Morning Lesson May 20, Transcription
Item 2 “The upper beginning of the line extended....”
55. R. Up until now we have learned that the Creator created the will to receive and the will to receive is in the upper light which is the bestowal of the Creator on the created being that point of the desire to receive is in the center of the light meaning it's activated by it and then it starts developing. From the desire to receive a Kav, line start developing and this is where we are now so we have before that, from the point of the desire to receive within the upper light a system starts to develop and the system is called the four phases of direct light, Shoresh Aleph, Bet, Gimel, Dalet, (Root 1 2 3 4) and then after that we have a line being built for us. This line begins from the light of Ein Sof, the most external circle and it is extended through all of the circles that have a common center and this line extends through all of the circles to the common center and this is why he says the upper beginning of the line extends from Ein Sof which is outside of the circles and the end of this line which is in the center all the circles, the beginning of the line touch as Ein Sof, not at the end.
Item 2 Rav reads: The upper beginning of the line extended from Ein Sof itself and touched it all; the other conclusion of that line down at his end does not touch the light of Ein Sof. What is he explaining to us in Item 5 let's see. What does it mean from the beginning of the line to attain? Meaning the first discernment of the 4 phases that is above in the beginning of the line. Item 6. And touches it, what does this mean touched it? The first discernment being the upper Rosh is the closest to Ein Sof, meaning to the Emanator. For this reason she is regarded as touching him because the disparity of form in Behina Aleph is not apparent enough to separate it from the Emanator. Even though it still is the first discernment, the first phase, it is not so different from Ein Sof to separate it from the Emanator. What does this mean? That this line starts from such a discernment, from such a phase that it is very close to Ein Sof and it is not felt that in this line that there is a difference between it and Ein Sof. For us it is hard to enhance, to measure it, we will discuss this in the future. What is important for us now is that this line which is our connection to the Creator is adjacent to the Creator completely and is extended down below, much more below it until it reaches our world. We have also Item 7. Down at its end implies, phase four, the farthest and lowest because we have from the beginning of the line to the end of the line, we have root 1 2 3 4 on the discernment, all the phases so he says that the Behina Dalet is the farthest and the lowest of them all. She does not receive the upper light and is therefore regarded as not touching the light of infinity and as separated from it. Meaning the line is built in a way that it touches the upper light and its beginning rather than in its end.
56. S. (05:42) You said that the line from Ein Sof descends all the way to our world. How do we ascend from our world to Ein Sof?
R. That is not relevant now so we will continue.
R. (06:16) The light of Ein Sof expands to the worlds through the line. Rav Reads. Item 3. The light of Ein Sof extended and expanded down through that line, again I will read it the light of Ein Sof extended in expanded down through the line meaning through the line the light of infinity comes expanding from above downwards entering all of the worlds. Item 4. Here all the worlds are in the place of that space that has been restricted previously the light of Ein Sof filled all of reality and later but light of Ein Sof restricted its title and left the entire reality which was empty, meaning only empty desires, empty vessels remain without the light that previously filled them. So now there's an upper light that departed from all the circles, from all the vessels, entered through the line and through this line it fills all of the vessels that were empty of the light. It is filling them according to a new law, the law of equivalence of form. Meaning how much light will enter into it, each and every circle to the extent that each and every circle relates, or belongs to that light. It's not that the light fills it without any light that is called the light of Ein Sof, no boundary but rather now the light feels all of the Kelim according to their adaptation to it. How equivalent they are to meaning now there is a new condition that the light will fill the Kli through the line, in a certain extent, in a certain weight, that it pours into each and every vessel according to the equivalence it is with the light. As we read in Item 3 the light of Ein Sof extended and extended down through that line.
Item 4 all the worlds are in the place of that space that has been restricted and in this place where the vessels were emptied, he emanated and created and made and formed all the worlds in that place of that space. Again Item 4. He emanated and created and made and formed all the worlds he emanated, created, made and formed four discernment, four phases, emanated created made and formed all the worlds in that place of the space. That is why these worlds are called Atzilut, Beria, Yetzira, Assiya, emanated, creation, formation and action, ABYA. Item 8 Below, inner light. It implies before the worlds ABYA which contains all the inner innumerable worlds. There are so many details in them in all of the worlds, these four worlds extend from the 4 above phases, Atzilut from Behina Aleph is extended Beria from Phase 2 and formation from phase 3 and action from phase 4.
Item 5 prior to the restriction there was He is one and His name was one and the mind cannot attain him, meaning prior to the restriction what the light filled all of the desires not according to equivalence of form but according to, it is not at all important in this lower one, in this desire what it is and what it does it is just that the light filled the desire and that is it, everything only depends upon the light so this way the lights field they desire and there was no difference between the light and the desire because everything was filled by the light of Ein Sof. In this way, this desire can't attain the light because the lights filled it all the way, seemingly blocking it. Item 8 above. Prior to these four worlds Ein Sof was he is one in his name one in wondrous and concealed unity, when not even the angels that are close to Him have the might and the attainment of Ein Sof for there is not a created mind that can attain him for he has no place, no boundary, no name.
