Morning Lesson June 28, 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 Seven. #1 ("I have found that Rabbi Gedaliah wrote")
Reading (00:10) “Explains how Malchut of Atzilut descended and became the….”
1 R. (03:12) Maybe we should read above the Ari from the beginning to the whole chapter. Then we can see in the sequence what we need to add.
Item 2 (03:40 ) “ The meaning of this point is that it is known how the two lights ....
R. (05:28) Meaning he described how Malchut of the upper becomes the Keter of the lower one.
Reading Item 3 (05:53) “Indeed, that was during the diminution of the moon...”
2. R. (06:57) From where she begins her bestoal to the lower one that is where she rema
3. S. (07:03) There are many questions. What does it mean that every part of Kedusha leaves an impression?
R. The lights when it's in a certain place it remains in the place. Only it basically reflects other places but in the place where He is He always remains. There are no changes in the lights. It is in every place that it was. It just copies itself onwards more and more and more and there is no lack of that in any place.
S. Even when he writes their Malchut of the upper comes down to the Keter of the lower?
R. There are no changes in the lights only in the vessels that reveal vessels according to their adaptation to the light.
4. S. (08:09) In item 2, two times there is an acquisition, what is that?
R. We're not there right now. This is a slander of the Moon. We're not going to touch on that right now. It is a very known thing, a great thing and the building of the lights and the vessels it's the matter of the moon, meaning the quality of Bina begins to complain, 'Why am I not like the Sun? Where I illuminate only with the reflected light and not the direct light like the Sun. Where is my light? I am in the quality of bestowal. Why am I not like the Sun? The thing is very simple. They want to explain to us that there is a matter in the creature of why can't I truly be like the Creator? Or somewhat like the Creator in bestowal and this speaks in such a way that is explained that by the Moon receiving her qualities from the Sun she can resemble the Sun, by that she is truly, truly preparing herself to be as the two great lights and to be like the Sun we can also see her to the same extent that we see the Sun, but the light is not hers. Where's the end of the correction and it will be corrected. Darkness will illuminate like light and truly the Moon will be as the Sun. Also the Moon will shine like the Sun.
5. S. (10:35) So he says that the HGT light goes through the Masach but it does not breach the screen? What does it mean it passes or it breaches?
R. It doesn't matter how you go through the Masach (screen) and the way seemingly the screen you can go without breaching, it doesn't stop or bother it influence it. Also in our world we see you have such waves and particles that go through all forms of matter and the matter does not bother them and they go through it as if it's not there. There are those that are not there, matter already resist them. We will learn this.
S. Is it related to the striking coupling while striking?
R. No this is without the striking of coupling.
6. S. (11:14) Here it says that the light comes from above downward to the screen for the upper light. Is there a screen?
R. For the upper light what does it mean that the screen exists for him?
S. We just read it and then I don't remember where exactly but I can get it. I thought we read that from above downwards iit breaches the screen.
R. Yes.S. For the upper light is there the screen of and all?
R. No but the upper one is interested in bestowing to the lower one in a way that it will change the lower one. correct the lower one. Therefore it goes through the screen and adapts to the lower one. Just imagine to yourself that the light of Ein Sof is illuminating in the world of Assiya.
How can it be? There's no adaptation between the light and the Kli, so the light would cancel out the vessel.
S. What does it mean that it breaches the screen?
R. Breaches means it enters the screen and performs actions in the screen.
S. It diminishes itself at that moment?
R. Look at what he writes.
7. S. (13:27) It says here that Malchut of Atzilut becomes Keter of Briyah if I understand correctly it means that the Malchut cannot realize it's self-correcting the world of Atzilut and then it comes down?
R. No, no she did what she needed to do in the world of Atzilut and now she continues her action. She extends her action in a lower world, in a lower level, in the world of Beria and that same Malchut of the world of Atzilut moves on and becomes the Keter of Beria. It's not because she's not capable, more than that she has done everything and to continue she can in the lower degree.
