Morning Lesson May 31, Transcription

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

TES:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Histaklut Pnimit [Inner Observation]. #61 ("From which time is it regarded as an emanated being?”)

26. R. (01:19) We want to bring the study of TES closer and the articles, the excerpts that we read for us to also see in TES this book that is as if dry how he actually speaks in it emotionally, awakening and stirring up our emotions within us and for us to feel in it more and more as an article and not as a technical book.

27. S. (01:59) When we had the preparation in the lesson for the study of TES it was felt very much that we needed to be meticulous and focus with the intention for the study and we want to ask how should we do this through your guidance in a workshop or by listening?

R. WSQ: Please if you have 5 minutes to arrange the correct intention for studying TES in a workshop.

(08:30) Item 55 “What terms are absent in the wisdom of Kabbalah? From the beginning to the end of the wisdom there is not even a word which relates to a tangible term.

28. R. Meaning from what is connected to this world.

Reader continues “such as space time and motion....”

Reader reads item 55 again.

29. S. (10:36) From this we can understand that all of the shapes for spirituality are there and all we are doing is to gather together?

R. It is because of us that we are Awakening these forms so they awaken, we build, we make them in the connections like we making spirituality there isn't, it all comes with the presidents of our desire and our raising of MAN, all of the forms that are revealed in spirituality or all because of us.

30. S. (11:26) What is the meaning of negated?

R. Where do you see this?

S. Asking about the word absent in the text?

R. That we hear them, we see them although we cannot still locate them, don't know the true form of these terms, rather how we receive them from the world that we are familiar with, from our imagination, from our equivalence with something else. Not that we know the true form of these terms.

Item 56 “What is the ordinary language in the wisdom of Kabbalah? This language is the language of branches to says you have not a blade of grass below that does not have a root, therefore the sages of Kabbalah have put together a language that is equipped to imply through the branches and teach of the upper roots.

31. R. (13:13) Although our language is the language that doesn't truly point to the term itself, rather only on its root in the upper root from its name in the lower world and this is why it's called the language of the branches.

Item 57 “What separates and discriminates in the wisdom of Kabbalah? The disparity of form distinguishes and departs the spirituals from one another.

32. R. (14:01) The form is the desire to receive that is the foundation of creation which receives the forms and manners by the light that influences it and such that the desire to receive that initially doesn't have any form that receives all sorts of forms, by the above light it is in change from other will to receive. If we want to connect all of these forms, we need to rise above the desire to receive that is operated by the light which is called our ego and then this egoistic desire to receive they lose their individuality, they rise above them and we can connect them on the intention to bestow. We have the desire to receive with the intention to receive which causes the change, the difference in the distance between the different created beings and then we had the intention to bestow which actually cancels the difference and connects.

33. S. (15:18) Is there a state that the brain is looking for connection with what we read in the text and soon it will be despair because we can't find it as we don't have the discernment for it. It disturbs me to remain in the intention as I try to answer the text to understand what is going on.?

R. We need to learn this, to direct, to aim for the light that reforms because the language is also such that we learn these words from this world, but these words are connected to light that is in the upper world and our study of the way we learn from the words in this world they point to the roots in the upper world. As much as we aim, direct from connection from this world to the upper world that there shall belong to one another, then we awaken the upper light that illuminates upon what we study and as such we receive the surrounding light and awaken what is called the light that reforms. This is specifically through the language of the branches to awaken the light that reforms because we speak in the words of this world and intend and direct ourselves to phenomena in the upper world. This is how we connect both worlds by that way we don't specifically understand how but we connect both and how it all operates for our benefit, the light operates upon us.

34. S. (17:35) In our group will you try to equalize our form with the Creator but as the years go by, we feel further away, how is that?

R. We see the distance between our qualities and the upper qualities, meaning that we get closer to the upper in this that we see how different we are from it. We see the disparity and this is precisely the form of progress.

S. Will it be this way all the way along the path?

R. Even more so, as the more we advance in spirituality there will always be a higher degree not close to us but appearing to us that it is light years away. That is how it is.

Item 58 “What is the origin of the will to receive? The desire to bestow on the upper light necessitates the existence of the desire to receive in the emanated being.

