Morning Lesson May 31, 2022 Transcription

Transcription is made from simultaneous translation which leaves a possibility for differences in the audio

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Inner Observation. Chapter Four. #44 ("Phase two, which is Bina,")

Reading Item 44: (00:03) “The intensification and the desire…”

1.R. (02:06) Yes, meaning what happened to us in Bina was that what made her overcome as he says that additional revelation of the desire in the second degree over the first one is what is possible. Meaning the overcoming of the desire, the intensification of the desire beyond the desire itself meaning she wants to add to what it received previously. Of course this is all from the discernments that the Creator inserted in her from the first discernment, the first level, but here she can add to it and so when she works with this adding of the increments it becomes the second phase, let's move on.

Reading (03:05) “The light of Hochma…”

2. R. (04:26) This means that addition, just as Bina after Keter, Hochma and Bina when it adds, that shouldn’t be this way, it's not a must, no one forces it, no one puts pressure on her and what she adds is only a desire called the desire to bestow which comes of her own account. That is why Bina is called free and all the qualities of Bina, the forces of Bina we say that it brings out the created being from the degree of being forced or obligated to a degree of being liberated or free.

3. S. (05:26) Where does that desire come to her, where is it all of a sudden free for her?

R. She has both. That's a good question. She has both the ability not to want anything. She received everything that exists within the will to receive in Hochma she is filled with the light of Hochma and she can stay that way. Where does she now have a desire to have something of herself? From the emanator. When the Creator fills the first discernment, the first level that's where we see His work He awakens something of himself in her and this she has to realize, to carry out, to discover.

This is what Bina does, it discovers the degree of Keter in her. Keter is the Creator’s degree, it is bestowal and also in the will to receive, which is in Hochma and in the light of Hochma even though it is entirely the will to receive in the light of Hochma that fills the will to receive but where does it come from? Both the Hochma and the light of Hochma come together from Keter, from the desire to bestow. That's why nonetheless in them what is revealed is the desire to bestow and that is what obligates Hochma that seemingly is completely unobligated, it calls for the birth of Bina.

4. S. (07:28) Nevertheless I don't really understand what we are talking about here. On one hand it is written that there was no need to draw the light of Hassadim, so what did Bina appear for?

R. The force of Bina doesn't have to be in an obligatory way, it is not a must, but it is because of the root of the Creator that is revealed every place, everywhere. Only because of this root that shows what Bina is missing. What is she missing? The appearance of this root so now from Hochma, Bina has been created, has been made. The Creator has not expressed Himself, He did not reveal Himself he revealed the will to receive that he wanted the created beings to have, He revealed the fulfillment, the light of Hochma that will fill the will to receive. That's the first phase, okay that's what the Creator did, the rest basically there is no other thing so what are we missing here? The light of Hochma is filling the will to receive in the first phase everything is nice and good. Is this the final correction?

No, there cannot be correction where they wasn't a corruption yet. With respect to whom is there a feeling that he is filling? The will to receive? The will to receive doesn't feel he's missing yet the Creator cannot appear in the created being in a way that the created being can feel Him. There is no Creator and the created being in this phase one. Phase one can show you a demonstration of the final correction but its not that he attains it, feels it, it appears like a drop of semen as if there is a full grown up that will later grow but in the meantime it is only a seed. What is the seed missing to be manifested? What is missing is the desire of the upper before the seed, to be revealed, to be executed in it. That is why it gives it a push, a force to develop. That is why from the first phase comes the second phase that reveals basically the nature of the root of Keter, it practically discovers it that phase that carries out the image of the Creator, Bina.

I don't want to receive, that is the nature of the Creator, all I want is to bestow, for myself I want nothing, I settle for zero, by me not receiving I have satisfaction etc. All these things, Bina is very complicated, all these things appear in the quality of Bina and that's why from Bina we have development downwards until Bina builds Malchut and in Malchut both the force of Keter and all these discernments are collected together and build it in receiving in order to bestow. In a different way it is incapable of expressing itself that's why all these things, through Keter, through Bina until Malchut and Malchut performs the corrections back until it can express Keter inside her.

S. So the light of Hassadim is kind of a response for the quality of Keter?

R. Yes.

5. S. (12:04) How does this phase come? Do we identify according to science of inner feelings that we have or does it come from the outside?

R. I want to talk this way now. You will be confused how it happens in the Partzufim and worlds and in us, it's still too early to talk about it. It doesn't happen this way. It's good that you think about it but I can't explain it. There's a difference between what you can talk and what you can hear from me. I can’t, it doesn't happen in us yet and 1000s of people understand it each according to his way and that is not good.

