Morning Lesson October 04, 2021, Transcription

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

Part 2:

Baal HaSulam, Preface to the Wisdom of Kabbalah, #58

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Item 58 “This is the meaning of our sages’ words ….”

1. R. (03:20) What he writes for us here is a very principled thing, that the desire to receive itself is incapable of correcting itself and even if the lights bestows on it the desire to receive can respond a little bit from the upper light but in truth is in order to perform actions that resemble the upper light, it is only possible after receiving the qualities of the upper light from it. Therefore, there's a problem that the Creator created the desire to receive but the quality of bestowing can't penetrate into the desire to receive, it is incapable of processing it so it can work like it as a desire to bestow. Meaning that the created being can resemble the Creator to a certain extent even external it can't as the created being gets to a point that it won't receive, that it is sitting before the host saying it won't receive because of the shame that you are infusing in me, so I can't eat, we will just stay friends. I'll be in my seat and that you stay in yours and we can't take any more than that according to my nature.

This way we understand that the created being can't reach the degree of the Creator to embrace and connect with him, it won't work out. How to maintain the desire to receive at the created beings in along with it I have the opposite, which is this desire to bestow, which is the nature of the Creator. The created being should be like the Creator according to the essence of his actions, his relation. That is something that we don't yet understand how to do and he is saying that there's a problem here, that we have to scrutinize and see how this problem will be solved by the Creator. He brings the created being in a complete manner to identify with the Creator according to equivalence of form and when the created being, in his actions, comes completely like the Creator, by Nature he is the opposite of the Creator of course, but by his actions, on his nature he will be able to perform actions of bestowal just like the Creator 100%. By this he shows how much he is capable of building something opposite of him despite the disparity this oppositeness, it gives the created being the forces so he is capable of reaching the degree of the Creator, this is what we are learning now.

Item 58 Rav reading: This is the meaning of the sages words in the beginning he contemplated creating the world with the quality of judgement meaning with the desire to receive alone. He saw that the world could not exist, that this way, it cannot exist only with the desire to receive and only one action would be here. This way the thought of creation won't exist to do good to the creatures because doing good means that the created being has reached the degree of the Creator, so what does he do? Perceived the quality of mercy and associated with the quality of judgement and this means that every first and next in spirituality refers to cause and consequence. This is why it is written that the first reason for the world's meaning the Partzufim of AK that emanated before all of the worlds because the world of AK is called Keter even before something is made in matter as it's only preparation, we're emanated, these worlds in the quality of judgment that is in Malchut alone, called the quality of judgment.

This refers to the fourth phase that has been restricted and departed as an empty space and the conclusion of the Raglaim of AK because he can't receive anything in the desire to receive by definition it is the opposite, far away from the desire to bestow is the point of this world the lowest possible state, we are below the point of this world, the spiritual world in this corporeal world below Sium Raglaim of AK in the form of empty space and devoid of any light. He saw, the Emanator, the Creator, that the world does not exist, that it was impossible for Adam to be created from this fourth discernment to acquire the acts of bestowing so that the world would be corrected in the desired measure through him. This is why he associated the quality of Mercy with the quality of judgement, Malchut. Explanation the attribute of Bina is called the quality of mercy and the Sefirot of Malchut is called the quality of judgment since the restriction was made on her, the Emanator raised the quality of judgment which is the concluding force made in at the Sefira of Malchut and raised it to Bina, the quality of Hassadim Mercy.

