Morning Lesson June 21, 2022 Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Chapter Three. #5 ("Thus, when he wanted to shine in Beria")
Reading Item 5 the words of the Ari (0:15): “The coupling by striking…”
1. R. (00:30) Just like we always learned, the coupling by striking comes from above down and there is where the coupling happens and from there it cascades down from the degree that it needs to be and there it develops as a result of this coupling, of the Zivug.
Reader continues (00:45): “The coupling by striking…”
2. R. (02:22) Meaning we always have a coupling of striking in a certain degree that is ahead of it, one that is higher up and also at the same Sefira, the same phase that needs to shine below; meaning, towards the world of Atzilut we have a Zivug de Hakaa in Hochma of the world of AK and towards the world of Beria a Zivug de Hakaa in Bina of the world of Atzilut because Beria is Bina, and Zivug de Hakaa for the sake of the world of Yetzirah needs to be in ZA of Beria, because Yetzirah is ZA, and Zivug de Hakaa of Assiya needs to be in Malchut of Yetzirah because that's the nature of the world of Assiya.
3. S. (03:28) It turns out that each degree is the result of a previous coupling?
R. How can it be any other way? Give me another example.
S. We, our state in the ten is also a result of certain coupling above us?
R. Of course, we just can't call it by those names yet because our states are not spiritual yet but when they become spiritual of course we will be able to define them in the names of where we receive them from and what we do and where we are raising our reflected light to etc.
4. S. (04:18) He says that Atzilut, he clothed in the above-mentioned Hochma above Atzilut and through it He shines to Atzilut. The Sefira of Hochma comes after Atzilut?
R. The world of Atzilut corresponds to the Sefira of Hochma. Then Beria, Yetzirah, Assiya. It's Bina, ZA and Malchut.
S. What is this Sefira of Hochma that clothes in Atzilut?
R. In order for the light to come to the world of Atzilut it needs to reach, or to come from the Sefira of Hochma. This Sefira of Hochma, which is the world of Atzilut, but the lights for it need to come from above, from above meaning from the world of AK. That is, in the world of AK a Zivug takes place and from this coupling comes the light of Hochma to the world of Atzilut.
S. (05.22) The light of Hochma is the main thing? You want Hcchma to connect with something else? The light of Hassadim, Hochma to come out? Hochma is the principle thing?
R. Yes.
5. S. (05:53) In the world of Assiya there is no coupling or striking?
R. In the world of Assiya there is no striking or coupling, no Zivug of Assiya there is already Masach the screen and the coarseness of Shoresh and upon that there is no Zivug of AK.
6. S. (06:11) I don't understand why there is a Zivug of AK on the level of Shoresh in relation to Malchut?
R. There is no striking of coupling on the coarseness of Shoresh. There is no striking, there is only a touch, a contact, that's it. I'm explaining to you in such simple words. It is a very weak and very weak striking of coarseness. There is no striking because there is no coarseness on the screen.
Reading Item 5 (06:55) Thus, when he wanted to shine in Beria..
Reading Item 6 (07:57) Inner Light, Here too, as in Atzilut..
7. S. (11:42) What does it mean when it says that the reflected light descends from the place of the screen down and expands in Malchut?
R. Of course because the reflected life comes from the striking of coupling from below upwards expands Malchut, uses Malchut the possibility to receive the direct light within it. The reflected light becomes the Kli for the directed light. Therefore it is considered that it extends or expands Malchut. You had the desire a by your desire you cannot delight the Creator, the host, Now from your desire you can shine to this host with your reflected light, with your desire to the delight Him. To the extent that you want to delight Him, to the extent that you want to delight Him, you can receive from Him and then it is you considered your vessel of reception expands and then the host can bestow upon them and what he bestows is called the expansion of the upper light to the world of Beria, Yetzira, that's how it works.
S. Can we say that it turns out that Baal HaSulam wrote it, he attained it in the reflected light and it is seemingly his Malchut is revealed? Is this what he is describing?
R. I can’t talk in relation to Baal HaSulam but it appears to be that way, if he talks about something then he is in that place.