S. However, it continues and it realizes her desire in the lower degree?
R. We will say that way but your approach is not correct. As if she has nothing to do there, she can't do anything there so she has no choice, she goes downwards. Not because of that, it is because she can bestow more even on the lower degree. It is not against her, it is actually for her to be closer to the created beings. It is a merit.
Reading Item 4 (15:15) When the departure of the nine Sefirot of Malchut is due to the sin
Reading Item 5 (16:06 ) Just as the point of Malchut of Atzilut descended
8. R. (17:55) Yes, meaning each time Malchut of the higher degree descends and becomes Keter of the lower and that's how it expands onwards.
Reading Item 6 (18:07) " Because Malchut of the upper one became Keter."
9. S.(18:51) What connects Keter, the tail of the lions, I am sorry, between Malchut and Keter he calls it the tail of the lions and the Rosh head of the foxes?
R. Malchut of the upper one becomes Keter of the lower one.
S. But what causes that? They are completely opposite.
R. When in Malchut the root of the lower Keter is revealed. After she completes her role in becoming Malchut of the upper the a lower degree is revealed in her as the Keter of the lower one.
Reading Item 7 ( 19:37) "Because Malchut of Atzilut is clothed in Keter of Beria."
10. R. (20:23) He doesn't want to explain any more than that. There are places where he explains more about this. He says that since the Malchut of Atzilut is called the Keter of Beria and the hall of the holy of holies. This is the place of Keter of Beria that the hall can ascend to Atzilut on the day of Shabbat. Meaning that the upper that descends to the lower one enters the lower one and creates in the lower one these special discernments that are in connection with the upper one and where it came from.
Meaning the upper one brings the lower one not just the development of the lower but also something from a higher up degree from where he comes from.That is called the holy of holies as then by connection to that discernment that place where she came from this bestowal towards the lower on, the lower one can connect to the higher degree and by that they can later all rise up till the end of correction to the Ein Sof. That state that they ascend through they collect all their discernments from the lower degree and then rise to the higher up degree that is called Shabbat,the sabbath. That state is not a day or this world. This is how it is in spirituality. That's where spirituality comes in this world. These appellations come from there.
Reading Item 8 (18:22 ) "The emanated being has no more than four degrees.."
11. R. (23:49) He writes nicely.
12. S. (23:53) You said previously that the upper one gives the lower one a point of connection to the upper one, how can we find this point?
R. When we connect the lower one, to this place and arrange all the qualities of the lower one to that one inclination then we discover the connection with the upper one. From that point to the point as we call it
13. S. (24:30) It says here about the transition phase, the middle between the Creator and the created being called Keter so what we just said how can we connect to that Keter?
R. He's telling you that to the extent you're making yourself one from the whole group you're building yourself is equal to the upper one because the upper one, he built you, created you, established you from above downwards and if you establish yourself as one then you actually come to the upper one. That is how you do it. Upon that the Creator says 'you made me', how do we make him? Because by connecting below together, we by this come to a higher up to degree which is called the Creator Boreh towards the lower degree called the created being.
S. Keter, this Creator, incorporates all the Sefirot or it's above it?
R. There are several discernments in Him. He is also the root for the lower ones, he is also called the tail for the lions. He's the ending of the higher up degree and the transition between the upper and the lower degree and from the lower one in its ascent to the upper one, All those discernents are in the Keter.
14. S. (26.16) The more I read the more it seems to me that it is like Chinese. You told us with Rabash there was so many new everything in this through the whole process. How can it be? You said we have to feel it and not understand it. Can you explain what basically, he see?
R. Yearn to be in the place of the Keter and for that you need to collect all the discernments in you and raise them as a bouquet for the Creator.
S. Mechanically, how can we do it?
R. In the heart.
S. But not to understand in my brains.
R. No.
S. How did this Rabash understand it in his brain?
R. From that heart that you said religious of the heart then from that you will also be able to tell what your heart feels in the form of the letters.
