Morning Lesson November 08, 2022, Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 1:
Standing between Heaven and Earth - Selected Excerpts from the Sources
1. Rav’s Introduction: (00:27) We find our place. We should feel ourselves between heaven and earth and then we will continue to climb away from the earth and closer to the heavens more and more. In truth, this place is called Bina, the heavens are the Keter, the earth is the Malchut and the middle it is Bina and how to come to a state where we feel what is Bina how come we climb from Malchut to Keter through Bina and why is there such a structure where we have to hang between the two? How the Creator did these things in this way, or we receive from him the desire to bestow and love, and it gradually inverts into a will to receive and then when we use the will to receive again, we can climb to the desire to bestow. We have to learn those things to feel them and to apply them inside of us. How is it possible to do it and then we will know which forces we can use and how we exist between heaven and earth, between the desire to bestow and the desire to receive and in the middle, we have the force, the state called Bina. As he says, he says to stand between heaven and earth. Let us try to understand it and realize it. Why is it good? Because if we are between heaven and earth we can use these two forces to create each time the changes, connections between the two and then we will see just how much we were we are able to add from the forces of the earth which is the receive and from the forces of the heavens which is to bestow and specifically in using both in order to bestow, we can resemble the Creator. Let us start reading and we will see how it works out later. We will need to know about those things and not about how it gets done in the system of the world. Why are we learning part 6 of The Study of the Ten Sefirot because it describes precisely how the world of Nekudim was formed, Nekudot meaning the with receive is formed in will to bestow and how we can later use it in the opposite way from the will to receive to the will to bestow. We will need to see all these things in order to come to a state where we have a good grasp of this material internally. We feel in ourselves how it is happening, how we can use these qualities of reception and bestowal and the connection between them. How to add to them and how to take away from them and then we become as God knowing good and evil.
Excerpt 1 (04:49) RABASH, Article No. 21, "Sanctification of the Month" - “A person must take upon himself the burden of the Kingdom...” twice
2. S. (08:37) Why is the state of above reason called the lowliest of states?
R. Because a person has to accept it unconditionally.
3. S. (09:00) This state in which he has nothing to lean upon is this necessary to get to faith above reason?
R. Of course, of course, we need to accept faith above reason unconditionally. Meaning without any foundation. We have nothing to stand on, as it were, nothing to count on to support yourselves with, only because we believe, we think it comes from the Creator but even in that we have no proof. We simply see that we are in the state that we have no footing and in this way we can raise ourselves we can establish ourselves as we call it, between heaven and earth in mid-air. Later we will learn about the tower that is floating in mid-air. We are building, we are constructing such a state so if we have the mind and the feeling that we can trust, we can build something above them. This is not called above reason.
S. [no translation]
R. Of course, the Creator does it so that we will not be able to support ourselves on anything and then we begin to enter spirituality on the higher degree
S. [no translation]
R. Of course, I need to accept the state where I wish to be in and I wish to remain in it. I wish to rise to a state where I have no corporeal support none, Rather whatever I am receiving right now I am receiving it from the Creator where I can position myself, I can establish myself between the friends and together with them, we can raise ourselves from the state where all of us are standing on the ground on the earth, to a state where all of us together are holding one another, holding on to one another and we are in the heavens. We can see that yes, the Creator is between us, we can hold on to this. This means that we are climbing on to Malchut to Bina.
4. S. (12:18) What is the degree that we have to get to the feeling of the Creator? Meaning what degree does the faith have to be in order to get the feeling?
R. Faith has to be above Malchut stronger clearer more fundamental than Malchut.
5. S. (13:01) If we lean on opposite states to the Creator which are as distant as possible can we come through them too?
R. We dig ourselves deeper into the ground within reason.
6. S. (13:28) If I go within reason then it is Lo Lishma, and if I go with the death of the heart in fear with friends is that still called Lishma?
R. This is not Lishma yet but keep going, you will get there. This is not Lishma yet. Lishma is what you received from above the force of bestowal, you can live in and exist in. This is the beginning of Lishma.
S. Can we come to the assumption that I have such fear in my heart towards the friends that there will not be a moment that I do not love him. There always has to be love towards the Ten as the most important for me?
