Morning Lesson May 13, 2022, Transcription
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 2. Chapter Two. #1
Reading Item #1 (00:43) “Now we will explain the second discernment of the ten sefirot ..”
1. R. (01:54) Yes, do we have anything to add below?
Reading Item #1 (02:17) “In each world or Sephira the Keter is regarded ...”
2. R. (02:46) This is clear.
Reading Item #2 (02:50) “The clothing of the Mochin is called Tzelem …”
3. R. (03:25) Meaning the light that enters the first three Bechinot, Keter, Hochma, Bina, performs bestowal in that’s the main thing that later expands in the Partzuf, that's why he says that illumination of Yosher that’s incorporated in the first three Sefirot is called Adam because it receives GAR in clothing of Tzelem, Tzelem means Adam meaning resembling the bestowal of the Creator. There are many things there but he says that there's no room and that is why I'm not going to interpret these things, let's move on.
Reading inner light item #3 (04:11) “The Rosh of every Sefira and Partzuf consists..”
4. R. (04:47) When all the lights are in their places in their Sefirot here with this is called straight up right
Reader continues item 3 (5:08) However, if the lights of Guf are clothed
5. S. (05:47) Do we even attain the Rosh or not?
R. We do not attend the Rosh what we attain is what expands from the Rosh to the Guf and according to the extent that we can attain the Guf we attain the Rosh. We do not attain the Rosh directly.
S. How do we make the calculations?
R. According to the extent that we can resemble the Guf
S. What does that mean?
R. We like when you look at another person you cannot know what he has in his head but according to his actions that you see you understand what he is thinking. This is the meaning from your actions, from your deeds we will know you.
S. Are we talking about the upper degree is that what we're talking about or the parts of Adam that needs to be built?
R. I do not understand you, of course we're talking about Partzuf what the Adam receives, discovers and what he can say about this Partzuf, the same lights that are in the Rosh in the Guf. It's not called upright; he is bowing down his head.
6. S. (07:25) In the first excerpt it is written that there is an upper from the Rosh from the above down is the bottom.
R. The bottom is the last Sefira, maybe the end of the Partzuf?
S. This is founded on something certainly the ending of all circles, what is that border?
R. The end of the circles is in their center.
7. S (08:30) He says here in item 3 that if the lights from the Guf are in the Rosh. The question is then if the lights from the Guf and what does he say that the guf and the Rosh are not to the same degree.?
R. If they are in the same degree, it is not called an upright degree. It's called the Rosh is bowed down to the degree of the Guf. I don't understand you, you still have not understood how to study the TES. We have to learn, to write down and organize the order and then we understand what it is about, in general. Bit by bit, we will understand how he is telling us. You are trying to see the answer for every word here on the spot. It will not happen. It will only happen if you will study it correctly, if you connect, if you pass this language to an emotional one and don't leave it intellectually. This is what he says here and there and he says something else. This is not a science book, it's an instruction book, internal instructions, spiritual ones. If you will relate to this correctly, you will understand through the emotion what it says. There's a verse ' the heart understands" and if you start to pick at it, in the where said this this word here, and this that that word over there especially when it is old translated for you it will be a mess. You will not attain any wisdom the way to attain wisdom. The way to attain wisdom is in the light of Hochma Kabbalists in the light of a Hassadim to the extent that you will realize the light of Hassadim that there will be Hesed between you mercy meaning the form of bestowal between you then you will start understanding Kabbalah from the Creator.
Reading inner light item 4 (11:11) “There are 248 discriminations of Hesed…
8. R. (11:38) Meaning everything that the upper has expands in all the organs, that's how we call them the lower ones.
Reading item 2 (11:49 ) 2. There are five types of light in the lower Adam..” (twice)
9. R. (12:48) Well we’ve learned this, that there is Hochma, Bina, Zier Anpin, Malchut and between them the lights glowed they are Nefesh, Ruach, Neshama, Haya, Yechida. There are five types of Lights in the lower Adam, Nefesh, Ruach, Neshama, Haya, Yechida. They form five levels one above the other. This is the meaning of the 5 repetitions of the verse 'bless the Lord oh my soul' this sentence mentioned in Masechet Berachot which represent the five phases of the soul. Meaning that the soul has five parts in the will to receive and the line that clothes in these five parts of the woods to the receiver of the lights Nefesh, Ruach, Neshama, Haya, Yechida.
