Morning Lesson June 22, 2022, Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 3:
Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Chapter Four. #1 ("You should indeed know that when the Emanator")
Reading Chapter Four (00:19)
1. R. (00:52) That is clear to us, basically the reflected light determines all of the structure that we have. It is like if we have a cat all the pieces of its body all are a cat, if you have a dog all the pieces from his body will be a dog, with a human it is the same thing. Everything is organized for a full level, so let us go.
Reading Item 1 “When AK clothed to shine in Atzilut…” (01:22)
2. R. (01:49) We learned that yesterday as well that what we have in the degrees is the degree of Keter, Hochma, Bina, ZA, Malchut, every degree in itself includes all of the degrees and let’s say in the world of Adam Kadmon we have the light of Yechida, the light of Keter and it starts from the degree of Keter, so in the world of Atzilut we have the light of Hochma that starts from the degree of Hochma, and the light of Keter that we had in the world of Adam Kadmon is gone, it is the internality of the world of Atzilut, and in the world of Beria, in the degree of Bina there is a light of Bina and within it is the light of Hochma from the world of Atzilut and the light of Yechida from the world of Adam Kadmon. That is how it is when the degrees descend we have these parts. I am not drawing this intentionally, I have it in my archived if you want to go and see we have thousands of drawings, I'm not exaggerating here, so you can see them, I do not use them, I stopped a long time ago because we need to also understand and also Baal HaSulam did not really use them or Rabash also didn't really respect them because we need to try to write them more and more inside as the verse goes “write them on the tablet of your heart” and then in this way if we depict it to ourselves, even if it is difficult or if it dissolves, it is not like when we draw it on a piece of paper sometimes it banishes but it's builds in us emotions and thoughts that are closer to spirituality, so please let us continue.
Reading Item 1 (04:23) “1. You should indeed know that when the Emanator…”
3. R. (06:16) I just want to say that I received yesterday or the day before, I don't really remember, I've got some letter, one fellow was writing: I do not understand anything of what we are learning in the study of the Ten Sefirot maybe instead of that he should read something else, do something else. I want to answer before everyone. You shouldn't, because here we are making it a joint effort, and that is the main thing that thousands of people that are together making an effort and we can say about anyone that he understands more or less but rather here parts of the Torah we do not attain, we do not understand, we are not in what he is telling us. In the world of Atzilut but by thinking that it belongs to us that we want to reach it that we want to relate to it, to connect to it, this joint force we want to connect to, to reach what we are reading is what acts and draws us up. That is why you should not, even if you do not understand anything about what is going on, it is best for you not to do something else. There were some people who used to come to Baal HaSulam they wouldn't understand, they didn't know the language that was spoken, he said it is okay, sit it will affect you, and it did affect them. They started to understand what it is about from the inside, and that is how they advanced. I've seen these people; they were still alive at that time. So, still that is the answer to this fellow. Who is not a young boy anymore but still it is best for you to stay with us in our joint effort, we do not understand much more than you do but we are learning us in order to draw the light that reforms that is what is important, this light is what will elevate us towards a revelation, understanding, it builds vessels in us, so we can feel the Creator in the world.
4. S. (09:10) When we learn TES and we want to draw the reforming light like you said, how can we invert this light into reflected light?
R. That no longer relates to the light that is inside, it is about building the connection with your friends together in one vessel. You do not yet have a desire to contrast the light that shines during the lesson. The light during the lesson has to first connect you according to your effort to connect and then according to the connection you attain you start establishing the reflected light.
Reading Inner Light - item 1 (10:15) “1. You should indeed know that when the Emanator wanted to shine in Atzilut...”
5. S. (18:18) What does it mean that he says that reflected light returns to its place? What does it mean that it returns to his place?
R. Reflected light comes from direct light that comes to Malchut and performs a striking with it and enters a Zivug, coupling and by that Malchut returns what comes to it from the host. For example, from this example, the guest in the host returns it back with the same intensity as it feels as direct light feels to her and then the reflected light clothes the direct light. That's the same place where she feels the source of the direct light that comes to her.