R. It is good, but it is still the path to Lishma. It is not the Lishma itself.
7. S. (14:55) This lowest possible state that could be in the world, the Creator wants him to see this lowest possible state. Is this different for each one?
R. It can be a general state, it could be in a few of the friends it's a lowly state, and in a few it is not. Sometimes it is the Creator and sometimes it is not, but all in all I need to connect to everyone in bestowal.
8. S. (15:39) It is not the state that is supposed to bring us to faith above reason. It can reinforce our faith above reason, is this correct?
R. No, it can also bring us to faith above reason. We will talk about it some more.
9. S. (16:10) How does a person check himself while listening all together during the day that he is advancing in the force of faith and not in the force of reason?
R. Although he has no foundation, how much he can seek to hold onto the force of bestowal.
S. (16:35) What is the test?
R. The test is that he has nothing to stand on, He simply has no foundation. Suddenly he sees that his entire life is hanging between heaven and earth. He has no connection with the Creator and no connection with this world to be certain that this is how he lives, nothing is left out of his life, no result, no goal. He may exist but he has nothing. But on the other hand, he has the option to be dependent on the friends, dependent on the Creator but there is no promise there, there is no guarantee, there is no foundation. He is not, he is not asking for a guarantee or a foundation. Rather he is specifically in such a state that he feels without any support and without any hope or plan for the future and so on and so forth. He is asking for one thing and one thing only, to have the opportunity to exist, meaning to establish himself in such a way that he will be in the forces of bestowal. This is the state where if he will rid himself of the forces of reception that exist in him and ask for the force of bestowal he will begin to construct for himself a new state. The state of Lishma.
10. S. (18:36) What is unconditional surrender?
R. He does not demand for any foundation for his state.
S. I accept every single state that the Creator gives me?
R. Yes, of course.
11. S (18:54) When we feel this concern, this state of lowliness between Heaven and Earth and we accept it as coming from the Creator and we receive this joy coming from Him, is that bestowal to the Creator?
R. Yes, that is already bestowing to the Creator; the beginning of course not that we can measure these things and aim them correctly, but this is already bestowing to the creator yes.
12. S. (19:53) This state between heaven and the heart helps me to reach the faith or is it because the Creator gives me the faith above reason?
R. The Creator is giving it, and it is not faith above reason it is a state; he is giving you and from which you can advance to an inner state called, faith above reason. Faith above reason is when you are holding on to Bina more than holding on to Malchut.
13. S. (20:40) I am not managing to grasp what faith is and what confidence is. There is a feeling that in the ten we are trying to give each other confidence and it is something to lean upon, and in the article, it says that we need something else?
R. Let us keep going and we will get there, it has to settle in our emotions and feelings and then we will understand.
14. S. (21:24) It is written here, nevertheless he needs to say that he believes in the Creator in all manners, what does it mean that he believes in the Creator in all manners?
R. That whatever happens he has such a force of faith towards the Creator and he can work with this force with this faith in an unlimited fashion.
15. S. (21:55) It is written that the Creator wants him to see the lowest possible state that can be in the world. What is the lowest possible state?
R. Look, the force of faith is a very weak force relative to a person, it is unknown, unclear, we cannot hold on to it. Because our forces are the force of reception, the desire to receive, and faith is something above the will to receive, somewhere unknown it’s unclear what is going on with it. So, when we grow up in our world we do not know exactly what is the force of faith. I hear from someone saying something so I can believe him, I can take his word as a fact or I do not believe him. But it is not the same as faith that we are talking about in The Wisdom of Kabbalah. In The wisdom of Kabbalah the force of faith is like the force of reception, except it works above my nature and we cannot say how this force is working, where it is coming from? instead we need to try somehow to bring it closer to us. If we learn in the Wisdom of Kabbalah we learned that this force comes to us from the force of Bina, what is Bina? It is the force of the Creator's bestowal that begins to disconnect from the Creator, it is Bina, after all it is not Keter, crown or Hochma, wisdom; instead, it comes out of the force of Hochma to bestow to the lower one, therefore it is called Bina. And when we are under the influence of this force it turns out that we gradually accept it as a new force that awakens in us, that is present inside humans even in this world; this force does not exist on the still vegetative and animate degrees but in a person in this world, although he is also technically belongs to the animate degree, but he has a certain quality of faith, of connecting with the others in such a way that he can understand the others motivation and their qualities. And from that we get the degree of Bina; the degree of bestowal. We will get there, we will learn about it, we are very close to it.