He associated them with one another and through this association the 4th discernment the quality of judgment was incorporated with the sparks of bestowing in the vessel of Bina. This allowed Adam's Guf which emerged from the fourth discernment from the desire to receive alone to be integrated with a quality of bestowing to the qualities of Bina, here he will be able to perform good deeds in order to bestow contentment on his maker, the Creator until he turns the quality of reception in him to work entirely in order to bestow, here the world will achieve the desired correction for which the world was created. This is what we see how bit-by-bit the entire humanity, the whole world, bit by bit still tries to shift from the quality of reception to the quality of bestowing as it has no choice, the world, either in a good way or a bad way, now or tomorrow. This is what is going to have to do, it will have to receive inside the upper light that it will build in it, forms of bestowing and then it will be both with the form of reception from it and the form of bestowing to receive to build the corrected state called the final correction. It will achieve the final correction that the world was created for, to begin with this is how it was organized in the thought of creation.

2. S. (12:52) He writes here in Adam's Guf that a change was made according to what we learned now already in the second restriction, how does that connect with one another?

The corrections were made a bit further along the path, the second restriction is the preparation in the world, there is no Adam yet, it is not yet there and this is why all of the preparations that we're going to learn in the world of Nekudim are only the preparations around the system called Adam.

S. He writes that a change was made in the body of Adam meaning in the desire to receive?

R. Well of course what atom is he talking about, do you think you're Adam?

S. Now the question was different, the quality of Hassadim (Mercy) is in the desire to receive?

R. I don't want to be confused along with you, what do you want, wouldn't start studying something we didn't learn word learning what is written.

S. I want to understand what is renewed in Adam?

R. In Adam there is something new that he has both the desire to receive and desire to bestow, he has the ability to resemble the Creator, this is why the system is called Adam.

S. What is this form that the Creator thought he could do this, that he saw that it couldn't be this way, how is that possible?

R. Because according to the first step of creation, first you need the full desire to receive and on this you can bring the correction which is the desire to bestow. The desire to receive remains as the basic material for creation and the desire to receive is only an addition, there is the matter and there is the addition. This is why we are not to think about the desire to receive as if it is redundant, all we need is to clothe on it, meaning to give it an external form which will be called Adam.

3. S. (15:45) To think about this as the creation of the point in the heart?

R. Not yet, heart is the desire to receive in the point in the heart is the point of Bina, that emerges within the desire to receive, within the heart. About this we are going to speak about it soon but you are correct, soon we'll be the time for that.

4. S. (16:33) We learned that there is an order of concatenation that cascades, 1 2 3 4 and here it is seemingly written opposite?

R. That is the intention that he created the fourth discernment of Malchut of Ein Sof. It is the root of phases 1 2 that are only eight in the fourth phase which is the goal, this discernment the phase of Root 1 2 3 don't exist on their own, there is a fourth phase and the root 1 2 3 build it.

5. S. (17:36) When a person justifies the friend does it not disturb and bother the quality of judgment?

R. That is something that we have to learn to the extent that we justified the friend, by that we actually correct ourselves, the friend here it is not that he exists on his own, it is the way I see him.

6. S. (18:18) How was the world initially created by judgment if itself is Mercy?

R. He created the will to receive existence from absence, a black point in the white light and then he bestowed upon this point the quality of bestowing, by its light and out of that the desire to receive developed into large dimensions, we learn this in the 4 phases direct light.

7. S. (18:59) He writes here until he has to turn his entire desire to receive into the intention of bestowal?

R. When Malchut comes down from Bina, when Malchut rises to Bina it only receives the quality of bestowal to its place and specifically it works in the combination of Malchut and Bina.

S. ….

R. We are not learning this, you are jumping ahead, this is also why I am not so precise in my answers.

8. S. (19:59) The guest rejects the host, what is it called then that there is mutuality together?

R. After the rejection there is the association just like you if you are a guest somewhere you are going to say no I don't want, no thank you don't bring me. After that you will accept.

S. This is what was until now in Partzufim of AK rejection and calculation and refinement what happens in mutuality?

R. We didn't learn what is happening after the association, you learn something in its place, where does it say anything about the association, first you need the shattering and the sorting out and only then the connection and the association.

9. S. (21:14) What is the meaning that the Creator preceded the quality of mercy and mixed it with the quality of judgment? How do we use this in the work in the 10 with the friends?

