Morning Lesson October 21, 2021, Transcription
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Part 1:
Baal HaSulam - Shamati 30. The Most Important is to Want Only to Bestow.
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R. (00:31) Rav’s Introduction: Yes, we nevertheless want to have, like a quick scan over all of the Shamati articles. Well maybe not all the articles but that part of them that will give us a true impression and most importantly a group impression, there's a big difference between each one reading on his own versus when we read it together. In this way we'll go over it and later on we have more materials from the introduction of Baal HaSulam, that we truly need to study them in depth. What we have ahead of us right now is the introduction to the study of the Ten Sefirot and the introduction to the book of Zohar, these are great global things. We will have to delve into those so let's go as quickly as possible without compromising the quality and go through the Shamati articles.
Shamati 30 (01:38) “The Most Important is to not want anything except to…”
R. (02:06) That is we can never emerge out of reception to bestowal, rather we have to seemingly leap to bestowal forcefully, and there to strengthen ourselves and try to be there. And if there would be forces that will want to bring us back to reception, then we have to resist them. And we need to know that between bestowal and reception there is no smooth transition but only a leap forcefully.
Reader continues, (02:48) “The moving force…”
R. (02:57) That is who is greater either it's me, this world, then I am in reception or the Creator and His upper world and then I'm in bestowal. However, a smooth transition from reception to bestowal does not exist.
Reader continues (03:22) “One must think that…”
R. (03:59) This is actually the calculation, for whom am I working. It's either on one side of the river let's say, or on the other side, the other end of the river. But in the middle, there is no such thing. It's either here or there, either for her sake or not for her sake.
Reader continues (04:21) “This is similar to a person who has the power…”
R. That is not to take into account anything and if it's not something that remains for eternity that he is building himself only in a way that resembles the Creator meaning in bestowal, in disconnection from everything that he has in his life and his physical structure.
Reader continues, (05:23) “The power of faith is sufficient for one…”
R. (06:00) That is, if we operated at least a little, to a small extent, as much as we can with small forces for the greatness of the Creator in order to connect with Him, in order to get it to connect between us and resemble Him, in order to bring Him to contentment, by that in order to build our system that will be similar to the Creator, so that we want to discover between us the system that would be able to perceive Him, to discover Him, that in such a way we are already performing great and eternal actions. Because out of all these actions, all of our efforts they remain, they do not become destroyed or ruined like this shack that he told us about earlier. Therefore, we need to always calculate whether what I am doing has something in it that will remain for eternity or nothing remains. Because I don't have in that, any work that resembles the Creator. That is, again this is what it says whereas if it remains in holiness, if one remains in Holiness then all the efforts remain in eternity. It is only from this goal that one should take one's basis for the work and all other bases are flawed. That is, I need to work only on whatever would remain for eternity, that is whatever pertains to the Creator. Because of the greatness of the Creator that I can enter this zone these forces, these efforts and there to leave my efforts, my exertion. Then there is eternal and complete existence to this and as much as I will leave myself there this will be called my soul.
Reader continues (08:10)” Thus if one wants to use the faith...”
R. (09:29) That is, we should try to reach states where we will start to feel something inside of us. If I tried to restrict myself, limit myself in a way that is clean as possible, this is called restriction. And if above that I want to bestow to the Creator as much as I can out of my own efforts, even though they would be small and not organized and I'm like a little child who doesn't quite understand what it is that he is doing but nevertheless he tries to do everything for the benefit of the Creator. Meaning that my intentions are such that I am aiming myself to give Him contentment. Then it's not too important for me what is the deed itself because what is most important is the intention and if I can add to that intention some action that's even better, if not it's just the intention. If I exert in such a manner that out of my efforts, I build aiming towards the Creator in attributing everything to Him, then by that I build my soul, my Partzuf. That area where I am bestowing and, in this way, I truly enter spirituality. Spirituality is already the Creator so I enter into Him I bestow to Him, I exist there. And I amplify more and more my actions from just a thought and a desire to actions that are more and more real, concrete, that will come. If I live in such a way inside of the Creator, I leave my efforts then as he writes in the middle of this article, that if one remains in sanctity then all the forces remain for eternity. It is only from this goal that one should take one’s basis for the work and all other bases are flawed. That is if I want to enter the area the domain of the Creator which is all bestowal, connection, love and there I wish to establish my state. In order to get in there, I make efforts and that is the right work. That is the right work.
1. S. (12:49) I want to know, I hear it a lot, that the efforts that we do that remains for eternity, what remains for us in eternity?
R. The actions that are in order to bestow, this is called the will to receive that undergoes a restriction of itself and bestowal to others outside of itself, this is called a screen and reflected light. And in that form that the created being wants to make a screen meaning restricting itself, its own will to receive and only delight the one that exists outside of him this is through the friends through the whole world through all the opportunities that one has to the Creator. Because there's no one else to whom you can ascribe the bestowal which is outside of the person. It turns out that this is the entire form of his work. It’s as we learn with a Partzuf when we draw the Partzuf, so to whom does the Partzuf perform these actions, for the upper light that is around it right, and so, well, let's draw a Partzuf. He makes himself a Rosh and as much as he can receive in order to bestow a Toch and then also a Sof, and then he does a calculation as much as he can receive, he makes a calculation that this is in order to bestow. This is the bestowal from the side of the Creator, 1, and this is the bestowal from the side of the created being, 2. And as much as they are in equivalence between them, this is called the Rosh, and then as much as it truly wants because in the Rosh it is only a decision, so then it is received in order to bestow. That is, it receives direct light inside of the reflected light below the Peh and down to the Tabur. This is called inner light Ohr Pnimi. And this is considered reception.
That is whatever it has from the Peh to the Tabur this is what he is bestowing to the Creator in actuality as much as he received here inside his Toch inside from the Peh to the Tabur this is the true bestowal but here, no. Here he doesn't receive anything, he has a will to receive but he's not capable of using it in order to bestow, so it turns out that this is all of our work. In a simple and graphical form, this is how it takes place inside of us and this is why we need to first of all check ourselves. Are we in the correct Rosh meaning that we want whatever comes to us to reject it from ourselves. This rejection here, so here we make a restriction. Following the restriction, we can see ourselves, how much can we nevertheless bestow above the restriction to the Creator. That is the restriction means not to receive anything for ourselves even though we very much want to. Because these pleasures which are number 1 here, these are all of the pleasures that the Creator wants to bring us, we reject them. We reject them and we don't want to receive them for ourselves and then we decide that we would receive them only in order to bestow contentment so then we need to check.