16. S. (26:06) A person in essence is desire, this feeling of pleasure or its lack. And he has nothing to bestow to the Creator. So what is it, that we need to give ourselves to the Creator fully and that is why we are worried that we will not have anything remaining for us?
R. Yes.
S. We are already servants to egoism so why don't we want to be servants to the Creator, don't we believe that it would be good for us?
R. We are incapable, simply. We are unable to disconnect from our will to receive and to relate ourselves to the will to bestow; to go from our nature to the Creator's nature.
17. S. (27:12) In this situation where we do not have the support of the mind and the heart we do not know what to do, what could help us here and how do we find our way?
R. Only the connection between the friends; when we connect between us then we can ask the Creator to raise us a bit higher than our current position.
18. S. (27:57) When you are at that stage of, between heaven and earth, to enter the heaven: is the key to hold onto there is None Else Besides Him and that He is the Good that Does Good at any given moment to act as if the person feels like that?
R. No, he does not feel. If he feels, there is no work ahead of him, he is already in it. But we need to try to come to a state of there is None Else Besides Him and The Good that Does Good, and then we need to stabilize it in the connection between us. The important thing is between the friends; the main thing is the connection is between us. If we do it, it will come out quickly and easily.
S. How should we strengthen ourselves in gratitude to the Creator from this distance that we are feeling?
R. This all depends on the connection between you. It all depends on the connection between the friends.
Except #2 (29:23) “When one finds himself standing between Heaven and Earth...” twice
19. R. (31:27) Meaning other than faith we have nothing to ask, we will not receive an answer for anything else?
Continues #2 (31:31) “...this is called with Mercy…”
20. S. (32:08) How not to ask for anything but rather just for the Shechina, Divinity for the force of faith?
R. What else do you have to ask for?
S. Well you think what will be with me? How will I live now? How will I get along?
R. These questions you cannot ask the Creator, you can of course but you will not receive an answer; you will receive all kinds of answers that will spin you around until you get to the correct prayer. That is what we are doing now for the time being.
S. So like you are saying it spins you and spins you but how to get eventually to the right prayer?
R. Start scrutinizing exactly, what exactly would you want to receive from the Creator? And not money, honor or some silly Joy or something else. Start scrutinizing what you should ask of the Creator in your short life and then you will see with what is it worthwhile to turn to Him.
S. In essence it is clear that whatever you said is worthless, but I am talking about how I nevertheless ask correctly?
R. It is not about how to turn to Him, but it is more about scrutinizing with what we should turn to Him? So, scrutinize what is important to you in this life and in this way turn to Him, it does not matter with what words.
S. But he is giving us a certain hint, that we do not need to ask for anything but only for what is important.
R. You see before your eyes billions of people, they all have different demands of the Creator; different questions each and every moment in the heart of every man. So, every man has this request in his heart, and he is not even aware of it. But these requests are not to the point and that is why they are rolling. You cannot say that they are not being fulfilled, they do, but bit by bit, so over the thousands of years we are reincarnating towards correction. So, in order to accelerate the process of correction; they teach us to ask correctly.
S. But this correct request, what does it mean, to only exist in light of faith?
R. When I wish to change to the force of bestowal and not to live in the force of reception and I wish to establish it first of all in my ten.
21. S. (36:00) Rabash writes in the article that the light of faith, the prayer for the holy Shechina and the prayer for the light of Rahamim, Mercy is the same prayer. Why does he call them all one prayer and how is it connected?
R. It is the light and the vessel, that is why they come out of the same source.
22. S. (36:33) What from such a state that a person asks for the light of faith is sure to receive an answer?
R. Because it is the purpose of creation.
23. S. (36:52) When a person comes to that request to raise the Shechina from the dust, and he only wants the force of faith, what is his attitude in such a state to the whole world, to the will to receive, to himself, in this world?