Reading inner light #5 (13:47) “There is not an essence in all the worlds…”
10. R. (14:23) Meaning in each and everything is in each and every desire Even in our corporeal desires, non the less, every desire has five parts and we will have to work with all of them.
Reading Inner Light item 6 (14:34) “The vessels in the ten Sefirot are called….”
Reading Inner Light item 7 (15:15) “You have already learned that the degrees…."
11. R. (15:39) This means to the extent that the vessel is more in the will to receive and to the extent that there is restriction, screen that turns this coarseness of the vessel to purity the more light can cloth in it. This is the meaning that the greater you are from your friend the more the inclination is bigger. Meaning the more the vessel is coarse, is thick in its initial ego and if it performed restriction screen and reflected light with the help of the light it attains the highest degree. Meaning doesn't matter how much will to receive we have, what matters is how much we can connect above it and reach identification with the Creator. This is the matter of the attainment.
Reading item #3 (16:46) 'The surrounding light, the inner vessel…."
12. R. (17:01) Both in the circle and the straightness. There are two kinds of vessels. Vessels of circles, they come first from the Creator. They are the same shape as he is and the vessel of straightness, the line is the result of the vessels of the circles. They already expand in the desires desires to receive in he created beings according to equivalence of form,
13. S. (17 :33) No translation
R. Later we will scrutinize but actually there is the general providence, there is a personal providence but to what degree you're talking ,from the Creator to the created being or the Created being to the creator, between the created beings? We will work on that. It should be clarified bit by bit. Meaning all in all, the pictures you already see, the general picture is being clarified and then he goes into more details and then again a general picture and more of the details and that is how we penetrate into the spiritual system.
Reading item 3 (18:32 ) "Each of the ten Sefirot of circles.." (twice)
Reading inner light #8 (20:00 ) “The lights are NRNHY and the vessels are KHB ZON.
Reading inner light #9 (20:23) “The spiritual division happened due to the.. “
14. R. (23:28) From the upper one shines to the lower one, it cannot clothe in the lower one because it does not have vessels to clothe in him but he clothes in the upper one and from there shines to the lower one that is why it is called surrounding. Meaning that it's not simply in some space around the vessel like we sometimes say but rather he is within the vessel, there's no light without the vessel, that is clear. But it is always this way that the inner light of the upper one can illuminate like a surrounding light for the lower one
Reader continues inner light #9 (24:28) “this distant illumination can purify..”
15. S. (25:17) How can it be that there is disparity of form when even the lowest discernment of the upper one can pass to the upper one of the lower one. How does it even somewhat diminish equivalence between them?
R. But where is it born from, from the upper one? So, there is a connection. It cannot be that there's a complete stop since there are in the same world, a difference in the screen but there still there is a connection that's why there is a passing of the light. Maybe not as we see in Kiluach by the Zivugim of Hakaa there is a gap between the qualities but what connects the different qualities. What connection is there between the first and second phases Bechina Aleph and Bet and gimel, there are transitions between then we will learn that there will be transitions. That is how it happens here.
S. And is there a difference when these degrees differentiate from one another until the disparity of form is formed there and where the light can enter?
R. Yes of course it has to be equivalence between the light and the vessel otherwise there won't be a connection and when it goes to the vessel it is considered that the vessel was not worthy of the equivalence of form and now it is.
S. I'm trying to understand the whole light is surrounding at first or from the beginning their inner light?
R. What is the lowest degree I don't understand.
S. When disparity of form begins to take place between the upper and lower degree.
R. I can’t imagine what they're talking about, let’s say there is a degree with the light and vessel and the light fills the vessel as much as it can hold in equivalence of form.
S. What from here brings to the point where later the surrounding light comes to become an inner light?
R. To the extent the vessel is trying to increase its screen then the light instead of surrounding, it becomes Inner Light.
S. This comes from?
R. It is from the vessel, the attempt comes from the vessels it increases its screen and can increase the amount of light it can contain and then the light enters the vessel. That is the same laws, there are not many laws here.