Are we capable of that are not to the extent that we are capable of it so we check and from this becomes the Ohr Hozer reflected light, 2. This is Ohr Yashar direct light and this is Ohr Hozer reflected light. And then only according to that decision where we understand and we feel how this is done and check how much can we receive in our Toch inside of us receive pleasures in order to bestow. But this is already above the restriction. In addition to it so that I can even enjoy, so that through my pleasure I delight the Creator and there are many calculations here and there is more to explain each one to himself and between us what exactly do I enjoy. Do I enjoy the fact that I receive, do I enjoy the fact that I'm bestowing to the Creator? How do I try with all of these contradicting discernments, and here I have to make a calculation and only then can I build my Partzuf, my correct attitude to what is happening. This is considered that one is not building a shack but a complete structure, the complete structure of the Soul.
S. I didn't get it, what is left in eternity? The example you gave I went over it, it's too hard to understand what remains from our effort in eternity?
R. For eternity what remains is what we receive inside of the Partzuf in the Toch, this is eternal. Here accumulate all of our works and we don't just receive it inside of the Partzuf from the Peh to the Tabur. Later on, we start to always come down, further down and we will learn how this is done until we receive the entire upper light from the Peh to the all the way down with all of our vessels. When we finally reach the Sium, the conclusion of the bottom, this is called the end of correction, Gmar Tikkun. Then this entire form of reception in order to bestow it becomes a circle as it were before the restriction.
S. What you explain now that remains for eternity, allows people to connect more and even when we're not in the physical life our people more connected with something begin to come closer, more stronger, more crystalized?
R. Yes, we need to understand that the fact now we cannot see the spiritual actions that we are performing is to our benefit so that we will be able to nevertheless ascribe to all of these actions the intention to bestow, Lishma. Because if we would see what we are doing then we would want to receive it in order to receive and therefore it is all hidden from us. Everyone is performing actions of bestowal, even though they don't understand it, they don't know it, they're not aware of it and therefore it is upon us to perform as many actions as possible and add intentions to it. We need to be certain that all of these things remain for eternity.
2. S. I checked the restriction in the Rosh, merging with friends, the pleasure that is coming. Do I now begin to receive it into the Toch?
R. After there is a decision in the Rosh [head], then this is how we carry it out. If there is some physical expression for it but even though if there's no physical expression, if we only have an internal expression of it then we do it with our desires. Whatever I plan to do certain actions towards the friends, towards the Creator, in these actions I need to distinguish between whether I am in the thought in the planning or whether I'm in the action. This is not yet clear to us, we are not yet working with these forces truly. But we need to depict this to ourselves as much as we can, in that there is some fear from getting confused as though we are already in spirituality but nevertheless try to get closer to it, try it out. Try to get closer to states where you are seemingly investing in the friends and through the friends in the Creator and you want to connect with the Creator through the friends and then you will know for certain that the forces that you are investing, you’re investing them in the group. The result that you want to get is to discover the Creator in the group, and in this way, it will be more clear to you where your work is and to what extent you are actually actualizing it, implementing it.
S. This pleasure that comes to me as direct light, what do I feel there below the Toch, do I feel the Creator, the pleasure itself or a mix of the two?
R. I can't explain this to you. I cannot. You need to exert and the result of that you'll start to feel something and you'll see to what extent you're feeling is correct or not. These things a person should already attain them and sort them and see them on his own, without that he will not arrange the elements of his soul.
S. Can you do it with any feeling, with any pleasure or only with certain special things?
R. The most correct is between the friends, and from the love of people to the love of the Creator as we call it. From the connection with the friends to the connection with the Creator.
5. S. (28:01) Does it mean that before I can restrict the restriction, I have to enjoy the action of bestowal between the friends and only then I can create a restriction?
R. No, the work for Lishma [for her sake] we need to do to begin with. That is the fact that I begin my relations to measure, to check my relations with the friends and with our Creator; In that I already want to do them in disconnection from myself. I am doing it but I want to get from this only the knowledge that I am doing it with rejection from my will to receive. That's it.
S. But when you explain in the drawing, you said that the first step is to create a restriction on the pleasures I’m about to receive, so the pleasures were talking about is a result of us working in bestowal between us. That's what you explained, right?
R. I didn't understand what you're saying.
S. Which desires do I restrict? You always say that I don't touch my physical desires, you want to have two meals, you can have two meals. Then you said to a friend that you have to constantly work on the connection between us and try to perform actions between us, so I need to restrict the pleasure that comes from these actions?
R. Yes.
S. Meaning to reach an act of restriction I have to go through bestowing in order to receive?
R. I don't think so. We need to calculate what the Creator enjoys, and with these actions to try to keep ourselves so that we don't turn them into pleasure for ourselves. What can the Creator enjoy? Only if you subject yourself before the friends, correctly of course, not just like that, only out of the fact that you connect together and you are performing mutual acts of bestowing, in order to bestow to Him; this is the shortest way to the Correction. Here, there are not many steps, truly just two steps: From the love of people to the love of the Creator. This is what we need to try to do. What can be simpler? All the rest will just bring me confusion.
6. S. (31:27) What is the preliminary stage to bestow in order to bestow, according to the drawings or the connection between us?
R. We can't talk about bestowing in order to bestow, we don't have a feeling about it, what does it mean to bestow in order to bestow? We need to connect as much as possible between us and together to act, to play in all of these states; what does it mean to bestow in order to bestow, to receive in order to bestow, to receive in order to receive, to bestow in order to receive, all of those things, like children who play as if they are already grownups, and they have such relations between them. And out of us being in that, in none good relations and also in bad relations; we have to check, we have to taste, we have to feel, to be impressed from all of these kinds of relations between us, and how to talk and how through the right connections between us, we can relate to the Creator. So that he enjoys as much as our actions in bestowing would be more clean, and to what extent are they more clean when we make a restriction and, in our actions, we rise above our will to receive; but this is only with the intention in order to bestow. Later on, also with our actions we are able to add to them also our desires in order to bestow. Then in such a way we bestow to the Creator, both in our vessels of bestowal and also in our vessels of reception. All of these things we need to act, to do between us and bring them to the Creator, there is no other possibility. The Creator will not play with any of us individually: It's only in such a way will He open up to us, that's it. If we will want to connect between us and reach the common Force of bestowal and aim it to the Creator, then we will start to feel to whom we are turning to, this will be for Lishma [for her sake].
7. S. (34:18) You just cautioned us from receiving pleasure for ourselves and you gave us direction for the future, where acts of bestowing have to take place in the group between us. There's another area where we could receive pleasure for ourselves in dissemination, is it correct?
R. I don't think it's worthwhile for us to talk about dissemination, even though it's something that is very important, but in reaching Lishma [for her sake] it will confuse us. let's put it aside for the time being. Let us first reach the connections between us, and from us to the Creator. That's it. it's not that you shouldn't engage in dissemination but engaging in such a way that it's without intentions, it will only confuse us.
8. S. (35:38) This process that we described in the Partzuf, is this what's happening to me when I am in the 10 trying to relate to the 10, trying to connect, trying to bestow but I just don't know it yet? is that what it is?
