Morning Lesson Transcription is made from simultaneous translation which leaves possibility for errors.
Morning Lesson November 5, 2020
Preparation passage before TES - Nov. 05, 2020
Reader (00:01 - 1:56) RABASH, Article No. 12 (1988), "What Are Torah and Work in the Way of the Creator?"
Those who engage in Torah not necessarily in order to know the rules and customs how to observe the Mitzvot, but have another, exalted role, that they are learning Torah in order to correct the heart, these are called “wise-hearted,” since everything is named after its action. For this reason, the Torah they learn with this intention is called “wise-hearted” and not “wise-minded,” since they need the Torah in order to correct the heart.
23. R. (1:57) This is the part to correct our desires in the mind altogether is some instrument that helps us correct the heart, because the Creator created the desire and the mind just is a servant of the desire that's clear yes?
Baal HaSulam. "Study of the Ten Sefirot" (TES). Part 1. Table of Questions for Topics #69 " What are the four Behinot in the will to receive ?"
24. Question 69. What are the four Behinot in the will to receive? Answer. First the light from the Maatzil, Emanator expands as the light of Chochmah meaning the general sustenance that belongs to that emanated being inside it there is the Bechinah Aleph, first discernment in the will to receive called the first Hitpashtut, expansion or first discernment after that the will to bestow increases in the light. Which in turn draws the light of Chassidim from the Emanator. This is called the first Hitgabrut, intensification or Bechinah Bet, second discernment, afterwards that light of Chassidim performs a great expansion namely illumination within the illumination of Chochmah this is called Hitgabrut Bet, second expansion, Bechinah Gimel, the third discernment after that the will to receive that is included in the light from the expansion of the first expansion, intensifies and completes the measure of the will to receive. This is called the second intensification or the fourth discernment.
R. This is a very big thing that we're learning now and it includes within it the whole of creation every part of creation, they are all made up of the four discernments there can be no less than these four phases which later become the 10 Sephirot, but actually it is the same structure that does not change, it is unchangeable and it cannot be more or less than that. Why do we have these four Bechinot? Because the will to receive that the Creator created is opposite his desire to bestow and it is not just opposite the will to bestow, but if it was opposite the will to bestow only, then it would receive within it the benefit from the Creator and would delight by it and it would end there. But he is opposite from the desire to bestow of the Creator as he feels himself as opposite, meaning it is not enough that I enjoy from the fact that I received from the Creator but with that I feel that I am opposite the Creator. So to the extent I am opposite, I enjoy more from that which I receive and therefore the desire of the Creator to give me pleasure evokes in me the desire to receive pleasure. As much as my will to receive is greater I feel more taste, more pleasure in the feeling that I receive from the Creator but with that I begin to feel that I am opposite the Creator in my qualities. That is already opposite, meaning there is a matter of feeling the fulfillment which comes from the Creator and with that to feel that according to my nature I am opposite to the Creator. Because we have these two tendencies that are opposite in the Creator and the creature, hence we have four phases of development as two of those stages are the giving and receiving from the side of the Creator and two stages which are the response upon the reception from the Creator, from the side of the creature. This is what we find in the for discernment and their root which is caused Keter, bestowal or Shoresh from the side of the Creator. So it just starts with we have the development from the side of the Creator towards the desire that he created in the creature which is caused Keter and there only bestowal from the side of the Creator is felt and then we have the recognition of the nature from the side of the creature which is opposite to the Creator and wants to be like the Creator which is Binah, which is revealed in such a manner then we have the special expansion from the Creator to the creature called the 3rd Bechinah, ZA which comes in a combination between the light of Chochmah and the light of Chassidim and then already but desire to receive the disclosure of the will to receive in the creature which comes as an awareness that he is opposite to the Creator. There are many such discernments the whole of creation is in these four discernments and certainly thousands of books would not be enough to explain this because what we have in these for discernment is that we feel that all of the worlds and all of the Partzufim and the shattering, every single thing it is all rooted and is in these four discernment, then it is just revealed and emerges outwards this way. We can stay on this for a little bit but the questions here could be to the end of correction.
25. S. (11:46) Why don't those kabbalists spend more time telling us about how great everything is going to be with so many pleasures and delights?