16. S. (28:31) In the previous point it was talked about both circles and straightness have both inner light and surrounding light. From what I understand in circles there’s not supposed to be surrounding light because there is no screen. How can you say that they're surrounding light in the circles?
R. Hold on, hold on. In the circles there shouldn't be any surrounding light because they don't have a screen that distinguishes between the internality of the vessel and the externality of the vessel, and…
S. That's what I'm saying, but in the previous point it was written that there is surrounding light in the circles.
R. In the circle there is light. What’s in the circles is called internal, light inner light in the vessels, sorry in the circles, the straightness this is not the same light, the inner light in the straight lines comes through Zivug D’Hakaa, coupling while striking, equivalence of form between the vessel and the light, and the light in the circle doesn’t come by the equivalence of form, by the screen, but rather by the equivalence in the vessels.
17. S. (30:18) How and why is the loving of what is written, bring to the loving of the writer brings the light the love of the one who ascribes it, the Creator who is the good who does good?
R. By the mercy of the upper one, the mercy of the heaven.
S. How does the love of the study bring to the love of friends?
R. That's through the light that is concealed in the study to the extent that he will learn, want it or not even if that is not your intention the study will bestow upon you and bring you closer.
S. So we all together bring today thank for the reforming light that sustains us, thank you very much.
18. S. (31:24) Ohr Makif shines from afar because we don't have the right vessel to receive it, is that so?
R. Yes, Yes. That's why it's called from afar.
19. S. (31:47) He writes here to the extent to which it is more refined he sees more light. Can we say, also that more refined it's like more transparent physically?
R. I don't understand when you say physically and I advise you not to compare physics or any to this. Just take the definitions as they are in the wisdom of Kabbalah and don't take physics and put it into that. I won't help you, it will only confuse you later.
Item #10 (32:43) “Because the lights were divided into inner-light and surrounded light”.
20. R. (34:35) Let's continue, I don't see questions, we just need to wake up people and they fall asleep. This material that seemed really waking him up, it doesn't really attract them, maybe we should. What should we do? You tell me. With Rabash they would study like that for three or four hours non stop and of course half of the people will fall asleep but even sleeping during the lesson is very beneficial to absorb the material.
21. S. (35:22) Tell us please how the surrounding light purifies the vessels from outside?
R. By engulfing the vessels, going around the vessel, cleaning it. Like you take a rag and clean something with it, that is how bit by bit, even if it doesn't go inside it works and acts, because still there is contact and he has contact with the vessel. So bit by bit it works. I can’t explain more, later we will learn that the light in all the vessels it is a matter of internal vessel and internal light, surrounding light , surrounding vessel and the many types between them, there are layers between the vessels from which the light, of course, it doesn't disappear despite the restrictions, the screens, that shatterings otherwise there wouldn't be any connection between the created being and the Creator and that's impossible, we will learn that.
22. S. (36:57) The external part of the Kli is the Rosh?
R. No, in the vessel there are five layers Shoresh, Neshama, Guf, Levush, Heichal, as we learn Ohr, Bassar, Gidin, skin, flesh, tendons, and other names, we learn about the internal and external half of the vessel. We will learn about that in the third part of TES, the next part.
23. S. (37:51) We attain wisdom, only the light of Hochma as much as you reveal the light of Hassadim between you, the form of bestowal, as much as you reveal the light of Hassadim you reveal the Creator. What is the form of Hesed between us when we are studying together?
R. To the extent that we want to be connected together we awaken the light of Hassadim, to the extent in this general light of Hassadim we can closer in the connection between us in mutual bestowal we are closer to the Craetorand then we are capable, I will say not capable but rather worthy of receiving the illumination of Hochma from him, the illumination makes us worthy or closer to the Creator. Then we start to feel him, to understand him, to start receiving from him in all kinds of ways both internally and externally, the main thing between us is connect between us. The main thing is to understand that this is the way we come closer to the Creator.
S. Can we feel that in the study of TES you can do sharply and strongly?
R. TES explains to you very much In an acute and direct way but it depends on how the person receives it. Meaning, many people accept Tes in the ways that are not to implement them and here the important thing is the implementation, to receive it for the application. We are talking about actions that we should do between us.
