it's as if it's a Guf of itself and what moves it is either yearning that draws light or a restriction which also is a world in and of itself, but it wasn't possible to reach these states without shame, so that's what I wanted to scrutinize with you, this shame is what?

R. The feeling of difference between one who feels shame and the Keter.

S. Baal HaSulam calls it a creation of itself. What is shame in general? How's it possible, the shame?

R. If there won’t be a feeling of shame with the created beings he'll never be able to move towards the Creator.

S. Meaning what moved this whole process is the feeling of gap between the Giver?

R. Yes.

21. S. (31:14) What is the difference between the first restriction Malchut received the light from phase four and then received Hochma in phase one?

R. In phase one she only emerges from the Keter and changes slightly. In the last phase she already achieves her complete desire.

22. S. (32:17) Can we say that Bina in Malchut is what causes the restriction and always works inside in Malchut not letting her receive the light?

R. That's seemingly that's the case but it doesn't actually happen.

S. Bina also causes Malchut to develop until the complete desire for Hochma, right?

R. Yes.

Reading (32:58) “Question, with this Tzimtzum..”

23. S. (36:49) What is this importance?

R. More important or less important the Creator is on the degree of 100.

S. Meaning the most important?

R. Yes.

S. Malchut after the restriction is the least important?

R. Yes.

24. S. (37:15) I didn't understand why the restrictions suddenly put in this discernment of what's more or less important?

R. Because the more the Kli feels that it is not compatible to the Creator, to Keter, to Ein Sof, then it's more restricted.

S. I didn't understand.

R. A ladder is formed here where the higher is closest to the Creator, the Creator is actually the highest and the lowest is Malchut the farthest from the Creator, and then accordingly we can rank all of the discernments?

S. And that's according to the desire to resemble the Creator?

R. Yes.

25. S. (38:10) The previous item we went through it as if everything is okay, but what it says here is that the Kingdom is the only vessel and the rest are mere vessels. That's the way that it is later on, right? Everything happens in the Malchut, so it's as if it doesn't seem this way when we learn the Preface. There's an order of cascading as the light goes through these and the discernments. It doesn't seem as if we are learning about everything that happens in the Kingdom. Only when the light departed there is this discernment of what crown is. We don't go over it again so I don't understand it when we learn the Preface.

R. I didn't understand.

S. I guess it's me that didn't understand, but what was said was that there was a distinction in the phase when the light departed the Malchut. It basically means that in all the cascading that comes from above downwards, there is no feeling, there is no reality, only when Malchut feels it we retrospectively Malchut attains this cascading right?

R. What is he saying?

S. He says he relates to the answer of Rabash that the three first phases are not discerned to be vessels that they only cause the order of the development. In the end, the vessel is born which is the fourth phase. So, he says that when we learn the Preface he didn't get it. This is the explanation that Baal HaSulam gives. But, here Rabash emphasizes the matter that the first three the discernments are not vessels, but only causes the order of development. Only the fourth phase everything happens, all the developments of the Preface are in the fourth phase.

R. Correct, because there all of the vessels, all of the inclinations, accumulate and that's all in phase four so she is basically the center of creation.

26. S. (40:34) Before Malchut performed the first restriction everything was ascribed to the Creator? Meaning specifically in the first restriction what happened was that the distinction between the creation and the Creator?

R. That depends on what you're talking about, from what point. That the fact that the creation departed from the Creator, came out of his control.. I cannot say.

S. No, not about being under his control, that's called the four phases of direct light. It turns out that it's only the Creator, the root, phase one two three and also four, Malchut of endless. It turns out that everything is the Creator but the realization is the first restriction.

R. Let's say so, yes.

27. S. (41:54) You said something I cannot understand. You said that not only Malchut changes but also the preceeding phases change their form. It also changes the whole system or only Malchut changes? Only Malchut goes over change or do the other discernments also go through that?

R. What does it mean that they go through change?

S. That's exactly my question. I don't know what should be changed, only Malchut should change. All the rest is the Creator. Is the system, that should, all these discernments we learn about the first nine, the previous three phases? Do they also go through an adaptation or change as a result of the development in Creation?

R. In terms of influence from below upwards? No. No, everything comes from the crown.

S. So, all the other phases are permanent?

R. The four phases of direct light as the name implies, it's of direct light.

S. And the system of the worlds that emerge are all predetermined? These are qualities that remain as they were in the thought of creation? That's how they act all through the whole way?

R. Yes.

28. S. (43:50) The whole explanation by Rabash evokes a very strong emotion to scrutinize what is awareness, recognition, self-awareness, self recognition. What is that? This with the matter recognizes his own existence?

R. It's the question or a series of questions awakens in him and he wants to solve them.

S. But, how does the light bring this matter to self-awareness? There's a difference between the matter acting on the light and leaving impressions and impressions until the matter, there is something of itself there. As you said, something of itself. What is this point that there is self recognition and how does that happen?

R. Self-awareness exists in the created being only on the condition that it becomes incorporated with the Creator and influences the expansion of the Creator in the created beings.

S. When he says that the restriction is made with one as equal, meaning Malchut decides everything is the same for her, but everything is restricted. Everything is in the dark for her?

R. Correct.

29. S. (45:26) All the four phases Keter, Hochma, Bina, and Zeir Anpin are truly the qualities of the Creator that give birth to the Kingdom. The Kingdom is a result of them. Now, after the restriction when only the Kingdom is the vessel that draws, it causes all these qualities not to receive anything. Only she can cause their fulfillment. How can one grasp this? That she causes such sorrow to the upper ones?