S. Are the degrees of the reflected light of certain intensities?
R. The intensity of the reflected light depends on the power of the screen and the power of the screen depends on the power of the desire and then the direct light that comes to the screen and the screen, seemingly on one hand, draws it, attracts it, the Malchut that stands behind it and it draws the direct light and the hardness and the screen pushes the direct light back and makes it reflected light, so to the extent in which Malchut can stabilize for us this reflected light, the reflected light returns to its source where it began to come from and clothes the source, and from that you have a connection between the reflected light and the source of direct light.
S. Is this in the feeling already, the reflected light?
R. Of course in the feeling, yes.
S. What you said is if you don’t feel it then it is not reflected light?
R. You need to feel, if you are ready, you feel the host and the light that comes to you from the host. The restriction you need to do depends on that feeling, open your heart and start to work.
6. S. (20:59) I suddenly can't understand what a world is? Where is that, the world of Atzilut?
R. The world of Atzilut is the world of Atzilut. Where is it? Whoever attains it then it’s in him whoever attains it, it doesn’t exist outside of a person.
S. What I mean is that if there is reflected light everything above the screen is not vessels right? It’s the roots of the vessels right?
R. Yes.
S. If there is directed light and reflected light which is above the screen where is the world of Atzilut itself, where are the ten Sefirot of the world of Atzilut?
R. I do not quite understand your picture.
S. If there is a screen in Malchut of Atzilut for instance and above that screen there is reflected light and direct light which are at the roots of the vessels, so where are the vessels themselves of Atzilut?
R. The vessels of Atzilut I do not know what to say. The world of Atzilut has five vessels as usual Keter, Hochma, Bina, Zeir Anpin, Malchut. The light comes from above from the world of Adam Kadmon, it enters the world of Atzilut and goes through all the Sefirot of the world of Atzilut until its Malchut. The Malchut of the world of Atzilut performs a restriction of a Zivug de Hakaa upon the upper light and it raises it up all the way to the Keter of Atzilut and this is how she clothes the direct light.
S. These are the vessels of the world of Atzilut and these ten Sefirot of direct and reflected light?
R. Yes there is no more, in every place there is only direct light and reflected light there are many results of it, but that is basically everything.
S. What comes out later? The world of Beria?
R. Yes. When the world of Atzilut refines itself and arranges everything, the world moves onwards from the world of Atzilut or the world of Atzilut itself, performs a striking of coupling and by that builds the world of Beria. They cannot receive already in order to bestow on its degree, he created himself, realized himself and now below himself he builds the world of Beria, and certainly under worse conditions that he has. He does this upon the third phase inside of him and then on the second phase inside of him and builds the world Beria in the second phase in the general coarseness.
S. If the roots of the vessels are direct light and reflected light so what are the vessels themselves? I can’t understand that?
R. The vessels are the desire to receive in order to bestow that is called the Kelim, the vessels.
S. That is Malchut behind the screen?
R. That is always a desire to receive that can receive in order to bestow, so it is called a Kli. If it is not in order to bestow it is not a Kli, it cannot receive anything from the host.
6. S. (25:20) The difference between the Sefirot of direct light and reflected light, it turns out the whole difference is only that in intensity of the direct light, as he writes that it is one Sefira like Hochma?
R. When the direct light comes to Malchut and Malchut begins to respond to the direct light, she responds upon all of the lights that come to her. Then it turns out that you have ten Sefirot of direct light and ten Sefirot of reflected light and they clothe one another, so we call it one hundred Sefirot . The truth is that there are many more and there are many discernments, many discernments but we are only talking about the main ones. There are a hundred Sefirot and altogether there are ten Sefirot of direct light and ten Sefirot of reflected light. This is how it is easier for us to say it schematically.
S. According to what it says here, when it is a hundred times more you can say that it is 620 times more or Ein Sof?
R. Where is it written about a hundred times more where a hundred times more.
S. The light of Hochma the reflected light?
R. But not that it is more, it is more in quantity but in quality no. Each time the lower degree is in a lesser quality than the upper one.