S. When we try to prepare ourselves for our TES lesson in the ten, we read the study for TES the next day and try to find questions, we can find questions from the Rav tells us about TES but from the ARI and Baal HaSulam it seems too far, how to come close to that?
R. Bit by bit you start feeling how you are closer and closer, there's no problem, you can maybe you don't have time or you don't read it, you yourself, but you should everyday, some part of what we learn, read it. I have nothing else to add. TES even though it includes all the degrees equally it can also be understood somehow at least with excitement, the feeling to a beginner. I remember that all kinds of new students that used to come to Rabash and he would let them in the lesson and then with Baal HaSulam it was the same. So they asked what do you understand? It doesn't matter what they understand, what is important is that they want to attain the goal, and our study awakens the light that works on them, they bring them closer to the goal, that's basically their action of the study.
24. S. (41:57) Please some what is the lower Adam?
R. The lower Adam is the lowest spiritual degree that exists in the world of Assiya, let's say and it could be that is the Adam the person that in our world awakens to the Creator and already has some inner division to the internality of the vessel, the external vessel that someone at least maybe has a little bit of the image of Adam. Because usually what happens with someone who starts studying he doesn't have those discernments yet then he is still called a beast. It is not too bad, everyone advances. We need to truly wait and we will see big changes.
25. S. (43:27) Can we say that the vessels of circles are desires that potentially were revealed and Yosher, strangeness has been revealed already?
R. No. The vessels of the circles of the real ones, they are the ones that come to us from the Creator. That's why they expand from him, these circles and they actually come to everyone and are close to all. Whereas the vessels of straightness operate only according to one’s attitude through the group that he builds in the ten Sefirot through the Creator. In the vessels of circles simply fill all the reality, therefore we need to understand that the complete general providence of the Creator upon us, as long as we don't have screens in the form of the line, as we are not connected in such a way with the Creator, then we have connection through the circles. As we build the line which is the measure of line, according to the coarseness, reflected light then we are also in straightness and we will able to bestow the Creator because bestowal to the Creator can be only on our behalf in straightness, but the Creator bestows upon us, awakens us only through the circles.
S. What is the difference between the coarseness and the shell?
R. Klipa is the desire to receive without the Masach, without the screen that wants to receive for itself and coarseness is the desire to receive that is under the restriction that doesn’t want to use it for its own benefit. Then for the benefit of others or for the benefit of the Creator as much as it's capable that it activates itself.
S. How can coarseness become a screen, because you explained, yet it is not clear the difference between the two?
R. Aviut, coarseness there's no connection with the screen, the coarseness is a detail within the vessel. It is the desire to receive that is in the vessel which is measured according to the measurements called coarseness Aviut. Let's say three kilos of coarseness, that's what it is in the vessel, now this screen is the extent of which upon this coarseness I can overcome, restrict from using it for my own benefit egotistically and inverted it even for the benefit of others that he's already the screen and the bestowal from it is the reflected light.
S. So we can summarize and say that the shell is only when I think for myself and coarseness is when I want for others and I feel that resistance like going against the stream and a screen is when I am able to overcome these resistance.
R. Correct, correct.
S. Then after the screen as you say there's a distinguishing between the inner light and the surrounding light, that's how the line is made?
R. Yes, yes you have the correct grasp of it, nice.
25. S. (48:05) I really felt that the preparation for the lesson for the tens on duty warmed our hearts and awakened us and really put TES more internal. It seems we need the workshop to awaken this feeling more between us.
R. What workshop?
S. For the right intention. How can we hold together this lesson of ten?.
R. Let's do a workshop on how do we now wake up ourselves for the one intention throughout the day. What does the intention need to be, what's the thought need to be. What needs to be this common force between us. How can we connect ourselves together to the extent in which it will be felt between us that these forces dwell, connect between us and advance us? How will we do that?
26. S. (56:50) What are the external and internal vesselin the work in the ten?
R. We cannot quite divide it simply that our all our desires are around of the ten in the order of the ten, in the order of the study of the ten and in all kinds of connections which are external vessels and internal vessels are those that we want a connection in our hearts, that this connection will be there where the Creator is revealed and the main thing is the point of connection between us where we reveal the ten Sefirot with the inner light with all the the phenomena we have in this spiritual Partzuf?