R. Let's continue and we will sort it out.
9. S. (36:23) We see in this text that the Partzuf is the most important; how to get this Partzuf in the 10 altogether, how can we extract this Partzuf with our efforts?
R. If we wish to connect between us, and from the connection between us when we try to make it happen; we aim the essence of the connection to the Creator and by that, through these efforts, we are constructing a Partzuf.
10. S. (37:07) Is the restriction only in thought?
R. I don't understand that. Restriction in thought, in one thought, of course it can and should be in one thought, at least in part of the group and that part of the group becomes part of the Partzuf.
S. He asked if it's only in thought, if the action is done only in the thought?
R. How else can they do it?
S. In action.
R. Everything is clarified in thought. We're not speaking of corporeal actions. You can do it, and that reinforces the thoughts and the decisions, but in truth everything is clarified in the thought.
11. S. (38:16) We're talking about pleasures that come in the form of light or is it in general about everything that comes into the 10, the restriction and so on?
R. We speak only of our thoughts; of ourselves or about the connection in the 10 towards the Creator. We divide our thoughts into either, for the sake of the person or for the sake of the 10 and the Creator. Whether they are physical or spiritual it doesn't matter.
12. S. (38:06) When we begin the work how do we truly know when we are getting closer to Lishma and when we are in Lo Lishma?
R. You need to do everything we talked about, you need to get summaries from each and every article of Shamati or Rabash and from that select all of the parts written about Lishma [for her sake] and see what it means. Then to see how I can advance towards it, how can we advance towards it in the group and check accordingly because sometimes we are in states where we barely feel ourselves; where we are sometimes close to Lishma, sometimes we are distant, sometimes we're too confused to determine, this is our life, these are the scrutinies, so we have to work on it. It's good that you have that question where are we? and you need to decide the precise definition for yourselves: what does it mean, Lishma? and then to see if you are in it or not, how distant you are from it.
13. S. (41:03) What does it mean to have doubts in the faith along the way?
R. When I am not walking in bestowal but in reception for myself, this is an expression of the doubts.
S. How important is it for us to have a fixed schedule throughout the day and what happens if we deviate from the schedule? How important is this on the way?
R. A schedule was given to us so we would not stray too far from the path and come back to it every once in a while. That's why in addition to the lesson I set for myself, let's say in the morning 1/2 to 2 hours talks with the content people. Later I will have another talk with some other group, and 2 hours later another talk with another group. Between all those things I am prepping myself for tomorrow's lesson and preparing additional material, Let's say books that are going to be published that I have to check, and so on. Meaning I try to fill my time as much as possible with the material although I don't need it that much for myself but, I try to do it in order to bestow to you, the students. I enjoy it immensely from doing it with that intention. So, if I disconnect from this work, I disconnect completely. So, who am I then if I am disconnected from bestowal? This is what I am trying to pass to you, what should we do: we need to carry out acts of bestowal towards one another, towards the world or everyone towards the world and the Creator, as much as possible.
14. S. (44:24) If I reject the direct light that enters into the Toch?
R. Inner Light.
S. (44:35) How can I make the vessel larger?
R. By connecting more with our friends, then I have more resistance, more conflict, more rejection, repulsion and hate towards them, but if I overcome it, I grow my vessel.
15. S. (45:00) What is the correct Rosh [head]?
R. The correct Rosh is empty from thoughts about itself and it’s aimed entirely at bestowing to the other.
16. (45:18) Does the scrutiny in the Rosh influence how much light we receive in the Toch?
R. Only. Rosh is the decision and what is received in the Guf [body], is being built as a result of the Rosh.
S. Is the restriction in the Partzuf different from the restrictions in a person performs in corporeality?
R. It is similar. let's say I want to eat something sweet but I am on a restricted diet and if I stop myself from eating it and I don't eat it, that's a restriction. Why am I doing it? I do it in order to not gain weight, and that is the intention. Now if I do the same, I won't be eating something sweet, let’s say cake but it could be anything that gives me pleasure. but if I enjoy something and I can restrict that pleasure in order to come closer to the Creator according to my thoughts, my actions and my equivalence; this is already a different action altogether. Meaning, the Creator, what does he do, He only does acts of bestowal, that is His nature: The Good Who does good. So, I have to also perform an action of good that does good, not to myself but to the other. So, if I restrict my will to receive what was aimed at me, and now I'm trying to invert it to some extent towards others, for the sake and benefit of others, truly for the benefit of others, how do I check it? I see that I have no pleasure in it, on the contrary maybe my body, my will to receive, suffers from it. Then my action could possibly be an act of bestowal.
S. Are the restrictions only in the intention?
R. Are they only in the intention? they can also be in practice, meaning if I'm not taking a piece of cake and I'm not eating it, that's also a practice. The question is what do I want to get by not receiving the cake? That's the calculation, and the important one is the spiritual calculation; it’s possible that I'm not taking a piece of cake because I'm on a diet and I'm trying to lose weight, but it's possible that I'm doing it because, it's hard to say, but let's say to give contentment to someone, even the Creator.
17. S. (49:20) How can I persuade the friends in the 10 and also the Creator, that the intention is ordered to bestow?
R. To convince friends that my intention is in order to bestow, I cannot. I'm unable to convince them because none of them sees the other's intentions. That's why you call it ‘the wisdom of the concealed.’ That's one thing. The other thing is that I need to make all of these calculations towards the Creator, towards the friends I need to do acts of bestowing not intentions but actions. The intentions are towards the Creator.
S. How can I convince the Creator that my intention is in order to bestow?
R. You don't have to convince Him, the Creator knows everything that's in me; He's in me, He's around me, He fills all of reality. So, whatever I have in my head and in my heart, it is instantly processed in Him. The Creator is the sum total of all of our thoughts and desires.
S. What is the difference in the restriction, between using vessels of bestowal and vessels of reception?
R. Restriction in vessels of bestowal: The vessels of bestowal are only called this way, it is the same will to receive that we have corrected with the intention to bestow. Because they are vessels of coarseness Shoresh, Alef and Bet [0, 1 and 2], when we restrict the use of them, in receiving and enjoying them, we can turn them into in order to bestow quite easy, relatively speaking. And we start from that, this is the meaning of using vessels of bestowal.
But there are no vessels of bestowal, those are vessels of reception that we more easily transform to in order to bestow. Whereas through vessels of reception, coarseness of 3 and 4, they are very heavy vessels, very egoistic and we need to perform various actions on them in order to bring them to, receiving in order to bestow. Then it is truly great work, important work. That we may merit.
S. I heard that the 10 meets. Where is the sum total of the exertion of the 10?
R. The sum total of the exertion of the 10 resides in the Creator. That's where we meet and in Him, we connect and there we feel ourselves, in the Creator.
18. S. (53:26) Following the restriction, how will we be able to check through the 10 whether we are capable of receiving in order to bestow?
