Morning Lesson May 4, 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 1. Inner Observation. Chapter Six. #26 ("It has already been explained..")

1. Rav’s Introduction: Yes, as usual we are continuing in our study, and what is important is that we will feel each and every day as it says ‘That they Shall be as New in your Eyes’ that each day our vessel becomes empty, and it starts anew. Although we feel emptiness, and seemingly nothing is left in us from what we had before, and how will we study now if we don't feel even what we are basing ourselves on but actually that feeling is the most beneficial feeling for spiritual advancement as it says and ‘They Shall be New in your Eyes.’ Every day we should start anew. A person each and every day is a new creation and therefore we shouldn’t actually see ourselves that we are becoming empty from one day to the next, but rather we are being built from one day to the next. Because we are being emptied from the previous thing, it has already entered from our emotion and intellect into our qualities and our emotion and intellect are now ready for us to work with them and now fill them with a new impression from the connection between us and from between us to the study materials. Therefore, it is good to feel oneself before the lesson or when a person gets up in the morning when he wakes up from the sleep, that he feels himself empty. This is certainly the correct preparation that one gets from above to be ready and worthy of receiving the next portion on the path. 

Item 26 (02:54)

2. R. (04:32) About this we say, ‘The End of the Act is in the Preliminary Thought,’ that all the vessels exist already in their corrected form and all of the lights that fill these vessels in the complete form, and that form of light and vessel together bound together and there's nothing more to add there. It is the world of Ein Sof.

3. S. (04:57) There's a very interesting definition that the light includes all of reality, how can we understand it, what is light?

R. Light, well if you would go through the definitions as Baal HaSulam gave them to us, even here in part one we have the explanation of the words, and if you will go their light is the totality, that which includes everything that there is in reality. Bestowal from above from the Creator towards us is called light. It carries within it incorporates all of the deficiencies, all the vessels, and all the preparations in order to discover the upper light in order to discover the Creator's relation to the created being. 

S. Traditionally, he writes here that the totality of the receivers is called Malchut of Ein Sof.

R. Correct.

S. Is that seemingly the assembly of someone, the gathering? 

R. Yes, all the desires and deficiencies up to the most minute details that one can imagine, all these deficiencies together are called Malchut of Ein Sof. The upper light itself, it created this Malchut of Ein Sof, and it is established it in such a way that the deficiencies that become revealed in Malchut of Ein Sof are precisely in congruence of course with that light of Ein Sof that has to correct it and fill it. 

S. How to depict all those existing deficiencies that are assembled in one place, connected in one place, how can you imagine it?

R. Actually you can depict that if we are talking about a deficiency that is still without any bursting or division in the creative beings, this general collective deficiency is the Creator's deficiency to do good to his creations. It is simple and one, whereas when it starts to divide, to split in the created  beings, then it already begins to be divided according to their ability to suffer those deficiencies to adapt themselves to those deficiencies. Then it already begins to be difficult to perceive it, to attain it, to connect to it, how can these deficiencies be with those deficiencies? But actually the deficiency is one. The deficiency is to feel the Creator. This is the collective deficiency in the created beings.

S. In this general deficiency there is already an answer to all of the questions, everything is already concealed in Malchut of Ein Sof until the end? 

R. Yes, but it's not that it exists there, it exists there with a lack for that but not with a filling.

Chapter 7 Item 27 (09:15)

4. R. This speaks about Malchut of Ein Sof even though only phase four was restricted or Malchut of Ein Sof was restricted only in phase four, the light departed it only in the first three phases. Malchut of Ein Sof includes within its first four phases or stages even though the light couldn't stay in phase for in Malchut of Ein Sof. However, we have a law, that there is nothing partial in spirituality. If there is some decision, if there is some flaw, some calculation it has to be over this entire desire that is now involved in this action. Therefore, because Malchut of Ein Sof  could not hold the light of Ein Sof in its phase four, however, the light departed all the previous three phases, those that received the phase four as well. This is what he says here, even though Malchut of Ein Sof was restricted only in its’ phase four, this is where she felt her will to receive and that it is the opposite of the Creator and that these separates her from the Creator. The light departed from the first three phases in her as well. 

Item 27 (10:56) “It has already been explained…”

5. R. (12:30) This means that the moment that Malchut of Ein Sof which is the greatest desire that is now being revealed, which was built in that way by the upper light, she receives the upper light, she is filled with the upper light, she enjoys the upper light, and she begins to feel inside of her how the upper light is filling her and filling her more and more. Along with that she begins to feel that she cannot tolerate it in her last phase, there, where the will to receive is the most developed. Then it is felt how much the upper light is the opposite of the desire according to its nature, the nature of the light is entirely to give, and the nature of the desire is entirely to receive. Then the two of them of course, they can be together in that the pleasure fills the desire, then the pleasure is felt infinitely, this is why it is called Malchut of Ein Sof infinity or no end that's on one hand. On the other hand, because this Malchut of Ein Sof  feels how much it is opposite to what fills her, that according to her nature and the nature of the light, these are two incompletely opposite forms, so by that, it turns out that Malchut of Ein Sof suffers. She cannot suffer this thing that is so opposite to her. All of the pleasures are because we are in identification, equivalence and all the suffering are because we are in opposition to each other. Therefore, Malchut of 