R. Everything he has in this world was given to him only that he will ask for the force of bestowal and adhesion with the Creator.
24. S. (37:33) I always have this internal question that I heard from you that Rabash told you why didn't you ask? So, I am asking a lot of the Creator that has to do with corporality but with that I want to bring Him containment from filling us up and give us the forces to resemble Him, to be in bestow, is that the right approach?
R. For the time being, yes.
25. S. (38:14) What do you mean to pray for the Shechina?
R. To pray for the Shechina, Divinity meaning that the presence of the Creator, the force of bestowal will dwell within us.
26. S. (39:00) You talked about the importance of the request and what is important to you will turn to the Creator …?
R. The connection is breaking up…I am sorry.
Excerpt #3 (40:06) “Now that he sees that he is far from spirituality he begins to think...”
Excerpt #4 (41:44) “In order for a person to progress on the path of the Creator...”
27. S. (44:18) A question about the prayer: I asked for a many things and all of our friends ask for the friends for good health, that they will be happy and be at ease, to give them strength, in short, the prayer to ask the Creator to give us the force of faith supposed to solve everything?
R. Yes. There is nothing more than that.
28. S. (44:55) How to raise a state from its opposite, is that a correction, meaning that is the work of Lishma?
R. Yes.
29. S. (45:18) Is it possible that every ten will be together in the state of between heaven and earth? What happens then and how do we come out of it?
R. Each ten according to its work advances and it feels itself between heaven and earth, this is a good thing, this will push it to turn to the Creator.
30. S. (46:18) The moment you are in between heaven and earth is that already the prayer?
R. It is not a prayer, it is a state where he feels himself that he has no grasp of heaven and nor earth and nothing for that matter. He can feel where he is, he has no foundation on either the foundation of Bina nor the foundation of Malchut.
Part 2:
Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 6. #2. Inner Light. (Start with: "AVI are included in them,")
https://kabbalahmedia.info/sources/DztxuIK7
Reading Part 6. #2 (0:30): “As it is in its internality, so it is in the light that emerges from it...” twice.
Reading Part 6. #2. Inner Light (2:25): “The Se’arot of its Rosh are opposite the...”
1. R. (4:55) Meaning that the head divides into two: Keter, Hochma is Galgalta and Eynaim of Rosh, Ozen, Hotem, Peh meaning Bina ZA and Malchut are AHP de Rosh and that is how it is in every place you can divide between vessels of reception and vessels of bestowal.
Continues Part 6. #2. Inner Light (5:22) “This coupling, which divides the ten Sefirot of Rosh into two phases…”
2. R. (05:57) Meaning there is a Rosh, a head and this Rosh divides into two Galgalta Ve Eynaim and AHP. Galgalta Ve Eynaim is the place where we have the Se’arot, the hair, on the head and the AHP where we have the Se’arot of Dikna, the hairs of the beard, meaning two parts come out of this one Rosh, one head, because there is a difference between them. In Galgalta Ve Eynaim of Rosh you have vessels of bestowal and the AHP of Rosh are vessels of reception.
Continue Reading Part 6. #2. Inner Light (6:35): “They are called ten Sefirot of…”
3. S. (08:14) These two parts in the Rosh, head, what are those parts, how do they influence the head?
R. Rosh is ten Sefirot. Keter, Hochma is the upper part of Rosh and the second part of Rosh, the head, which is Bina, ZA and Malchut they are called ZAT of Rosh. That’s why I have Rosh of Rosh and the Guf of Rosh. This is because the second restriction came and divided and separated the vessels of bestowal from the vessels of reception, that is for now.
4. S. (09:04) It was said earlier that the screen and the connection of the lower Hey, how do these five Sefirot adhere together with the Masach.
R. We will learn about it, and we will understand how to ask it and how to answer.
Continue Part 6. #2. Inner Light (9:38): “AVI are included in them…”
5. R. (10:22) This is how the system is divided, organized, there is nothing special about it rather for the sake of our perception of it that is how he divides it.
Continues Part 6. #2. Inner Light (10:34): “...all three are incorporated into…”
6. R. (10:53) This is a system where the lights from the Rosh descend and enter the Guf and shine to all the Partzufim, all the Sefirot that are in the Guf.