S. I only want to understand the mechanics of how Kabbalists write.
R. If a Kabbalist talks about something it's considered he's there.
S. It means that he's reflected light, attained the world of Atzilut and this action he's describing?
R. Yes of course. How can it be that a Kabbalist is talking about something without attaining it. It could be that there are such things that are above him but usually what he writes about otherwise he would not write.
8. S. (14:28) It turns out that from this description that Malchut expands?
R. Of course, Malchut swallows all the worlds in her and expands upon all the worlds and the direct light becomes exactly the filling to the reflected light and that's how creation acts in adhesion with the actions of the Creator and the created being.
S. Eventually this entire Malchut is?
R. Of course, yes.
9. S. (15:20) What does it mean in the reading of TES that these moments are very dense, highly distilled? What does it mean that we want greatness of the Creator to be constantly present here as we learned in the first part?
R. We are inviting upon ourselves and it is truly coming lately that we are truly inviting upon ourselves more and more surrounding light. This light shines upon us from all the sides. It also raises us from below upwards somewhat and it also fills us and moves us, it shakes us. It is just like this the big one takes the small one in his hands and then the small one starts to see and be excited to see you from that one that raises him upwards in confidence and also from that he feels where he is now and how he suddenly received certain forces and the world expands for him. Lately we are starting to come closer to such states in which the surrounding light operates on us in this way. I really hope that we are before great revelations. It all just depends on the extent in which we build our Malchuts in the connection in the group.
S. How do we increase how much surrounding light we draw?
R. It operates to the extent in which the Creator wants to bring us closer and extents in which it leaves us free action so that we will nevertheless perform actions and His direction towards Him so there will be a mutual connection and here we need to perform an action.
S. How important is it not to lose the connection with the greatness of the Creator during the study of TES and in general?
R. All the time it's not that it's important, it is a must without which you come down from the degree of Torah to the degree of wisdom. Where wisdom everyone has but Torah is in the one who wants to adhere.
10. S. (18:11) Typically with say worlds Partzufim and Sefirot and here only the worlds and Sefirot ,where are the Partzufim?
R. It's in there, there is no problem. Just accept it as existing. In every world you have 5 Partzufim and it is not important whether he mentions them or not.
S. What is he describing here the initial elicitation of the world? Why are there shining of the world and what is the purpose of shining of the worlds?
R. Baal HaSulam is not obligating himself to write to you in a specific order from A -Z. He writes and he journeys with you from one place to another, from topic to topic, the way it appears to him, the way it seems to him, that he has the ability to explain it closer to the soul of a person. Therefore you see we learned in Part 3 and you could say that we are continuing what we have learned in the first part . You can also open and learn somewhat from parts 6 and 7th part and in the 9th and 10th in TES and to read things that are a repetition of parts 1 and 2 and all together it is not a book for you to learn and pass a test. Rather in order for you throughout the study and during the connection above the study, as much as you hate the friends, as much as you're connecting to them above the hatred as he speaks of the students of Rabbi Shimon. To the extent that you are in such a way connect, you begin to feel how it comes closer to you. Wisdom does not enter through the intellect, rather it is all through the heart. Through the correct feeling which is aimed to the Creator. Where you want to feel Him and therefore we think that there needs to be a great intellect and a big mind, no it is not true. The wise do not learn. We need to be wise of the heart, that's what we need to be. Therefore, open your heart more somewhat and through the connection between you in the tens, only through that and whomever is not connected and doesn't want to connect his heart doesn't open up yet and that Torah can’t enter his heart and this is how we will advance to this.
Item 7 (21:35) It means that everything that exists in the ten Sefirot…
Reading Item # 8 (22:01) “Meaning also for the reason explained above in Atzilut...”
11. R. (23:14) That's how we learn about the emergence of the levels. We have a striking of coupling on the higher degree from it, the light descends to the lower degree. The light is already on the level of the lower degree and that's how it fills it, that is where the striking of coupling takes place, the refinement of the screen takes place even more and that is how it goes down degree from degree and that's how we see that the worlds discend.
12. S. (23:55) All these couplings that the created being is doing with the upper light, they are coupling over what? Over pleasure he receives from the Creator, the greatness he receives from the Creator, his feeling, what is the coupling on?