Ein Sof, even though she receives and seemingly enjoys the light of Ein Sof that fills her because this is what she wants. Along with that she feels how much they are opposites, meaning that it is not enough that each one adds to the other. Here it becomes revealed that each one according to his nature is the opposite of the other, that is what is revealed here is a new phenomenon. That even though I can enjoy from you but along with that I discover that I am the opposite of you. With that oppositeness I don't know what to do about it. This is what Malchut of Ein Sof discovers and this is why she has no choice, no option, no chance to do anything but to come out of that state. To expel the light of Ein Sof that is that fills her and remain empty. In the present state she no longer knows what else can be done, this is the only decision and the only action that she is capable of doing, out of feeling how much they are opposites. We also feel sometimes in certain incidents in life that we are not capable of suffering something. Not because we feel pain, physical pain, but rather because we are in a situation where we are opposite to whatever we have before us. And we have to remove ourselves from any connection with that phenomenon that we have before us. This is what Malchut of Ein Sof feels, that each one should try to depict all of these things inside of themselves truly to search. It doesn't matter if we might be mistaken or not mistaken with all of these actions with all of these emotions but the most important is to turn one's self and truly pressure oneself. Maybe it's this way, maybe it's that way but try to feel these states that we are seemingly in contact with the upper light. On the one hand, we discover how much we want it, to be filled by it, and later on we discover eventually, shame. That what we receive brings us the feeling of shame. It lowers us, it drops us down and we suffer so much from the feeling of shame, along with the fact that maybe we can enjoy what we are receiving. With that comes to us or is revealed in us the feeling of shame so much so, that it is called I am better off dead. I am willing to die so long as I do not feel that, and therefore, Malchut of Ein Sof departs from the reception of the light of Ein Sof, and she prefers to remain empty. 

6. S. (18:18) What does it mean that desires developed, why in the third phase it didn't feel it's contradiction while in the fourth phase it does feel it?

R. Because through the upper light that reaches the will to receive and starts to feel the will to receive, that upper light develops the will to receive. The will to receive begins to feel that it is receiving, it is Pleasant, what does it add to it? How does it arrange it inside? It adapts itself to the upper light in order to feel it more so much so that it starts to feel not only what it receives from the upper light, pleasure, but it also starts to feel the nature of the upper light that it is the giver. Then opposite to that it starts to feel that its own nature, the nature of the will to receive is only a will to receive and it is the opposite of the bestower, and that oppositeness even though, on the one hand, they complement each other, one is pleasure and one is desire, one enters into the other and there is pleasure inside the desire, however, from another side in parallel to that it starts to feel that they are opposite to each other, one wants to give the other wants to receive. In that oppositeness awakens in it, in the will to receive, shame, the feeling of inferiority. Then it cannot do anything. It feels itself as humiliated, so much so that it feels that it feels that sensation that is receiving it cancels it. Itself becomes canceled annulled, so much so that I am better off dead than alive it is better to be dead than to feel that feeling sometimes in our own life we even get some feeling of shame, and we can see how powerful it is, how it is important it is, that it can bring us to we see how many cases are in this world where people take their own life, just in order not to feel the shame, only out of Shame. They are willing to end their life with any kind of reception of pleasure that that doesn't matter, it could be a billionaire, it could be someone who is successful in all kinds of things and everything, however, there is something that awakens shame in him, so much so, that he can depart, leave the chain only by ending his own existence, by ending his life.

S. Nevertheless, what changes phase one receives ,second and in the fourth it receives shame?

R. The recognition of its state, this is what is revealed in phase fourth. The fact that I receive in phase one, two, and three, well so I receive. Seemingly, I feel myself in phase four, because these are four phases of the development of the desire, the upper light does not develop, it is the same everywhere. However, the development of the desire inside of the created being brings the created being to a state where it starts to feel who is filling him. How does it fill it, with what purpose does he feel it, and it starts to feel the essence of the giver relative to its own essence. That gap between the giver and the receiver is revealed in it, now not like the gap between a baby and a mother that they both enjoyed, each one does its role and there is no problem. But rather, there is a gap here in degree, of one relative to the other because the giver is the giver and the receiver is receiving and the difference is great it is infinite actually between the two of them, and this is what the Creator reveals deliberately inside of the created being in order to bring the created being to the necessity to grow all the way up to the degree of the Creator.

S. How should I reach that state?

R. You should be ashamed that you are receiving from the entire world, and you are not giving anything. Try to do that with the friends. Shame is actually the leverage, the means which is the most important in order to correct oneself. But we always want to run away from the shame. Subconsciously, immediately we want to mitigate it, to diminish it, this is a problem. There is a reason why it is written that shame is a feeling that is revealed to the high souls. It's not in our world but in our world also shame doesn't come to a simple person in the degrees of the still, vegetative, and animate there is no shame, everything just follows nature seemingly but we who operate above nature, above the degrees of the still, vegetative, and animate, on the speaking degree this is where the shame is revealed. It's only the human in this world, one who reaches the degree of human or Adam even in the corporeal life he is ashamed, he blushes. That's it, and there are many things to it. It is the matter of truth and false, lie but self-reception and the recognition of the self-reception in the created beings reveals shame in him.

7. S. (26:21) We just said that because of shame Malchut moves away from the light, where is that place to which it is distancing itself? Where there's no light where can you run away from the light to?

R. as a result of the shame we have two possibilities, two options. One is to run away from the shame, and this is possible only by us looking at others and we say they are also the same, they all have the same thing so the trouble of many as half a consolation and a person is less ashamed or not at all ashamed, we can see that in our world. There are people who commit all kinds of crimes, they steal, or they do something and they even take pride in that. They are proud of that. There are people who can't suffer it, so it's a matter of degrees. However indeed shame, true shame is revealed on high spiritual degrees where there is truly a feeling, the recognition of how much a person is receiving and how much he is bestowing and it's not only with respect to the environment but with respect to the Creator. There actually is the calculation regarding shame and we awaken the shame, we want it to be revealed because it will direct us correctly to close that gap, to even the account with the Creator to be in order to bestow.

S. This sham, this is what brings us to the demand, the request, how can Malchut find the place when there is no light?

R. Inside of the group, inside of the group, if you come out for a moment from the thought about the friends, then you throw them away, then you should feel shame, unpleasantness, because you have left the boat in the middle of the ocean, you left the friends and you are letting this boat drowned in the depths of the sea. All kinds of such forms that you can depict that.

8. S. (29:38) So shame is concealed from us and in its place we feel rejection from connection?

R. Yes, yes, that's right shame is revealed in those who truly want to reach bestowal, spirituality connection, all kinds of such discernments. Then the recognition appears in him of how much he is not in that, as a result he feels shame. This is the feeling.

S. What will give us, we already theoretically know that this lack of desire, this rejection comes from shame and if we transmit it it'll bring us to love, bring lower souls?