R. Look at all of them as working together.

S. But, if she doesn't work no one exists, none of them. She is the vessel that draws and attracts. So, how can she cause such a thing to her progenitors? It seems to me such a..?

R. Severe. Well, so what? That's how the Creator positioned it.

30. S. (46:45) It is written that the first three phases have not yet separated from the Bestower, the Giver. What does that mean that these three phases are not separated?

R. Only phase four, she emerges as a consequence in and of herself and in her all the changes are recorded.

S. What is the discernment of being in the Giver in the first three phases and then it's no longer in the Giver? Again, the first three phases have not yet separated.

R. Yes?

S. It's as if there are things here we've learned, how many times we've learned the four phases of direct light. But, there are things here that he writes that really change?

R. That doesn't matter that it changes things for you, so it changes. What does he want to say? That root, 1, 2 and 3 are all phases that come out of the light, out of crown. And, where does phase four come from? Phase four is new.

S. So what's new? What's the difference between the first three phases and the fourth phase?

R. The desire to receive in her. That she wants to receive. That's how she arises as a result of the first three phases.

31. S. (48:37) He writes that Malchut performs the restriction out of choice then he says that there was a prohibition. Did Malchut know about from her choice that there will be a prohibition?

R. Yes, she agrees to it in advance.

32. S. (48:59) After the restriction what is the relation of phase four to the rest of the qualities?

R. The rest of the qualities act according to the fourth phase, and the fourth phase is free seemingly, and it decides in what way to receive.

S. So, now she can study the rest of the qualities?

R. Yes.

S. But in order to reactivate the whole system she has to receive?

R. Yes.

S. So, what does she learn from it now, from incorporating with the rest of the qualities, what is now changing in how she will receive?

R. She changes after the three phases that precede her and establishes itself in order to be with the right relation to these three phases.

S. So, this means that now she changes her attitude to the way she will receive in the next action?

R. Yes, meaning what happens now is that Malchut builds the connection in her reflected light regarding the first three, the first nine..

33. S. (50:57) It is said that the farther from Malchut is higher in importance and the closer to Malchut is lower in importance. Is it correct to say that what’s farther from Malchut refers to the inability to receive in order to bestow, and what’s closer to Malchut relates to the will to receive?

R. Yes.

34. S. (51:32) Can we say that the intention of Bina to bestow is still forming and that formation ends in Malchut and therefore only in Malchut there is complete yearning and therefore also complete desire to bestow?

R. Yes.

35. S. (51:50) Do all the Sefirot, only when they shine together, this is called the equivalence of form?

R. Yes.

36. S. (52:06) Is the work of Malchut holier than that of Bina because she knows she has to return the light and not keep it?

R. In Bina there's not really, there's no work really, all the work is in Malchut, all the Sefirot are in her and by her will to receive that's where they realize themselves.

37. S. (52:30) Is the fourth phase a pure recognition of the light?

R. Ask again.

S. Is phase four the pure recognition of evil?

R. Evil, well you can say so, yes.

38. S. (52:53) At the end we have to reach some constant state, permanent state, without ups or downs. What is the final state?

R. That's called the final state, when Malchut equalizes itself with Keter and then it receives in order to bestow all the light that comes from Keter, so Malchut and Keter are united basically.

39. S. (53:29) Why, in the restriction, all the light needs to leave the Malchut?

R. Why in the restriction all the light has to leave Malchut? Because she performs a restriction 100 per cent.

S. Why can't she go back to the state of Zeir Anpin to receive a little bit?

R. No, Zeir Anpin is not a state.

S. To the model of Zeir Anpin.

R. No, no we don't understand. There's Keter being the source and there's Malchut which is receiving from Keter/ All the rest of the discernments are between Keter and Malchut and there's nothing of themself in it, they cannot engage in the will to receive in their qualities.

S. In the end of the correction we come to a state of receiving in order to bestow?

R. Yes.

S. Why can she already try that in the restriction to leave some in order to bestow? Why does she have to expel all of the light and only from that state of emptiness start everything? Why does she have to become empty? That's really the question, why completely empty?

R. Without that she cannot perform any action, how can it be? Let's say you're with the host and you didn't finish your departure from the previous, from the food you got from the previous host, now you start the previous food. Now you start new? No, now you have to be empty, to delete all of your records, and to start all the reception in order to bestow in the new way.

40. S. (55:56) The phase four in the world of Ein Sof it’s called the Creator is One in His Name is One. Does that mean all of the potential of equivalence of form is in Malchut?

R. Yes.

41. S. (56:53) The question is, whether the feeling of bestowal is felt in phase two brought forth more pleasure and as a result that's what caused her to feel lowly lowliness?

R. Yes.

42. S. (57:38) How exactly does Malchut see the benefit of bestowal as opposed to reception?

R. By the giver being in equivalence of form with Keter, that's what gives him the upper force intensity.

43. S. (58:19) Why is the importance of Malchut lowered when she makes the restriction and stops receiving? Shouldn't it raise her importance, she's restricting the will to receive?

R. No, Malchut can only act according to what it receives; it doesn't have any option to do anything else.

44. S. (58:53) After the restriction the qualities of Malchut, the nine Sefirot are already the qualities of Malchut imprinted by the light when we talk about the Sefirot?

R. Yes.

https://kabbalahmedia.info/en/lessons/cu/IcCHwp3m

קבלה מדיה

קבלה מדיה

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

07 - 10 November 2019שיחת שמע על הכנת הכנס בבולגריה

07 - 10 November 2019

שיחת שמע על הכנת הכנס בבולגריה

שיחת שמע על הכנת הכנס בבולגריה

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

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

07 - 10 November 2019
שיחת שמע על הכנת הכנס בבולגריה

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