R. Let's first check ourselves. Can we be in restriction and rise above ourselves with the help of that restriction? To receive an order to bestow is still distant from us. Let us truly bring ourselves to a state where we can be annulled each one towards another. Where it's not important what it will happen to me, I am thinking of the good of the connection in the group, I wish I care about the connection of all the friends inside of the 10. That's actually what I'd like to happen in me spiritually but physically there are those that naturally care more about physical connection. They have a certain disposition towards it, for it, there are actually people persons. They're more connected, they're warmer but this is all external. The question is how to do it internally, spiritually, that's the question. So, we have to come to that and only later think of more exalted things above us and if we connect between us, at least in the true, first true point of contact we will feel the Creator in the connection between us, we will feel what it means Lishma, for her sake. We will feel what it is to bestow, we will feel spirituality, there will be a point of contact between us, a common point. That's the beginning of our soul.
S. Check that my intention and my attitude are correct?
R. Only towards the friends as much as I'm capable of investing in it the forces of bestowing, rising above my regular calculation.
19. S. (56:18) Does the restriction apply to any physical restrictions?
R. In truth it's still not our problem but ultimately eventually we begin to see down to the spiritual path that there's no difference between spirituality and physicality, all of it is spirituality and we will need to relate slowly, gradually to physicality just like to spirituality. Because there's no difference, the world does not divide into spiritual and physical, everything is spirit, it's all the Creator clothed then our desires and only our desires divide what we're identifying, these desires as the still, vegetative, and animate and speaking on the physical level but in truth it's all spiritual there's none else besides Him.
Shamati 30 (57:30) again
20. R. (58:13) Meaning we're unable to diminish our reception. Let's say I'm in one hundred percent reception and today I am going to receive 80% and then 60%, it's impossible. Those are not some diets that we can adopt or exercises that we can do and then we get over and we can't come out of it and we're in despair. Rather the solution is simple, go to the other extreme and hold on to it as much as possible with the help of the right environment, that through the environment, any decision we transfer to another reality, another world. That's why I, from the world of reception from the world of this egoistic calculations you and the group are going to a new reality. A different reality and altruistic one.
Reader continues: “and then to take the other extreme meaning bestowing ….”
21. R. (59:42) We had our own greatness, our own calculations, before but now we have only one calculation: the greatness of the Creator and how we bestow to Him. He is before me and I'm looking at Him. This is the only thing I am drawn to and think about.
Reader continues: “One must think that ultimately…. “
22. R. (01:00:20) Meaning it all depends on the intention, where we aim our exertion.
Reader continues: “one can only please….”
23. R. (01:00:39) That’s the difference between ascribing ourselves to a world of reception or a world of bestowal. The world of bestowal is eternal because that's in the Creator.
Reader continues: “...meaning that one’s energy remains…”
R. (01:01:01) If we perform such actions these actions remain in eternity in the spiritual world. We cannot influence them again. It is as if I place them in a bank and I'm done.
Reader continues this is similar to a person ….”
24. R. (01:01:43) Meaning in order to receive disappears the more we advance. Nothing from it remains as a result of our lives and our work.
Reader continues: “however if one remains in holiness….”
25. R. (01:02:08) If one works in order to bestow through the friends and then from them to the Creator. It doesn't get erased, it remains for eternity. It's written on a person's account because from that he's gradually putting together his soul.
Reader continues: “...it is only from this goal…”
26. R. (01:02:41) Yes because if that's the case why do we need to work? Clearly only to put we together in mutual bestowal, mutual connection, so that will remain for eternity. Otherwise, I'm just wasting my time spinning my wheels.
Reader continues: “and all other bases are flawed ...”
27. R. (01:03:40) That's the main thing. When we attribute our work, our actions, whatever we do to the Creator, then this is recorded in spirituality for eternity. Each penny is added to a great sum and consequently a vessel of the soul is built from it.
Reader continues: “Thus if one wants to use faith...”
28. R. (01:04:54) Various forms appear in a person so he will actually work with them to calibrate himself to a higher degree meaning in Lishma.
Reader continues: “but if one wants to use faith...”
29. R. (01:05:30) On the contrary, he will rejoice from having additional limitations, restrictions, and other disturbances because they will help him raise his degree of faith higher and higher.
Reader continues: “If one has doubts...”
30. S. (01:06:02) What form of calculation should we do to be able to satisfy our body with the intention for bestowal and not for reception?
R. I begin to receive depictions of a certain form of the Creator from the connection with the friends, otherwise I don't know who or what He is. The will to receive paints a totally false shape of the Creator. I approach a certain form of the Creator by connecting to the friends because after all the Creator is made of the sum total of the friends, the general impression from all of the friends. I overcome the attitude towards them that was given me by the Creator if I try to relate to everyone with love. It doesn’t matter if this friend loves and this friend doesn't love so much, or this friend is this way and that friend is that way. It doesn’t matter who he is or what he is. I relate to them equally with love because they are friends and I want to love them all. My natural attitude towards them, my ego, tolerates one more than another, but it turns out that by overcoming and rising above the different relationships I have towards each one of them naturally I can rise above my egoistic attitudes and relationships. I want to love them with absolute love, meaning without any calculation for what I have towards them naturally. I then begin to see the Creator behind them, a certain form to which I can relate as an upper one. I begin to acquire some contact with the Creator when I do it like that. The friends are truly those who connect me and bring me to the Creator. They become angels in my eyes, meaning forces that help me reach adhesion with the Creator.
31. S. (01:10:10) Do I need to bring my deficiency of whatever my perception shows me in the degrees of the still, vegetative, animate, and speaking, to the center of the ten?
R. Correct true.
32. S. (01:10:48) If I feel my ego suffering when I am making efforts in the ten to connect and serve them, does this mean I am working in bestowal?
R. The important thing is not the ego itself but how to rise above it. The fact that you are learning about your ego and how to rise above it means that you are drawn to bestowal, but you're not there yet, you are still in the ego. The place a person thinks about that's where he is. You can rise above your ego as much as possible and begin to turn it in order to bestow. The main thing here is patience, again and again and again. It can take several months. We will have exercises that you will need to go over to gradually grow. Look at kids, they are not aware of how they grow and it takes years and years to develop. That's how we are. Simply continue, continue, continue, and then we'll suddenly see that we all are grown up and we understand more, we feel more, and so on. Patience is the most important thing.
33. S. (01:12:36) What does it mean to feel ourselves inside of the Creator?
R. To feel we inside the Creator, means that I'm in the quality of bestowal. I want to bestow, I think of bestowing, I am capable of bestowing. I see it in my life, my pleasure, and the purpose of my existence. This is the meaning of being inside the Creator. We need to reach that state because there is none else besides Him. We will exist in Him.