R. What do you mean by that that we are not high souls, we are souls, high souls and we have to reach our true spiritual realization and there aren't many states here between our state and Holiness, bestowing. We have to take that step forward and get into the calculation of bestowing, shame, connection, and this is truly right ahead of us. What are you saying that that's not for us yet? Don't say that to anyone. By this you're making everyone weaker.

S. But you said…?

R. But I didn't say it's not for us, true shame is revealed towards the end of correction, but it also starts in our state and we must not reject it.

S. Okay and from here on what to do? To attack this shame, this lack of desire? What to do?

R. Bring ourselves to a state where the feeling of shame will direct us towards bestowing.

9. S. (32:33) How to preserve this means which has the shame inside of the ten and is this a sacrifice of Malchut of Ein Sof, what shame does?

R. Shame exists naturally within us. The question is only how much do we give values and degrees to the feeling of the gap between us, so that these things are shame? Shame is the feeling of the gap between me and something, someone right? The difference between the degrees is called shame. So what we need to do is to pay attention to how much I want to bestow to the friends, how much I want to support them, to equalize with them, and so on. As it says what we are studying here is actually a principle that later on Rabash and Baal HaSulam explains it in many articles.

10. S. (34:17) What should we do when we don't feel that shame, it seems there's a big lack in the process of development?

R. Look at the friends, if you discover shame towards them, then you are already in the right connection with them and that feeling of shame towards each and every friend to some extent, it all together positions you, establishes you in the right way in the ten.

11. S. (35:16) We have a tendency to cover up the shame with anything because we don't want to feel our flesh being burned so how can you work with this shame in the ten, do we have to let it burn our meat, our flesh on the fire?

R. If I search for how to advance to the Creator towards the upper light then I search for where is the difference between me and bestowal, the quality of bestowal, and therefore I seemingly search for this feeling of shame, if that feeling of shame is a measure, indication of how much I am opposite and in what am I opposite of the upper light or the Creator, it is the same thing. Meaning shame is the difference between me and the Creator actually and it is very important. Without that feeling a person cannot advance towards adhesion. Therefore when I asked Rabash in the beginning of my way, what about shame, when do we feel shame and how is it? He says shame is a creation of its own meaning that there are many discernments possibly in it but the feeling of the gap between the giver and the receiver, the Creator and the created being, that feeling of the gap that is the feeling of shame is creation, meaning the Creator made it that ability to feel how much we are the opposite of him.

S. You say we have to cover with love the bad, so the shame is not something bad you have to cover? Right?

R. Shame is something that is bad, but it promotes us just like anything that we feel. There is nothing that is revealed without the need for it, for correction. Therefore shame is a very important principle means, I would say an essential one that by it we advance. 

12. S. (38:34) Is the understanding of Malchut limitation the root for all the future corrections?

R. Yes.

13. S. (38:51) Malchut of Ein Sof restricted itself for egoistic reasons not to feel the shame or to bestow to the Creator?

R. Yes.

14. S. (39:01) When shame appears does it evoke a prayer?

R. Yes.

15. S. (39:13) What from the impression of the light of Malchut the impression of the shame remains in the desire and what gets restricted?

R. That we will learn later, this already pertains to the construction of the Partzuf.

16. S. (39:30) Baal HaSulam describes creation, what is the law that allows the connection between Malchut of Ein Sof and ourselves?

R. We exist in Malchut of Ein Sof, all in all there are ten Sefirot, there are no more we exist in Malchut of Ein Sof and we need to correct it in its connection to the first nine. 

17. S. (40:10) How not to run away and blur out the feeling of shame in the ten?

R. If a person wants to know the truth then he prepares himself for that, then even though the feeling of shame, as much as it can be unpleasant, he is willing to feel it and suffer it and to turn it from darkness to light.

S. What holds him when it's burning in him?

R The fact that this burning reveals the wound in him, the sickness which he is going to heal.

18. S. (41:03) Does the shame reinforce mutual guarantee between us?

R. Yes, if we are able to combine our deficiencies in order to present them to the Creator then that helps.

19. S. (41:43) It turns out that shame as a result of what we feel as receivers, so perhaps we should focus more on the fact that we are receiving?

R. Yes.

20. S. (42:08) The opposite of shame is pride?

R. That also is true.

21. S. (42:22) Before the restriction there was him in his name was one, so who's the one who's feeling?

R. Malchut of Ein Sof even though she is connected to the light that fills her, along with that the feeling of shame that is revealed there brings her to restriction.

S. But him and his name are one?

R. So what, along with that this phenomenon is revealed.

S. Inside of him?

R. Inside of Malchut of Ein Sof.

S. So there's an inner discernment.

22. S. 43:18 (43:21) About Malchut of Ein Sof, is there a connection between Malchut of Ein Sof and the point in the heart?

R. That's not for us yet. Let's say that yes.

23. S. (43:34) I wrote down that you said that if a person wants to know the truth and prepares himself for it then he can tolerate the feeling of shame and can transform it from darkness to light. How do we prepare ourselves for shame?

R. As much as the discernment of shame brings you to the truth and the truth is more important than anything.

S. Any other way to prepare?

R. While one is in the intellect, the other is in the emotion, by increasing the intellect we are able to suffer.

24. S. (44:19) You said on the one hand shame advances us, as you say, on the other hand you say that what is the role of shame and how to get rid of it, what is the work of getting rid of the shame, if you'll even need to do it, is this our job?

R. The role of the shame is to give us the distinction, the discernments that are between the giver and the receiver.

S. We have to get rid of the shame, is this my job?

R. To correct it.

S. What does it mean to correct it?

R. That shame will be transformed to honor.

S. How to do it?

R. This is by trying to correct ourselves our whole life.

S. How?

R. By the reforming light which we draw in the center of the group.

S. Work with the friends?

R. Yes.

25. S. (45:33) In addition to shame there's a feeling that the light is doing it, that it's a phenomenon from the light?

R. These are already the consequences or the actualization of it but the shame itself, this is what we have to be concerned about, that we don't miss out on it and we should be sensitive to it as much as possible and look at how much Kabbalists speak about it in all the discernments that they want to explain to us in their essays. All in all it is about how we will discover the gaps between us and from between us and the Creator meaning it all pertains to shame, the gap between the states.