R. A Zivug, a coupling, is called connection but here we are talking about a connection that comes through a striking, a clash. A clash is actually from two contradictory matters that want to penetrate each other and therefore through this striking a coupling takes place, a connection, something that, well, there is in our world such examples that we use in technology let's say, where in order to connect two things we bring them to a, like a strike, a blow between them and then one enters the other but in spirituality it is the only thing that can be because you have the Creator and the created being and in order to reach adhesion between them we need to make between them an entry, cohesive, blowing entry where the nature of the Creator and the nature of the created being will strike and enter one another. We will talk about this, that is called the striking of coupling, or Zivug de Hakaa.
S. What is the striking, how does the striking happen?
R. The guest and the host. The guest doesn't want to receive because he's ashamed and the host wants to give the guest but he is perplexed that he's not being received from, what can you do? So here there is some standing where you don't know how to solve it. Right? And therefore in order to resolve these matters we have the possibility of coming to this through the striking of coupling where the connection takes place through this clash, this clash.
13. S. (26:32) The description of the coupling of striking is hard to understand. The light is in absolute rest so the striking is the screen itself?
R. The absolute rest of the light is a sign that it is spreading all the time in one direction that is called absolute rest if I now carry out a certain action with all my might and I don't change anything not the action and not the direction the power anything the goal that is called that I am in absolute rest that nothing can influence me to change something I do not change anything meaning absolute rest it's not that I'm sitting and doing anything absolute rest means I am not changing my direction therefore it could be that I'm working 100% intensity but I am in rest.
S. How is it that the force of the light doesn't crash the screen so it doesn't respect the light relative to what the screen can do?
R. Again I did not understand.
S. How can it be that the power of the light does not break the screen, it doesn't break the desire for the screen to reject it because the light is stronger?
R. The Creator himself invites the screen he awakens the lower one that the lower one will want to relate to the Creator like the guest and the host the host himself is playing in such a way in order to invite in the guest shame and the force of resistance and overcoming for the guests to want to also do a favor to the host because by that he will rid himself from the shame because by that he will feel himself as rising through the meeting with the host to the degree of the host where he's bestowing to the host and the host seemingly bends before him and receives his bestowal and they are equal and somewhat even the guest feels like the host is lesser than him because he can do a favor to the host and without him the host will be sorry and suffer that he made so many things prepared and he has no guests. We have here an opportunity for a person to be prideful towards what he's doing towards the Creator and then he needs to overcome his ego that inflated more and this is called and his heart heightened in the ways towards the Creator what is he overcoming.
14. S. (30:39) He's describing here two actions one from the screen upward after the refinement and then once the clothing is complete ten Sefirot come back down and can you explain what he's describing here the building of the lower Partzuf?
R. The building of the lower Partzuf takes place in the world above it where the striking of coupling takes place and all the preparations take place there and from there the light descends and builds from the matter on the lower degree the form and that is considered that there is the birth of a world that is below that which the light comes from.
S. The difference between the two actions is the difference between the Rosh and the Guf?
R. No it's the difference of cause and consequence the Rosh and Guf are in one Partzuf.
15. S. (31:55) What changes from one degree to another on the way down and what should change on the degrees on the way up?
R. From one degree to the next the change is only in the screen. This is what defines the force of overcoming it decides the degrees and builds everything.
16. S. (32:30) What is spiritual connection?
R. Spiritual connection? Is a connection between degrees whereas from one degree to the next the Reshimot records are revealed and through those each degree begets screens and builds itself that way.
17. S. (33:00) I need to feel the Creator is accompanying me personally or is He accompanying us as a ten?
R. Actually the Creator accompanies me as I am incorporated in the ten where this way me and the ten I feel myself connected with the ten. =
18. S. (33:38) About all those broken hearted, what does it mean that the Creator is close to the broken hearted?
R. Those with the broken heart, also we have enough articles that explain that. The Creator is close to the broken hearted, those who feel themselves who are in the shattering, that are broken, discover the shattering, who want to rise from it. Such people the Creator loves.
