Morning Lesson November 19, 2023

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

Part 3:

Baal HaSulam. A Speech for the Completion of The Zohar (start with: Now you can understand the rigorousness of engaging)

Reading (00:19) “Now we understand how right our sages were when they interpreted the verse,...”

1. S. (08:50) I wanted to ask about this example that he’s giving, how an organ is separated from the body. He writes that it’s like the soul, from the moment it’s placed in the will to receive the adhesion stopped. What’s the purpose of placing the will to receive in the soul if it creates this separation?

R. To let it feel itself disconnected and that it’s responsible for its own life. Now supposedly it can decide what its future is and what its fate is.

S. When there is no will to receive in the soul, when the soul has no awareness of this because he..?

R. Now there's a will to receive in the soul that was separated.

S. Yes but before the soul separates there was no will to receive there.

R. Yes.

S. The soul is in adhesion.

R. It’s in adhesion with the upper one.

S. So when the will to receive enters the adhesion stops.

R. Right.

S. So now what?

R. It works according to the will to receive dictating what to do.

S. How is it similar to the example of separating an organ from the body?

R. Because then there’s two authorities.

S. Clear but when you sew it back it begins to capture the thoughts of the entire body.

R. Yes, it returns.

S. So here, too, how can the soul return to grasp the thoughts of the entire..?

R. It returns into the entire system. The system starts controlling it entirely, in general and it becomes a part of the general soul.

S. What’s the difference in the perception of the soul before the will to receive was imbedded in it and after the will to receive was imbedded and it returns once again to adhesion?

R. It comes with its will to receive that it acquired during the disconnection and then it reaches a state where it knows its place more; and the Creator starts being adhered to him with more forces and more intensity.

S. What's the difference in the adhesion because in the end we still reach adhesion? Why does the soul need to go through the..?

R. First it was as one dot at the beginning of creation and now it returns as an organ that works together with the general soul, together with the Creator.

S. When it works together with the Creator does it maintain its uniqueness or it's not there any longer?

R. I can’t scrutinize this. Obviously it’s something else already because it disconnected and now it comes back and even when it comes back it's not the same thing as it was prior to it. That first it was like a dot, completely annulled but now what's happening after he came back to the correction, to the adhesion, there's no words to say what’s happening now. Let's see, maybe we’ll find it.

Reading (12:56) “This is the meaning of what Rabbi Meir said: "Anyone who learns Torah Lishma is granted many things...”

2. R. (13:55) But now after it got its own desire that it was separated from the Creator (the soul), when it comes back it has intensity that wants to adhere to Him against all the deficiencies it got. That's why the difference between before the shattering that it was adhered to the root and after the shattering that it returns to being adhered to the root, there's a huge difference.

Reading (14:30) “By this, one returns to Dvekut with the Creator as was the…”

3. R. (15:55) So it attained the complete disconnection from the Creator and now it came back and attained the connection with the Creator. From those two states he can already understand the entire creation.

4. S. (16:24) How should someone who wants to learn Torah Lishma imagine this goal?

R. He wants to be adhered to the Creator with all his heart and soul under all conditions.

S. What does it mean to be adhered to the Creator?

R. Adhered to the Creator, to the upper force, None Else Besides Him with the desire to bestow; and that's all his thoughts, all his desires.

S. He describes this organ very tangibly, that it’s separated and it’s reattached and he knows all the thoughts of the body. How practically in our work can we imagine this?

R. That now that we want to adhere to the Creator first between us, then to Him. We feel as much as we’re disconnected and then we try to do all kinds of actions between us in order to connect between us and then to adhere to the Creator again, as it was before the shattering.

S. The moral of the story is who are the organs, who is the body, what are the general thoughts and feelings in practice, in our lives? Who are all these, what’s the moral of this story?

R. Each and every person is like an organ. When we connect we become like this mechanism of organs that can adhere to the Creator.

S. A complex of organs meaning the body?

R. Well eventually, yes, the entire body.

S. Let's say my ten?

R. It’s a part of the body.

S. A part of the body, it's not all the body?

R. No, of course not.

S. When I want to connect to the ten it doesn't mean that I want to connect to the body?

R. It's on the way. You might want to be connected to the body but you have no solution. First you want to be connected to the ten and with them you will find how to grow and connect to other tens. In this way you can reach a state where we’re all connected in the general body.

S. The body is just the general body of all the tens?

R. What the Creator created, the Guf, the body of Adam HaRishon, that’s the general body.

S. And the ten for being is also an organ?

R. Yes.

S. In that case, who am I in this system?

R. The inclusive, you are a part of the organ.

S. Part of the organ?

R. Yes.

S. Which is also separate.

R. Yes.

S. If we connect as a ten do we feel the entirety of the organ?

R. We already feel ourselves more.

S. What does that mean?

R. I can’t tell you what more means but you’ll feel that you have more mind, more feelings, more intensity, more understanding, more of a desire.