35. R. (19:29) I don't create the desire to receive, I don't do anything, if I want something it is because The Creator wants to give, to bestow to me and in this I feel I want to receive it. The desire to receive is created by the upper light which comes from the Creator and this other light that bestows, it gives birth in me, a desire to receive for him. This is what happens, the desire to bestow that is in the upper it obligates the desire to receive in the emanated being.

36. S. (20:16) The branches are the results and the roots are the cause. If this is so, how did the Kabbalists understand the connection between root and branch?

R. The Kabbalists understand the root and branch and they have no problem understanding where it comes from. Meaning if it awakens in me now, the desire to receive for something then I understand that the Creator desires for this desire to awaken and He sends against this desire sound light, that this light that goes to the general desire to receive and gives birth in the desire to receive which is born to begin with as a specific desire to receive and begins to awaken towards something. But the light that operates from above, the creature, the created being awakens and wants to attain all from the discernments below.

37. S. (21:47) What you just explained about item 58 is this why we moved to the emergence of existence from absence?

R. All is in the upper light and it gives birth to all the discernments in the desire to receive.

38. S. (22:24) About the meaning of these terms, the words, are we are talking about are the preparation for the entrance to spirituality or will we understand only when we enter?

R. According to how much we enter.

S. We are gathering 20 minutes before the lesson and reading Rabash. Can we understand and share the understanding of these words?

R. What will that give us? You are correct that it is possible.

S. If we are not talking in the same terms, we will never remember these words but if we express it every time and we hear how the friends express these terms and words maybe it will sink in and we will understand. I have learned these terms 3 or 4 times but it slips away, but when you read you understand.

R. You are correct and Baal HaSulam tells us it is good to go over the meanings of the words in order. Just like we learn any language, we begin from studying the words and that is how we progress.

39. S. (24:14) If there are no changes of form there is only an additional form?

R. Yes.

S. Can we call the desire to bestow pleasure for the desire to receive?

R. No, not exactly, but yes, I understand. In a way you are right, but we would need to scrutinize these matters and, in any case, when we enjoy from the bestowal that is the correct answer from the question of reception.

40. S. (25:18) About the question asked, should we go over the table of definitions of TES or, should we do this as preparation for the lesson?

R. Yes, but in any case, Baal HaSulam says it needs to be arranged like in a box, to go over the words, but they will be placed in us as they are arranged in a box. We should make an effort to feel this and not the words themselves but rather that we should listen to their meaning, their true meaning that these words shall be like a code but what I hear inside, I hear the spiritual terms. I think that as soon as we get into TES it will be clear, but in the meantime, I don't want to confuse or place too much of a burden upon them that we would not be able to advance. Gradually the things are revealed, what we have now where we will reach a state that we will also be able to take upon ourselves the meanings and we will be closed according to our internal sensation to the true meaning of the words.

41. S. (27:27) When you learn that we connect and make efforts, we draw the light that will correct some of these desires, we can act in this is how we build the Creator. But when we connect in the light comes, we're building parts of the soul of Adam HaRishon. Can you help me please where is the soul of Adam and where is the Creator?

R. You asked so many questions. Creator first of all by the definition is, come and see, that you by reaching your corrections, you are forming and stabilizing him. The Torah and Commandments is called the upper light that illuminates from above, that is called Torah that its illumination formats your desire to receive so you can perform actions in the intention to bestow which are called Commandments.

S. It seems that when we connect in the center of the10 we are building parts of the soul of Adam HaRishon.

R. Yes.

S. Where is the Creator here?

R. The Creator is the general light that illuminates upon us and arranges us in such a way that we can be connected correctly and in the connection between us and the manners of the connection between us we begin to understand, to become familiar and reveal the Creator.

S. Is there a difference between light Torah and Creator?

R. Torah, Israel and the Creator are one. It is very hard to give definitions but there is light that illuminates from above reforming and correcting and accompanying us, filling us. There are a lot of surrounding and internal lights. All of this is called Torah. Also, the word itself, Torah is very complex, all of the attitude of the Creator towards to created being is called Torah, all of their relations of the upper force towards us is called BoReh, come and see, all that receives bestowal from above by the light, by Torah, is called the created being. These are things that we gradually make an effort to form and stabilize inside us.

42. S. (31:01) The light is in complete rest, the 10 and I are always in a deficiency, in a search. What is the spiritual root of this search as this is the complete opposite of what the Creator created?