19. S. (34:15) What Baal HaSulam writes about the world of ABYA, those are the main worlds that are elicited or are there other worlds that come out from the refinement of the screen in other places? =
R. There are thousands of other worlds, we don’t talk about them because they are secondary results of those worlds of ABYA. You have more and more and more such Partzufim that are born from all kinds of coupling of striking but they are secondary and come around us, the main worlds are the five worlds called ABYA. =
S. What is the connection between the worlds of ABYA, to me it appeared?
R. Cause and consequence and their expansion from above down and then the souls that return from below upwards.
S. I'm trying to understand, if the screen on which, let's say that the world of Atzilut, Beria and Yetzira make the coupling, if the screen changes between the worlds, between which screen, which Sefira is there a connection between them? =
R. I don't quite understand the question. First of all these worlds are in the one Malchut, the common Malchut and they operate within the five original Sefirot. And the world of AK includes it all just like we draw it, where the worlds of ABYA are all clothing upon Galgalta and their entire goal in their functioning correctly is to fill Galgalta with the whole of the light of Ein Sof.
20. S. (36:45) You told a friend earlier that we're before some great revelations and it all depends on how we build the many Malchuts in the group, how do we do that?
R. Malchuts in the group? I don't know what you're talking about. We need to observe as much as possible what Kabbalists write about the work in the group for us. The Malchuts in the group, I don’t know, tell me what is written and I will tell you what I understand there.
21. S. (37:30) Why is our heart so tightly closed, did the Creator close it or a person closes it?
R. Of course the Creator. It is written that I have created the evil inclination, that is our entire heart, what do we do? Tell me what to do? My heart doesn't want anything. It's a beast, that's it. I want a beastly life only and a little above that then also for the benefit of my beastliness, for my own benefit. What do you want there to be? Therefore we need to connect between us, and to cry out, demand the upper light to operate upon us, bestow upon us and then we have a place where we can bestow and when it bestows then we will feel that we rise above our egos, all together that is what we need to do, simple things but why don’t we execute these things? Ask yourself.
22. S. (38:49) I am confused, the surrounding light and the reforming light, are they the same light?
R. These are the women that are asking? Nice. Yes the surrounding light and the reforming light are different things. There are many surrounding lights. Dozens of kinds of surrounding lights and the reforming light is a light that comes from above and operates upon us in order to raise us upwards.
23. S. (39:28) For understanding the general connection, what expands starts in the second phase?
R. Yes.
S. What exactly expands the Partzufim, the Sefirot, the vessels?
R. The expansion starts from the second phase because the expansion starts from Bina downwards and therefore that is it, that's what we have. What expands is the desire to receive and it is what reaches its final degree and then from it upwards begins to be revealed the reflected light as the desire of the lower one.
24. S. (40:15) What are those states in the ten called coupling of striking?
R. The coupling of striking is the response of the guest towards the host that doesn't want to receive from the host because he's ashamed because he wants to rise through the opportunity that the host gives him, the guest wants to give it back to him in such a way that he will to get something to the host and therefore he is detained until it seems to him that he might be able to to do good to the host and then host gives it to him in such a way but it turns out that the guest does a flavor to the host and the guest gives the host and not the host to the guests.
Until they exchange roles the connection between them does not take place. There must be in the eyes of the guests a feeling there he is bestowing to the host and doing good to the host and the host discovers that he is enjoying greatly from the guest doing what he is doing. Look at these little exercises with the little children. How much a little child wants to give you a gift, to bring you a gift and the extent to which he is proud of his gift, how much he wants to give you a gift, how much he brings you the little thing that he brought you there and how it expresses his attitude towards you.
25. S. (42:14) TES gives me a constant feeling of the greatness of the Creator but typically we say that the group and the prayer should give us the feeling of the greatness of the Creator. Which source is more important, how to combine them?
R. We will advance and we will have more and more impressions and we will be able to scrutinize our impressions. We will see the extent to which there are many feelings in TES that we will enter and start to feel these things. Right now we are discovering TES with our intellect, with our minds but when we start to feel it in our heart, where direct light, reflected light, the striking, nearing, connection, then you will see that these are the things that are above this world. TES brings us to global love, to world love, the love of the world, truly. It is something that is indescribable. I'm telling you thank you very much for participating in the lesson and until tomorrow.