Continues Part 6. #2. Inner Light (11:10): “...the first ten Sefirot are considered…”
7. R. (12:17) What is happening here? The lights descend from above down. In order for them to enter from degree to degree and to flow from one degree to the next they have to undergo various corrections to adapt themselves to the lower degrees. Therefore, the upper one is creating these intermediary faces where the lights descend through these faces, and they become more adapted to the lower face in the process. These intermediary steps that the lights have to come down to these are called Se’arot from the word So’er because he has a deficiency and he has to be concentrated, he has to diminish those lights in order to adapt them to the lower degrees. That is why they are called Se’arot and this is why they are called hairs and then the upper lights can descend through these degrees of the hair and enter into the lower degrees and we see how the lights come and fill the lower vessels.
8. S. (14:04) It sounds like the role of the hairs is like the role of the world, to conceal it, to adapt it, so what is the difference between Se’arot and worlds?
R. Se’arot are inside of the faces and the worlds are in the degrees themselves.
Continues Part 6. #2. Inner Light (14:27): “It is written they are incorporated in…”
9. R. (14:58) Mazal is from the word Nozel, drips. This way the light instead of just streaming down it drips in small portions so the lower ones can tolerate it, can receive it, and grow from it. That is why the reception of the light in this way is called Mazal. So, there is an upper Mazal, a lower Mazal depending on how these lights are received in the vessels through the diminution of the light.
Continues Part 6. #2. Inner Light (15:45): “...and both are incorporated in Mazla.”
10. R. (15:50) Hence it is written that everything depends on the mazal, luck, that is the translation of the world, that the upper lights fit the person and he can receive them correctly.
Continues Part 6. #2. Inner Light (16:04): “However in the four upper corrections…”
Continues (16:57): “AVI are included in them, and between the two of them…”
11. R. (20:08) So what is he trying to tell us? The lights that expand in the faces of Atzilut must go through diminution of the light. The light that will be revealed at the bottom of the system, the light that you need to raise in order to bestow and correct until it will be similar to the bestow of the Creator on him. So, we see here how these Partzufim are descending in order, one after the other in order to allow the lower one to later climb through these Partzufim from below up. So, we have these degrees where inside you find the true Partzuf and another Partzuf on top of it. The upper one, which is the inner Partzuf, adjusts itself, adapts itself to the external Partzuf, the lower one. It's like us, the grown-ups who speak to kids, so we talk to them differently using a different language, different words so that they will understand us so they will connect to us and also when they speak we try to understand them, what they want, this connection through the adaptation of the upper one to the lower one and the upper one to the lower one this is called Partzufim of Se’arot, from the word So’er, stormy, tumultuous, its limited from the upper one in order to adapt itself to the lower one. This is the matter of the hair; we use it in this world, and we learn how we can truly build such Partzufim of Se’arot on ourselves relative to the lower one. When we speak to our students, not only children, we also use vocabulary in a limited way, expressions, it is all in order to find the connection between the lower one and the upper one. That is the reason for the existence of the Partzufim of Se’arot. It is very practical, and we know it from this world.
12. S. (23:20) Who are these Abba ve Ima that are being mentioned here? What is the meaning of Abba ve Ima and what causes them to be both incorporated together, why are they separated?
R. In the world of Atzilut you have Keter, Hochma, Bina, ZA, and Malchut. So Hochma and Bina in the world of Atzilut are called father and mother.
S. Why do they need to be included in Mazla like he says in the end there?
R. They need to receive a deficiency in order to give birth to additional Partzufim on it.
S. Meaning that this deficiency needs to be born also eventually, it doesn’t come naturally.
R. No.
S. What’s the process?
R. This process you will learn a few books from now.
S. No, all together what is this process?
R. Generally speaking I told you it’s in order to give birth to Partzufim.
S. A deficiency?
R. Yes.
13. S. (24:31) What is this word Dikna?
R. Dikna is Zakan beard; Se’arot is called beard. We have Se'arot Reisha the hair of the head and the hair of the head comes until the …… mustache. It is exactly like our Partzuf our face that is why we have such a face down to the mustache, the upper part of the beard and the lower part of the deal. If we did not shave the beard then it would come down to the to the upper area and down to the tab would be the lower area we have the sideburns these are they has the come on both sides of the head from above down and in them the lights the same from the head to the face and lower than that that is why these sideburns are very important these are the pathways of the light that expand from above down that is why if you saw that religious people are select people Orthodox people they do not shave their sideburns on the contrary they grow them more and more it is sign a symbol that these lights from the Roches head to the body do not stop it is a custom.
