Morning Lesson Transcription is made from simultaneous translation which leaves possibility for errors.

Morning Lesson November 6, 2020

Preparation passage before TES - Nov. 06, 2020

Reader (00:01 - 2:33) reads twice

Rabash. Article No. 12 (1988), "What Are Torah and Work in the Way of the Creator?"

It is our inability to do anything for the sake of the Creator. Only the light of Torah will correct the heart, for the heart is called “desire,” and by nature, it is a desire only to receive. But how can a person go against nature?

This is why the Creator said, “I have created the evil inclination; I have created the Torah as a spice.” It follows that he is not learning Torah for the intellect, to understand, but he is learning in order to understand so as to achieve Dvekut with the Creator, who is clothed in the Torah, and this pertains to the heart. Through the light he will receive, it reforms him, meaning that the will to receive for his own sake can receive strength from above that enables it to work for the sake of the Creator.

Baal HaSulam. "Study of the Ten Sefirot" (TES). Part 1. Table of Questions for Topics #75 " What is the meaning of “He is One and His Name One? "

22. (2:35) Question 75. What is the meaning of He is One and His Name is One? Answer. He indicates the light in Ein Sof, His name implies the will to receive in Ein Sof called the Malchut of Ein Sof. One indicates that there is no disparity of form whatsoever detected there between the light which is and the vessel which is His name, rather it is all light.

23. (3:49) Question 76. What is the name Ein Sof? Answer. Before the restriction the name Ein Sof implies that there is no end or Sium there because the Bechinah Dalet, the fourth discernment, also receives the light but in that place there is no reason to stop the light and form an end or a conclusion.

R. Why it is called Ein Sof, because there is no end to the spread of the light the will is entirely open to receive the light.

24. (4:35) Question 77. What extends from the will to receive that is contained in Ein Sof? Answer. The creation of the world and their entire contents restricted itself, the Bechinah Dalet, fourth phase in order to uncover the world's down to this world where it is possible to turn the form of reception into a form of the bestowal.

R. The creation of the world has to happen in order to reach a state from the state it emerges from the light until it reaches the state that it is an independent vessel with no connection to the light which cascades from the top down in order to enable the created beings to be independent from the Creator.

25. (5:42) Question 78 What is the reason for the restriction of the light? Answer. Malchut of Ein Sof regarded the equivalence of form with her maker as embellishment which could only be achieved by the creation of the worlds. This is why she restricted herself.

R. The restriction was made so as to allow a state, a place where the created beings can show themselves to be self-determining.

S. What does it mean that the Malchut knew what was going to be happening but all the worlds could be formed?

R. It doesn't matter. What matters is for the deficiency to be revealed in the Malchut where she feels that she has no place to express herself, to show herself that she has a desire, a will that disagrees with the light of Ein Sof, that it wants to be revealed. So there was a restriction from there on and the shame that appears in the Malchut of Ein Sof obligates Malchut of Ein Sof to restrict yourself and show her own actions from herself, from that moment on, you have existence for the created being.

S. What does the restriction add to the Malchut in the way that it enables the creation of the world?

R. She doesn't want to agree with the way it was created by the Creator originally she needs to add to this her own being, her own will.And so the first thing that she does is to make the restriction, to show herself to be self-determining and to perform an action of equivalence of form let's say to get rid of the shame, all sorts of states that she feels, without the Tzimtzum, restriction, there is no creation. Creation exists only after the restriction.

S. Where comes the confidence that after I, Malchut, can then, restrict myself that I will be able...

R. She is incapable of planning all sorts of things ahead of time, in spirituality it is called there is no partial in spirituality, everything that is done in spirituality is done because it is forced, it is 100% my desire and I can do nothing else, that is what happens and so Malchut of Ein Sof cannot remain, whatever happens, feeling better off dead than alive in every spiritual action it has to be like that.

26. S. (8:56) What is the embellishment of Malchut of Ein Sof that equalizes in the form of her maker?

R. Because it's not crucial she can remain full while feeling shame or a little difference between her and the Emanator is not actually what compels her to perform the action, she can not perform the action but she wants to come to equivalence of form with the Creator it is as you feel yourself, I can tell that about you, when you feel shame towards someone who honors and respects you and you want to reciprocate can this be?

S. I understand, she says that Malchut of EinSof restricted herself how?

R. From reception the will to receive cannot restrict, because she didn't build it, but to restrict the act of receiving she can do that and so this is called the restriction. The desire remains, the fulfillment is gone.