34. S. (01:13:33) How do we reach the abundance of spiritual pleasures inside of us?
R. The ten need to enter spirituality as a group because otherwise they will have no vessel. You can't have half or a quarter of a Partzuf because you can’t have something partial in spirituality. When we speak of a Partzuf that works in Katnut, nevertheless they have all of the parts. We decide that we only work with one part, Galgata ve Eynaim, not with AHP or on the right or on the left and so on and so forth. So it can't be that there is a group that does not all decide about spiritual advancement. They can carry out a spiritual action only by the connection between them. They advance as they come closer between them. You can’t advance on the path if not through the growing connection. That's why we have to work on the growing connection because our free choice exists only in trying more and more to connect and to ask the Creator to help us with it. We can have the desire to connect but the action of connecting is carried out by the Creator. That's how we overcome. We raise all the prayers to the Creator and He connects us with greater force and we feel the Creator more clearly in that greater force of connection. This is spiritual advancement because attaining degrees means that we are filled with the Creator in a clearer and more powerful way.
35. S. (01:16:33) How can we organize our mutual support in the ten between lessons and our meetings?
R. I think that if you have time between meetings that you can engage in what you choose to do that is best for us. We can repeat the morning lesson, to hear it and out of that to write questions or summaries that we pass on to each other in the meeting between us. We have so much material but it should not confuse you because the amount of material does not determine how much we advance, rather it is about how much we feel ourselves in the direction of the connection. The Creator is the result of our connection. It is best if we go over the material that tells us what the Creator means, Boreh, come and see. When we reach the connection between us that means Bo, come and we will discover the force of connection between us that establishes and aims us and that is called Re, see. The attainment of the Creator is when we see the results of these actions when we connect. This is what we should think about and try to reach.
S. Can we say that we awaken the friends with these actions or do we need to do other actions?
R. Awakening the friends is possible by many actions. It may be that you gather and you have a meal together, maybe you are singing together through the virtual connection between you. It doesn't matter. This is the beginning. Nevertheless, you must feel yourself more and more together. Take into account that some friends are on fire, they really get lit from connections and some less. It may seem that some are not really impressed by the connection between you because that is the way they express it externally. Some are very enthusiastic. Besides that, each one has different periods of time where sometimes they come closer and sometimes, they are further away. You have to be concerned about that. Also, some friends among us cannot be by our side physically. You should take all of these things into account and incorporate them all together, both the pluses and minuses. It is like Rabash explains to us that in a dance, everybody's dancing but some are up and some are down but everyone is dancing together. If we are connected then all the situations that we go through in our connection are for a good purpose. We attain a greater coarseness by the ones who descend for the time being and also for those that for the time being are in ascent. All of this works this way to attain coarseness and refinement in our advancement.
36. S. (01:21:59) Question about disturbances as a help. When the disturbance comes or some kind of a concern for something material, so I try to divide myself to a part that tries to connect to the friends in order to be in a constant connection but there's a part of me that has to solve this issue on the corporeal earthly level?
R. I'm not really hearing what you are trying to say. It is not so clear today. What is wrong with the speaker, or the sound? Repeat it please.
S. During the day, the corporeal day, I'm immersed in corporeal concerns, some disturbance came. So, it is a sign for me that I am immersed in corporeality too much. Then I have to divide myself in half, I need to turn to the friends and the Creator in order not to be in immersed.
R. Look, I cannot say. Each one is according to his business. It depends on what line of work you are in. If for instance you are a surgeon and during surgery you are going to start thinking about Galgata, AB, SAG and about all kinds of other things. That is not good. You have to be immersed in your work. If you are, let's say, a driver. You also have to be focused on what you're doing. Otherwise you will cause harm to others and to yourself. But some kinds of work you can think about your things. Maybe you are a guard at some gate. So, you can think of your stuff, but your hands and your feet can still do your work. It is not related to your head. It depends on what kind of work you are doing. But of course, it is best if we are connected as much as possible to the work of the Creator.
37. S. (1:24:47) Above the drawing of the Partzuf that you did, can we say that our destiny is to bring creation to complete pleasure and by that giving contentment to the Creator?
R. Yes, it is the same.
38. S. (01:25:27) In order to adhere to the Creator, internality is that something stable that stands and only the 10 that changes all the time. How can I attain eternal life through the 10 that is constantly changing?
R. Attain greater eternity every time and then there is no problem eternity itself exists, it is the upper light that feels being the entire reality that is the eternal state and you every time change yourself to belong to that situation as much as you can. Then there are all kinds of changes in you but you always grasp a part of this eternity according to your equivalence of form.
39. S. (01:26:45) On one hand you said that you have to jump into the waters towards the goal, on the other hand we need patience, how to combine between the enthusiasm and patience?
R. You should try, I have no answer for that you should try. As much as I explain it, it won’t help as you yourself need to see how it is possible.
40. S. (01:27:26) What about the exertion that did not have the right intention on it?
R. Again.
S. Exertion that was done without the right intention.
R. So it is not exertion, because exertion is only considered according to the right intention. What we need is the intention. As much as a person exerts, is the exertion in the scrutiny of the intention.
41. S. (01:28:11) I'm trying to be incorporated in the friends, not to receive anything for myself, to bestow to them and the Creator. Then, pleasure comes and brings me back to myself. What do I do?
R. Again, continue to move towards the friends, and towards the Creator through them. That’s it, there is none. It is always, always, the same work until you start feeling the true spiritual place for you is among them, and that is where you have contact with the Creator.
S. I constantly, get some pleasure, what do I do with it? I always go back to the friends and then, with the request to the Creator? What do I do with all this pleasure that keeps restricting it?
R. Do not think about it, think about the goal, that’s it. Think about the goal if you can add the pleasures you are getting to the goal. That is okay. But if you can't, so they are not okay. The pleasures themselves, there is nothing redundant about them, only to the extent that they help you or they stand in the way of attaining the goal for you. That is why we have to rise above these pleasures, examine how beneficial they are, and to the extent that they are standing in our way, to use them. That is, it. It is very simple, relate to these pleasures above the pleasures, as much as we are able to use this force of pleasure for the attainment of the general goal.
42. S. (01:30:19) What is the perfect way to bestow to the ten?
R. A perfect way to bestow to the ten, that is when all the members of the ten are in mutual bestowal, caring only about everyone else in the way that we want to establish between us the suitable place for the revelation of the Creator.
43. S. (01:30:59) Is the intensity felt in the work, is that from the ego?
R. Yes, of course it comes from the ego. We need to try to reach a state, what is lacking, in the connection between us in order to build the place for the Creator to be revealed. That’s all. Is there a connection between us at all? If there isn't, we have to start building it. If it exists already to a certain extent, so what kind of connection is it. How far it is, how close it is to the quality of the Creator. There has to be equivalence of form, there has to be this place where we have to reveal the Creator, resembling the nature of the Creator Himself. Meaning, when we are in kind of mutual bestowal to each other, and to that extent with that mutual bestowal in this place, we build the network of connection between us, we can reveal Him, we can hunt Him. That is our work, both for men and women, everyone has to do it.