R. They say that it is the world of Ein Sof that all of the desires are filled with all of the pleasures is that what you want to know? Imagine to yourself that all of the desires are filled with all of the pleasures, but desires need to be opened up completely to all the pleasures and if you want to receive in your will to receive you are always limited. The will to receive is always limited to the extent in which it is capable, but if you connect it to the desire to bestow and which it enjoys already from bestowal as well then it is not limited and through that desire to receive, endless fillings and pleasures, connection and he feels himself that he enjoys all of the time that is why if the will to receive is just the will to receive, it can only enjoy it can to a small extent in this world, somewhat. If you want to enjoy limitlessly then it is only through you moving through you the feelings for everyone, then you enjoy from passing it to them, you enjoy from them enjoying, then you need to be connected to them with love like a mother to her children like a mother with her babies, if you will do such a correction upon yourself then you will feel that you have an endless vessel.
S. Is it possible on our degree, for the Kabbalists to give us a few pages that talk about all of the delights or is this Impossible on their degree?
R. I don't know take a little child and explain to him what pleasure you will have when you will compose a musical composition, a song, music, what place you will have from coming to something, to some special sounds, explain that to a little child, explain that to a deaf person. How is that possible? Maybe I don't understand your question but you need to develop the desire to receive that will enjoy from all of the light of infinity and that is what we are doing, therefore our wisdom is called the wisdom of Kabbalah the wisdom of reception how to expand our vessels of reception.
26. S. (15:05) When do we come to a point where we decide that we have to shift from the will to receive to the will to bestow similar to what is happening after the restriction in the fourth discernment?
R. It cannot be like in the restriction in the Bechinah Dalet because the fourth discernment filled the light of Ein Sof, it felt the Creator and felt it all, there were no restrictions prior to her, hence from there, she felt the shame, the terrible endless shame for which she is opposite from the Creator and she decided that she must make an end here, a limit, a barrier, where if she doesn't receive directly from the Creator but that she will make here a certain border inspection before something comes to me from the Creator I want to see if I can receive it and remain equally with the Creator, I for him and him from me, like that. They're for this restriction occurred and we are not in such a state we are already in another way, in a state of lower than that. The restriction was before us and we need to agree with the restriction to advance ourselves toward the kingdom of Infinity with stands on the restriction there. There is where we complete our correction. To be like the kingdom of infinity, no, Malchut of Ein Sof felt all of the shame that she had from receiving in order to receive and therefore did the restriction. We cannot do that, we come from below upwards.
27. S. (17:11) He explains here about the four phases that have will to receive in them, but when we talked about the four phases of expansion of direct light what is the difference between them?
R. Normally in different explanations they talk to us about the four phases of direct light and here we have the same process, but it is called the four phases of the will to receive.
S…..
R. That is the same thing, there is no difference between them four Bechinah Dalet of direct light are four discernments but how they emerge those phases from each other is through the will to receive which expands and becomes more complex and grows from one degree to another. From the root discernment all the way to the fourth discernment, so there are four discernments and the will to receive which spreads through these four discernments, it grows and develops.
28. S. (18:37) Is it important to hide the distance from the Creator among us in the ten in order to advance?
R. No we don't talk in such a way it will just confuse us.
29. S. (19:07) What can we learn from the four discernments, why is there a pleasure that spreads in the desire?
R. Each time the desire in the four Bechinot changes, it changes in the quality of the desire, what is the difference in the desire that the Creator created in the root discernment and later the desire in the first discernment, second discernment, third discernment it is that the desire changes and grows, it processes itself and takes on its inner and more development by moving from one discernments to the other. We're the upper light which influences it gives us desire more qualities, at first it is just building the will to receive and the desire enjoys the light that created it, later it starts to enjoy from the desire to bestow creating it and then it wants to be
from the desire to receive and to bestow the third discernment and then he determines that he truly wants to enjoy all of the light that comes to him both from wanting to bestow and from wanting to receive as he wants to receive in the fourth discernment also what the Creator gives him and also the Creator himself. The attitude, the relations of the Creator, it's not enough for him let's say in the restaurant ,the waiter comes and serves me with food, he serves food and leaves, I want him to relate nicely to me, to want it for me in this food to feel his love, to feel his attitude towards me and then when I start to feel besides the pleasure also the giver of the pleasure that he wants to pass it to me that way, then I am not capable of dealing with it, I must arrange my attitude and return to him. Otherwise the whole pleasure that I feel also in the food and also in his attitude where I feel in the food becomes in me as great suffering. Because I feel myself opposite so much so that I am not capable, I choke from what I am receiving from him. Then it turns out that I must arrange my relations with the host, with the Creator. Those are the exercises that I told you I did with my daughter, when she was given fish to eat when she was little at six or seven years old and she says I like fish. I said that if you like the fish then give it a kiss it. You have before you a piece of fish and she says how can you kiss the fish and I said well you can kiss your mother kiss the fish, and I said if you love it. Meaning there is here, a special thing here where the Creator as much as he gives us his love he rejects us from him, because we are not capable of giving it back to him, therefore we do a restriction because there is no choice, the first restriction. After that we are already going to sort out our relations and only to the extent in which I can give back my pleasure that I received from him, meaning not the filling, but his attitude to me, in such a way I enter into connection with him and I am willing to receive from him. What I receive from him is all of the measures of love that I allow to myself to feel from him because I can relate to him also in such a form of love. That is why all of my work is in making a comparison between me and him and to understand to the extent in which a creature is capable of giving back to the Creator a very thin line in place of Eternity only a thin line is what the creature can give back to the Creator if you were to receive from him only to that extent of love like the creative relates to him. That's how it is.