S. This is why she said the Malchut of Ein Sof wanted to achieve equivalence of form with her maker?

R. By that she wants to equate with the Creator to equalize herself, the Creator is the bestower she is the opposite she receives and she is in disparity of form, opposites by not receiving she doesn't yet gain equivalence of form but at least she's not the opposite.

S. Who wants to equalize form?

R. Malchut of Ein Sof wants to come to equivalence of form with the Creator so the first action that she takes is the restriction that is mandated.

27. S. (11:03) What is the purpose of EinSof being hidden from us?

R. It is not hidden from us, you hide it because of your disparity of form, your lack of equivalence with it, it is all measured according to identification. Equivalence of form or mismatch, this is what you see, we don't feel many phenomena which occur between us in our bodies around us in general, we don't feel bad because we are not in equivalence with them. The moment we begin to acquire qualities of bestowal we will begin to feel more phenomena occurring in the world and that is how it will be revealed. The revelation of the Creator to the created beings depends only upon the equivalence of foreign.

28. (12:20) Question 79. Which kind of reception would be regarded as bestowal? Answer. receiving only because it gives contentment to the giver.

R. Yes, the created being who is the will to receive alone, that does not change if it receives an order to give contentment upon the Creator then it is called bestowing if it receives in order to be content for himself, it is called reception. Very simple.

S. When we are connected as a ten and we become a created being how do we receive in order to bestow to the Creator?

R. If you are capable to bestow then you will receive, it is according to your preparation and bestowal, mutual bestowal to each other where you can truly check and see if you can bestow upon each other accordingly you generate a united and single force of bestowal to the Creator this is called from the love of the created beings to the love of the Creator. Accordingly you will feel that he bestows upon you, He bestows all the time but you have to open yourself up to the same action of bestowal towards Him that you will feel how much He bestows upon you.

S. What does it mean that we will receive bestowal from Him and not from us but for Him?

R. With respect to the friends, when you do it because of the friends and not because of yourself then you will be able to come from that to a discernment that you are doing it not for yourself and not for the friends, but rather for the Creator. The highest degree, higher degree where all of you connect with mutual bestowal between yourselves on the highest degree and then you will reveal that that will be revealed to you what it means to bestow upon the Creator. The Creator is your sum total.

S. When I receive for the friends in our connection is it also according to our adhesion between us when the love is higher than the gifts I can receive?

R. Otherwise how can you receive it for yourself.

29. (15:15) Question 80. What is the purpose of the restriction? Answer. To turn a form of reception into a form of bestowal.

30. (15:33) Question 82. Why did a restriction create an end, Sof? Answer. The restriction was not because of the disparity in a form that appeared in the will to receive that wanted to correct it, it was only because of the embellishment, without any necessity and coercion.

R. Therefore the restriction was equal in all directions.

31. S. (16:31) I didn't understand in this item the question or the answer.

R. Please read again, we say the Malchut of EinSof, so you have Malchut of Ein Sof who is full of the light of Ein Sof and then you have the Malchut of EinSof which is devoid of the light of infinity and the restriction as we learn and Part 1 was equal in all directions for all sides, it wasn't in the form of a triangle or a square, but round so he gives you an answer, why is it completely around on all sides? Because there was an equal attitude towards all sides of the Malchut of Ein Sof. read again please. You simply reject everything that comes to you from the host, you don't want anything, from the smallest to the greatest, you don't want to be the receiver, therefore the restriction is round. It is like the host who wants to give you everything and in the same way you don't want to receive anything, you don't take into account what is more or what is less, there are no calculations that is why the restriction was made in the Malchut of Ein Sof and it remained empty. In every respect.

32. S. (18:25) We learned that the restriction of the light, Reshimot, kept the plan within it and this holds their deficiency leaving a mark?

R. That is correct that happens after the restriction.

33. S. (18:57) If I understood correctly in the Malchut of Ein Sof all of the gap between the will to receive between oneself and the light is exposed is that correct?

R. Yes.

S. This awakens the shame and his motivation for the change?

R. It is the reason for the restriction.

S. The shame?

R. Yes.

S. Then what happened?

R. Then after that you keep using that feeling of shame, it is utilized because you don't want to receive that Reshimot, it is always where the Malchut of Ein Sof guards herself and cannot receive under any circumstances except in order to bestow.

