Morning Lesson June 26, 2022 Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Chapter Six. #2 ("You should also understand what is written,")
Reading 2 (00:15) “Keter is sometimes counted among the concealed and is sometimes not…” Twice
1. S. (04:21) What does it mean that sometimes Keter is counted and sometimes not?
R. In truth there are several ways for counting the Sefirot either recounted according to the lights or the vessels or dividing into three thirds HaBaD HaGaT NeHY or the nine of direct light and the one of reflected light so in this way we have different ways of counting taking into account ten parts into the Partzuf and nine parts in the Partzuf excluding Keter or Malchut the direct light is Keter the reflected light is Malchut. We will scrutinize it you see that he just refers to it generally and that is it.
2. S. (05:31) What is the relationship between Keter and Daat that he is describing here?
R. Keter is the source of light Daat is the light that exists inside the Partzuf between Hochma and Bina and they establish for us the practical influence of Keter into the Partzuf.
3. S. (06:15) What is Keter?
R. Keter is the crown. Crown on the head meaning that it is the upper one and it shines to the whole Partzuf from above and this Keter you also have connection with what it’s above the Partzuf. The Partzuf itself whoever is in it the Malchut itself cannot attain the Keter there or something concealed in it because it is connected to something above it so the work of the created being the work of Malchut cannot attain what it’s above it what it attains is only the part of the Keter that bestows to her that is facing her.
S. Can we in some way do the first nine work with the Keter?
R. Yes we will talk about it it is a little too early.
4. S. (07:25) The black point in the heart can you relate it as the initial matter?
R. Yes it is the will to receive but the point in the heart is not the pure will receive rather it is the will to receive that has undergone a shattering felt itself opposite from the light from the Creator and that is why it is called the black point.
5. S. (08:01) He says that between every phase there is a medium phase. What is that?
R. An average. That’s what he says an average just as he explained to us before that you have a monkey the monkey is not a human and he's also not like the other animals that's much smarter than the rest of the animals and yet it is lower than the human. That is a median and average. We also talked about the corals that are the average between the still and the vegetative. They vegetate they grow under certain conditions and that is why it is referred to as a vegetative although it is not exactly vegetative and it is also not inanimate and also the dog of the field which is the average between the vegetative and animate degrees. So there are such transitions between each discernments he wants to explain to us that this is what exists in spirituality and he doesn't care much about corporeality he just uses examples.
6. S. (09:45) When he says the first was called zero and Tohu so the Tohu Bohu is kind of a zero?
R. Zero is from the nothingness of the revelation we cannot reveal it.
S. The four rudiments that he can receive later? How did the four rudiments come from zero?
R. Well that is the whole point it speaks about from the point of view of the person if for a person for a human the foundation of all of nature is the Creator’s will to bestow then its discernment is concealed we cannot feel it we cannot attain it because we cannot attain the will to bestow we cannot be in it only later after the corrections we arrange ourselves our will to receive where through the forming light the will to receive assumes the form of the will to bestow the form it does not become a bestower by itself then to that extent that we change we can attain the Creator the will to bestow a reality according to equivalence of form. Since our form can resemble the desire of the Creator he is a desire to bestow and we only have the form of bestowal.
S. So how can you explain you said be a zero and that is how you advance? He writes that the Tohu was called a zero is there a connection?
R. Yes zero. He starts from zero we only need to discern either it speaks relative to us our attainment or that he is a zero by himself we have to check everything has a meeting and you have to know how to approach it.
S. So a zero is also a number right?
R. Yes.
Reading 3 (12:30) “Ein sof is called nothing…”
7. R. (13:52) We have editions here. Number three.
Reading Inner Light 3 (13:58) “The will to receive is the emanated…” Twice
8. R. (15:13) In the desire in that emanated being the will to receive is done by the light of the creator that it imprinted in it.
Reading Continues “...from which his vessels of reception were formed…”
9. R. (15:57) That is why we seemingly don’t have any attainment in Ein Sof.
Reading Inner light number 4 (16:02)
Reading Inner Light number 5 (16:39) “meaning in the medium in between…”
10. R. (17:03) Meaning all of it is included in the Keter.
11. S. (17:12) What does it mean Tohu and what does it mean Bohu?
R. These are two parts that we have in the Keter where one part we cannot attain and the second part is available for us to attain we will talk about it.
12. S. (17:47) What is the will to receive in the created being that isn't in Ein Sof and because of that you cannot grasp Ein Sof?
R. There is no such desire in the emanated being that cannot be realized in a lack of perception attainment of himself but what else is in Ein Sof we do not know and we cannot name it and we cannot attain it since the attainment is only in the desire. We are inside the desire incorporated in it and everything that is attained within the desire we can talk about and not more.
S. Why does he say that Ein Sof is called nothing?
R. For several reasons first of all it is called nothing because other than that we do not attain anything everything is inside of it it is called nothing because attainment in it is limited to it and we cannot attain anything outside of that and there are a few other definitions. It is also when we attain something we do not the thing itself but rather with the disturbance that come out of it the main thing is to understand that everything comes from the Creator where is the will to receive that is coming from the Creator what is the boundary up to which we can approach the Creator and attain at the Creator this is a question and that is why when we talk about it it is a little airy abstract.
S. Can we explain that there is nothing between Tohu and Bohu what are those three degrees?
R. Zero nothing is closest to the Creator and Tohu and Bohu are the two parts of the Keter. He explains it in a part 13 in TES. We can go to the definitions and read there as well and they'll also receive the reference.