R. The Creator is performing the restriction over the qualities and associated Malchut and Bina together by Malchut restricting itself it can rise to Bina because it doesn't show itself and it is incorporated in the quality of bestowing, the quality of Bina, and then as a result of incorporating in the quality of Bina it took the qualities from it and then it comes down to its place and then it may start working with itself, with the desire to receive as much as it took from Bina. Accordingly, it can work with a matter of Malchut. We have two qualities that desire to receive in the desire to bestow and how can you associate them together so that the reception will be in order to bestow, that is the work, that we will see later how it is done. It is not simple. However, that is basically by this creation is corrected, the created being which is Malchut receives the quality of Bina which is the Creator.

10. S. (23:03) How can you understand the style of writing here that came up in this thought to create the world in the quality of judgment and he says it doesn't exist, so what he needed to understand?

R. This is how the sages say and how we should understand as if this is the way it is. He wanted to build everything in the quality of judgment and he saw that the world doesn't exist in the quality of judgment so he inserted the quality of Mercy, his quality of bestowal. We have to understand that these don't exist in time, it is above time, we don't have any ability here to imagine this, to picture this, what does it mean outside of time? This is how they write because it is impossible to write it any other way but in a way that humans who are under these restrictions of time and space are going to perceive and learn bit by bit, bring it closer first to ourselves to our ordinary understanding and then to rise from their degree to a higher degree did you understand it spiritually.

S. Regarding time I understand but why does he say like first he did it in judgment and then in mercy according to the program what is this matter that it didn't understand that he wouldn't succeed and then in judgment?

R. That is your business, the people that wrote this attained the entire creation from beginning to end and this is the way they saw it and this is the best way to tell it to humans, that's the way a person attains it, he has egoistic, very primitive vessels like a desire to receive and this is how people understand things. First, they can't understand above time and space, so this is how they speak. Here, the spirit of this writing, there is no other way to express this as if the Creator did not hear or think, they saw that there's no choice that the desire to receive doesn't associate the quality of mercy, it remains the desire to receive as if it is this way. There's a verse that the Torah speaks in the language of humans but if you ask me, I will tell you that the final action is in the preliminary thoughts. There is no process here, it's only for us to understand these things that are being explained in a way of a process, as if you first did this and then did that and humans are this way, but that we are in the final correction already and we are trying to attain what is going on with us. Besides the final correction there is no other state.

The Creator wanted to create the world so it'll seem this way in the final correction, which is already there, we just have to get used to it and this is how we advance. You see, according to our life you think that we are in the right and genuine place, no, in truth we are in the final correction and everything is good already. The righteous, the wicked, everyone but to attain this state that we are in it is like a baby being born in a modern world that around him there is everything but does he attain it, no. He has to work on it, he has to learn to get to know and to perform all kinds of actions and then he gets to know the world that he is in. This is how we are also in the world of Kabbalah, the spiritual world we are in the final correction but this final correction doesn't exist for us with respect to us, we have to go through the stages of our correction and then we will discover where we are. Because in spirituality there is no time, motion or space, there are no changes but with respect to us, yes inside.

11. S. (29:22) How can Malchut exist during the restriction?

R. At the time of restriction toward Malchut according to what she does the restriction by her desire, the connection with the Creator almost disappears and the fulfillment disappears mainly because Malchut passes through some very narrow and unique state. That she says that I don't want to feel the host rather if so to the extent that I give him like he gives me that she makes a condition. Here Begins the new development in the relations between the Creator and the created being. As the created being becomes familiar with the Creator and makes actions of himself to behave like the Creator to the Creator and this behavior is called the form of Adam, the form that is similar to the Creator.

12. S. (30:52) Talking about the quality of judgment, is he talking about the desire to receive?

R. Yes of course, the quality of judgment is the desire to receive, the quality of mercy is Bina the quality to bestow and you need to find the correct mutuality between both of them.