S. There is a world then it is made of Partzufim and if I understand correctly the Partzuf is made of Sefirot, and we say in every Sefira there is ten more Sefirot. In this depiction if we are talking about Hochma the reflected light, when there is an incorporation inside it, so incorporation of one in the other is when each one has infinite Sefirot?
R. Yes, yes, yes all together we take on the form of a sphere, a circle where we are all incorporated in it in one another until the world of Ein Sof. This is the transition between a linear form, let's say blocks or something like that and a sphere in integrals.
7. S. (28:47) You said that when the world of Atzilut gets the direct light it means that he went through all of the Sefirot and reached Malchut and Malchut made a restriction, returns the reflected light to the Keter. We learned in the beginning that in order for the light to enter the Hochma of the world of Atzilut it has to rise above Atzilut to the Hochma above Atzilut?
R. To the Keter of the world of Atzilut which is higher up than Hochma. Keter is actually concealed within Hochma because the whole world of Atzilut begins from Hochma. Keter is in it, inside the Hochma. We are yet to see this.
8. S. (29:41) How can it be that reflected light of the upper one is adapted to the coarseness of the lower one since this coarseness is not yet revealed?
R. It is not important. The reflected light of the upper one, everything exists in the upper and when the lower responds, he just defines his own level and the upper one is revealed according to the level that the lower one puts together right now.
9. S. (30:25) What we read is that the effort of the created being in order to reach equivalence of form with the Creator, and it’s not the creation of the worlds from above downwards?
R. That is the creation of the world from above downwards and the response from below upwards. Yes.
Item 2 (31:02) Inner Light. “By them it shines in Keter...”
Item 2 (31:50) The Words of ARI. “Bina passes the Light...”
Item 3 (33:37) “Shining in the Light of Beria…”
Item 3 - 4 (35:03) “Meaning from the Sefira Bina...”
10. S. (36:16) This thing called clothing, every second sentence there is this word clothing, is that direct light clothing on the reflected light, or does it go the other way around?
R. Every light that clothes its Kli is called clothing. Go to the definitions and see what clothing means.
S. The purpose of the clothing, is it something that makes us advance?
R. How can you ask about this yes or no. Scrutinize about what clothing is and then you'll see how it belongs to you whether spiritually or corporally. When you are clothed in your clothing with your shirt, here it is talking about the clothing of the internal clothing to the external according to the external adapting itself to the internal one.
11. S. (37:12) We learned that our connection is one degree above us and one below us, so what does it mean that Keter and Hochma are concealed in Bina?
R. This is talking about the cascading from above down. All the upper ones are actually in the lower one and it does not matter which lower one you are choosing to see right now. All of the upper ones are inside of the lower ones, and they operate upon him in such a way. If he discovers only the upper that is above him but all of the rest of the uppers he does not feel because they are in higher up degrees than him. He cannot compare himself to those.
S. What does it mean that they act and it?
R. What they are operating on him just like all your grandparents, grandmas, and grandpas from generation to generation are in you, you do not understand or feel this, but they are in you, and they operate in you, and you do not know them. You just know your grandparents while they were still alive.
12. S. (38:42) Everything we read repeats the coupling while striking. I would like to ask if you can explain this mechanism please of coupling while striking?
R. The coupling of striking is explained in many places also in the study of the ten Sefirot and you can go through these pages and read it. The striking of coupling in a simple way which he explains to us like the guest and the host, where one wants to give the other any other doesn't want to receive because he wants to receive to engage in this bestowal work towards the first one. The guest refuses to receive from the host directly, but after the host implores him, pressures him truly beg, then the guest agrees to receive. Then he begins to receive according to the extent in which it seems to him that he is benefiting the creature by doing so. That which is between them is called Zivug de Hakaa the striking of coupling. It is actually a striking, but it is a striking in the name of the coupling. Since in this they are in connection between them, so it is like they are two opposite things here, on the one hand the striking, distancing, rejection, on the other hand we have defined connection simply. This is what happens since there is an inverse value between the host and the guest and for them to be together they have to equalized.