S. But together with the shame it's that the light is doing it, he's the one bringing about this feeling.

R. Yes, but that doesn't diminish the recognition of the shame.

S. Why, how come?

R. How come because it is in nature already that the gap between the degrees I feel it as a personal blemish to my ego and until I correct my ego all the way so that it will be entirely in order to bestow, the feeling of shame is invited within me.

S. What about what we say to ascribe everything to there is None Else Besides Him?

R. So what, that doesn't diminish it from me, doesn't take it away from me that I should correct it.

S. It doesn't bring it down, it might even increase, intensify the difference between the two?

R. Yes, in that I agree with you.

26. S. (47:47) What's the difference between shame and tormenting myself?

R. It's unrelated to each other, the fact that I feel how much I am inferior to the friends or to the Creator, this comes in order to push me to advance towards bestowal, towards love, towards connection. It's like you're saying that you are eating yourself up about this, it is written that a fool is sitting idly eating his own flesh. Meaning that we reach a state where we attribute everything to ourselves and this is half of a thing. After I feel to what extent I am inferior, I do not just eat myself up, I realize that this is coming to me from the Creator and everything that comes from the Creator comes in order for me to advance, then I don't just sit idle eating in my own flesh but rather I get up and I go forward towards extra connection and this is how I correct these flaws of shame that are revealed in me. In me the correction of shame is connection, practically is connection.

27. S. (49:56) Following up on this question, this action that he writes about this embellishment, is this another addition of connection? Is this an active act, it's not something?

R. The embellishment is an active operation meaning with the embellishment we have the restriction, screen, reflected light everything we do in the restriction can be called an embellishment.

S. The embellishment sounds like it's an opposite action to the restriction, something that is more.

R. I correct my will to receive so that instead of shame it will bring me honor, beauty etc. We will learn about that especially about the decorations of the bride.

S. So why from the restriction of the fourth phase the other lights depart as well from the other degrees?

R. Because phase four determines everything, it is the lowest of all and therefore she determines everything that happens in the degrees prior to it. She gives reflected light.

S. They depart only from their own fourth phase or from everything?

R. From the entire first nine because phase four determines that, she determines it for the entire first nine.

28. S. (51:42) When Hochma rises above Hassadim, is this what brings about shame?

R. No, it is deeper, let's say a lack of light of Hassadim from the side of the created being is what causes the feeling of shame. In a way that it is a bit primitive but this is how it is.

29. S. (52:20) From this description of Ein Sof, I had the feeling of the desire to receive which is infinite but also an infinite desire to give. These two different desires scare me, how to relate to these two feelings where I feel lost and they scare me?

R. I don't understand where you take these things from, the will to receive comes to us from above, from where do you take a will to bestow? I don't understand that, that I don't understand.

30. S. (53:15) How do we have the greatness of the Creator and the shame together? Where the creation has to equate itself to the Creator?

R. So that the created being can establish that opposite the Creator.

Reading Item # 28 (53:40) “Afterwards he re-extended a line of light …” Twice

31. S. (57:50) What is this force that appears in phase four? That can force the light to fill only the three phases without entering the fourth?

R. In phase four it becomes revealed how much the light in the desire in phase four are opposites and in that oppositeness separates between them and it does not allow the light to enter phase four within phase four.

S. And when we try to build inside of us this connection between us and with the Creator, you always direct us towards that. So we discover a certain part in correction, in adhesion, we begin to feel this feeling all the time.

R. In spirituality we're always working on the boundary, on the border and attaining the boundary is actually all our work, what is the will to receive and in order to bestow, Etc, this is where we are always in monitoring and building the equivalence of form. 

32. S. (59:19) Phase one receives, phase two bestows, phase three receives in order to bestow, how can you define phase four, what is its definition?

R. The will to receive, it depends on what we're talking about but phase four is the will to receive.

S. The phases before are not a desire to receive?

R. It is not the will to receive in its final complete form. The will to receive is only when it feels that it is a will to receive, that it understands that it is receiving, that this is its nature, its essence.

33. S (01:00:23) What is the difference between feeling shame in phase four and the feeling of shame in phase four of phase four?

R. Phase four is a general thing and in it are also four phases, the phase four within phase four is the final degree of phase four, there is a true gap is felt between the light and the desire, this is why the destruction was done specifically there.

S. I do not understand if phase four restricted itself, how can it be that later on the first three phases that are in four entered into it?

R. We will learn that later, I will not start explaining this now, it will bring on just more questions that we do not have room for it right now.

34. S. (01:01:33) To clarify where we just read, so in phase one, two, three they all have four phases in them, so did Baal HaSulam say that the fourth phase in each one of those remains empty?

R. No, it works with its will to receive in order to establish the will to receive in phase one, two, three, the will to receive has to be there otherwise it will not be a created being. Even in the root phase there has to be a will to receive otherwise they will not emerge from the emanator and start being an emanated being.

S. In Shoresh there are four complete phases and four complete phases inside phase one and only in phase four there is an empty phase four?

R. That undergoes a restriction, before that it is not empty. Before that it is also filled with light and afterwards it reaches a state where it is also the receiver. Therefore it undergoes a restriction and because of that phase four that performs the restriction the light departs from all of the preceding phases up to the emanator.

S. So Dalet of Dalet is the only one that has that unique quality? 

R. Because there that will to receive it is revealed in its true form, this is the development of the will to receive that it cannot develop immediately to phase four of phase four but root one, two, three, four in the root phase, from that develops root, one, two, three, four in phase one etcetera, up to phase four within phase four. There is the feeling of shame, that gap between the created being and the emanator so great that it compels it to depart from receiving.

35. S. (01:04:04) You said after the restriction to light it was empty from all the phases and now we are saying that the line of light is extended to the first three phases, so what is the difference now that we have a line of light?

S. That she receives in a different way not in phase four, not in the will to receive, but in the will to bestow. That the will to receive is not working with three phases and phase four is a mix of these three phases of bestowal and then that way it supports the will to bestow he's writing here in a general way because somehow he has to write about it.

