Morning Lesson November 11, 2023

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

Part 2:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 5. #23

Reading Item #23. (00:50) “Malchut of Ein Sof means..”

Rav reading: (02:32) Malchut of Ein Sof means that Malchut does not place any Sof, any end there, that's why it's called of Ein Sof that she didn't put Sof, didn’t put an end there. According to the above we can understand what is presented in theTikkuney Zohar, regarding Malchut of Ein Sof, for which the doors trembled from the cries of the doubtful that it was possible to recognize a Malchut in Ein Sof? Because there is also some kind of Sof there, there are nine Sefirot, from our words it becomes very clear that the will to receive that is necessarily included in the light of Ein Sof is called Malchut of Ein Sof. However, Malchut did not put, place a boundary and an end on the light of the Ein Sof there because of the disparity of form due to the will to receive had not yet become apparent to her, this is why it is called Ein Sof, meaning Malchut does not put a stop there. Conversely, from the restriction downward, an end was made in each Sefira and Partzuf by the force of Malchut. Meaning, why is it called Malchut of Ein Sof because she doesn't put that ending, that boundary.

1. S. (04:38) What does it mean that in each and every Sefira there is this end from Malchut?

R. If there wasn't an end to the Sefirot so there wouldn't be a beginning either, there wouldn't be anything to start from; a next degree.

S. It turns out that the Sefirot in Malchut do not work, meaning they always connect above themselves?

R. In Malchut all of the Sefirot end.

S. What I'm asking is, creation in its work, the created beings they don't use Malchut they connect above Malchut?

R. All created beings exist exactly in Malchut, that's in order to build the Malchut, read it again.

Reading item number 23 again. (06:11)

2. S. (07:55) Can I relate to Malchut as a soul that is within me?

R. We don't need to, we're not talking about that yet, no need.

3. S. (08:34) It turns out that Ein Sof is not made of Sefirot and Partzufim, so from what is Ein Sof made?

R. Ein Sof is the quality of Malchut, it's not about a distance, it doesn't mean that there's a distance, we'll learn about it later on.

4. S. (09:11) At the beginning of Ein Sof and Malchut is this His-self, Atzmuto?

R. No, His-self is above that.

5. S. (09:33) When we try in our connection to reach equivalence of form, are we relating that to Malchut of Ein Sof, is that our contact point?

R. Yes.

6. S. (09:58) What is the result that Malchut receives from placing a Sof, an end in each Sefira and Partzuf?

R. That it can measure, that it can organize all of those discernments. The Sof, the end of every discernment or Sefira or Partzuf or world, it gives the created being an ability to organize creation to start sorting it, that's why it's so important.

7. S. (11:00) Can we understand this as the will to receive will always be there even when it's at the lightest of its coarseness?

R. Anywhere we can point at we're pointing at the will to receive of it, otherwise we can’t recognize or measure or weigh or call anything or name anything we recognize.

8. S. (11:44) What connects all of the parts is when we place an end and if so should we wait for the shame to be revealed in us in order to make the restriction?

R. Shame has to be revealed in order for us to work from that restriction, yes.

9. S. (12:31) Is the reason that Malchut does not place a stop is because it still feels a deficiency and ability to contain the upper light?

R. Malchut in Ein Sof doesn't put a Sof yet, that's why it's called Malchut of Ein Sof, there aren't conditions, conditions that Malchut needs to keep those conditions and discover what's in that Sof, in that end.

10. S. (13:15) How can we name Malchut of Ein Sof because her name is already some limitation in the attainment?

R. That's what's given to her according to her central quality, Malchut of Ein Sof.

S. How should we perceive that it has no end, no end from what?

R. No limits, there's no limitations

11. S. (13:55) I'm wondering about the word conversely in the last sentence. Does this imply that there is a real converse relationship between Malchut not putting a stop and the restriction that's made in the other Partzuf, and if so what's the nature of that and why is that converse there and how does that help us?

R. I don't understand.

S. It is written there conversely, so he's asking, what does conversely mean?

R. That means to tell the difference, see the difference, to distinguish.

Reading (15:03) “Conversely, this is why it is called..”

S. So he's asking about the difference between not putting a stop and being limited, if I understand correctly.

R. That first it was Malchut, that there was no restriction upon her, that's why she didn't work in such a way but after the restriction she stopped receiving into herself and she's only working as a restricted Malchut. Conversely, from the restriction downward an end was made in each Sefira and Partzuf by the force of Malchut, and also we should say that in all the private Malchuiot that are in all the Partzufim, also there that restriction appears.

12. S. (16:33) Malchut of Ein Sof it's a will to receive without end. On the way to Ein Sof are we building the screen at one specific point or is our development also infinite without end?

R. Before Malchut of Ein Sof revealed herself, that she doesn't have that end, so all the light that comes through the first nine Sefirot was accepted in Malchut and afterwards when the end of Malchut was revealed so the light in their departed from her, and that's what we learn later on as a restriction. That's what he writes about, that's what was called Ein Sof, that Malchut doesn't put an end there, conversely, from the restriction downward an end was made in each Sefira and Partzuf by the force of Malchut.