30.S. (24:48) There is a process in the four phases expansion, intensification where does the intensification come from?
R. Out of the created being feeling a more special relation by the Creator to him that is the development of the will to receive when the desire starts being incorporated in the will to bestow of the Creator that is why he is becoming more special, he is starting to understand and to feel that the Upper not only simply fills him as we fill a cup let's say, but rather that he fills him with love and when love fills the lower one it awakens and it forces the lower one to start responding while having to take part with his own desire along with the upper one’s desire. To stop himself, to differentiate himself from the Upper one and start arranging the relationship between them from below upwards.
31. S. (26:28) What does it help a person if he knows the process?
R. We learn how the Creator arranges creation from Above downwards out of his love to the created beings and out of that we organize our relation from below upwards. That is as an example of, this is what we learned from it. One more thing is we should try to equalize ourselves, to compare ourselves to the upper; also, it is when we get strength from it and we can bestow back to the upper one. Meaning the whole wisdom of Kabbalah is talking about the expansion from above downward seemingly, only from Part 8 TES do we somehow start to talk about the way the created being starts resembling himself to the Creator, but this is something that we learn out of our experience our spiritual work when we are talking between ourselves.
32. S. (28:04) What is the difference between expansion and intensification?
R. Expansion is from above downwards and intensification is from below upwards.
S. Could you explain that we take an example from the Creator and out of that we feel that we have to give it back to him to bestow back to him, is this what you're talking about in the first part as a lesson, how we need to work?
R. I suppose that's the way it is, let's say, out of us reaching faith above reason, bit by bit by that we get the force of bestowal and we can already know how to relate properly to the Creator and by this force in faith above reason, we already start coming closer to the revelation of the Creator that he can be revealed in it. The Creator is revealed in the quality of understanding as the degree of wisdom.
S. What he writes here in this excerpt that thanks to that the Chassidim grow stronger and the Chochmah.....?
R. We certainly must dress Chochmah in Chassidim otherwise we won't be able to bestow.
33. S. (29:39) To reach faith above reason can we perform an action where we can reach the restriction?
R. Yes of course, we want to resemble the upper one, resembling the upper one means to be in bestowal being and giving being in connection, we talked about it, doing such actions without restricting my own desire that's something I'm incapable of, how can you work without that? You can't work with reception and bestowal together if you want to connect to others you have to decrease your will to receive.
34. (30:30) Question 70. What are the four Otiot, letters HaVaYaH? Answer. The Yod of HaVaYaH is the first expansion of the light called the first discernment the Hey is the first intensification of the light called the second discernment, the Vav is the second expansion of the light called the third discernment and the last Hey is called the second intensification in the light called the fourth discernment.
R. YKVK are the signs, the Name of the Creator, the Upper Force that wants to bestow to the created being and within the created being when he expands, he bestows, he revealed in four stages, the Shoresh is him and Aleph Bet Gimel Dalet are the steps by which he is revealed in the created being. After that the created being starts to respond when he feels from the Creator, so the expansion, the Hitpatshut, the Upper Light from the Shoresh to the Keter in the created being in the will to receive goes through four phases and these four phases are called the name of the Creator. Meaning this is how he appears to us, we can call him by that form by these letters, these names YKVK, this is certainly not his name this is what we discover inside of us of his bestowal, this is called the name.