S. Is Dikna, part of the hairs means the day part of the beard?
R. No beard is part of the hair. Their hair is all over there that we have on us is all hair. It comes from the words He wants to transmit to tell me the light but that does not have the strength to it therefore it does not restrict. So, head beard... the upper lower part of the beard there 13 connections of the beard they are 13 parts in the hair the delight from above does down to the body. We do not really need to learn this we will learn it from the actions from our lives.
14. S. (27:52) The Mazel (luck) this is dripping off the lights that I heard you say does that happens before tas a result or in the Partzuf of the Se’arot?
R. This happens upon the Se’arot, yes.
S. What activates the mechanism that suddenly the Se’arot comes?
R. That the lower one wants to receive in order to bestow.
S. That's the descending of the Tabur that activates it?
R. No, what Tabur?
S. The descending of SAG?
R. Yes, that happens below the general Tabur?
S. This descent that incorporates the coarse desires, that is what activates this mechanism?
R. Yes, yes.
15. S. (28:46) The reason that the light expands as drips that is from the restriction?
R. Yes.
S. These drops, who manages their dripping?
R. The compatibility between the upper and the lower, that is what lowers the abundance at the lower one will be able to receive in order to bestow.
S. Can we say that that is the reason that it's called Mazal (fortune)?
R. Mazal is from the word Mazal in Hebrew which drips, that is why it's called Mazal from the Hebrew word luck.
16. S. (29:48) The topic of the diminution of the light, it's a new process because we were used to whichever lights are needed, they become surrounding lights and suddenly there is three Partzufim that are adapting this, that you just mentioned?
R. Well, we will learn about it. I cannot go into it now.
17. S. (30:18) What does it mean to diminish the states, you said that we have to adapt ourselves and diminish our states, what does that mean?
R. The suitability between the lower and the upper is the main thing, how to receive and what the upper one wants to give in the lower one it's not capable, so how does the lower one suit itself to the upper one, that's the entire wisdom. Then we see how many more possibilities of connecting between the lower and upper one we actually have. There needs to be this connection, this compatibility, so there is a matter of this dripping which is called Mazal, there is the lights they begin to start being limited and restricted the vessels to there are all kinds of actions on behalf of the upper one in order for the lower want to be able to suit itself to the upper one so it can spread further down below and reach corrections.
Reading 3 - “In the beginning AK...” (31:40) twice
Reading 3 – “Inner Light”
18. S. (37:54) Why is it written that SAG is Hochma and Bina, we learned it is only Bina?
R. It can’t be in the Partzuf only one phase because it has the Reshimot of the Kapshut clothing and the Reshimot of Aviut coarseness, so that is why it has also Hochma also has Bina of SAG.
19. S. (38:41) Is there a female part in the Partzuf?
R. That is the correct women's question, is there a female part of the Partzuf. I would say the following the entire Partzuf is the female and what does it have from the male just the light, it activates the female part and that is why the female part can give birth, but really the entire Partzuf is a will to receive that is why it is considered a female, and what the will to receive activates is the upper light which is the male force.
20. S. (39:46) So why are the Partzufim always described as the male?
R. It is male because it is bestowal, and bestowal is male and reception is female.
21. S. (40:00) What's the difference between a male and Dikna?
R. A male is considered the bestowing part, Dikna is the Se’arot the hair that come from the Rosh to the Guf and transfer the upper light, correct them, weaken them, in order for them to be able to reach the Guf, and to give fulfillment to the Guf, that is why they are called the Se’arot, that in Hebrew from the word …… turbulent, that’s their role.