R. Gradually created the whole desire to receive by light and he broke the desire to receive into pieces, each having a deficiency understanding that it's not connected correctly to all of the parts, that he doesn't have that same fulfillment that should be.

43. S. (31:52) According to the last question the desire to bestow on the upper light necessitates the existence of the desire to receive in the emanated being but it wants even though it creates to himself but equivalence.

R. He wants us to enjoy like him just like the Creator enjoys from giving he wants us to enjoy from what we give because this is the form of fulfillment that is whole it doesn't depend on how much you receive it is that you are above all of the nature and conditions as much as you are capable of giving, that you want to give infinitely all that you have, that is actually all your pleasure, all of your infinite fulfillment and hope.

Item 59 “What makes the light exit the emanator and become an emanated being? This innovated part stops being regarded as the emanator and becomes an emanated being because of the form of the desire to receive that was innovated by the upper lights because it wants to bestow.

44. R. (34:14) Because of the form of the desire to receive because it renews in the upper light being that it wants to bestow because it is in the upper light it is born and it a desire to receive that wants to receive what is in the upper light and as it turns out this part that is renewed, that wants to receive from the side of the emanator and became the emanated being. The emanated part stopped being regarded as the emanator and became the emanated being as part of the desire to bestow of the Creator which is inside me as a desire to receive. The Creator gives life below to receive and says just like you, give life to Klipot, this all comes from the Creator.

45. S. (35:25) What does it mean "all of this innovation from the desire to bestow to the desire to receive causes innovation?

R. Because there is no desire to receive in the Creator rather a desire to bestow and its natural form this is why it is called Creator, BoReh, come and see, he wants to bestow, the upper light in general can't say it has a desire to bestow, it has nothing, there is a discernment which is entirely disconnected from us. What belongs to us is that it wants to give in its effort to bestow an emanation towards us, out of such an attitude towards us it turns out that we begin to want to receive. What is the reason for all of the Klipot, all of our desire to receive and everything that happens, the desire to bestow from the Creator obligates the desire to receive in the creature?

46. S. (36:36) Is the emanated being the 10 or me?

R. It is whoever reveals there is an emanator and is directed towards him and all that is in him comes from the Emanator and he then feels as an emanated being. Because he feels that all in me comes from above.

(37:21) Item 60 “What is the first substance of every emanated being?

The new form that emerged from existence from absence, meaning the desire to receive that is in every essence is the first substance of every emanated being and every essence. Moreover, everything that exists in the emanated being or in the essence that is more than that substance is regarded as life and abundance that extends from the upper light, existence from existence and not at all as an emanated thing and a created being. It is not surprising that a form becomes a substance because it is this way in corporeality as well. Our conduct is to realize the first form of the essence as the first substance because there is no attainment whatsoever in any matter in the entire reality since our senses perceive only incidents in the matter which are forms that incarnates and manifest in the first substance.

47. R. (38:53) This is not so understood and I am not in wonder that you're not asking questions. What is the difference between form and matter? When does matter receive a form? What form does it receive? The upper light influences and bestows upon it, what is in the upper light imprints in the matter, in the desire to receive so the upper light gives and creates the matter, the desire to and begins to feel all sorts of imprints, structures of its own as much as it can change the desire to receive and develop it more to be suitable to him, to what he wants to give and to be suitable for it. This is what gives in us the four forms of direct light, but the light imprints in it and the more and more the form of the desire to bestow, the desire to give and in it, it imprints the desire to receive even more uniquely, in such truly prepares it to be a desire to receive. Where we learned that the four forms, the four phases that the upper light must have the desire to bestow, the desire to give must change into the raw desire to receive until it begins to receive such a form that it truly wants to receive and not just some desire to receive that was formed by the upper light on the degree of the root. Rather 1 2 3 and 4 and the fourth phase is the desire to receive that specifically wants to receive what is specifically, exactly in the upper light and nothing else. This is how we learn the operations of the upper light and the desire and the upper light won't stop for anything but rather it is constantly beating on the desire until the desire will fulfill its role in the whole manner.

S. What is the difference between the light and the matter in the work?

R. The difference is only in the matter, the desire to bestow is the light and the desire to receive is the matter, desire to receive and desire to bestow both are opposites and both actually hold one another.