6. S. (13:05) Why is it called the four phases of direct light if the light doesn't change andwhat changes is the will to receive?

R. Specifically because the light doesn't change and it appears in a direct way from the emanator until the emanated being. That is why it's called the direct light. There is no response yet here that changes the emanator, that effects the light that comes from Him. That is why it's called the four degrees of direct light.

7. S. (13:59) If we see here that in Bina it gives up the light of Hochma so why is it not called a restriction?

R. She does not have a desire to cancel the light of Hochma she just has a desire to bring herself to a new form. She's not resisting reception she wants to add in the light of Hochma herself, the question is very good, just understand that in order to perform a restriction there also has to be the will to receive for the light of Hochma and here still there is no real desire for the light of Hochma that wasn’t there previously and then the feeling comes called Hochma and then there is a resistant to it which is called a restriction. That is not there yet, we don't have all the conditions yet to say there was a restriction there. No, she simply wants to replace one with the other. It's not that she's refusing with all her might to receive the light of Hochma.

8. S. (15:31) So Baal HaSulam argues here that there is a big difference because Malchut of Keter couldn’t emanate the emanated being without having the will to receive. My question is Malchut of Keter has to have a will to receive at all?

R. Every Malchut is the desire to receive and all together all the Sefirot is the desire to receive. The desire to receive through which the light illuminates to the rest of the phases but certainly if we are talking about the created beings we're already talking about the desire to receive that is involved in them in all kinds of intensities.

S. I have to understand what is Malchut of Keter? Just for us to understand.

R. Malchut of Keter. The Keter is the desire to bestow that's in the creature and this desire to bestow in the created being has also Malchut because who is the desire to bestow? It's also the desire to receive that wants to resemble the light that fills it which is the bestower.

S. Now tell me all this is something that we have to start feeling at some point?

R. Try now as we are talking, try to feel somewhat.

S. What? Feel inside?

R. Yes to feel, turn yourself more or less a little this way, a little that way until the upper light begins to appear in you in all kinds of such ways.

S. That's called the light that reforms or is it only…?

R. It's not to draw it, attract it, but we will continue with the text.

Reading Item 46 (17:39): “ZA Is regarded as impossible…”

9. R. (19:02) We could also see something very interesting that the development of the Sefirot one from another, one from another, causes the fact that in the Sefirot begins to appear a deficiency for certain light, meaning the desire to receive begins to appear within the Sefira as he says the matter of the desire to bestow is opposite the first phase which is the desire to receive where the light of Hochma is and because the light of Hochma is the main vitality of the Partzuf hence this light is called Haya and accordingly Malchut of Bina returned and extended the light of Hochma into the light of Hassadim. Meaning Malchut of Bina herself actually draws the light of Hochma and why?

In truth because without the light of Hochma appearing there wouldn't be no light of Hassadim without the light of Hassadim we won't feel that we're missing the light of Hochma here, that we're missing the light of Hochma here and therefore, here we see that how all these things come and are connected together. We can’t have Hochma without Hassadim and Hassadim without Hochma. The desire to receive without the desire to bestow, all these things are revealed towards the created being where the created being will only understand the extent to which these two forces will actually come, the light of Hochma directly from the Creator and the light of Hassadim directly from creation that the Creator created as these two things must be intertwined with one another, they have to be connected to one another.

There is no Hochma without Hassadim there is no Hassadim without Hochma. There cannot be a reception without giving and giving without reception. That is how it is in the created being, this is how it's being revealed here already. If I want to bestow I must receive if I am receiving I must first think about bestowing and the control must be in both and the perfection, wholeness is revealed when both appear, both Hochma and Hassadim, both reception and bestowal meaning already here we see that the end of Correction needs to be in combination of the desire to receive and the desire to bestow all the forces and all the lights completing one another. You cannot say that the light of Hochma is everything and it fills all of reality, no. It can fill reality as the reality is the desire to receive and the corrected desire to receive, corrected desire to receive with the light of Hassadim and then the light of Hochma appears in it and then there is wholeness, perfection.

10. S. (22:26) I don't understand why Baal HaSulam writes that in the first phase there is both Keter and Malchut. Is there Bina there?

R. In the first phase all together the upper phase always includes within it all the phases that follow but in the form of Shoresh, like a seed that includes in it the whole tree that will grow later but as far as the records.

S. If Bina is there already? Why does Baal HaSulam write that it is realized, the execution of the quality of Bina is her choice because in Bina of Keter it has to be pre-planned that she refused to receive the light.