44. S. (01:32:29) So what does the stress come from?
R. What does the stress come from?
S. Stress from the inner work.
R. To the extent that we are drawn to build the connection between us that will resemble the Creator, that will be suitable to reveal the Creator. The Creator is revealed between us, if there is a network of connection between us, He will be revealed. If there won’t be, He won’t be revealed. It is very simple, it is a law of nature.
45. S. (01:33:07) If I succeed in seeing how I am serving the friends, and they me, in each state, is that the beginning of annulment in connection?
R. Yes. But for us it’s best to, nonetheless, imagine to ourselves or depict to ourselves that if the connection between us, if there will be mutual bestowal toward each other, by that we will start discovering that the Creator is coming closer to us.
46. S. (01:33:46) It is written that if a person can build a whole state, but he only builds that little hut that is destroyed by a strong wind. It is like all his forces went for nothing. How can we discover what our true force is, and not waste it?
R. Only by the effort between us. The effort of every individual is very weak, it is not whole, it is not spiritual. Spirituality begins from the shattering in the connections between us and we have to build these connections back. Even if it starts from negative connections between us, what we call the ego riding among us. That is why we have no choice. We have to start relating to each other like parts of the soul, where each and every friend is a part of my soul, and I have to bring her closer and to relate to her this way.
47. S. (01:35:05) On one hand, I heard that at the end also our corporeal things are spiritual. But on the other hand, the more problems we have in corporeality, it just makes a person further away from spirituality?
R. We do not need now to connect things between the two, because we have no ability to organize these things properly. We are learning about spirituality and we are trying in the group, not in our life with our families and in our workplace, only in the group we are trying to build the spiritual connection between us and there, just start revealing the Creator. From that, we can understand how to do it in different places,
48. S. (01:36:00) How to depict a growing connection? What are signs for a right growing connection?
R. Signs for the right connection between us is when I start feeling that my friends are truly part of my soul. They do not belong to my corporeality, my family, but to my spirituality they do relate, they are part of it. That is why I see in them an inseparable part of the eternity that I want to attain, the Creator that I want to attain. I start feeling that each and every friend brings me a part of the Creator, reveals a part of the Creator for me. I'm like with a jigsaw puzzle, I put these friends together and then, I get the Creator's relation to me.
49. S. (01:37:05) Is the revelation of evil, does it affect the force of the connection?
R. Of course, it affects the force of connection. But we have to say that there is nothing that is revealed in a true negative way. It is always for us to use it and correct it.
50. S. (01:37:36) How will it bring joy to the Creator, if I will not get that cake today?
R. I did not get it.
S. You gave an example of a restriction. How does it bring joy to the Creator if I restrict that desire for a cake?
R. The truth is that I am not supposed to restrict my desire for a cake. That is something, we are not going back to the past.
51. S. (01:38:17) What should I do, if a different kind of attitude is revealed to different friends in the ten?
R. We should try to, nonetheless, correct it in a way that it all relates to everyone equally.
52. S. (01:38:33) What should we do, in the case where I do not agree with what one friend does and other friends in the ten?
R. We should correct it. These are daily things that are happening, with this and that, but we are nonetheless relating above all the corporal problems to the spiritual problems. What is standing in our way to connect in a way that we will reveal the Creator, the force of bestowal between us? That is according to the equivalence of form between us, to the extent that between us there is a force of bestial, to that extent we can prepare this place for the revelation of the Creator. It is a very, very clear thing. If you don't want to accept it, that is something else. But we have no choice, that is the law of nature. In general, the wisdom of Kabbalah only shows us the law of nature, that is all. You want to do it, you want to abide by it, go ahead. You don't want to, you will be just like what we see around us in nature, like nature is working on us today in a way that each and every force puts pressure on us.
https://kabbalahmedia.info/en/lessons/cu/i4GmcMTK
Part 2:
Morning Lesson October 21, 2021, Transcription
Preparation For the Morning Lesson - Workshop Questions:
Baal HaSulam, Preface to the Wisdom of Kabbalah, #74
https://kabbalahmedia.info/en/sources/kB3eD83I?language=en
Item 74 (00:19) “Here too it is considered that the last phase of.”
R. (02:45) Maybe we should start from item 73
Item 73 (02:52) “First we should clarify the ten sefirot of all of its coarseness.”
1. R. (03:31) Rav is drawing. That is here. We talked about it. This is Galgalta, AB, SAG, and the Nekudot of SAG coming down from the general Tabur and mingled with the NHY of AK. And what is next?
Reader continues (03:52) “. After it completed its refinement of ... “
2. R. (04:19) Meaning, even if here we had records of 3 over 2. And here are records of 2 over 2 in the Nekudot of SAG. When it came back to the Peh of Rosh, back to SAG, it became 2 over 1. The coarseness was refined.
Item 74 (04:52) “Here too it is considered that the last phase of…” second time
3. R. (5:56) We can draw it this way, the Sefira of Keter of Nekudim. It belongs only to the degree of Bina, two.
Reader continues (06:12) “... The incorporation of the male with the record of the female. “
4. R. (6:35) Meaning, this is Keter of Nekudim, number two of clothing. And this is Aba ve Ima of Nekudim. Here this is level 2 of clothing and this is level 1.
Reader continues (07:10) “. These two levels are called GAR of Nekudim. “
5. R. (07:20) They are called GAR, the general Rosh of Nekudim.
Reader continues (07:34) “. that is, they are considered ten sefirot of Rosh. “
6. S. (08:22) He writes in the middle of 74: `From the incorporation of the male records and the female records of the second degree of clothing, it ends with VAK without Rosh called Aba ve Ima of Nekudim back-to-back.’ Does that mean that we have two Rosh now? Are there two Rosh now
R. I can't hear you.
7. S. (09:24) So is there a Rosh under the Tabur or not?
R. Yes, the Rosh of Nekudim. The Zivug, the coupling, was done over it in the Rosh of SAG when SAG was refined, the Nekudot of SAG was refined. Then the calculation was made in the Rosh of SAG as usual, as in every Partzuf. Then it begets the next Partzuf called Nekudim. In Rosh of Itlabshut and Rosh of Aviut. Rosh of Itlabshut is called Keter, it is phase 2 of clothing. And Rosh of Hitlabsut, of clothing, is called Aba ve Ima, or phase 1. These two Rosh are called GAR, meaning Rosh. They are called GAR because they are the first 3, the acronym of the first three, it is Keter and Aba ve Ima.
S. So Aba ve Ima is not in Atzilut?
R. No. Aba ve Ima you have in every place. Chochma and Bina are called Aba ve Ima. It doesn't matter what world it is.
S. What is a Rosh under the Tabur? I cannot understand it. So, it is in the Partzuf, a Rosh can be there?
R. We can build a Partzuf everywhere. If you have the forces in order to bestow that are united, wanting to bestow to the Creator from below upwards, we are going to call it a Rosh. The place determines but not completely. If the force of Bina comes down below the Tabur, you can build a Rosh there, a Partzuf.