S. This is what we call the end of correction?

R. Yes.

34. S. (19:58) How do I restrict everything?

R. You can imagine it is like it is an instinctive action on the side of the created being, feeling shame and discovering itself to be receiving from the host, you sit at the host table you receive as you're under his influence, he influences you bringing you all sorts of things. Everything is nice and well and you become more full and feel His love and attitude that fills you completely and suddenly you feel that you are the receiver and from that moment on you cannot tolerate the current situation and then you restrict.

S. Is this a single decision or process?

R. It is a single decision, the process comes later but the decision is singular.

35. S. (21:19) The light that is in the Malchut of Ein Sof is Ohr Pnimi, inner light?

R. No, it is not inner-light, it is the light Ein Sof, inner-light will happen after the Zivug dHakaa, coupling of the striking when the Malchut decides how much it will receive, this is called internal after it receives it inside.

36. S. (22:01) He writes that he restricted himself in every direction can that be called freedom of choice in a way?

R. No, there is no freedom of choice. These are all mandated answers from the will to receive without freedom of choice; simply do it because it must be this way, there is no freedom left.

37. S. (22:46) What does it mean that there is a potential connection that means the system does not see how to restrict and correct itself?

R. It doesn't matter it can't remain in the state that it was, anything else besides shame that I now feel would be better, I am better off dead, I am willing to die but not to feel shame. Also for us even in this world, we see that people are willing to die so long as they don't have to go through shame.

S. So she sees only the shame and doesn't know how to correct yourself yet?

R. You can't think about anything besides that, you can't think of a few actions ahead in spirituality that doesn't exist, there is no partial thing in spirituality when I perform an action right now I just want to do that and nothing beyond it it doesn't exist in spirituality, as there every action is whole and complete. It cannot be that I am thinking about the final correction that I will reach that, what he's telling the host, just wait, now I'm going to make a restriction and be able to continue everything.

S. So from here it is concealed only and potential?

R. What do you mean potential?

S. The Malchut sees and adorns.

R. Yes, just sees it as an adornment.

38. S. (24:36) The restriction wasn't because of a disparity of form?

R. Just because of the embellishment.

S. So the embellishment isn't clear because he says it's not because of disparity form but embellishment so what is this?

R. It is an external difference between Malchut and the Creator, Malchut receives and the Creator is the giver, even though the difference between the giver and the receiver has not yet been revealed.

S. So the disparity of form is not revealed?

R. Yes.

39. S. (25:23) How can the guest appreciate the attitude of the host towards him and then be ashamed?

R. He starts to feel the will to receive within him and out of the will to receive in him he feels he is standing opposite the giver, this is what we can say we're talking about the state in Ein Sof it is not so realistic. Somehow we need to depict it to ourselves but later on when you start correcting your vessel so that you will be a receiver and a giver then you will start to discuss and to understand and maybe it will become tangible, what does it mean the host and the guest but in the meantime you don't have it. This is why I don't want to delay so much as we don't have such discernments in us, so we can talk about what is happening in the Malchut of Ein Sof.

40. (26:35) Question 83. Why did the light depart from the discernment during the Tzimtzum, restriction? Answer. Because there is no partial in spirituality.

R. In spirituality if there is a decision that has to be a final decision about everything, the same situation includes everything. It's not like some wise guys who say but I think later on in a few actions from now we can reach something, we can't think a few actions ahead, also if we want to reach spirituality whatever you have before you. You have to be there in absolute decision to be this is what I want and that is it, I am better off dead than alive about that little degree that I have before me. Then you acquire it only in such a way.

41. (27:44) Question 84. Why weren't the four discernments mentioned as 4 degrees one below the other during the restriction and before the appearance of the Kav? Answer. Before the elimination of the line Bechinah Dalet, 4th discernment did not regard herself as coarse and lowly, for that reason there is no issue of the impact that she has upon the degrees.

R. Okay?

42. S. (28:40) Regarding the embellishment to see if I understand, the embellishment also came because of the shame? Also because of the desire to be independent or more because of that desire?

R. You can say whatever you want, I don't understand anything about that. I don't understand what it says about Ein Sof, you can add to it as much as you want but you need to be realistic you're speaking about the state that we cannot imagine to ourselves, at least at this time, why should I philosophize about it, it is enough that we take the few things that we say and determined that this is how it is in Ein Sof as Baal HaSulam writes, not that I understand or I feel it.