13. S. (20:27) What does it mean that the light became more coarse?
R. Yes it is as if the light changes that is how we talk about it because the light that goes through the vessels takes on the form of the vessels.
S. That is part of the refinement of the screen?
R. It is caused by the connection of the light with the vessel.
Reading 4 (21:06) “The words of ARI..”
Reading Inner Light 6 (22:53) “...it means that the four phases…”
Reading Inner Light 7 (23:17) “...and we see he was the emanated being…”
14. R. (23:30) It is already something. Eight, please.
Reading Inner Light 8 (23:34) “...meaning the four phases HBTM…”
15. R. (24:46) Meaning that what we see here is how from the point which is the Creator if there is no point it comes to this point and this point begins to expand downward in the four phases relative to the future created being.
16. S. (25:08) Why does he call Keter a medium? Keter is the top of the attainment of the created being.
R. First of all no do not say it like that. If you are saying this you are already cut yourself from the rest of the story if you state a fact then you cannot continue with this fact. Keter is something that contains many discernments.
S. Why is it a medium? Why is he calling it that?
R. That is exactly it. If you say that Keter is the uppermost discernment and there is nothing that we are done but rather it is a median between what we cannot even refer to by name but there is another force concealed for us above it and the Keter is only relative to the Partzuf the created being. Where in this way we think this is the uppermost point in the Partzuf and even in it there are many differences many names and disturbances in Keter and from that onward you have the expansion of the Partzuf that is it. So we should not make a strong determination based on what we heard once. There is Keter and from it we have four discernments HBTM and in the Keter there is a part that is above the Keter and lower than the Kater. Keter is not even the uppermost I do not know what the uppermost is rather it is the uppermost relative to its Partzuf.
17. S. (27:07) There is a feeling like nothing depends on us and we just have to annul and receive it.
R. The wisdom of Kabbalah explains to you what Kabbalist have attained. Humans after all who after special work on themselves they change in such a way that they begin to discover the upper aspects of nature and that is what they are telling you about. What are you asking?
S. The question is it seems we have to reach that moment.
R. We need to attain these things and how to attain them they describe it in their articles. That is it. How can we do it? By connecting in the group efforts that we make towards the Creator towards bestowal.
18. S. (28:40) What is the medium between that emanated being and the emanator how can one shine and the other what is that medium that he’s speaking about is that something we have to build?
R. There are many median lights or average lights between the Creator and the created being we will learn about it later.
19. S. (29:11) Keter is the median between the created being and the Creator so when we speak of the Keter of reflected light when Malchut becomes Keter how does that work out?
R. Keter is that which we build between us and the creator and it has reflected light and direct light and both of them combine,connect and create this concept called Keter and through that we bestow to the Creator and through that we receive from the Creator.
20. S. (29:58) In number two it says that world, what is that world?
R. Item two refers to the spark of the Creator as the inner light in which… reread item 2 above.
Reading 2: Article 55. Delight Them with a Complete Structure – 1
21. R. (30:54) Whatever world we are talking about the Keter is the upper most discernment, aspect that is not included in this world because it connects the world that it belongs to and a higher world.
22. S. (31:15) In order to correct a certain egoistic quality in me is it enough to acknowledge the evil or should I do another action?
R. Other than the recognition of evil we do not need anything. Recognition of evil later brings us to the good.
23. S. (31:40) Is me and my ego the same thing?
R. Yes, other than the ego you have nothing in you.
24. S. (31:54) About the flaws, to see the flaws, is that relationships in the ten or the material world on the outside?
R. No we are not speaking about the corporeal world outside, there's nothing to talk about it is all inanimate. We only talk about the relationships in the ten.
25. S. (32:18) You said where I see deficiencies that is where I am corrupted, but we also say that we need to correct only the relationships between us and not ourselves. So am I evil or are the relationships evil?
R. Whatever I see, that is what I determine that’s it, and that’s what there is. A judge has only what his eyes see.S. What she means is what do I do with being evil if you say that we only need to correct the relationships between us? So do I touch myself or not? That I am evil, what does that give me?
R. It gives you a certain measure that you have to correct, you have to turn this evil into good with all of your heart meaning with everything. When you discover yourself as evil right now, try to turn this evil into good.
26. S. (33:38) Can a person be sensitive to his own ego and the other’s ego, and how to do that?
R. He needs only to look at himself and to try to catch himself in all egoistic forms.
27. S. (34:06) Where do we get forces to break through the barriers between us?
R. From reading the Kabbalistic texts and from the fact that through the studies we awaken the reforming light. So we receive an awakening, a stimulation when we read the Kabbalistic material, a stimulation because we also study during the lesson, we look at one another. Try to look at one another in order to scrutinize only the good things, God forbid anything bad. Criticize yourselves not to see evil in the friend. Then you will see how truly helpful it is for you.
28. S. (35:17) You have mentioned today and yesterday about an exercise in fives. Should we work in fives as my ten in order to speed up the work?
R. Try, I cannot say.
29. S. (35:35) How can we, Bnei Baruch promise the world the path of the Torah?
R. By reaching the end of correction by ourselves. We are attracted to the end of correction and from there we shine to everyone the same path, the same connection. I wish to thank the women, I see you're filling the entire big screen I have before me and I wish you all the best. I truly hope that in our spiritual work we will try to mitigate the development of this world, everything that is revealed because of the ego. All over the world the world is going down, deteriorating as it is revealing its ego more and more. So let’s hope that we will hold it so it doesn’t fall completely this world, humanity and hopefully they will not start global wars and other such events. Let us ask together with our correction that this correction will be for the sake of correcting the entire world. It will be good to everyone. So good luck to you and until tomorrow.