S. And this is what begins the process?
R. This is in every place in the process.
13. S. (41:03) In the lesson itself there are so many people with great intellect, and I know that in the spiritual level they do not ask questions. I want to ask you what is more important, to ask a question or to just shut up and to draw the light that reforms?
R. Make a calculation about the extent to which I can include myself in the ten in the lesson in order to help others and not for myself in any way.
S. Meaning the ones who are great students for years are not asking and why are they not asking?
R. They aren't asking because they have yet to find a justification to enter the lesson and bother others. It seems to them like they would bother. And I, like you who doesn't make any calculations for anyone, but the main thing is just to appear, they think that no. if I am certain by this I will help others then I will put up my hand.
S. How can one know that he helps others as he can never be certain?
R. Therefore they examine themselves many times and don’t jump like you.
S. But then they don’t ask?
R. They don't ask, they don't ask but at least they don't bother the others like you.
S. Like me, you're always saying this.
14. S. (42:39) About the work during the day we are engaging in efforts to connect what would you recommend for us to do today we have a few options. Have workshops or read or to listen or have short meetings or long meetings. What is your feeling about today, where should we strengthen?
R. I do not know whether each group is in a state that is a little different than others, therefore how can you get everyone the same questions, the same push. I don't know. Only the connection between you, I don't have what else to say, only connection, but in each and every one moreover in each and every group there is a certain style of advancement diminishing on its behalf. When we connect more they have different forms then in other tens until we begin to connect between us in such ways that each will feel where he will complement and complete the other. It will be work, this is work that is ahead of us all and all of humanity and I hope that we will do something and see results ready in our generation and the next generation will continue it.
S. Usually every ten has its own way of meeting during the day. How relevant is it for the guys on duty, the Shatz and the Gabai to break this routine to bring something new with the intention to?
R. I cannot say anything about that you need to discuss this and consult of course if you truly want to break something. It depends on the extent but if you truly want to break the ten this is already very serious matters, and it influences everyone at which point you need to report to the center to the department heads and to other people.
S. What I meant was to break at the format of our meetings to just change them, not to break the ten God forbid?
R. What do you mean the format in the meeting of the ten?
S. Yes, for instance we have our routine, and it is a habit already, so maybe to put in something new into it. Can the people on duty bring in new things by their feeling to break the routine format or to bring something new into that?
R. I do not belong to all those things I am not associated with all those things. Only for sure it needs to be through a common agreement as we discuss this and understand this together and you depict yourself as being in the system of one Adam at which point in the discussions between you to clarify this in the discussions between you. It is good that you do this and see how it influences you. Let us know, tell us so that we will know about it and that we too will be impressed by this, and we will not have to maybe do the same things and take it in a form that each mixes with others so maybe we will advance faster, but more than that I have nothing to say, you have to learn from yourselves. You understand that to the extent that you tell your children what they need to do nevertheless they need to go into the school, universities and then work and all kinds of places and then that is how they acquire the wisdom of life. Only in such a way, there is nothing you can do about it.
15. S. (48:14) What is the meaning of clothing, what is the difference between clothing and incorporation of the Sefirot of direct light and reflected light?
R. Of course there is a different form of clothing in the direct light and reflected light until they clothe upon one another, we may talk about this in part four.
16. S. (48:55) Is the screen the intensity of my yearning of equivalence of form?
R. The screen is the power of yearning that I have towards equivalence of form.
17. S. (49:02) If the upper light is clothed in the lower one, does this mean that it is no longer concealed in the lower one, it means that the process is complete?
R. The upper light clothes in the reflected light of the lower one and certainly to that extent there is no concealment towards the lower one.
18. S. (49:45) Something about the organization, usually all of the tens have a summary of the lesson after the lesson. Could you recommend what is the right way to summarize the lesson? What should we take into account in this action?
R. I don't know, I cannot say anything to you here, because that depends on the connection between the friends in the group in what to do, who was responsible for that? The groups, the structures of the groups, the connection between the friends in the group. I think it is the language department and you need to address them. You need to do this and progress with your study, okay? What is important is to try to talk between you and scrutinize this and the main thing with what happens is how you connect specifically, and from your connection how you learn from others, but first the connection between you. Good Luck.