48. S. (42:30) What does it mean the upper matter in our degree?

R. You feel through the five senses, you feel there's a world that you exist, that others exist. That is the clothing of form and matter.

S. The opposite form of the Creator.

R. It doesn't matter, it's the same example, just opposite. The desire to receive is always opposite to the light.

S. What does it mean that the direct form of the Creator clothes in the matter?

R. It cannot be because the light ultimately imprints a correct form in the matter, that you will want to receive it according to him, according to his qualities and then according to these qualities, the form and desires understand what the light is and want to receive it as it is without any limitations or conditions entirely that the form shall be like the form of the light to bestow and then afterwards that the form, desire won't want that fulfillment, but to be like the fulfillment and then it begins development from below upwards.

S. This is exactly what the question is about, how was in the form which is opposite the Creator do we.?

R. That is the quality that is in the light, but the light awakens not just that it imprints itself a new desire like a fist, the four phases of the right light, rather in the fourth phase when it reaches it awakens it to resemble it. That is a unique quality in the light.

S. A big egoistic desire appears and how from this form to remove to a form of bestowal?

R. A demand for a request for the upper light to awaken in you a tendency to feel. What is the quality of the light, what is the quality of the Creator, who and what is he and this is called already that you by your desire you want to be in a yearning towards the Creator? That you will want all ready to resemble, to be like him, that you already belong to Yashar Kel.

S. In any form or manner there is potential of resembling the Creator?

R. Each and every one ultimately has to receive the same form like the Creator which is called “All Shall know me from the smallest to the greatest” but this is gradual. In our times we have received this desire and in the next generation which comes we will see a different desire. It could be if you, in this generation or maybe we will finish the correction of everyone that we will all yearn for the Creator and the light will fill everyone and this is called Moshiach.

48. S. (46:54) The desire to receive and the desire to bestow are opposites and they hold one another. What does it mean to hold one another?

R. They are dependent upon one another if there wasn't a desire to be so of the Creator, they wouldn't awaken to desire to receive all of the created theme. They are dependent upon one another, they hold and form one another as you can't have one without the other. You can't. The desire to bestow imprints itself into the matter to receive the unique form of the desire to receive which is suitable for the desire to bestow. That the Creator imprints itself in the created being and the created being receives the form of the desire to bestow of the Creator and then the created being from their desire to receive that they are opposite of the Creator, need to make by restriction, screen and reflected light, actions of bestowal like the Creator and then they are called Adam, similar to the Creator.

49. S. (48:26) What is the difference between the emanated being and the emanator?

R. These are the degrees of development of the desire to receive, that emanated being is from the word Atzilut and created being from Beria, it really depends upon which degree a person is in his equivalence of form with the Creator, ABYA, He was made and created, emanated, they are different words.

50. S. (49:27) All of the forms of reception from the Creator are imprinted in us and this is all pleasure, why is it so difficult for us to receive from the Creator?

R. We cannot receive anything from the Creator but rather by the law of equivalence of form, as much as you are like the Creator you can receive, like the guest and the host. You cannot steal from the table what the host wants to give you, rather there is a condition in the world of Ein Sof, infinity that it shall pass through the restriction, the screen and reflected light through the condition of equivalence of form. Up until when you are in equivalence of form you don't even see what the host is offering and on the condition that you make a restriction upon yourself, to that extent you can see what the host wants to give you, also to the extent you have the force of restriction, that you can hold yourself to not steal. Because this is how the system is arranged, it is called the system of the worlds which is the system of concealment, that inasmuch light of Ein Sof comes from the Creator descending gradually until it reaches us in the form of this world. That the more we will be able to work with the upper lights, not to receive it towards ourselves then we will be revealed and this is the matter of rising in degrees. As much as we will be able to be in the intention to bestow, we will rise accordingly to be closer to the Creator, to the upper light. This all depends upon the force of our screen.

51. S. (51:39) The desire to receive in order to bestow is also imprinted in the created being from the beginning?

R. The desire to receive with the intention to bestow is that we must install, fix, as it's not initially found in the created being, there are all sorts of preparations. If we desire to have the desire to receive with the intention to bestow, we will be able to demand the upper light to give us the force, to direct on the intention to bestow.