36. S. (01:05:02) What is the purpose of shame?

R. Without shame the created being will not feel the gap between him and the Creator, it will be like a baby that exists, he is there, he enjoys the mother taking care of it, but he would never grow, he would just remain being the receiver. 

37. S (01:05:41) What does it mean to this shame is its own creation, a separate creation, can you explain what it means?

R. The Creator could have given the created being whatever he wanted, he could have built in the created being whatever he wanted but not giving the created being the feeling of the gap between it and the Creator, which is called shame. That feeling of the difference, the essential difference between the receiver and the giver awakens in the created being unpleasantness, impatience so much so that the created being is willing to do anything so long as not to see all these differences. Look at what we do in this world, we all in all perform all of our actions only in order not to feel shame. Wars, competitions, struggles, whatever you want, it doesn't matter what it is, everything man does he does it in because of shame.

S. So it is up to us how we use the shame, if we use it as a way to change your desire to receive in order to bestow?

R. Yes, this is right, that is why we learned to use the shame correctly in order to reach the degree of the Creator. So that I will be ashamed that I am not like him but not like him in bestowal not in that, that I want to receive everything from him.

38. S. (01:07:53)  it is not clear only the final discernment which is phase four remained empty without light and remember that,  so do we have a job here with filling you with light. He's saying that only the last discernment in phase four, it remained empty without light. Do we have a role here, is this a role to fill this empty place with light?

R. This means that we need to a sensitive us possible to the environment, to be impressed by the environment, to appreciate the environment, not to blur out by my ego,but to the contrary I want to make them greater I want to open the eyes towards whatever is in the environment and whatever I discovered in the gap between me and the environment will serve me as leverage, as an incentive to reach a state where I will rise from a small degree of bestowal to a greater degree each and every time.

S. What is the last phase of phase four?

R. The last phase is that it only wants to receive.

S. Is there a way for you to draw for us so that we will understand what you're talking about?

R. I'm not going to draw anything you can sketch it in your desires, as it says to write it in the tablet of your heart.

39. S. (01:09:59) What is the difference between shame and envy?

R. Shame and envy we will talk about that, it is possible to distinguish between them but it is difficult it is not for now. Shame is more general, envy is something specific that I relate to by what I reach shame and by what I'm envious of. This is always with respect to a person that evokes me towards a particular phenomena I feel from him, there are many things in it. If you go to psychology then you will see that it is endless, there are a hundred different manners of shame, it only directs us if we will take the stil, vegetative, animate and you draw the line in the animate and then you want to study the speaking degree. There it is all shame, there is no difference between the degrees of the still, vegetative and animate and the speaking degree, the degree of man, except for the shame that is revealed in the inside of man on all kinds of levels. Only according to that we can measure and compare between people in different forms, in different matters, this is our life. Our whole life is about standing guard so that our ego, God forbid, will not be harmed. This is the matter of shame that we in order to correct it or instead of correcting it we keep it from being harmed. This is why we need to make the restriction and the restriction includes this egotistical attitude towards our ego, that we do not want to fill it up anymore and work for it and then we start through the ego this is called help made against one, we can begin to correct ourselves.

40. S. (01:12:43) It says that spirituality is indivisible by nature and in item 28 it says that phase four remains empty without light, so there is a certain division here?

R. It's okay there are many things here that are not clear here, but they will become clear gradually, write these questions on the side and then you will suddenly discover that you understand them already and you found the answer.

41. S. (01:13:29) Shame towards friends has to be revealed before shame before the Creator?

R. Yes.

42. S. (01:18:59) Where is our work if the final action is in the initial thought?

R. That is in everything, the end of the action is in the thought but we do not do anything if we do not intend that the end of that act where we are constantly looking towards what we want it is also in the world somewhat but in spirituality it is much more critical, it is much more aimed correctly that the end of the act is in the initial thought.

43. S. (01:19:51) After the complete disconnection from the light, what allows the Malchut of infinity to once again, to be in connection with the light?

R. Malchut stops to receive the light according to the previous style of the will to receive and moves to a new style of receiving only according to the equivalence of form. It is something completely different. This is me receiving light because I want to receive, I perform a stop, I did not want to work accordingly, rather I'm willing to receive the light only because by this I am benefiting, delighting the giver. That is it, there's a huge difference in the attitude to the relationship here and Malchut cannot receive before according to the will to receive it was built and created by the light and receive fully to use the whole will to receive and all the light that will fill her. Rather now she can receive the right only under the condition that she intends to give pleasure to the bestower and here there's already a problem. She does not have sufficient forces to work against her ego,against her will to receive, hence she only receives under the condition only to the measure that she's capable of receiving in such a way in order to bring contentment to the Creator and this is the small measure called a line, a very thin line.

44. S. (01:21:58) Malchut of infiniti chooses not to receive light, she chooses emptiness. How is this emptiness felt and what does she feel there in her emptiness?

R. Malchut of Ein Sof feels in her, emptiness of her, that she is in oppositeness to the Creator that he is willing to give her eternity and that she doesn't want it, in any way. That feeling of shame leads to the restriction in which she does not receive herself from this moment and onwards ever but only in order to bestow, and now she wants to attain the force of bestowal which is to receive and feel pleasure but only in order to delight the giver meaning she needs to feel the giver, she needs to feel how much pleasure she causes him, and then she is willing to receive the pleasure from him in order to bestow to him and only in such a way she receives. In such a manner they both come to a state in which they want to give to one another. Of course there's a huge work on the side of the giver and on the side of the receiver they both go together in order to perform this new manner of reception that Malchut of the Ein Sof wants to observe.

45. S (01:23:45) Can the environment somehow influence if there is shame between friends or not?

R. Of course the environment does everything, the environment is what presents to each and every friend in the group what’s to be ashamed of, what not to be ashamed of, what to appreciate, degrees of appreciation, importance, this is all what the group performs, what the group attains.

46. S (01:24:30)  When we reveal shame, what is the correct attitude toward such because it kind of shuts you down. How do you correctly use it?

