Shabbat Morning Lesson November 28, 2020 Transcription is made from simultaneous translation which leaves possibility for errors

Part 2

TES Part 2 Chapter 5 Item 51 “The difference between Tzimtzum and Masach” (01:25 - 02:12)

92. R. There is nothing to add here.

Reader Item 52 “The four Behinot received the Tzimtzum....”(02:14 - 03:41)

93. R. Meaning from the outset they were actual phases that one came out of the other and none of them was worse or purer or coarser, rather they emerged from one another as cause and consequence only.

Reader Item 53 “There weren't cause and consequence in the four....”(04:06 - 05:31)

94. R. Although there was no cause and consequence, he couldn't tell the difference between these phases it is all because the upper light was dwelling in them, controlling them, this is how it was organized. When the upper world, the upper light departed from them, then the difference between them became apparent, how each is the cause of the other one. What you weren't able to see was because the upper light filled them. When the upper light is present there is no way to discover any relationship, any relationship of higher and lower between them. The upper light completes everything that can be in one relative to the other, both good and bad it doesn't matter. The upper light fills everything. This is its quality, the quality of the Creator, wholeness.

95. S. (06:47) What is Tzimtzum built from?

R. We spoke about the restriction here? Where?

S. Tzimtzum and Masach.

R. We read one word.

S. That's what I'm asking about.

R. I'm not talking about it if you're not asking in accordance with what we are discussing.

96. S. (07:23) He says after the Tzimtzum because the Behinot are as one with the light of Ein Sof as before the Tzimtzum. What does this mean that everything was created before the Tzimtzum?

R. Now I see the action of the reforming light, the resurrection of the dead. We have a said student, he disappeared for a week, and suddenly he has a question and he's back and he's back to life.

S. I woke up.

R. Woke up? A whole week of sleeping...

S. I wasn't asleep, I was just in an operation, a national operation to...

R. So we will read about it in the newspapers.

S. So he says because all the phases are one with the light of Ein Sof before the restriction what does it mean?.

R. Where is it written?

S. He writes that after the Tzimtzum, the phases don't have equivalence with the upper light as before the Tzimtzum?

R. When the light departed we could see that the light filled, completed, perhaps concealed all of the discernments that existed between the four phases of direct light and when the light departed we could see the matter and the matter is different.

S. Can we see the implications in our world now, in the work in the tens?

R. We don't have much to say. Let’s say in ascents and descents, how when we are in the good state, in the ascent we have no demands from one another, we are in a state where everything is good, we are all together and you know how everything works out. But when something stops working, we say that the light is departing and I discover that the friends are not friends and everything is wrong and nobody wants to hear and be heard, and so on and so forth. Where does it come from? We think it comes from us, but in truth, as we see here, the upper light, when it is there, you don't see any flaws when it departs.... all of the flaws appear.

S. You said a sentence that really got to me, you said we can feel everything around us only through the ten. So I want to ask you, if a person encounters a problem or if he has descents, how can he do this through the ten, he feels it personally?

R. That is exactly what he has to do. All of these descents, there is no other reason, they are precisely so he would need the ten and complement the descent into a higher ascent.

S. I need to share with the ten if I have a strong descent?

R. You can ask.

S. Can they help me get out of it?

R. In addition you can ask of them in a way that they don't hear. Meaning you came to them, you participate and do everything. To the extent that you invest that you can receive an awakening and forces from them.

S. But they see I am in a descent, they see. How can they help me get out of the mud that I'm in if it's even possible?

R. They can, but nevertheless you have to ask. Maybe they don't want to disturb you, they treat you like a patient who needs time to recuperate, there are all kinds of situations. I think you need to get into such states where we don't even talk that you just feel right away that something is going on. Just like we felt, you disconnected for a week, everything became quiet and calm, good relationships, no insides are frictions between us. What happened with you we asked on the one hand, and on the other hand we thought how nice it is, that everything is quiet so as to bring him back to life or leave him in the same state?...(Rav laughing)

S. I didn't have a computer with me.

R. We will think about it, about you. We are throwing a rope to you, to get you out of the hole and you don't see the rope. You also don't care about the whole, you're willing to sit there and live there and continue this way. So, pay attention to the ten, to the states where they throw you a rope.