Again Item 5. Title, prior to the restriction there was he has one in his name is one in the mind cannot attain him. Item 5. Prior to these four worlds Ein Sof was He is one and His name one in wondrous and concealed unity, not even the angels that are close to Him have the might and the attainment of Ein Sof, for here there is not a created mind that can detain him for he has no place, no boundary, no name. Meaning of the principle is simple, Ein Sof means no boundary, no limit as there is no boundary between the light and the vessel, there is no difference at all. It is only the light you discover everywhere, in each and every desire this is why the created being cannot be oriented, can't reveal anything because there are no boundaries. The created being can only perceive something by boundaries, by limits, by measurements, by weighing things and so he discovers nothing. So how do we later discover the Creator in a full infinite way, because we come to a stage where our entire Kli reaches a state that it can also receive complete equivalence of form with the light. So we have endless limits, boundaries that we put on our will to receive to such an extent that we can attain the light of Ein Sof. Specifically these limitations we take upon ourselves, they are the ones that help us to feel Ein Sof. Think about this and we will talk about it.
Item 9. Before these four worlds there was Ein Sof ABYA which contained all of the worlds. But man before the restriction these four phases were considered to be one above the other but as simple unity. The meaning of simple unity is that there is no differentiation of degrees or between the light and the vessel but he is one in his name is one. Meaning we should say that the state prior to the restriction was a state that there were no differences between the light and the vessel. The light filled all of the discernment, all of the phases on my Root 1 2 3 4 and everything was seemingly one light because the vessel made no boundaries, had no boundaries and even though there were worlds and lights, all of that was not about the differences between all of the discernments. This is what he is saying. Now he wants to talk about Item 10. He, the word He, the term he implies the upper light, when we say he and his name are one, what is he and what is his name? He, implies to the upper light and his name, implies to the desire to receive that is necessarily there. Meaning light and vessel as there is nothing else in creation, there is light and there is a vessel so when they connect and they are interconnected and each one holds the other there is this term of heat and his name are one this is specifically by the light, by the desire, the light is revealed and by the light Kli is proven, is revealed. So they support each other. He implies to the desire, excuse me, he and his name, his name is the desire and he is the Creator. So he is one and his name one is the connection between the light and the vessel where the will to bestow and the will to receive that are still really connected between themselves and you can't distinguish between the two that is why they are called one. His name is desire in Gematria, in the numerical value and it implies the desire to receive.
Item 20. This means that now after the worlds have been created even the angels which are spiritually the closest creations do not have attainment in Ein Sof this is something that we will learn a lot about in the future, in the meantime he just mentions it.
Item 30. Since in Ein Sof it is he is one and his name one and since there is no place and vessel apparent there at all, no mind of a created being can detain him, for there is no attainment without a vessel. If we are talking about Ein Sof, if there are no boundaries there is no end to Ein Sof, there are no walls, no limit, there is no attainment for the created being because a created being can only attain according to the differences, the slices, the boundaries that is why the state of Ein Sof is a state of no boundary, there's no boundary I can't see it, I can't put into my Kelim that is why there's no attainment for me there. It's not that it doesn't exist, it does exist but I have no attainment. How do we reach the attainment of Ein Sof and creation? That is something we will talk about in the future.
57. S. (19:42) He writes that the fourth phase is more distant and lower than all. Question is why does he separate the fourth phase so that it doesn't touch the light of Ein Sof?
R. Now we will learn this in the future, ask about what we have read. I feel everyone has these questions that we haven't yet reached the scrutiny for, this is why we will move on. What he just talked about here we will talk about it in dozens of other pages in the start of TES. You just have to understand that in the meantime we don't have the vessels, just aren't friends, the approach get to talk about these things. We spoke about it in a very brief way. Each and every part of the study is divided into the part itself which is the words of ARI end below the words of Baal HaSulam, the explanation and then there are other parts for each and every part, there are 16 parts of the study TES, so each has an appendix which we call the inward scrutiny, Histaklut Pnimit, which was written by Baal HaSulam with a ARI.
Histaklut Pnimit “First we must know that when starting with spiritual”
58. R. (23:29) Meaning we have a problem in the wisdom of Kabbalah, we don't feel the upper world, we don't feel the soul, the parts of the soul, the changes in the soul, the lights that filled the soul, the Creator and altogether we don't feel anything of what we are learning. So how are we learning? If we can't hold it in our hands, through the microscope or the telescope to see it, how can we speak about something that we don't feel? Moreover how can we pass on to each other, let's say one person that change, how can you tame it and pass it on to others because the other one doesn't understand what he is talking about. Let's say each one has his own feelings, attaining the Creator, attaining the upper world, how can what I attain pass on to someone so that someone else will attain it? How can we make certain that we're talking about the same thing? How can we find the words, the terms, how do we pass on to each other these things. Meaning in our world it's clear we have common sense if I'm saying that this is a cup and in this cup there is coughing so everyone can understand what that means I can explain about everything in this world but what can we do with a spiritual world having no example I can't hold it in my hand and show to someone else all kinds of discernments from the spiritual world, how can we do it, the Kabbalists somehow managed when they talk about how can we study this, how can we get something from a Kabbalists that he feels and understands and we don't? It is a problem.