R. How do we use shame correctly? If the shame is correct it places the creature in such a way that he is obliged to operate in order to to get rid of the shame but he gets rid of the shame not in order to not to be ashamed. That is the very initial lowly degree in the acts of bestowal, but rather he is already working above the shame, meaning it is not important to me the shame I'm using it in order to bestow so that it will help me as the shame helps me be the bestower and through the shame I check whether I'm in the desire to receive and I want therefor to get the rid of myself being in the shame because I feel this unpleasantness, or that I'm working in order to bestow above that where it’s not important to me about myself rather if I'm ashamed or not, it’s pleasant or not but rather that I can step on myself and be above that. There are many degrees in this. We will get there but it is good that there are such questions.

47. S. (01:26:10)  How to develop the sensation of the shame and the work with the ten?

R. That we need to work on. These are known things and each one of us can feel somewhat after all we are human beings and therefore relative to animals we are ashamed we have what to be ashamed about because animals have all their actions in the desire only and in us it's in the intention. Therefore we need to try and use the shame, not diminishing it and not getting rid of it or destroying it and not even cover it, but rather on the contrary to the extent to which I work more and  more with my shame I can locate in me more points of clashing that I have with the Creator.

48. S. (01:27:32) Do we need to awaken the sensation of a shame in the ten or does each one needs to awaken for themself?

R. No, also in the ten we need to awaken the feeling of shame and cultivate it such that each and every one will show himself how he is ashamed, what he should be ashamed of, that all his actions should be in receiving in the receiving and bestowal or receiving in order to bestow, bestowal in order to bestow, how all his actions will take on the graduation of the shame above the shame and despite the shame.  This is what we need to do, all our work is with shame. This is the difference between the degree of animal and the degree of Adam, the speaking. Still, vegetative and animate,animals feel no shame whatsoever and to the extent that he rises above the degree of the animate he feels shame. Accordingly we talked about the personality of a person, about his greatness.

49. S. (01:29:04) What allows the creation to keep itself in restriction because we live only in a state of reception?

R. We need to, as much as possible, to raise above the desire to receive more, stop being proud that we are capable of doing something forcefully and all our actions that should only be through the Creator. That's where we appeal to him and ask and the Creator performs, does it, of course that is not immediately but this is gradually what we need to advance to and this is how we will come to the correct implementation. This we will learn.

50. S. (01:29:59) Why do we need to be ashamed if the awareness, the lack of equivalence to form, allows me to recognize the greatness of the Creator?

R. By beginning to work above that shame I'm not erasing those discernments between me and the Creator, on the contrary, I'm building myself in such a way resembling the Creator. The approach is that I do not just like that erase the shame, the will to receive, no, I use it to rise above the degree of animal to the degree of speaking.

51. S (01:30:54) How does the shame give the screen and turn to light?

R. I pray to the Creator, ask him for the force to overcome, over every single thing that I see that I'm not capable of and then as a result of that I begin to feel did I receive such force. Maybe not clearly in an active way but it happens. This is how we begin to work with a Creator in partnership together. I raise my deficiencies and the Creator executes.

52. S. (01:31:47) I heard the correction of shame is connection, why and how does the correct connection correct the gap between oneself and the Creator?

R. Everything is revealed in the connection and corrects everything, even things that remain opposite but in connection they support one another. Therefore connection is the result, the final desirable state which concludes all the corrections.

53. S. (01:32:43)  Is a shame a type of desire?

R. Shame is not a kind of desire. It is a result of the feeling of the gap between the desires of the Creator and the Created being.

54. S. (01:33:11) In what do I need to awaken the shame on myself artificially?

R. We need to seek the differences between us in the ten and try that and see each one of us towards the successful image that we can depict ourselves in the ten and each one of us in some way will come close to that image, accordingly we will feel the shame and accordingly we will demand corrections.

55. S. (01:33:59) Is it correct to feel shame, on this that they didn’t pray for the friends? 

R. Certainly, certainly. Our work is mostly prayer for the others, which those deficiencies we can raise to the Creator and this is what the Creator hears. This is called the prayer of many, the prayer for the many.

56. S. (01:34:43) What is the difference between this sensation of shame and guilt?

R. I do not know. Feeling guilty could be about anything even in the most egoistic way where I'm feeling myself that, as if I missed something I wanted to steal and it didn't work out for me, so I am to blame, I deserve etc. Whereas shame is usually in its correct way it is upon the deficiency that I cannot cover with bestowal, which I've yet to cover with shame yet. This leads to the feeling of shame.

Chapter 8, item #29 (01:35:45)  “Now we shall explain the meaning of the four phases of cause and consequence..”

57. R (01:37:31) So what is he trying to explain to us here? That in the development of the desire to receive there is, well when it develops and by it developing, the bestowal of the light, of the Creator which is called light moves from through this development in four stages. In these stages the abundance that emerges from the Creator the light that comes from the Creator takes on changes. The change is not in the light itself which emerges from the Creator but rather how it comes to the created being. The light that comes, the bestowal that comes from the Creator, it goes through these stages one, two, three, four or Aleph, Bet, Gimel, Dalet as we call them and in these degrees we see that there is, each time, different bestowal. It is not that the light itself that comes to us from the Creator is different but because it goes through four kinds of desire to receive in the creature therefore he changes meaning the virtue of the will to receive that is in  the created being in the degrees of Aleph, Bet, Gimel, Dalet can bestow upon the, influence upon the abundance that emerges from the Creator and this abundance takes on four kinds of forms of bestowal, first phase, second phase, third and fourth the two upper phases are called light, Aleph and Gimel, the first and the third, and the second phase and fourth phase are called water. Why is it like that? Because we will see you in a second. This is just the definition of it, that is why we will move onwards and see.

Item #30 (01:40:01) “For this reason any expansion of the light of Ein Sof…”

58. S. (01:46:38) It's clear there are certain things here that are hard for us to grasp. We will learn that gradually over many of the next parts. He's just giving us a certain kind of rundown of what happens in the reception of the light that comes from the Creator into the will to receive of the created being, but we need to read it a few more times so we'll have a certain order in our head even though the understanding will later slowly, slowly, be added to it.