22. S. (40:52) What's the difference between Rosh and Rosh of SAG?
R. Every Partzuf has a Rosh that determines to what extent he can suit itself to the Creator, to receive in order to bestow or even to bestow in order to bestow, and that is why these lights are considered the Se’arot of Reisha the Se’arot of the Dikna and so on.
S. If the Rosh was not shattered so only thoughts and intentions were shattered from giving to receiving?
R. No the Rosh didn't break because it is above the vessels of reception. There are no vessels of reception in the Rosh in the head there are only plans, thoughts, desires but not reception in practice. That is why there is nothing there to break; that is why in the Rosh it does not break.
23. S. (42:17) What are the lights in Bina Zeir Anpin and Malchut separated from the stages above them?
R. ZAT of Bina Zeir Anpin and Malchut are vessels in which there already is a will to receive, from ZAT of Bina Zeir Anpin and Malchut. However, in the vessels of Keter, Hochma, and Bina there is not there a will to receive, it has not developed and therefore they are called the vessels of bestowal and the vessels of ZAT of Bina Zeir Anpin and Malchut are called vessels of reception.
24. S. (43:04) How do those drops come to us and influence the ten?
R. That is according to the law that water drips from its source meaning water meaning lights that can sanctify, can correct the vessels, they come in the form of drops, drop by drop dripping and they gradually sanctify the vessels that can be in order to bestow.
25. S. (43:56) Are there more forms of the light that are not Mazel?
R. There are the lights of Egulim, lights of Yosher, all kinds of lights. There are clothed and all kinds of forms right, I cannot even say there are many forms of light but all of them they are all arranged corrected by the vessels of which they are clothed in, and that is why we do not talk just about the lights we refer through which the vessels these lights spread.
26. S. (44:56) Is the process of the fortune the mercy of the Creator?
R. Everything is the mercy of the Creator, only the luck, Mazal is one of the corrections that the lower one can receive the upper light.
27. S. (45:24) The light that enters the Rosh is for us to have faith which is slow gradual but stronger in the Creator?
R. Without adapting to these corrections between the upper ones and the lower ones we would not be able to ever suit ourselves to the Creator and to reach connection with Him. These tiny lights that work on us for over a lot of time, and we are not satisfied by the fact that it takes it requires our correction but through it specifically we grow and we change and eventually we suit ourselves to the Creator.
28. S. (46:30) The light did not always expand in the form of drops?
R. Yes there is beyond drops but this is already on higher degrees, usually it is in the Klipot in the drops because we do not receive the light any other way.
29. S. (46:57) Is the expanding of the light depend on the connection between us in the ten? How should we let the light expand?
R. The expansion of the light upon us depends completely on the ten. To the extent that we connect in spite of the rejection we have between us we more and more stabilize the vessels of reception for the upper one.
30. S. (47:37) Are the Se’arot states that we have to ask for correction upon?
R. Yes, the Se’arot these hairs require correction.
31. S. (47:51) How to let the lights go through easily in the ten?
R. It depends on our connection. To the extent that we will connect that we limit ourselves one upon the other then accordingly, then accordingly we will give the light more space to pass through. To the extent our will to receive will be arranged and close to the nature of light in order to bestow then the light will be able to continue with additional forces over time.
32. S. (48:38) What can Bnei Baruch speed up the dripping of the lights to the world?
R. To the extent that we connect, by that we are building a passage for the upper light that can go through us towards the world and it is happening even though we don't yet feel it in practice because it's not the same amount that can be felt in everyone but slowly slowly more and more it's what is happening. I am certain that very soon we will feel results from our work and that we will reach a state that where people will understand what the correct method of Correction is and we need to do it and they will connect, and we will go through these corrections together.
33. S. (49:50) Is the dripping of the lights from us to the world depend on the connection between us or more on dissemination, what draws more light?
R. Only through the connection between us but dissemination it spreads this passage of the light, however the connection between us that generates greater flow of the light.
34. S. (50:20) What are the types of the ten Sefirot which bring the 13 corrections?
R. What are the three corrections? Merciful blessed God; I need to teach that now? No, I do not think so. These are 13 conditions degrees upon which the upper light comes down from above and enters the lower vessels and corrects them, soon we will begin to use them.