52. S. (52:40) In the lesson where do we take the force to restrict, what do I need to do during the lesson?

R. All of our forces we receive from the Creator and so there are forces that we received from him in a simple matter automatically and there are forces that we need to request, the force is to bestow what we need to request. The force of reception comes to us without request, then it turns out, we turn to the Creator, pray to give you the force to bestow and from that you will have.

S. This will happen personally for me.

R. Are you doing this on your own or it could be that you're doing this in the group, when you do it in the group of course it is beneficial more than if you do it on your own.

53. S. (54:30) The pure form of the desire to bestow doesn't exist, it's always incorporated in the desire to receive?

R. Correct, you said it very nicely.

54. S. (54:53) Can we say that the desire to bestow inflates the desire to receive like a balloon?

R. Not exactly, but you can say that they hold one another. We will talk more about it as it is not so simple. As much as this form of the desire to receive and desire to bestow in the created being are in this mutual manner of holding one another.

55. S. (55:38) Man is always tempted to fall and draw the light, how not to fall?

R. What is the light before you that you can take it, if it were before you would steal it long ago. This is why it is concealed, the upper worlds are concealed, the Creator is concealed, when it will be revealed is when you have a screen upon it. When it will be revealed you will be protected by the screen guarded by the screen not to steal and even to bestow to him.

56. S. (56:30) The quality of Hafetz Hesed, delighted in Mercy, is this a new form of the desire to receive?

R. No, these are not new qualities, it is a correction of the desire to receive, that it doesn't want to use its desire to receive in something because delighting in mercy wants to be closer to the Creator, desiring to bestow. Delighted in mercy is like a stop between the desire to receive and the desire to bestow.

57. S. (57:11) A screen is a force that can hold you from stealing anything?

R. A screen is the awareness of the understanding of the Creator that holds you above your ego, but it gives you the force not to use your ego but rather to prefer the connection with the Creator, this is the screen. I am simply incapable of stealing because if I steal, I will disconnect from the Creator, I can't do that. It is the force that holds me strongly but it is as a result, I receive it from the Creator when I make enough actions, exercises and efforts in order to receive this from him. Then it comes and I can be above my desire to receive and then the upper light to this extent illuminate upon me and can enter me to fill me and I will be in the intention to bestow towards the upper light, to words this pleasure and me and the Creator will be in equivalence of form, “I to my beloved and my beloved to me”.

S. If such a desire appears I am incapable of overcoming this is to acquire such a screen?

R. All that we go through and learn is so we will form in us and stabilize a screen.

58. S. (59:26) Ultimate goal of the Creator is to enjoy the created being?

R. There are large parts which are called the 70 nations of the world HGTNHY. That they are all be together on the intention to bestow, to be corrected in such a manner and the forces of KHB, these Sefirot will bestow on ZAT, Zeir Anpin and Malchut, to the 70 nations of the world and all of this world will be held together as one force, one light that feels all of these forces and desires and this will be the final correction, the end of correction. We are in the state where all of these private parts have already somehow been revealed and all of these parts are in the ability to equalize one with another, to resemble one another. What we want that should be revealed is already. We're in a state that we just need to finish the corrections if we truly by ourselves, on our part want to connect between us in our world Kli Bnei Baruch, in this we would have maybe already caused the entire general correction of the world. Do you understand? It seems to me it's enough. I can't say 100% because what hasn't yet clothed in the matter is that we can't say that this is what's going to happen or how it's going to happen. In spirituality there could be many more conditions but according to what we study and what has been revealed the connection between us in the friends of Bnei Baruch that the world will reach correction. This is why I am afraid that if we do not realize our purpose, our ability to correct the world then we will be at fault. Then of course with that same upper light that was supposed to enter the vessel it will show us its posterior, it's opposite form and it would be in a horrible condition and state. We really need to hasten as much as possible and connect between us.

59. S. (01:02:50) The disparity of form of the desire to receive is the desire to bestow, are they the same?

R. According to the intensity, the desire to receive and the desire to bestow are the same, according to how they operate in the created being there is a great difference between them from the desire to bestow of the Creator comes the desire to receive of the created being. So, they match one another because one gives birth to the other and so we need like a stamp and the imprint and when the desire to bestow created our vessel, the desire to receive and this desire to receive wants to receive that same form like the Creator, by its intention that I am ready to receive everything with the intention to bestow and then both become as one.

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