S. Why do I need that Rosh for?
R. To continue. Maybe you are asking a general question. Why do we need all these things, so I will tell you. (Rav drawing) In the meantime, from the world of Ein Sof (Infinity) the upper light spreads until the Tabur, and here, it filled everything, here in Tabur. Below Tabur, in Galgata, this limit has been made, here in Galgata, where it is impossible for the upper light to come down below the Tabur. All the vessels from the world of Ein Sof to the Sium, these are all vessels of the created beings of the whole worlds, of all the Partzufim, everything. That is what the Creator wants to be filled in order to bestow. Will it be filled in order to bestow without any limit? If so, it will become a circle as it was before, a circle.
In the meantime, we see the vessels that have a screen, meaning that they themselves want to resemble the Creator and only in this way they want to be filled in order to bestow, to resemble the Creator. They can only do it above the Tabur, only this small area of the vessels, only the vessels Keter, Hochma, and Bina. In the more lower vessels, where the will to receive is bigger, they are incapable of filling themselves. Now, the question is how to, nonetheless, let these vessels an ability to resemble the Creator, how is that possible? Not only for these vessels, also, he says that for man that has to be created from Behina Dalet. Anyway, we have to see many actions of Behina Dalet that in principle is the opposite of the Creator, how does it correct itself in order to reach equivalence of form with the Creator. Do you understand?
That is a problem. This is why we are drawn to it, as if we are penetrating it. How is that possible to reach a state that these vessels of Galgata ve Eynaim will build here Bina. The vessels of Bina mixed with the vessels of Malchut where it was completely prohibited for the upper light to be. By mixing, the vessels of Bina have to go into the vessels of Malchut, that is, Bina is something holy, it is in order to bestow, it will forcefully enter the vessels of Malchut, which is entirely to receive. They were shattered, these vessels of Bina, and they have reached a state where they mingle with the vessels of Malchut, enter the Malchut with the vessels of bestowal. Then, after a complex mixing that will take place between them, a lot of actions, until every little detail every little crumb, every quality the tiniest quality, it doesn't matter what, will mix with all the other qualities of bestowal. Between them, merging and connecting in a way that you cannot tell the difference between them. Then, we will learn how from all these things, by the upper light, it will start being clarified, that gradually it shines on them.
Here, the upper light descends on the shattered vessels and starts to awaken them back to life. Then, these vessels will start to recuperate into life and ascend to Atzilut. Then, all the vessels go back to Ein Sof. What is this vessel? This vessel is called Adam. Meaning, it is the will to receive that has the biggest will to receive, the most shattered, the most complex from all the opposite qualities of one another. That is why when it shines on all the plus and minus that exist in everyone, the upper light shines on this, so man starts to feel as much as he is in minus, opposite from the upper light, and in the plus once the upper light. Then, he becomes, how should I say it, all these contradicting feelings appear as if he is torn into pieces, he doesn't know what to do, each and every one of us and so. Then, from all the of these things, and also not corporeal life, and in our spiritual life, inner life, external life, it doesn't matter what, in all forms of our life we will feel ourselves as much as we are in a shattering. From this shattering, from the recognition that we cannot run away from it, and we cannot keep going in it, we will understand how we can correct our state.
From this, humanity will start recuperating and awakening from the shattering. It can be a very long process, very painful, as they write, ‘’the mothers cooked and ate their children,’’ to such an extent that it is just unbelievable how great suffering can happen, that nature, the corporeal nature, the corporeal nature of the cruel man can get stronger inside us. Inside, we are way worse than any animal or anything. In this way, we will still reach the corrections, we will reach the corrections. But all of this happens to us now. This foundation, SAG, builds the vessels of the world of the world of Nekudim below the Tabur, so that the vessels of Bina can be under the Tabur.
8. S. (20:30) In this drawing, there was Keter of Nekudim that was Bina, and Abba ve Ima that was Zeir Anpin. Can we say that Abba ve Ima of the world of Nekudim are VAK de Bina?
R. We’ll talk about it. Whatever we did not talk about, do not ask. It is the second time already, and also yesterday, the same thing. I will not let you ask, only about what we are talking. These things, it is VAK without Rosh, Zeir Anpin, except for that, that’s it. So, us, too.
9. S. (21:24) It is really interesting in 74, he says, ‘’here too, is considered the last phase of coarseness.’’ The coarseness of phase 2 that was in the screen was completely eliminated. What does it mean that it is completely eliminated?
R. Eliminated by the refinement of the screen. (Rav pointing on the drawing) Look where I am. We had the expansion of Taamim of SAG, from Peh of SAG until the Tabur, and then the refinement. In the refinement, the Reshimot (records) changed. Instead of 3/2 that we have in Taamim of SAG, it became 2/2 in Nekudot of SAG until it reached Peh of Rosh. Here, they became 2/1. From this, the world of Nekudim expanded, meaning it is a Partzuf. It is not a world, it is a Partzuf. So, what are you asking about?
S. What does it mean when he says that only the Reshimo (record) of clothing was left? What does it mean here?
R. Reshimo of clothing, as usual. Like in AB we have 4 and from Galgata, and 3 are already records of AB, or in SAG we have 3 of AB and 2 of the SAG itself. As usual.
S. Can you explain the essence of this action, its cause and effect?
R. What action?
S. Leaving only the record of clothing, why?
R. Because the Reshimo of Aviut is refined. It uses it to receive the light in order to bestow, and the screen disappears. That is why the record of coarseness is refined while the screen goes up from Tabur to Peh.
S. It says that only the first, phase 1 of coarseness is left.
R. Yes, of course. Instead of 2, we have 1 now.
Rav reading 74 with explanation (23:53)
Here, too, it is considered that the last phase of coarseness, the coarseness of phase two that was in the screen [In SAG, SAG itself.], was completely eliminated [refined.], leaving only the record of clothing [which is the record of the second phase, it remained.]. Thus, nothing was left of the coarseness but phase one. Hence, the screen received two kinds of coupling in the Rosh of SAG [As usual, on the Reshimo of clothing and Reshimo of coarseness]. The incorporation of phase one of coarseness in phase two of clothing, called “the incorporation of the record of the female [Which is coarseness] in the record of the male [which is the refinement],” elicited a level at nearly the degree of Bina [not exactly Bina, because that is coarseness of the first phase.
But because she is incorporated with the second phase of clothing which belongs to Bina], which is the degree of VAK of Bina [VAK means close to Bina]. This level is called “the Sefira Keter of Nekudim.” [Clear. That is why I wrote Keter, here.] The incorporation of the male with the record of the female, the record of phase two of clothing in phase one of coarseness, [Bina that has no forces] elicited a level at nearly the degree of Bina, which is the degree of VAK of Bina [It is VAK of Bina. VAK, meaning half which is weak without the forces of Bina.]. This level is called “the Sefira Keter of Nekudim.” [This Sefira is called the Keter of Nekudim, this is what we have.] The incorporation of the male with the record of the female, the record of phase two of clothing in phase one of coarseness, elicited the level of ZA, considered VAK without a Rosh [Because that is how ZA is called.], called “Aba and Ima of Nekudim back-to-back.”