59. S. (01:47:20)  It's very interesting because we learned the four phases so many times and still there so many innovations here like the description of the lights in Bina is very interesting here like you're saying there's three lights, Hochma, Hassadim, and the third light, the light of the essence of Bina seemingly. How did it grasp all this?

R. To understand is a problem because we don't feel it but it's possible to understand it according to what he writes it, even superficially, that there's a light of Hochma that expands from the Creator into the desire to receive, if the desire to receive does not want to receive but rather wants to be in equivalence of form then from above expense a different filling called the light of Hassadim and there's a combination of the light of Hochma and the light of Hassadim in the creature meaning there's an ability just like we learn there's an ability to receive three kinds of lights, the light of Hochma directly from the Creator, the light of Hassadim which comes actually from the awakening of the creature, or the combination between them, the light of Hassadim in the illumination of Hochma, and the creature is in all kinds of such states and accordingly we examine where he is, what force he has, the force of the Masach, the force of restriction, the force of desire. This we will learn this is actually the whole of the Wisdom of Kabbalah is in this.

60. S. (01:49:28) It says because the light is not drawn directly from Ein Sof because of the intensification of the lower one thus it's called the light of Hassadim.

R. I don't hear you, how many times do I have to tell you, I can’t tell you again, I will not give you permission to ask, everyone is saying it into the microphone, you just speak into your nose.

S. I'm saying because the light is not drawn directly from Ein Sof  like it's not but rather the additional assistance of a lower one through the intensification, thus the light itself is result is called Hassadim so did it come from the Creator or do we need to do something? 

R. It’s light as it is written light comes from the awakening of the creature.

S. Meaning?

R. This means that the creature awakens on his own in return to the Creator and then by that he evokes a special light called the light of Hassadim.

S. So he says here that the reason is because of the intensification this is what draws the light of Hassadim?

R. Yes, he overcame since he doesn't want to work with his desire but rather wants to work similar to the Creator in bestowal.

S. To rise above the will to receive?

R. Yes. 

S. And how between us, how do we do this? To draw the light of Hassadim?

R. Yes, it's possible to draw the light of Hassadim. 

S. How?

R. By the creature wanting bestowal and by that receiving that filling which is adapted to bestowal called the light of Hassadim.

S. Is this done individually or in our work together?

R. That we will learn later.

61. S. (01:52:23). I understood that there is no somebody here yet who can feel how can a desire in itself feel and come to conclusions and relations? The impression is that the Creator himself is building these things, this goes like this, this goes like that, this happens like that, there's no one here no man to attain it, it's like a program?

R. I understand what you're saying and there is something in that, there's a correct approach here. It's speaking about the qualities of nature that are arranged in common and developed from the Creator this way until they come to the created being and then in the created being there's work from the attainment, his understanding, his feeling, which we can then talk about the source which is different, a lower, foreign desire. Yes, you're right. Everything that comes right now comes from the expansion of the Creator to the future created being there is no creature yet and all that happens here comes with the force of the Creator where the light that expands from him carries this out.

62. S. (01:53:57)  It's been said about the light of Bina that it grew coarser, it’s written that Bina is the light of Hochma that intensified in order to receive additional illumination. Why did it get coarser, did it want to reach additional equivalence of form?

R. That's because the creature wants to join his will to receive this and therefore the light which has spread now inside the creature will be much weaker, much coarser, much coarser, cruder, because it's a light that comes with a change that the creature does in creation.

63. R. (01:55:14) I know that it's not so clear and it brings confusion. We’ll read first and it'll be partially confusing and then we'll go over it again, maybe that's how it's better, nonetheless don't wait for it to be immediately understood that it should be easy material, it's not easy material it's essential, foundational.

64. S. (01:55:50) You gave her the recommendation that we should go over the material again and study it in the tens and I must say it was truly excellent to read it again with the ten, it was understood.

R. This is surely what we need to do, this is what we need to do over the course of the day, yes. Over the course of the day till tomorrow it's good to go over that same part, the same study material that we read in the morning lesson. I highly recommend it. It’s that all of us together that we go over that same material, not that everyone chooses what they want, will be very beneficial to us.

Continues reading item # 31 (01:56:31) “The four phases in the desire.…”

65. R. (01:59:21) So he explains to us here how this light comes out of the Creator and it expands four degrees and changes also if the light changes the will to receive also and ultimately from the Upper phase that comes out from the Creator until the final phase which is the fourth phase, four degrees of expansion, then the will to receive changes and the light in it changes until they reach the final degree and in this everything is finished, both the vessel, the will to receive reached its development in the light in it accordingly changes and we have in this last phase the final expansion of creation and it all depends on the will to receive that comes out from the Creator of because the desire of the Creator and it comes through the, cascades to the desire of the lower one to the created being.

66. S. (02:00:53) I wanted to ask about the exercise of reading TES together in the ten. What feelings should we broadcast to our friends who feel that studying TES is heavy because the light doesn't penetrate through the words that they read.

R. I understand you, but it doesn't need to stop us. We read it and learn it as a remedy, meaning of as much as we’ll read it and desire to understand it but from this that we want understand this despite that we do not, like Baal HaSulam writes to us in the introduction to TES and Letter 155, so as much as we want to understand what we're learning despite that we do not understand it from these two phenomena that, yes very much want to know what you're learning, and along with this don't understand it, don't get it, then from these two I reached a state that it's opened up to me, a new desire, I began to feel new phenomena, because I am yearning very much to swallow these things, how can I understand them, feel them, especially how I feel them inside me, by what am I feeling, where are the desires, the thoughts, the qualities of mine that I can feel the influence of the light on me? By this actually specifically we are developing, specifically by this. So this that we don't understand, it's an assistance from above, this the Creator does that we shall feel that we don't understand, that from within this we will desire yearn to attain, not understanding in our mind, but to attain, to be in it, to enter within it, it's a huge difference. I don't know how to describe it’s like astronomers who are looking in their telescope at some stars, either that or the person themselves actually goes to these stars and sees and feels what's happening there, there's a huge difference. Either they attain it in their vessels or in their mind that they're filling their brain cells.