S. And the entirety, what he says, the entirety of thoughts and feelings: when there's connection in the ten do we feel something of these thoughts and feelings of this entirety?

R. Yes, of course, of course. You feel a part of the general, of the desires and feelings that belong to the whole body.

S. That brings me a certain degree of adhesion in the Creator?

R. Maybe not right away but it's on the way there.

S. What does it mean to learn Torah Lishma, for her sake?

R. That you want to reach it, that you want to come to it, that you want to be connected, adhered to the Creator even though you’re still not.

S. What does it mean the degree of the revelation of the Creator in the ten as an organ?

R. The ten that becomes an organ, it grabs some illumination of the general light and it fills it and develops it.

5. S. (21:53) If the organ is separated from the body and he has lost the thought of the body, what motivates it?

R. A deficiency, he feels that he's sliced.

S. What is this deficiency?

R. That is cut off and it feels sorry for being cut off the body.

S. These are not commands that come from the entirety of the body?

R. Yes, of course.

S. It's not actually separated from the body?

R. We still call it disconnected but the Creator obviously dwells everywhere and conducts everything but the body, the organ doesn't feel that.

S. What is in this organ that motivates it to return and to reconnect it to the body?

R. Their records, the surrounding light, there's all kinds of such discernments that the organ feels he's lacking.

6. S. (22:56) The organ also needs to remember? That it has to feel sorry for the Shechina that laments the fact that he's missing. This thought, how is it born in the person?

R. That is expression in the surrounding light.

S. What does that mean?

R. That he feels there is sorrow, deficiency from the surrounding light.

S. The surrounding light is the entirety of the body?

R. Yes, pressing on it.

S. Naturally he feels that he's missing the surrounding light makes him feel that he is missing and that he's sorry for missing that for him. What changes that feeling that he starts to feel that the general body is missing him?

R. He starts getting the feeling that he doesn't belong to a general body.

S. What does he feel sorry for?

R. That he doesn't belong to the general body and he cannot complete his role there.

7. S. (24:17) The body is the ego, it cannot feel anything? They remain separate?

R. Yes.

S. I wanted to ask, he writes that 'one does not know the thoughts of the other, and needs of the other. What is the need to know the thoughts of the other?

R. We have to return to a whole system.

S. Continuing from the scrutiny that the friend started. In the ten, a person needs to know the thoughts of the friends and in the ten and the entirety of the tens?

R. He needs to connect with them in a way that he can feel them.

S. What does it add to the connection where he doesn't always feel the lack or the needs of the ten but he knows thoughts of the ten, the entirety of the ten? A lot of time is written about it.

R. What does it matter? The deficiency is the thoughts, the desires, everything it all belongs to that whole system and he needs to be included in that whole system.

S. A person can check himself, how he is connected to the ten? How much he feels the needs of the ten, the thoughts of the ten?

R. He needs to reach a state with that he's including the ten without any differences.

8 S. (26:20) The moment a person attains the secret of Torah the secrets of the Torah and the names of Creator are the same or is there a difference between them?

R. There are differences and we will learn I cannot interpret them right now it's a lot of material to go over.

9.S. (26:48) It says in the text that the will to receive dictates to the soul what to do. We have to organize the relationship between the soul and the desire to receive so this equivalence of form will happen?

R. We have to change the will to receive to the will to bestow.

S. Where are they created beings here?

R. That we will be the humbleness of the opposite of the will to receive.

S. The soul in us will begin to dictate to the will to receive what to do? To serve the will to receive?

R. It should be like that, but you cannot understand this in a clear way. We can not understand each other, it's not simple.

10. S. (27:46) Forgive the medical analogy but like an embryo in a mother's womb, they are connected in thoughts, desires and everything. Later, the child is born and he comes out and this separation of one body to the other, how can we understand this connection that you have to restore it between the body and the organ that separates them from the body?

R. We're not connecting a child to the mother again except for the breastfeeding process and education and so on, but it is not connected to anything spiritual. I don't know what you're asking about.

S. How relative to the ten, we come out of the ten in a certain state, you lost connection with the ten, how to reach it, how to return to it?

R. A person who is thrown away from the ten, only by prayer to the Creator he can return to the ten and not otherwise.

S. Is this a prayer from the ten?

R. First of all it is his prayer, that's his prayer.

קבלה מדיה

קבלה מדיה

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

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

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

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