These two levels [Meaning, Keter and AVI. I wrote it here. It’s AVI. Keter and AVI] are called GAR of Nekudim [It is also stated here, Rosh of Nekudim]; that is, they are considered ten Sefirot of the Rosh of Nekudim, since each Rosh is called GAR or KHB [Well, we have GAR: Keter, AVI or Keter, Hochma and Bina]. But there is a difference between them: Keter of Nekudim, which is at the male level, does not expand into the Guf [Of Keter of Nekudim, because it is the second phase of coarseness] and shines only at the Rosh [I have cited it with an arrow.]. Only AVI [Aba and Ima] of Nekudim, which are the female level, called “the lower seven Sefirot of Nekudim” or “HGT NHY of Nekudim” expand to the Guf. [Meaning, if we, we will draw it. So, we need to draw another level here, AVI of Nekudim, and until here, until the Tabur.]
10. R. (29:05) We will see later on what happens with this. Let us have a workshop on this. Afterwards, we will have questions. Please.
11. S. (32:38) The records of clothing, we read, that is the male, and the record of coarseness is the female, and every screen is made of these records. Can we identify anything about this male and female inside of us? Is it something that is true for us?
R. No. These questions I do not want to answer yet. I will not let you get confused. You can try whatever you want, I am not for it.
12. S. (33:28) Why the Zivug in the Rosh of SAG is over the record from the Guf of the Partzuf, and it does not beget the ten Sefirot of the Guf? Why does he call it Rosh of Nekudim?
R. No. SAG, as usual, gives birth to a Partzuf according to the records that remain in it, after it received what it could receive in order to bestow. The light of Hochma, the light of Hassadim, whatever it has, expanded to the general Tabur. More than that, it can’t descend and fill the vessels below the Tabur and it performs the coupling on the other vessels above the Tabur according to his records and that is it. After the SAG, so according to their remaining records in it, it keeps expanding the whole tendency of the upper light to press on the will to receive with the screens, with the records it will do the maximum it can to bestow.
S. There is a new style here meaning that the Rosh of SAG begets the 10 qualities of Hitlabshut, clothing and 10 qualities of Aviut, coarseness and doesn't receive it as one and it separates them 2 and 1 instead of receiving them as one thing, it is a new kind.
R. In the Rosh of SAG we have records as usual of clothing and the coarseness as in every Rosh of the previous Partzuf and it performs a coupling by striking on them. Sso, it takes into account that records of clothing and performs something that is called Keter and in the records of clothing performs a coupling by striking and does something that is called Rosh of Aba and Ima it is the same thing that we had in the previous Partzufim that Galgata gives birth to AB and Ab has the same thing, then SAG and SAG has the same thing and also here.
S. How is that like AB and SAG, you said that there is some relation?
R. We have clothing and coarseness including every Partzuf so we from this, we also have the record of clothing and coarseness that are in every Partzuf. So, from these records now two Roshim are born and we have the same Rosh in AB and in SAG that is including the Rosh of coarseness and clothing and he explains there that the Rosh of the clothing only shines in the Rosh and Guf expands only from the Rosh of the coarseness. If there are two records, so you need a record of clothing and the record of coarseness.
13. S. (37:10) These numbers on top of each Partzuf we have on top of each Pursuit 4/3, 3/2, 2/1, I was always confused by these numbers I'm not sure exactly what they are?
R. It is records from the light that remained in the Partzuf we learned with you that in the world of the Ein Sof we have the root, 1, 2, 3 and 4, 5 degrees that the upper light expands into the desire. In the lighter upper light, there's a certain desire it develops, it reaches the first vessel and the second vessel, the 3rd and the 4th vessel. That is what we learned there and from these vessels the Malchut the fourth vessel already has the first restriction. Then Adam Kadmon, Atzilut, Beria, Yetzira and Assiya. So what are you asking about?
S. The numbers above each Partzuf, what are these numbers and what do they mean?
R. These are records, if we have four, do you understand this is the Malchut of the Ein Sof, it has a number 4, a very big desire from 0 which is the entire will to bestow until the receiving entirely. We have four states where the vessel develops and only this last stage becomes the will to receive and afterwards there is a restriction, the first restriction and then the worlds. That is what we are learning, so what are you asking? Galgalta is 4 of clothing and 4 of coarseness, when she received the light inside it started refining itself, so from 4 of coarseness remains 3. The screen is lost and we have records of 4/3, 4 is of the light that came before and 3 is already the coarseness that is now in the screen and that is why she calculates on 4/3.
It is like if I now I go into the restaurant and I want to eat as I did like yesterday because I do not know what they have, but I have less money so now I need to calculate from what I want, what can I actually receive and there is a difference between the present state and desired state and then AB calculates according to the record of 4/3 and then SAG after the refinement of the screen calculates on the records of 3/2, it is a record of clothing and a record of coarseness. We studied many times, you should see this a few times in the Prefaces that we have been through. Always because we have the will to receive and the light that fills the will to receive in some kind of way, so we always have two parameters, as much as I want and as much as I can. As much as I can, that is called the screen according to my ability to bestow and as much as I want that is called the desire. Then these two records from the desire and the screen, they are always in the Partzuf and that is what it works with. That is what we have.
14. S. (43:14) I want to scrutinize above the records, can you show the drawing? Can we say that the records of the coarseness of the Partzuf is equal to the records of the previous clothing?
R. Yes from the previous Partzuf, let’s say in Galgata it was 4 /4 so in Galgata is 4/3 in AB we are remaining with the record of clothing of Galgata of 4 but the record of coarseness disappears and we remain only with 3. We always have the records of clothing it becomes less of one of the records of coarseness because it is not just the coarseness it is the coarseness that is including the screen and the screen refines itself from the Tabur to the Peh, it decides to the refined self in the Tabur and ascends upwards and then it turns out that the coarseness, the record of coarseness meaning that it can use it becomes one less.
S. So 3 becomes the 3 of the next Partzuf?
R. That is why AB uses the coarseness of 3.
S. And the record of the clothing depends on the height of the Partzufim that you draw?
R. No, the record of clothing we only use in incorporation. when just as you say in the restaurant, that today you want the same steak that I had yesterday, but today I have half the money. So, they tell you we can give you just like yesterday but less. That is called that you will receive according to the record of coarseness but you mean you aim for the same taste you had yesterday in the clothing. Because you have no knowledge about what you are now about to receive only towards what you had yesterday, that is why you are starting to work with the record of clothing of today but according to the vessels of yesterday, that is how it is. That is called the incorporation of records of one another, we will learn about it there are many things here.