97. S. (13:04) The four phases, too, are empty of light, it says, because then after the restriction you discover these phases are not one with the light but the Bina cleaned itself from this light. How can phase four decide that now it's clean from below?

R. Because Behina Dalet, the fourth phase receives from the previous phases. When the light departs from all the previous, when she removes the light, the light removes itself from all the previous phases because there is nothing personal in spirituality. If one of the Sefirot removes the light from her, the light departs from everything. Spirituality is wholeness, ten is ten it's not nine or 11, it can't be any other way. There cannot be a complete vessel unless it has a ten in it so if Malchut stops receiving, the light must depart from all the previous discernments, phases. This is the law.

S. It turns out, when phase three decided to be fulfilled, then at the same time, what happens with the second phase?

R. Every phase that decides to draw the light, it awakens all the other phases, it is work.

98. S. (14:50) The concept of cause and consequence is very important for research of reality. Does this concept in spirituality, is it something that can be used only with respect to the Kli, not the light, or you can still also research the light with that concept.

R. No, you can't investigate the light. Even in corporeality, we don't explore the light but we explore the results from the light. The results from the actions of the light in something. This is what we explore and study and accordingly we can say something about the light’s nature, but only in this way. It is called from your actions we shall know you. This is our attitude towards the spiritual study.

S. What we now learned is until there was a departure of the light from the Kli, this means that only the light was in the first three steps?

R. You can't even say that it was, unless it comes to, came to the fourth phase and it accepts it, it receives it. Rather we just speak this way like when you study something in science, you speak this way, but it is all because it was revealed in the fourth phase.

99. S. (16:47) They say that all of the light fulfills the world of Ein Sof throughout the four phases. What is changing, what is the difference between each and every phase, is the light changing or just the will to receive?

R. Only the desire, the light doesn't change, the light is constant in its nature, in its quality. Rather, all of the changes are in the vessels, in the desire.

100. S. (17:30) We learned that there is no empty place in spirituality, but here it says that the four Behinot remain empty because after the Tzimtzum it became apparent that the Behinot have nothing in common with the light of Ein Sof. What is an empty place in spirituality and what exactly does he mean by the four Behinot were empty prior to the Tzimtzum?

R. The will to receive that developed in the light developed from the root phase to the fourth phase, discovered the light that fills it, created it, arranged it, even invited the restriction in it. And when the fourth phase was restricted, the light departed from all the previous phases and in none of the phases there was any more light. This is called restriction. After the restriction, where the Reshimot, meaning the Rosh and the impression of light filling the vessel, and then later, the light departing from the vessel. And the empty vessel, from all of these states the vessel has to decide what to do next. The first action that took place was very special, against the Creator, the vessel restricted itself and did not want to use the desire that the Creator created in it.

S. It also says that the light becomes indistinguishable and after it is merged with the candle. So what is this quality in the group that makes this quality indistinguishable, how do we copy this quality in the group?

R. If we arrange from ourselves even the smallest actions of feeling, to the extent that we are cleaved to the Creator, we feel ourselves belonging to Him. But we have to arrange the bestowal like a candle towards the Creator as a torch. Then on the one hand we seemingly enter the Creator and are swallowed there but on the other hand we feel ourselves adhesion with the Creator and this adhesion is built on top of the fact that we are a candle although we are inside the torch. We grow these candles more and more, each and everyone until we become such one great candle, connected, made up of millions of tiny candles, until we become like the Creator. This is called the light and the vessel become equal, they complete one another. This is the end of correction.

101. S. (21:25) It is said that the light has one color and one direction and with respect to it, all of the other phases are completely evened out. Does it mean that, in terms of the feeling, the light is like complete unconditional love to the friends?

R. It's not like the light of the sun or the light of the candle or a lightbulb, it's a light of love and connection of warmth. It is the light of life.

102. S. (22:09) When we feel this light has been purified like you've explained it comes and it disappears, so the cause and effect of the disappearance, this is all coming from Ein Sof?