27. S. (58:01) How can we feel the surrounding light, how is that expressed?
R. That's what wakes us, we don't feel it inside but there is an impression, there is incorporation that you feel that someone is moving us, checking us, that we have this new feeling every day that we connect between us. This doesn't all come to us as we can’t, we are beasts so we cannot wake on our own but rather only if we awaken ourselves by the connection between us and connection to the surrounding light. What awakens us for the time being is that surrounding light and we need to come to a stage where we awaken ourselves from below upwards by the Inner Light.
28. S. (59:13) What does it mean that even in the Rosh that are only discernments of the light of the Guf?
R. We usually divide the light in NRNHY. Nefesh, Ruach, Neshama NRN which expand in the Guf, the body and in the Rosh we have Haya and Yechidah that is the way we can incorporate and bestow upon one another and this will be clarified to us to the extent to the connection between us, to the extent that we are be able to bestow the light the Creator illuminates upon us and as much we want to connect to him. It is as if we are pulling that light from the Creator taking it to ourselves and accordingly we will feel what light expands into our Rosh which is the thought and intention and in the body which is the connection and action in deed.
29. S. (01:00:25) Does the surrounding light build the screen?
R. The screen is constructed not exactly by the surrounding light. In truth the screen is something that we build by our work in which we want to connect and stand before this direct bestowal from the Creator before us, to resist it, to resist what the Creator appears between us. The fact that we reveal his bestowal and resist this in the form of “my sons have defeated me” and in that way we build the screen. We don't want to receive the revelation of the Creator in a direct manner in us and then as we reject this thing for the time being, we don't quite have the ability, the possibility, all together or the inclination towards being or drawing ourselves to that. However, in truth we need to discover that.
30. S. (01:02:00) What is the connection between my material ten, the few friends that are my ten in this world and my ten Sefirot that I should discover?
R. Everything we have to reveal in the spiritual world will be as a result from the connection between us corporeally in the group, it cannot be any other way
31. S. (01:02:34) There is a very strong influence of the text on us, how does it bestow upon us?
R. The text itself doesn't influence, the holiness is not in the text but rather in the person that wants to come closer to the text, to resemble what the text brings him, therefore it is not the wise that learns and that we want to build ourselves according to those qualities, according to those examples that we received through the text.
32. S. (01:03:22) How during the lesson can our internal vessels of the ten be along with the external vessels of the group together?
R. That depends not on what is written in the book but rather what you want to implement and the Kabbalists recommend to do that and the fact that mostly this is what they mostly give us in the articles and how they recommend for us to connect, to incorporate and to nullify ourselves towards the society. That is all the main conditions and if a person does this, he might not learn anything from the study of the 10 Sefirot but he connects with the friends and becomes closer to the upper light, it is not a matter of knowledge. It is only a matter of each annulling towards the ten.
33. S. (01:04:32) How come we hasten and increase the effect of the light up on us?
R. Only by resembling the light, the light is all bestowal. The Creator, we have no possibility to bestow to the Creator, what would you give Him? Rather, only if we want to help the friends and to the extent that we invest ourselves in helping the friends, we are actually building our vessel which is suitable for the upper light to the quality of bestowal from above.
34. S. (01:05:09) What does it mean to reject the revelation of the Creator in a direct way? How can we do that in the ten?
R. It's simply to try to connect between us all the time and then the upper light, the surrounding light will influence us and we will discover in the connection between us what we need to do next. This is called that the Creator teaches us all the results and actions that are spiritual. This is what it needs to be.
35. S. (01:05:54) How does our usage of the desire, for the sake of the ten, change our ten?
R. Our usage towards the ten, our actions towards the ten is all that we can do towards the Creator, who is in the ten. If I want to know my relationship with the Creator, I need to measure my relationship with the ten.
36. S. (01:06:32) What is the reason we don't want to receive the light of the Creator?
R. Because it obligates us to work, to rise above our egos, to restrict our will to receive and that we don't want. All the spiritual attainment, the spiritual action is all against our nature. There are not a lot of people who are drawn to this, only on the condition that they want more true according to their nature, from what they have in this world. Really, the truth is that you buy and not sell.