S. Maybe after the restriction our development is also infinitive or is there a limit to our development?

R. There's a limit to the development of Malchut, yes, even though it's drawn to be called Ein Sof.

13. S. (18:38) All the future attainments of Malchut, is it when she has a screen and reflected light in the Rosh, that this is the tool of attainment of Malchut, this is the vessel that Malchut receives and now that there isn't this state, there's the light of Ein Sof that enters Malchut, can we say that this is where the roots are created, everything is there basically, everything that will happen later, so are these the roots of the attainment that will come later?

R. Yes.

14. S. (19:30) Am I receiving all of our deficiencies from Malchut all the time?

R. Yes.

15. S. (19:53) What does it mean that an end was placed, what is an end?

R. End to the expanding of the light.

S. How is an end to the expansion made? What stops it, there’s a wall I understand but what stops the expansion of the light?

R. Desire, desire, there's no desire, so there's no light.

S. And what stops the desire?

R. Simply the Creator created it, that the desire develops and afterwards it ends, it’s concealed and according to that, the light also disappears until it completely disappears.

S. Meaning is this end something that the Creator does?

R. A Sof, the end is usually a restriction.

S. But the restriction, too, is the desire doesn’t disappear, it seemingly stops, becomes restricted but by this does it become an end because it's not continuing?

R. We are speaking towards the created being. Obviously, there's nothing in creation that really disappears, that it was there and disappears, but right now it's not appearing because there's a higher goal and that's what stops it.

S. So in what is it an end, where does it end, because if the desire is restricted but there is still development from the ten Sefirot, what is the essence of the end, so to speak?

R. I don't understand the question.

S. There's a light and there's a desire and suddenly that desire ends and a different desire begins. So what is the end of that desire, the first desire?

R. It ends, it finished itself, let's say in each and every discernment.

S. So where does it go? What does it mean that it ends?

R. You had the phases of root, one, two, three, four, where did those desires disappear to? That they are revealed and then they're restricted and they disappear. So what are you asking, where they disappear to?

S. Yes, because here, too, we say that afterwards he has the same desire and it enters this order of development in the worlds of AK etc., so it’s as if it doesn't go away. It simply goes through this metamorphosis but it doesn’t completely go away, it goes through a certain process and that's why it's not clear what it means an end is placed in it, it’s like it switches through some degrees?

R. Because it finished its role and that's why it disappears, it's a desire disappears?

S. Can we say that the desire goes through a change in its form but the desire itself doesn’t disappear?

R. No, the desire disappears.

S. So, the desire of Malchut of Ein Sof, suddenly many ends are created in it, in all the Sefirot, in the Partzufim, in all the worlds, and then that Sof, that end, that desire goes through a correction and again through screens that we’re supposed to build, this whole Malchut is revealed again?

R. It doesn't matter that development it's when we don't let the upper light disappear.

S. So Malchut doesn't disappear either it just goes through like stops, concealments?

R. Yes, yes.

S. So the same Malchut actually remains the Malchut of Ein Sof, in the end it’s revealed?

S. Maybe it's better to say that Keter remains, the root phase remains and it constantly gives more and more and more in new discernments with respect to the created beings, toward the created beings?

R. Of course.

Reading Item #24. (25:15) “Let us elaborate a little..”

16. S. (30:07) Can I say that Malchut of Ein Sof is an analogue system, and after the restriction it becomes a digital system or a discrete system?

R. Discrete, perhaps. I'll tell you: we can’t say, we can’t really speak about Ein Sof because we don't really have attainment of Malchut of Ein Sof, to compare something to this Malchut before it descended into being the limited Malchut, we can’t, we cannot. We will see more.

17. S. (31:10) I also wanted to ask about Malchut of Ein Sof. There is equivalence of form between light and vessel, is that on behalf of the Creator this equivalence of form?

R. Yes.

S. So our whole path from below is to have equivalence on behalf of the created being towards the Creator?

R. The whole equivalence comes from above, in the meantime, until the restriction and after the restriction when the degrees are built and then when these degrees are used, then we can say that the created being comes to similarity with the Creator, to equivalence of form with the Creator.

18. S. (32:12) So it turns out that on behalf of the Creator, the will to bestow, nothing disappears, everything exists, all the degrees, also before, also after. Only the receiver, there’s restrictions and ends and concealments, is that right?

R. Yes, Yes.

S. And Keter is the desire to bestow, can we say that?

R. Yes, it’s written.

S. And when we say that we have to reach a second nature of the will to bestow, we have to reach the feeling of the desire of the Creator, that that is Keter?