13. S. (31:47) What is the association of the sparks of bestowing in the vessel of reception which is now in the fourth discernment?

R. That is still ahead of us, he's just giving us an introduction here and Item 58.

Item 59 (32:36) “This association of Malchut in Bina occurred in Partzuf….”

14. R. (33:57) What is he trying to tell us here, Rav drawing: There are 10 Sefirot of desire Keter to Malchut we can in these ten Sefirot where does the desire to receive begin from so we have Keter, Hochma, Bina, Hesed, Gevura, Tiferet, Netzach, Hod Yesod Malchut when we speak about the vessels of reception so KHB don't belong to the vessels of reception as there is no desire to receive in them to speak of. KHB, HGT also are similar KHB just that they are in Guf, the body of the Partzuf and from where does the desire to receive truly begin that is developing, if you can from the middle Tiferet and NHY they build the Malchut which is already the desire to receive in its final form. He says here in Item 59, this association of Malchut in Bina occurred in the Partzuf SAG of AK, which is Bina, this prompted a second restriction in the worlds and we will see later what these worlds are. The second restriction is called, the first restriction is let's say we have 10 Sefirot and in them we have from Keter to Malchut there is a small desire to receive and larger and larger until Malchut which is actually the desire to receive. Now in these Sefirot we have KHB, in KHB there is a desire to receive that is entirely the desire to bestow, the desire to receive is not yet established in them and then these three Sefirot are empty of the desire to receive, devoid of the desire to receive in there's nothing in them. Where does the desire to receive come from?

Later we have HGT are similar to KHB just that they are already in the Guf of Partzuf there is no desire to receive in them, where does the desire to receive beginning from if we take the Tiferet then each and every Sefirot is also incorporated from 10 Sefirot, so Tiferet also has its own private Sefirot from Keter to Malchut. Where do we have the beginning of the desire to receive truly, here there is no desire to receive and here there is no desire to receive, only in Tiferet is there will to receive, from where in Tiferet is the desire to receive beginning you can say that it already belongs to Malchut if we take KHB HGT in the Tiferet, and the Tiferet in the Tiferet, from there begins the desire to receive that is expressed later in Malchut meaning only these Sefirot in the Partzuf belong to the desire to receive and even that we have Partzufim that received the upper light they have such parts that these parts are allowed in them to pass the upper light because they don't receive, they pass on, they transfer. We learn this especially after Pesach, Lag B’Omer, that these are the days in which the days of Katnut smallness are ended and the days of Gadlut greatness begin. What am I saying here, if we speak of the restriction that we are not allowed to receive, let's say we have a vessel, from where is this. As much as I am not allowed to receive it is up to this limit, these are the Sefirot we are not allowed to use because let's say they don't have the force of the Masach screen but in these Sefirot there is and this is what we are going to learn now, how it happens in the world of Adam Kadmon (AK).

(Rav draws) We have the first Partzuf called Galgata. From the Peh of Galgata we get AB to the Tabur of Galgata, why do we draw it like this? Because Tabur of Galgata we are not allowed to receive light of Hochma so we have Galgata and AB and after AB we get SAG, which expands to the Tabur and all these Partzufim refine. When they refine the next Partzuf something unique happens here, soon we are going to learn this. In Galgata we have 4 of clothing and 4 of coarseness (4/4). in AB we have 4 of clothing and 3 of coarseness (4/3). In SAG we have 3 of clothing and 2 of coarseness (3/2) and begins to emerge the Nekudot (points) of SAG, here in SAG light expands from Peh to Tabur we have 3 of clothing and 2 of coarseness (3/2), 3 is the light of Hochma and 4 is light of Hochma, 2 is Bina when the Partzuf refines the Masach from Tabur to Peh, all light of Hochma exits and begins expansion of points of SAG of which only have 2/2.