Reader continues “For this reason the sages of Kabbalah have chosen a special language that we can call the language of the branches....”
59. R. (27:07) Meaning what did they do, because through the world of Ein Sof through all the worlds, the upper light cascades and reaches this world and in this world it creates and builds all kinds of results, connections, customs and how everything behaves. So from this world before us when we have the language we can hear, we can write, we can hand it down, hand it out to each other from this connection from between the things we can talk about the roots in the upper world. We don't attain the roots yet but the Kabbalists, they tell us about the connection between the upper roots. How? They tell this to us by words of their branches in our world. So if they say that two things in this world relate to each other, let's say this relates to that, so I understand what this object is in this world and how distant are close they are to each other and how I can imagine to myself the up a root of this one and that one and how close they are and how they connect between themselves. Meaning we already have a language which is called the language of branches, the branches in our world give us words, vocabulary and what relative connection lies between them when we talk about their roots, their upper roots so if these two belong to each other somehow in proximity or these kind of relations we can speak about their roots being in this way.
Reader continues “That should appease your mind regarding the perplexing....”
60. R. (33:11) Specifically as it is also even though it can't explain to someone who doesn't feel these terms, in his desire we said he can't proceed them so it's hard to explain but still some kind of root and branch, something that resemble something else the Kabbalists can't explain to his student gradually, bit by bit and a student by his effort especially what we are learning is by connection with other students in the ten. They start receiving an impression, what is this about what is the separation between the desires, what is the connection between these desires that by this connection we attained the Creator and this is how we acquire the wisdom of Kabbalah.
61. S. (34:17) It's written that no hair can come from the same root but doesn't everything come from the same root?
R. Of course, everything comes from one root, from the Creator because we will rejoice in Him but we receive everything from one root but it is separated in us in each and every desire, and each and every characteristic and manner of the desire, it gives us different results. This is why we learn and can only attain by the roots that are separated from each other that when we work on uniting them, we're not uniting them to become one, but as one. By that we're learning the concept of the one unique and unified. What is the upper, that in the root we connect without losing our uniqueness, each one's uniqueness.
62. S. (35:28) Is a lack of understanding the language of Hebrew that's disturbing me from learning?
R. In principle no, but there are these names that way learning Hebrew, like if you learned some mathematics you have integral, differential, etc., these are not Russian words or when you study music Solfeggio, piano Forte, you have to learn the Italian words for that, it doesn't matter what language is your native language, every profession has its own special language. This is why in the language of Kabbalah which is a science we acquire our vocabulary of that science that is in Hebrew so there are many names in Hebrew that we use and so we speak in this language, the definition of the forces and the names of the degrees, we say them in Hebrew. Hebrew itself stems from the wisdom of Kabbalah, there never was a spoken language as it is today. They never spoke Hebrew, but only in the times of attainment. But in the past 2000 years it wasn't spoken. They spoke the languages according to the things that they lived, Latin, Yiddish, Russian doesn't matter what but it wasn't Hebrew, because Hebrew extends from the connection between root and branch this is why only there can you use it.
63. S. (37:53) Baal HaSulam started this part of inner observation meaning he gives it very high importance.
R. It's because he wants to explain to us the wisdom of Kabbalah to us to explain all of creation so he made a common language between us and him, Baal HaSulam.
S. How was it important to use what he's saying here in our studies should this be part of the intentions?
R. No, don't break it to don't break through into things, intentions are intentions and our internal efforts does not matter the language you are in, you are not talking to yourself in a language that is a different language as it's of language of emotion. One has nothing to do with the other and don't be confused.
S. So not to forget how, because it's important.
R. We are learning what the language of Kabbalah is and how to use it. It is only that you are confused between the language of Kabbalah and the way you act inside yourself. One has nothing to do with the other you're not talking to yourself in words, you're talking to yourself in the language of emotion.
64. S. (39:42) The language of the branches is understood by the Kabbalist but in our case in what way can we make certain we don't use one branch instead of the other?
R. The question is in place, will keep learning and you'll understand in the meantime I can't explain anymore.
65. S. (40:27) Is the root in the ten or a specific person?
R. What root are you talking about? The root belongs to the Creator, He is the root.
66. S. (41:03) What is the motion that I should have towards the emotional language and how we scrutinize our connection?
R. I will tell you, we should just keep on going and you will see how within a few pages everything will be scrutinized, cleared more and more, I can't stand here and now to explain to you things that we will soon come to. You just need to read and read and you should try to review what we have read at home.
Reader continues: This is what I have trouble to do in this explanation....”
67. R. (42:43) This is what we need to see, this is what Baal HaSulam really wanted to explain to us, how we through the language that would come to see the root. So we will continue with this tomorrow with Chapter 1 in the inner observation is how we will continue. I understand there are many other questions, write them down as it's good for you to write them down and tomorrow you'll see if you want to ask correctly in until tomorrow you will know the answer, or maybe you know the answer but it's good for everyone to know the question and the answer then we will continue.