R. Only the Creator plans all of those changes and we therefore need to accept the arrival of the light and the departure of the light as to our own for our own good, and there should not be any difference between the presence of light or the absence of light. Rather the important thing is to try and be and cleave to the source of the light above those states to the Creator.

103. S. (23:06) Can we say it is like we said before that in this world that light is restricted; therefore, we feel more details, more of the individuals?

R. Yes.

S. How does it work in the ten?

R. Try it and see.

Reader Item 54 “There seems to be a question here...”(23:42 – 24:27)

Reader Item 55 “The thing is that the Tzimtzum of the light....(24:40 – 25:38)

104. R. Those are things you can understand there is nothing, but I recommend that you talk about it later just as we discussed in the beginning of the lesson, thus far all the states that we have learned about we should also have a workshop on it.

105. S. (26:17) On the one hand embellishment sounds like something small, insignificant but maybe it is the most fundamental thing that happened in Behina Dalet, this issue of the Tzimtzum?

R. The Kishut, the decoration. Adornment, it is called this way because from the perspective of the Creator there is no necessity for it because you will receive from Him regardless, He is organizing you, from the outset. All of the qualities, desires, thoughts, reactions. He is doing all of it to you. You know that, ultimately. You discover that there is none else besides Him, He is doing everything. So how does it help you if you are putting in some effort, it’s not even your effort. That is why it is called the work of the Creator what we are doing. So if that is the case what is our work? Adornment. Why? Because, I nevertheless want to resemble the Creator, even though I ascribe all of it to Him. I ascribe it to Him. All the forces, all the questions, all the means, all those parameters, all the data, it all belongs to Him. It is all His. Both the evil force and the good force and the game between these forces and how He is above everything He arranged everything for me and how I am in them like a small baby being confused and doesn’t know what to do and he is afraid and he cries and laughs, everything, the Creator did to me. Why, what for? For that adornment, so I will think that I am in His place so I would imagine to myself in my little game that I am like Him. Then, what is the question, what is He doing with that, why is He twisting me like a little child in my mind and my emotions? Because thanks to this game I begin to feel and understand and attain Him, Him. That there is nothing real in all of these actions, except for one thing, the result. By that I begin to feel, to understand that there is above me, an upper force and He does everything so I would feel and understand Him. Attain Him. So, for the sake of that, it is worthwhile for Him to create everything and take us through this process. That’s why we say, it was all worth it. Although there is nothing real about it except for the result. I add, to the degree of the beast, the recognition of the Creator which is called the human part in me, Adam, because he resembles the Creator and I don’t know the Creator, I build the Creator, in me. This is the Godly part in me, what is actually on the outside of me, I don’t know, I will never know. Rather, in order for us to want and to construct inside of us that part called the soul, in which we reveal the Creator, our root, to a small extent that you are capable of revealing Him, attaining Him because outside of us you can’t attain anything. We don’t know what is outside of us. Rather, by acting in this way we connect, we bestow to one another, we build inside of us such a quality in which we reveal the reality that is above us, which is giving, love, connection and then we discover that, yes, this reality is what created us and arranged everything for us. And all of it. So that we could become like it. And exist in such a state. That’s it.

S. All of spirituality would not move forward to where it does without the embellishment, right, it is necessary?

R. Adornment, embellishment, it is something we don't understand but this is how it's called because there is nothing necessary in it on the one hand. On the other hand, it is a means by which the created being, who is nothing all of it is zero, but when it comes, thanks to this embellishment, to resemble the Creator, the upper force, then he is considered existing as some sort of a copy of the Creator that exists inside the will to receive. This double image from the Creator, this kind of form. It is called a Man, Adam.

106. S. (32:24) It says that the first three discernments are worthy of receiving light and the fourth phase is not, the first three phases are Keter, Hochma, Bina and we're not talking ZA, is ZA worthy?

R. Zeir Anpin is also a will to receive, not inside of it but is what Bina birthed in him this is why we relate to Zeir Anpin as I realize reality of itself although it is considered as counted but only for the consideration of building the Malchut.