35. S. (32:50) In light of the last two items we read is there something that can build the created being except for something and its opposite as we learn from these two items?
R. That is impossible. You have a will to receive you have a will to bestow, and the bestowal of the will to bestow of the will to receive has to be in four phases, because the will to receive here is not simply that like a cup being filled. But rather it responds and it feels it is a desire to receive it is not that it receives it is a desire to receive. This is why I as a desire when it gets bestowal from above it changes accordingly and through these changes. he goes through four phases. This means that if the Creator would want to create a will to receive and to fill it he would do it in one discernment in the first discernment the desire of the Creator is the Shoresh, the desire to bestow of the Creator and the will to receive that the Creator created which we call the created being a is the first discernment that the Creator can fill. The fact that the first discernment is later called Chochmah fills it, that this is what fills it, that something fills it and it wants to feel this feeling and to change somehow according to this feeling. This is called the second discernment, meaning from here from the second discernment we see what the Creator wants he doesn't want the created being to simply beyond the still level, he wants it to respond to feel in to understand the way the Creator relates to it. Out of that you get the expanse of this pleasure in the created being and every time the created being is changing and responding to this pleasure from the Creator.
S. Is this the reason that everything exists in the Creator will be interpreted as good and bad together out of these two processes?
R. Yes, the good and evil together is how we scrutinize it, that is correct.
36. S. (35:48) If I try to imagine this process I understand that they Yod, everything starts from it but I don't imagine to understand why there are two letter Heys that are connected together. Is there a reason for it?
R. Yes, these two Heys are the response from the vessel and Yod and Vav are the bestowal of the light on the vessel, there are two forms of expansion and two forms of overcoming, I can't address it now we will learn it bit by bit.
37. S. (36:40) Question 73. Where do the sages of Kabbalah begin to study? Kabbalah speaks only of the expansion of the light from Himself, although regarding Himself we have any word or uttering.
R. Because in the wisdom of Kabbalah we have such states where you cannot know about them, are we being told about everything? What are we being told about and what are we not, where does the research that the Kabbalists reach and are there places in creation that it doesn't reach, that he doesn't discover, that he doesn't feel that they exist? Of course. there are. As much as we can deal with it, so go ahead. All we talk about in the wisdom of Kabbalah is only the expansion of the light in his Atzmut, Essence, from the Creator though in his Essence, meaning the Creator himself we don't have any word or uttering, we are not talking about it, we are not speaking about the source of the Upper light. We cannot talk, all we can speak about is a light that expands between us not even the light that expands within us, but rather we feel that it comes to us and it is present in us, but it is not what is before us. Let us say that we see a light from a star, I see this star and I see the light and I feel it, I don't feel the star itself but rather the way I discover it, I don't feel the light that comes from this star but rather the way that I have built the Kli and that is how I feel the lights coming to me. Meaning whatever we feel in the wisdom of Kabbalah, everything that we feel is only out of our reception, only out of us and our vessels, a certain resolve, a certain phenomena, but not things the way that they are. That is why the Creator, the source of light, I can say that the way I attain the source of light, I will call it the Creator but is it really the Creator, of course not. At this point which is disconnected from me which is the Creator himself I call him Atzmuto, Essence, meaning he himself, his Essence which is completely severed from me, what is it? I cannot say. All I can do is know Him by from his actions and I attain it in my vessels, that is clear?.
38. (47:49) Question 74. What are the two primary rudiments that contain everything? Answer. The first rudiment is that the entire reality before us is already set and exist in Ein Sof in its utter perfection, this is called the light of Ein Sof. The second rudiment is the five worlds called Adam Kadmon ABYA which cascade down from the Malchut of Ein Sof after the Tzimtzum, anything that exists in the second rudimental extends from the first rudiment.
R. These two things that we have in the wisdom of Kabbalah is the source of the Hitpashtut, expansion and the world of Ein Sof the Hitpashtut itself is from Ein Sof, called Adam Kadmon ABYA down to our world with all of the worlds, the worlds are a temporary thing where we rise through these degrees of concealment until we reach Ein Sof. The first primary which is our final correction.
39. S. (42:13) We read that in 73 it speaks about the expansion of the light from himself and you explain that this is from the Creator but in 69 it says the same thing first comes from the Emanator when does he say Emanator and when does he say Creator?
R. I can't say precisely it all depends on the way it called the Kabbalist describes it.
S. With respect to the fourth phase it also is read that the light intensifies once again what does it mean the fourth phase?