R. I don't understand what you are saying there.

S. Baal HaSulam writes that Bina…

R. Correct but I said that, that it is all because it comes from the Keter and even though it's Bina which is Hochma let's say but at the end of Hochma what can awaken in it? The root that comes from Keter and therefore Hochma begets Bina which is opposite her, opposite him. Is that clear or not? Tell me.

S. No. that’s clear but what's not clear is the matter of Bina that exists in Keter and it's pre-planned that she will behave like the beginning of the second phase so why does Baal HaSulam write that it's Bina’s choice? Wasn't it predefined?

R. Because there is no necessity for it from above there is no deficiency here for the light of Hassadim and Bina. Okay, you will understand this.

11. S. (24:55) Previously you said that the light of Hassadim comes from the Creator right? That's what they say, so the light of Hassadim, how was it created at all, it doesn't come from the Creator?

R. The light of Hassadim, just like all the light comes from the Creator but in participation of the created being.

S. Exactly, so exactly how was it created?

R. It comes from the Creator like all fillings but it's a filling that comes to the vessels of bestowal meaning to desires that want to resemble the Creator.

S. Only then the light of Hassadim is created, right?

R. Yes.

12. S. (25:45) So what does it mean that the light of Hochma clothes on the light of Hassadim?

R. That's what happens later when the desire to receive specifically is prohibited, it is disqualified from being a vessel of reception and only the desire to bestow, that the created being wants only to be in order to bestow to resemble the Creator so how can it bestow the Creator ? How can it resemble Him whatsoever? So he establishes his intention in order to bestow, that is called that he raises from himself the light of Hassadim and this light of Hassadim becomes the vessel for the light of Hochma.

Reading Item 47 (26:44): “ZA is regarded…”

13. S. (28:08) How can we perceive the sensation of each Sefirot’s will to receive, how can we know which Partzuf is in the will to receive?

R. It is all in us. It is inside us but we cannot yet feel it, as we develop more and more and begin to come closer and to incorporate from one another then we begin to be more sensitive to our discernments, to the discernments of others and then by this we begin to understand more and more what it is to be in our own quality or in incorporation with another and connections between us and what comes from the friends around us which additional Sefirot, the building of the additional Partzufim as in each and every action that we want to be in a certain participation from it, we build such Partzufim such new groups, spiritual groups, secondary to us and this is how we build around us vessels in which we can begin to feel the world, to feel reality. We will find the right, clear words, better words to explain this. For the time being think in that direction.

Reading Item 48 (30:21): “Malchut is regarded as possible…”

Reading Item 49 (31:28): “The difference between…”

14. S. (33:15) When he says that it is free it means that doesn't want to be in Hafetz Hesed?

R. Yes.

S. For Malchut, the fourth phase is ready, ZA prepared everything all we need to do is just awaken it?

R. Yes.

15. R. (34:05) Let's finish this chapter. It's usually a very difficult chapter for beginners because you can't really go into the discernments that are here. They are still new to a person but slowly, slowly, this will later cloth more in us.

Reading Item 50 (34:32): “Phase four alone…”

16. R. (36:04) Meaning only the fourth phase is the real will to receive for the light that appears from the root from the Keter and therefore in her the vessel in her is completed.

17. S. (36:25) We learned that with the allegory of Baal HaSulam about the rich person who gives everything to his friend and he asked him are you missing anything so he answered I want to attain it by my own forces. It is as if, I do not know how to ask, it is as if all the gifts, all the abundance is the essence of the light of Hochma?

R. Meaning that the restriction comes not from him missing or having an abundance or redundancy but rather the light performs upon the feeling that he receives it from the above and that is what he performs the restriction upon it’s on that that he doesn't want to receive the upper light in such a way. Correct?

S. He wants to be similar to the rich person himself, the one who owns the assets, the one who owns the light, he wants to be himself.

R. Yes. He already feels that in the second phase. Yes.

S. So why is there a difference between the light of Hochma and the illumination of Hochma?

R. The light of Hochma and the illumination of Hochma depends on the intensity of the desire to receive, if I have a true desire to receive that wants to receive fully it is not important in what way the giver is towards him, the main thing is that it appears that he will receive it, we're done, that's the will to receive and the illumination of Hochma is only what he receives, what he gets, that he cannot be receiving more either due to the lack of vessels or lack of corrections.

S. It is as if being the giver, there is an additional, much stronger than all the pleasures he gives.

R. Correct, we will move onwards. I can’t in such a way that you are asking have answers.

18. S. (39:12) Why is Malchut regarded as possible and aiming, intending, can you explain item 48?

R. It’s not even 50 you want to bring us back to 48?

S. Yes because it's not clear why she can't settle for the light of Hochma she had in phase 3? it says that she could have settled for the light of Hochma from Bechina Gimel from the third phase, ZA?