107. S. We know that the fourth phase is comprised of the previous phases as well, so the restriction is over all of these phases are only fourth phase in fourth phase?

R. The restriction was on the fourth phase in the fourth phase.

108. S. You talk about how we have to go and work in the group for some reason I can't do that?

R. You're not connected enough to the group if you even have one, consequently you cannot advance.

109. S. Can we say that each discernment is separate in that the will to receive goes and appears, more and more and here it says that the Malchut wanted the degree of adhesion in the highest level but ultimately in this demand it comes from the Keter something that was predetermined?

R. Correct.

110. S. Who initiates the restriction in the first three phases above the fourth phase?

R. There is no restriction there.

S. So what is tying us to our yearning?

R. What pushes us to equivalence of form is the disparity of form that we discover we perform a restriction, and we look for a way by which to equalize our form.

111. S. We've talked about how the light enters the fourth phase and the fourth phase is under the restriction, how do you nevertheless use it in the right way?

R. The fourth phase is our desire before that desire all of the discernments, the phases are discernment and impressions they are not a desire. Consequently, we always work from the fourth phase, we have to scrutinize, what do I want, check the desire, aim it directly, connected directly and then act. All of our work is in the fourth phase

S. After I clarify what I want, I need to restrict the desire and integrate with the friends, what is the difference?

R. Of course even before that you cannot scrutinize the fourth phase unless you are connected with the upper nine, again look at what Rabash wrote about work in the group, you don't understand what is hidden in there.

Reader Item 56 “The Hamshacha of the Kav began in Behina Dalet....”( ) reads twice

112. R. After the force of restriction worked in the fourth phase there is a different attitude towards the extension drawing of the light where you drive only on the three phases before the fourth phase and not on the fourth phase.

113. S. Does that mean the fourth discernment pulls for the lights through one, two, three, and four in before she pulls it through fourth once she puts a screen on it?

R. The desire’s root one, two, three phases our desires not to receive, you don't have the desire to receive in them, the fourth phase is where we find they desire to receive for itself, this is why there we have the restriction and in the three receiving discernments there is no restriction so the fourth phase.... three phases carry out the desire of the upper one but.... whatever it will do it will be against the will of the upper one so there are two forces in the fourth phase on one hand the great force of attraction, the desire to enjoy it and on the other hand there is an opposite for sir the force of I don't want to receive I reject I restrict myself. So, there is a drawing and extension of the light in the previous three phases and restriction in the fourth one.

S. Why does she have to pull the lights through one, two, three why is that her responsibility?

R. The will to receive that works on the entire vessel except on part of the vessel there is also restriction, where the light of the vessel does not want to receive there, but thus far it is willing to allow the light to expand.

114. S. Is it correct to say that the screen intention and the embellishment are the same thing?

R. Maybe you said the right things, but the microphone is hard to understand.

115. S. In this action of the fourth phase when she detains in this calculation what leads her to detain what is the calculation?

R. An equivalence of disparity of form, or you can also say that it discovers the difference between her and the Creator and that difference repels her from receiving like the guest and the host.

Reader Item 57 “This new force that she added is called....”(44:52 - 50:05)

116. R. First the restriction then as a result the screen and there cannot be a screen without proceeding restriction so both of them are seemingly working together and in this way we get to ten afterwards and Malchut is corrected with the restriction and the screen and from this moment on it begins to relate to the Creator like a guest to a host. He gets to the state where he is against the host where he can choose to receive or not to receive in his free choice.