R. Yes.

19. S. (32:58) Four phases of direct light are phases in the light or in the will to receive?

R. Four phases in the will to receive.

20. S. (33:18) Is G’mar Tikkun Malchut of Ein Sof?

R. What did he say?

S. Is the end of correction, is that the equivalent of Malchut of Ein Sof?

R. No, we will not answer it.

21. S. (34:04) At the end he talks about two discernments in the Emanator and two discernments in the emanated, and he says that four phases are only in the created being, so what are they then?

R. When the upper light operates on the will to receive which is still as a dot of desire in Keter  and develops out of it the desires: root,1, 2, 3, 4.

S. So what is this division of Emanator and emanated?

R. The Operator is the upper one and the operated is the lower one.

S. Yeah, but he says that there's two discernments in the Operator and two discernments in the operated? It is not four phases in the operated, in the desire?

R. It is not four phases, it is not four phases: it is two from the Operator and two from the operated.

22. S. (35:13) What is the reason for the cause, what brings the action?

R. The reason and the cause that brings about action, if you start from the beginning I would say that the reason is called the thought of creation.

S. Can I connect this to the force of overcoming in the created being?

R. Of course, it is specifically this force that awakens in the created being, the desire to overcome itself, and in this way to establish the created being as an independent creation.

23. S. (36:39) Malchut’s role is to decide if a degree ends, how does she decide that, according to a certain limit or limited quality, or certain actions, how does this mechanism work?

R. I didn't quite understand the question

S. It's saying here that “Malchut decides that the degree ends”, it’s like an authority she takes, right, that is what it said here that, “Malchut decides that the degree ended”.

R. Yes?

S. Is this according to the limit or quantity?

R. According to how, by that, it expresses all the will to receive in her, she has nothing more to do, she totally exhausted herself.

S. That's a number of actions or a quality of actions?

R. Quantity of quality.

S. And in Ein Sof, there’s no ability to quantity or quality, that's why we didn't reach an end?

R. In Ein Sof there's quantity and quality and from there come the four phases, and here in between them, this is how they connect.

24. S. (38:19) Can you explain the four phases he mentions here in the article?

R. Four phases, four discernments in the article, I think we will learn them later, won’t we? I want to see if we will have it later or not; still we will go over it, haven't we learned the four phases?

S. It's as if there are two discernments here: two in the Operator and two in the operated, so altogether, it’s four. So what are those four discernments, two in the Operator and two in the operated?

R. They desire to bestow, the desire to receive, they come, they alternate with one another, the root in one, two and three or one, two, three and four phases, it doesn’t matter, these four phases, so two of them are phases that pertain to giving, and two of them are phases that pertains to receiving; and this is also how it is in all creation, in all of creation, without it creation cannot exist.

25. S. (41:26) How can we reach our potential desire?

R. Through the connection between us.

26. S. (41:51) About Malchut of Ein Sof, can I say that all of the development on earth: still, vegetative, animate, speaking, millions of years, that belongs Malchut of Ein Sof?

R. Everything belongs to Malchut of Ein Sof

S. And the speaking quality that belongs to less?

R. No, that, too, belongs to Malchut of Ein Sof.

27. S. (42:38) About Malchut of Ein Sof, we learn that we don't have any attainment of it and in other places, we see that all our prayers rise to Malchut of Ein Sof, and also the answering of the prayer comes from there, too, can you explain that?

R. Malchut of Ein Sof is the center of our work.

S. How do we awaken ourselves to a state that we don't have any attainment in?

R. We become incorporated, we become incorporated in Malchut of Ein Sof, all of us, and all of our desires, all of our thoughts, our passions, our prayers, everything, enters and is incorporated within Malchut of Ein Sof and this is why, this is how we correct it.

28. S. (44:08) The development or changes in the will to receive, is that an addition of coarseness in Malchut, or is it just a revelation of coarseness that was in it to begin with?

R. An addition of coarseness.

S. So there's constant growing progress, like a child growing and growing, and there's more desires in it?

R. Yes.

S. So, also Malchut of Ein Sof, before the restriction Malchut of Ein Sof in the beginning, she was still, the desire came to a state that it obligated a restriction, it changed from the first moment, from the first stage to the state that she has to be restricted, she's changed, the desires changed?

R. Yes, okay we will end the lesson with this.

29. S. (45:25) We are going to go after the lessons to a meal, so before that maybe we will go to a summary, unless you want to continue?

R. No, no, I don't want to continue, only more students want to continue!

30. S. (45:44) We want to say that we set the topic of the Congress that will be in Baltia, December first through the third, a big team is putting it together and Simeon is a part of that big team of friends, from the whole world Kli. And we chose the topic, Yashar El, ‘straight to the Creator’. In my opinion, we still didn’t have a Congress with this topic, so our questions to you, our request, before the Congress, before December can we together with you and the world Kli, talk about this topic, ‘straight to the Creator’. What does it mean to go straight towards Him, what do we need in order to advance in that direction?

R. I think we will learn and we will choose the material that will direct us toward that goal, we will connect to our friends from Baltia and all those who are close to it in their hearts, and in this way we will complete the Congress, okay, good luck!

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