S. We can't understand the mechanics of how it works spiritually, talking about the intellect.
R. He doesn't give you that.What will he give you?
S. How does it cascade, here and there?
R. Where is it cascading on the piece of paper?
S. No in the intellect of my beast now.
R. Well.
S. He explains Malchut below, Zivug de Aka,above.
R. You can picture these things in your intellect and to later move them to your feelings but if you're not inspired by this,moved by this, then the intellect by itself is not spiritual.
S. How can I attain it in my emotions? How can I suddenly feel how it works.
R. Try more and more and more.
S. What is the essence of an action that can cause me to feel it, not only understand it and read it like a parrot?
R. Read more and more and pray for you to understand and attain and ask the friends to be with you together in this, for you to make a common effort. Do it, you are all close to this.
15. S. (28:50) The contact point between the upper and lower is this like of the guest and host relationship. Does it feel similar to the contact point between the lower and the upper?
R. You can say yes try to make pictures of this.
16. S. (23:49)) When he speaks of the lower one here he's talking about the desire or something else?
R. Desire, it is all desires, the desire of the upper is to bestow and establish the lower one to grow that lower one to be able to reach the degree of the upper one.
17. S. (29:54) When he says about the sages about Keter when they wanted to cancel the talks about Hochma but they negated about Keter, they negate it.
R. Because you cannot attain the Keter it is unattainable. Everything is concealed in it, You have Hochma, Bina, Zeir Anpin, Machut. The Keter is the root to them all and in them He is expressed but if you want on their behalf to attain the Keter, that is a problem that He is the root. Therefore when you attain somewhat the Keter you see that there is nothing in it. Why is there nothing in it? Because where is expressed. He is expressed in the matter of the lower ones in Hochma, Bina, Zeir Anpin and in Malchut. There the Keter expresses itself in the Aviut coarseness of Aleph Bet, Gimel and Dalet, 1,2,3,4 but there is nothing to say.to depict nothing to draw. It is simply kind of concealed, it is nothing you can grasp or grip onto there. Therefore there are many writings of Kabbalists about it. About how you attain Keter and you don't attain the Keter. How much there is in it and there isn't. All together it includes it all, and in the lower ones there is nothing more than is revealed in the Keter. Where is it revealed on its own? In the lower ones and in that we cannot discover anything. Therefore 'None Else Besides Him' but where is it expressed? In the lower ones.
18. S. (32:05) How can we know that the Creator's quality is to adapt ourselves. You say raise all the qualities like a bouquet but how can we get to know all the qualities of bestowal for instance Gevurah? How is that?
R. Don't worry when you will need it to receive it all, it's not that you're missing something. You're missing just connection and not just you start calculating what form of connection, that I need to know execute between me and friends, today like this tomorrow like that and so on. This it won't help you. You need to just connect with the desires to attain the quality of bestowal between you where all together the quality of bestowal between you is going to be like the Creator. That Creator you will not ever attain, that is what we talked about just now but what will you attain? You will attain the connection between you, the essence of the connection between you and that is called Boreh, the Creator where He is revealed and fills you and only in such a way is He revealed. In no other method or form. You cannot reveal the Creator when I yearn to Him, you understand? Here too, it is written about this, what we are learning now. You cannot come to reveal the Keter only through the way it operates on all the lower Sefirot, in all of the vessels that emerge from Him all together when you connect all those vessels together, you attain the Keter and then you attain only the bestowal of Keter towards you.how to attain higher bestowal and even higher. There are all kind of degrees in the Keter. Can we attain more and more? To what extent? Where is the Bo reh Himself? Here is the Creator that we attain that is creartion towards us what He creates, but He Himself as Baal HaSulam writes and beware of sending a hand towards Him. Reaching out to him, we have a song at the beginning of TES. "The Bright One" where he writes and upon Him beware of reaching out your hands because you will get confused and you cannot attain that. The created being cannot attain that. He can not attain the Creator. After the end of correction they say that there are additional ascents the 8th, the 9th and the10th millennia. Who knows what happens there? Baal HaSulam writes about this in two words but this is completely not for us. It is best that we go and scrutinize these things in the connection between us and that's it will be for sure.