117. S. (50:53) What does it mean that the line is in the extension of the lights?

R. When the Malchut of Ein Sof doesn't want to receive it performs a restriction on itself making a calculation how much can I receive from the host in order to delight him, because to remain disconnected from the host is not good. I prefer my state, my will to receive and the host desire, so let us make an agreement that the host wants me to receive, although I want to receive I perform a restriction, but I also want to bestow to the host so he can receive from me. So how can I do it in such a way that I follow the host, desire to receive and together with that I employ my desire to return to the host to give him. What do I do? I use the host’s desire to bestow which is his deficiency the Creator has an infinite deficiency to bestow to the infinite Malchut, the Malchut of Ein Sof. Hence the Creator suffers that He cannot give, let's say the mother has, God forbid, a sick baby who doesn't want to eat, how tormented is she because she can't feed him? So the Creator suffers greatly, this is called the sorrow of Shekinah, Divinity we make a calculation for what can we do in order to not think of our own self-worth but to actually do a favor to the host. So I don't care if I have done restrictions and I moved away, I don't care about it but rather I want to do something for the host, my desire to bestow to the Creator because He wants me to enjoy, He suffers if I don't receive from Him. This desire includes all of my previous calculations, hence if I received anything now I feel how much pleasure I am giving Him, I am delighting Him, I am filling Him by receiving from Him. This is why the essence of this reception of mine now is not reception, I am giving I am not receiving. A man is where his thoughts are, all of my thoughts are in him, I want to delight him otherwise he suffers because he can't give me. That is the calculation that Malchut does after the restriction and the installation of the Masach this is why it's entire reception when he receives from the Creator is not reception, it is bestowal. It's state becomes honorable, she is giving to the Creator, she returns it to him, she delights him. This is the essence of our action.

118. S. (55:29) How does Malchut move from wanting to have the same status of the Creator to wanting to give the Creator contentment?

R. All of the calculations take place inside of Malchut, this is why at first he has a feeling that he wants to receive and receives according to the feeling and fills itself, then it feels how the filling separates her from the Creator because she is opposite of that awakens in her the feeling of shame, then it performs a restriction that makes a calculation what can I do if I am restricted, I cannot give contentment to the Creator and then he suffers. So, I make him suffer, he wants to give me all of the fulfillment, all of the feelings and I leave him in this great torment. According to the size of the Creator versus the creature this is what it feels like, Malchut is included in that Creator’s deficiency to give her, she is integrated in that she cannot resist it. How did I not feel him if he suffers so much, meaning he begins to acquire spiritual vessels, great additional vessels on top of what she has and she begins to work from both vessels. Meaning all of the actions of Malchut, the Masach, the reflected light and the restriction are all acts of bestowal that she bestows to the Creator by opening up her mouth to receive from the Creator in order to give Him contentment. Like a child, like a baby who opens up his mouth only because he wants to delight his mother and he feels her pleasure accordingly he opens his mouth according to the feeling of his mother's pleasure. This is what determines the process in the spiritual process, we only consider the pleasure that we can cause the Creator and our pleasure is in that, how much I can be integrated in the pleasure that I caused the Creator, by myself? No, if I'm included in the pleasure that I caused the Creator that means I am in faith above reason, it means I am in Bina with the light of Hochma with the light of AB SAG, I cannot feel myself because it will be entirely opposite of my decision to delight the Creator. This is the place of all the decisions, if we speak about it more and yearn for it more in the ten, it is certain to be impressed by it to work in us and obligate us to advance.

119. S. (59:03) It is written in Item Five that even though Malchut restricted herself according to her desire and decision it was first from control of the upper one how does it happen that she came out of the exit of the rule of the upper one?

R. The will to receive Malchut discovered in her did not come from above it was revealed from below after extending the upper light which filled her will to receive that she received from above and then in that will to receive she started to feel that she is the receiver. The meeting of the upper light with the desire raised the desire to the degree of recognizing who is the receiver.

S. Is it not a planned process from above?

R. No there's no such thing that it wasn't planned from above, everything is planned and managed from above down to the last detail, there is nothing that can happen anywhere in creation that wasn't pre-planned, in advance that is not planned from above within the purpose of creation.

S. Why then did it say without any rule of the upper light?

R. That also is preplanned, Malchut filling herself the desire to receive in order to receive was hers, the desire was hers and that's what separates her from all other discernment.

S. So, the Malchut thinks it's her own desire that has nothing to do with the upper one?

R. It is truly a desire that is in Malchut and it is not connected to the upper one however this is how it is set up from the upper one to happen because there is no will to receive in the Creator.

120. S. (01:01:35) If Rabash talks about how to behave properly with the friends in the ten, you build it from within you, it builds your inner scrutiny.