It comes out of refinement. The light of Bina Hassadim. The light of Hassadim can expand above the general and below the general Tabur, that is how is expands, and below the general Tabur. We have, if below we have vessels of bestowal as before, KHBHGT, Keter, Hochma, Bina, Hesed, Gevura, Tiferet. Below the Tabur we have the lower half of Tiferet, Netzach, Hod, Yesod Malchut, NHYM, vessels of reception the will to receive. Thus, here expands the light of Hassadim (mercy) which fills Galgata in light of Hassadim and receives from Galgata the addition of will to receive and by this it is made in him a restriction which begins to feel the Partzuf that it has in an addition of the will to receive, the fourth phase. In this here, in this part of Partzuf it wants to receive and from this that it wants to receive, it must restrict itself. There is a restriction on it and then it turns out that Malchut that was here below it rises above and it restricted the Partzuf of points of SAG, the entire Partzuf that descended below the Tabur, restricted and this place that restricts is called the Parsa. This is unique because up into this place from above the upper light can come but not below this, the upper light can't come below Parsa because here is the desire to receive, the ego.

Along with this is where the mutuality of the qualities of Bina that they are qualities of SAG, Bina, the qualities of Malchut, the desire to receive and then from Partzuf there is part that can receive positive and there is a part that is forbidden to receive and there is a restriction the Malchut that stands here rises to restrict Partzuf and this action is called the second restriction. In this place we're not allowed to receive the light, it is forbidden because here is the desire to receive and then something very unique happened here and one Partzuf we have one part that we are allowed to use and another part that we are not, very simple then we can pass on slowly desires one by one to the part that is forbidden, to the part that is allowed until like this over 6000 years, it is called 6000 actions, the entire desire to receive, the entire ego, to the desire to bestow to Bina, Malchut to Bina. When we will pass on all of our parts of Malchut to Bina we will raise them and here will be in empty space and this is what we need to do so after this will be a very unique coupling called Rav Pealim m’Kabtzeil, where all of the corrections come together and correct the vessel such that we will be able to lower them all the way to the Sium and this will be the end of correction. I told you the entire process. You have this as a brief summary of what we will do, how we will see the building of Partzufim, the worlds, the Sefirot and how they are built here and how we use them to the end of correction according to the drawing and then according to the division in the heart.

Item 59 again (53:27)

15. R. (55:00) There are surely a lot of questions here as this is a place in the Preface that it is very hard to go through, there are a lot of definitions that we have not learned yet but that we need to hear it, because without it we can't speak, we can't talk.

17. S. (55:21) Coarseness BON has less, should this not be the other way around?

R. There is the sensation of coarseness and the force to overcome then there is the coarseness itself and that is a big difference, we will speak about it sometime. It's not simple because we are talking here in sum total towards the coarseness itself or towards man’s capability. It could be that you're looking at a small child and saying he's so brave or big, why is it so? Let’s say he can pick up half a kilo oh, is that really brave or courageous? I hear about courageous people who pick up 200 kilos so it is all in relation to the state. Keter is not brave it is the most refined Malchut that attain Keter, has the largest coarseness and then she reveals her refinement on the coarseness, it is different definition that there is the courageous in the force of reception and then there is courageous in the force of bestowing, it is not the same thing. We don't feel the reality in our vessels but rather in order to reach the sensation of spirituality, we need to change our vessels according to the vessels of bestowal, to receive new definitions.

18. S. (57:58) It is not clear to me why Malchut of Guf reaches Galgalta Eynaim to stop Peh de Rosh?

R. This is called the second restriction we will learn about this, don't worry from tomorrow on you will hear about this all the time and you will slowly understand. I understand that some of you now are confused because you haven't heard about this, it is the first time you hear about it. Slowly we will begin to be familiar with the system and we will also begin to see where it exists around us in our world, what operates on us and how we can operate in return and as such we will advance. A bit of patience and in the meantime we'll end here.

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La garanzia mutua (Arvut)

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