67. S. (02:04:31) From the four phases of direct light he calls the Kli of Malchut the final stage, the final complete state. If we imagine for a moment that there is no fourth phase so then the necessity for the three previous phases are canceled?

R. It's clear that we cannot speak on some part of the will to receive rather on all of it together. On this is written ten and not nine, ten and not eleven, that's it. The will to receive must be entirely entirely arranged according to the degrees, the ten degrees.

68. S. (02:05:33) When we gather and read the materials it's clear that we don't understand sometimes it even seems that we understand and we still don't understand but nevertheless our efforts to be inside of material, is it worth stopping and asking questions and talking about them or just reading?

R. No, you can speak about it and ask and discuss and debate, of course, you're engaging in the wisdom, along with this, on top of this you’re yearning for attainment, but for the wisdom itself also you need to know what's written in a basic manner.

69. S. (02:06:27) The question about the lower Hey, how can it be that Malchut which performs a different action than Bina has the same letter which is a letter Hey?

R. We'll talk about that later. It doesn't belong right now. I'm sorry, it's a correct question but not for now.

70. S. (02:06:53) The last verse he writes that also in the upper worlds and in the lower worlds it's all the expansion of the four phases and this creates the will to receive. If we're talking about our world as we feel it so every single desire that we feel is a result of these phases?

R. Of course, we're in that same system just at its end that did not yet begin to respond, this system on the influence of the Creator but of course that we're in, it rather where else could we be? All of reality is incorporated in the four phases of HaVaYaH that came from the Creator and they cascade and develop, all of reality, all the worlds, everything, everything including us including our universe, of course. 

S. Meaning before I’ll feel anything or think of anything there's an order of actions that I don't feel yet?

R. Of course until it reaches us and we awaken and we have some sensation and understanding that is us, that we exist, that is us, that something is happening with us, inside us, before that there's many actions from Ein Sof from infinity until us, yes. We are just at the end of the chain.

S. So it turns out that we can also go in the opposite direction?

R. That's precisely our work, exactly our work, to begin from our state that we’re in and slowly, slowly, climb, climb, climb on the letter of degrees until infinity, Ein Sof.

S. This ladder of degrees until Ein Sof is also built according to these four phases?

R. Yes, it's called Ein Sof but in sum total it is one hundred twenty five degrees, five worlds, five Parsufim, five Sefirot, five times five times five yes one hundred twenty five degrees until we reach entirely to incorporation in the Creator.

S. So if we talk about the fact that every thought and desire of ours is a result of these four phases that preceded them then in every thought and desire I can still go backwards?

R. You could be in motion for all these ladder of degrees from above below and below above if you have a screen. This screen is like an elevator, you can do all the actions, even to take with you more into the elevator with you more friends and do this trip with them.

S. How do we do that practically in the ten?

R. We’ll learn how to do this, by Arvut that each one completes the other you build a society, a ten in which you rise above until how much you are capable. It all depends on you.

71. S. (02:10:54) To continue that question, there's the system and there's the Creator ,the system that we’re talking about, when we address the Creator, pray to the Creator, are we always addressing through that system?

R. Always, we have no choice, we are connected with the Creator through all one hundred twenty five degrees. How otherwise? There's nothing else besides this, from above below or below above all the connections are only through the ladder.

S. So how should we relate to this system? When we relate to this system how do we, after all it's not the Creator it’s something that transfers our request to the recreator or is it the same?

R. We will learn it, we actually spoke about this, this is called the raising of MAN, the descent of the MAD, the raising of the prayer, the answering of the prayer. We read about this, we can read more but will be on account of this material.

S. So what's important is what you said that it all goes through the system.

R. If you ask where this material is in our archive we have it in almost all the languages about raising of their prayer, the answering of their prayer, it's two parts of the Zohar that explain to you ascents and descents, yes. 

72. S. (02:12:33) Even the light of Ein Sof which the thought of creation is included there's no change, then why not in every illumination that comes to the creature is it not already in the end of correction? Why hasn’t he already attained the end of correction, the whole lot of creation?

R. How can it be if you didn't do all the corrections on the vessel how can it be that you reach the end of correction? I don't understand your question.

S. There's no change in the light right?

R. In the light there's no change but as much as you receive depends on your vessel. I can receive not more than this cup, that's it, we're more or less but not more.

S. But that's in quantity? And in quality?

R. That’s not what’s important, quantity and quality are tied together.

S. As far as the quality of the light when you attain the quality of the light of Ein sof?

R. Yes, so we attain NRNHY.

S. Then we attain the whole of NRNHY, the whole of the thought of creation?

R. I don't know, in the end of correction, I guess so, that’s what is written. I don’t yet reach it.

S.  Maybe I’ll ask it differently. What is the, what change does the Kli do in the light? Meaning what change does the Kli do upon the light?

R. In the light itself actually  we can't do any change but the light when we receive it, when we're filled from it, there everything is dependent on the equivalence of the vessel to the light. I need to make of the vessel equality similar to what's in the light. In the light it is total bestowal as much as my will to receive after restriction on the will to receive and after screen and reflected light we will be able to be stopped by the quality of bestowal, how much it will be similar to the light, then there will be a equivalence between the light and my vessel, and then the vessel will feel itself as the light, and this is what we're talking about that's called attainment the darkness shall illuminate as the light.

S. So in this equivalence there are also degrees?

R. In this equivalence there are one hundred twenty five degrees, yes.

73. S. (02:16:00) The first phase is called light, the second phase is called the upper water, the fourth phase is the lower water. Does the third phase have a name?

R. The third phase is the preparation for the fourth phase, that they're the desire to receive and the desire mixed together in order to build the fourth phase. That accordingly it’s name is the third phase or Zeir Anpin it’s a very important phase but it doesn't really establish anything new. You could say yes because It prepares the desire and light for the fourth phase, that's it. Actually it's very important but we'll only reach that later. Zier Anpin for us turns to small face like Keter but a smaller form, a diminished form, but like Keter you understand? But in the meantime we don't speak about these discernments, that's it.

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