R. Yes, it is true by studying these parts of TES especially Part Two and also Part Three, Part Four you could also say, the first four parts in the study of TES you can learn in each and every state, even if a person still doesn't feel spirituality, from Part Five and onward there's a problem where if we are not in spirituality we end up learning those parts schematically. That is not good to learn it like physics, chemistry, science, not like something that is taking place inside of us. The wisdom of Kabbalah is learned in a person who feels that discernment and together with the reading in the books he feels where it is taking place inside of him. He changes the qualities in him and according to the book, he sees what needs to be in him, it is like a guide for the internality of a person. If we can't perform these interactions between us and we only read in the book, the benefit from that is minimal. We need to learn because there is a reforming light in it, but people then just learn it because it is written to learn. So, I learned because it's written there and I'm not trying because I don't have a desire to change myself according to the book. The book does not become a guide, a manual because Torah is a word from Horaah, instruction, and these are not instructions if I am not depicting it for myself. So restriction, Masach, reflected light we can to pick some of those to ourselves, I consider myself and not the friend or the Creator, the light perform the restriction I feel shame from the host, I receive a little bit from the host in order to do a favor to the host, we can do those things, because we also run into them in our life, but more than that we have to quickly attain spirituality in order to participate in other parts of TES. It won't be able to guide us because we won't have the desires, thoughts, intentions, the actions, the proper spiritual actions suitable for the next part. We need to connect between us and the Creator as quickly as possible so he will give us discernments on various connections between us since TES is what's happening in the ten Sephirot the different connections between us, this is what we need to discover and let us hope that we will succeed quickly.

121. S. (1:06:11) How is it ten can we fulfill Malchut today?

R. You should talk about it, to start thinking this way or that way, even when you talk in correctly it is a scrutiny, it is written there is not a righteous person in the land who did good before sinning first, if you do not sin, you do not fail, do not do any nonsense then you cannot come to the correct discernment since each one of those is built after many searches and examination of incorrect discernment. So, you should go through as many scrutiny’s as possible between you.

122. S. (01:07:35) An event happens to you in life or in the group and before I operate I make a restriction and then I examine whether it's for my own desire or a Godly desire and if it is that I understand what a Godly desire is and that that kind of desire is much better than my own desire...?

R. You will understand it correctly if you replace the Creator with the ten, either your desire or the ten's desire, that is what you need to discern and to do. The ten’s desire and only that.

123. R. (01:17:09) We don't have something to look for in terms of an example from previous kabbalists, previous generations because they were never in such states. We are in the last generation and the connection that we have today with a few thousand people, is this not a congress? It is a congress, so what do you think that we're going to have? Only on Galaxy today can we have 13 or 14 hundred connections besides all kinds of people who are with us in different circles and we estimate that to be from 4 to 6 thousand people maybe more depending on the day so we don't think that our Congress is much less than an ordinary day except that it all depends on preparation, it all depends on us how much we want to really hit that spot of connection, so that way really advanced to it. It all depends on the planning before the Congress, how are we going to advance, how will we prepare ourselves so that I am not going to a theater show, that I am going to see some theater act. Rather I myself have to take part in this act I have to connect with everyone and feel that we are coming to something, the Congress is an action of connection between all of us, between me and all of us we are all expecting it, anticipating it we are all coming to it in order to design our vessel, establish our vessel in a way that way I are finally in our connection between us and the Creator will be revealed there. The connection between us is the vessel and what feels the best so is the Creator that we will discover him that way, this is the essence of our preparation and our connection and the action of the Congress. The connection between us and the Creator in practice and I think we are advancing toward this very well, day by day so let us try to do this in a way that everyone feels it, that everyone of course according to their level of participation But ultimately, everyone can discover that the Creator already dwells between us. Between all of us, that it is not some one here or someone there but that there is a mass that is like dough where we can feel our movements, our connections as well as the upper Force, that becomes more and more apparent, binding us and connecting us and fulfilling us to begin to fulfill our mind, our heart, our emotions so that we begin to also obtained through our connection what that integral connection is really about, it is the creator. This is how it will appear and I am very hopeful and have great hopes towards this Congress that is eminent.

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