R. Overcoming, or increasing in the fourth discernment, in the will to receive.
S. If the most important in the Bechinah Dalet, fourth discernment is that the will to receive has been completed and this is called the second intensification what intensifies?
R. It is always the will to receive, we are always talking out of the will to receive, that is all, even if we're talking about the Creator, we are talking through our will to receive.
40. S. (43:32) What is the difference between the Aviut, coarseness of Keter and the Aviut of Binah, why are both called a will to bestow?
R. The Aviut Keter is Aviut Shoresh, this is how we call the will to bestow by the Creator, seemingly the will to bestow by the Creator. That is how we define the Creator as the will to bestow and that is Keter, Shoresh, for all creation and Binah is the will to bestow that awakens within the will to receive of the created being. The will to bestow just as the will to bestow the Creator is called Binah.will to bestow just as the will to bestow like the Creator is called Binah. Binah is in the will to receive existing in the Bechinah Aleph, the development of the first discernment from the desire it has to the desire of Bechinah Bet, there are a lot of by developments there between the Bechinah Bet, second discernment there are four degrees of development there, explained in one of the introductions.
41. S. (45:07) Hitgabrut, Intensification in the fourth phase that is the restriction?
R. Intensification is not yet restriction, but it leads to it.
S. What's the difference between the intensification in the second and fourth phase?
R. This intensification in the second discernment is when he wants to resemble the Creator and the intensification of the first discernment is when he is in his complete will to receive and then he doesn't want to be the receiver. In the second discernment there is no will to receive yet, that is why it does not overcome it's desire.
42. S. (46:07) If we get a special attitude from the Creator then we are in the state of Joseph,
R. If you discover these states in the group, well then you discover very great desires that you have to correct, it is in the connection between us that we go through all of these states and if you discover a desire, as they say about Joseph, that he discovers how no one wants to agree do the connection with him, that Joseph wants to collect everyone, to connect everyone and they don't want to connect because there is a great ego among them already, so there is what to work with.
43. S. (47:21) Is it important to scrutinize in the ten the gap that exists between us and the Creator?
R. We should attain these things from our inclination towards connection. How else can you measure your relation or your distance between you and the Creator, your measure it's within the Kli. As much as you want to reach connection, then you will discover how much you are outside of connection. Then it will become clear to you the gap between you and the Creator and you can raise it as a prayer, as MAN, because in this prayer you have Mayin Nukvin, you have both the will to bestow, the will to connect and you also have the desire to reject it, the will to receive. This is why it is called Mayin, water, two Otiot, Mem.
44. S. (48:37) What does it mean that Ein Sof exists in absolute perfection?
R. Ein Sof is considered the beginning of the creation from the side of the upper concealed force that includes everything that comes out of him all of the lights, all the vessels and all the forms of development, everything that exists, the shatterings, the Klipot, everything is incorporated in one wonderful unity and from there at cascades and comes to the created beings in order to be revealed in this way where all of the revelation that lies in Ein Sof in one state will be revealed in many states that are opposite to each other. Such an extent that we will be able to collect all of these individual details into one point again and to ascribe it to the Creator and to be attached and adhered in this point between us and to Him.
44A. S. (50:27) The feeling of pleasure and the feeling of the giver of the pleasure, what is the stage before you feel who the giver of the pleasure is?
R. Before that you feel the group in which he has to be revealed to the extent that we connect ourselves together despite all of the differences. when there are desires between us that push us away and also our efforts to connect above these desires, the force that pulls and the force that pushes away. To the extent that we want to organize them correctly we reveal the Creator between them and between them we see the four phases that we talked about, the four Bechinot, then you discover the roots of these for discernment as a revelation of the Creator between us.
45. S. (51:38) You said just now that MAN means Mayin Nukvin, Mayin is water, can you explain the term?
R. These are the forces of Binah and the forces of Malchut that are connected together, Mayin Nukvin is water Nukva is Malchut, When we want to work with the desires of Malchut in Binah that is called Mayin Nukvin.
46. S. (52:22) What is Dalet called Hitgabrut, what is he overcoming?
R. The 4th discernment overcomes when it wants to receive all of the light of Ein Sof and we have two HItpashtut, expansions, and two Hitgabrut, overcomings, Chochmah and ZA are Hitpashtut and Binah and Malchut are Hitgabrut. Meaning a new will to receive comes and it starts accepting or receiving the reality that was there before.
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