S. It had a desire, Malchut had the desire to be independent to perform this equivalence of form?

R. The desire not to receive, for equivalence of form, to be independent, there is a big difference between all of these desires, this is why I am saying settle for what he says, it is a very high place so that we can do whatever we can discuss. You can philosophize if you want but I have no answer only what Baal HaSulam writes here. I'm telling you this out of a lot of experience in teaching and hearing all of these questions and answers. Read the questions and answer several times and in six months you will see that this is too high of a place that we were lacking understanding, in the tiniest degree of spirituality talk about the highest degree in spirituality. Just imagine a baby that wants to discuss the highest matters in life, how can it be? Not that I don't want you to talk or think about it, but that I want to imprint in you this discernment that Malchut of Ein Sof is infinite, without end.

43. (31:) Question 85 Why did the Bechinah Dalet, fourth discernment not become coarse immediately at the restriction of the light and all four Bechinot remain equal? Answer. Because the restriction did not occur due to a disparity of form.

R. That is why there is no difference between these for discernment in the Malchut of Ein Sof, it was one quality.

44. (32:22) Question 86. Which discernment remains empty of light? Answers. Only the Bechinah Dalet, fourth discernment.

R. Next.

45. (32:39) Question 87. When the 4th discernment also will be filled with light? Answer. When the vessels of reception acquire the form of bestowal.

46. S. (33:00) There are two opposite things like North and South. Where is the connection between them?

R. In the middle line, there is no other place of connection, they don't meet anywhere, in the middle line there is a Creator and a created being and only the middle line between them. This is when the created being will resemble the Creator and in that middle line there is no Creator there is no created being but only the connection between them.

47. S. (33:43) When it comes to a place where there is spirituality?

R. To the extent my desires will not be aimed at one goal I will not be able to rise to that goal there is no partial thing in spirituality, I can't say that I want 20% of spirituality and that's enough for me to want to be able to rise. I have to want it 100% to be able to be in spirituality and then I rise.

S. What does it mean to be 100%?

R. All the desires that appear in me I want to be the bestower in them, I want to be connected to the friends.

48. S. (34:55) In 86 it said that only the fourth discernment was empty of light and..

R. A restriction was applied to all of the degrees and the light departed from all of the discernment of the Malchut of Ein Sof although the restriction itself was felt only in Bechinah Dalet. Read again the question and answer on that and you will see.

49. S. (35:48) Is he talking about the shaping of the vessel?

R. Yes of course, it's entire creation, it is Malchut of Ein Sof.

50. (36:43) Question 89 what is the desired purpose of Torah and Good Deeds? Answer. To make the vessels of reception work in order to bestow.

51. S. (37:07) How to make the vessels of reception in order to bestow, all that we're reading the same mantra repeating itself how do we make reception in order to bestow so how do we say in the ten that are studying the wisdom of Kabbalah, the study of the ten Sephirot, how do we manage to make it so that our wisdom won't be more than our deeds after all we're using our minds all the time?

R. Don't activate your brain, activate the action, connection in the ten.

S. You're saying connection in the ten...

R. From your actions we shall know you.

S. What are the deeds I need to do in the ten?

R. Action and connection

S. What is the connection

R. Simply connected.

S. What do I do I hug him?

R. Rabash writes how to do it.

S. What is the restriction?

R. To come close to the friends as much as possible to be in their place to work towards one goal come on, I am going to give you these things exercise like a kindergarten teacher?

S. No, just how do you practically do this?

R.I explained to you practically and you don't want to hear it.

52. (38:55) Question 90. What is the power of the disclosure of the holy names? Answer.. The power is specifically to turn the form of reception into bestowal.

53. (39:18) Question 91. How do the Holy names reveal? Answer. By laboring in Torah and good deeds.

R. By our exertion we discover the upper light entering our desire and twisting our desire which changes and the light fills it to the extent that the desire changes according to the light and then the light that changes the desire, the desire requires the form of the light and together they are called the Holy names. Because the light begins to shine and the vessel begins to shine like the light and then make him discover what kind of light exists in the vessel otherwise we can't tell who or what it is. Rather, according to the changes in the vessel we can say if this light or that light is in it or the other light, this is called the Holy names, Holy is the light and name is the Kli. The vessel reveals the light.

54. (40:40) Question 92. What is the end of correction? Answer. The turning of the form of reception into the form of bestowal.

R. That is what we need to do, that is where we need to reach.

55. (41:04) Question 93. What is the root of every corruption? Answer. The disparity of form of the will to receive from the Emanator.

R. This is the reason for all of the corruptions, problems and troubles, the disparity of form between us and our nature and the Creator’s.

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