R. Yes. What is the difference between ZA and Malchut?

S. That she extends the light of Hochma.

R. That she herself extends the light of Hochma.

S. Why?

R. Because she felt in the third phase, in ZA that, that is what is lacking and can be added.

S. But what is lacking? If he says that it is possible meaning she has this light why does she need to add?

R. No, she doesn't, a vessel that is half Hassadim and half Hochma is revealed to her and she wants all Hochma. This vessel begins to clarify for her, for herself what is precious, what is valuable and then I decide I want it all Hochma.

S. And what is aiming, intending, mean? That is the overcoming of the intensification to receive all the light of Hochma?

R. Yes, intends and aims towards the light of Hochma to receive fully.

19. S. (41:00) What is the difference between the yearning for the will to receive that appears in the third phase and yearning for the will to receive that is in the fourth phase?

R. In the third phase it was done necessarily by the desire to bestow in Bina and in the fourth phase it's done due to the choice, the free choice if you could say it that way, that is in the third phase that he wants to grow to resemble with the great desire and fill his desire with a light of Hochma in the complete way, it's a big difference. Also the desire to receive in ZA and the desire to receive in Malchut, it is a desire to receive, but the way they were born in the third phase being born from the desire to bestow and Bhina Dalet, the fourth phase from the desire to receive and wants to extend it even more, it is a big difference.

20. S. (42:30) If the process that is described from item 44 until 50, does that repeat itself in all 125°?

R. This mostly appears in the four phases of direct light and then appears of course in all the degrees but we don't learn that, that which we learn here is just to understand a little more what happens here between the Sefirot in the Partzuf. Otherwise we don't go back to this and even in the relations between the faces and the worlds even though they have a root also in the relations of these four phases that we just went through nevertheless we do not explain. I just need to add here that what we learn in the wisdom of Kabbalah is so that you will continue to extend the upper light that will bestow upon us and give us the quality of bestowal.

When we awaken the quality of bestowal from the upper we enter the upper light and when we enter the upper lights we go through these things and learn them practically and not like now, we are reading, he writes to us and we read and what do we have from that? Actually to the contrary, as we advance more and more the main thing would be to implement this, then we will see how this happens to us and builts in us these qualities and then we will learn them more because now for the time being for us it is some science. Just like we learned at school and in all kinds of places, that is how it sounds to us, very distant and kind of artificial, not practical and we will feel how this happens to us. The wisdom of Kabbalah is a practical wisdom hence when we learn we need to nevertheless just receive from it reinforcements to the work between us, to come closer, participate and participate between us from which we will begin to understand what these qualities are.

21. S. (45:28) Does Malchut of the fourth phase never correct beyond the degree of Bina?

R. No, all these qualities add to one another because all in all they expand and expand by the shattering in the vessel of Adam HaRishon at which point we come to a state where each completes himself by the others and therefore there is no boundary in any phase, every phase comes to Ein Sof.

22. S. (46:13) What is the difference between the 3rd and the 4th phases? Why is it that in the third phase it was impossible to discover the will to receive as it is in the fourth phase?

R. Because that's how she receives it from Bina, from Bina mostly comes the light of Hassadim. There is very small light of Hochma there which we could say simply, in a simple way, that it is not enough, it only has a big desire to receive in ZA where as compared to that extends to Malchut and there is an intensifying of a big will to receive and then a great light appears and is drawn. Malchut is built fully in all of its Sefirot.

23. S. (47:08) If there is no Hochma without Hassadim and no Hassadim without Hochma so how did it happen that all we have is the will to receive rather than thoughts of bestowal?

R. There is no Hochma without Hassadim and no Hassadim without Hochma we're already talking about corrections but here we're talkin about the roots and for the time being there's no corrections, no screen or reflected light, were just talking about the upper light and how it expands from Keter to Malchut just like we learned today, hence there is no, you don't have those corrections that you want to hear about already. Wait a little more and there will be soon. The next chapter you will see we will learn it clarifies the restriction and the screen and then we start talking about the created beings.

24. S. (48:18) About item 44 what is the meaning of the intensification of the desire, why is this word the intensification?

R. The intensification, he intensifies his desire to receive so he could make from his desire a result of bestowal, a manner of bestowal.

25. S. (48:42) When Bina let's go of the light of Hochma wanting only to bestow is it because she had enough of herself, she understands Hochma is only giving to her to understand that bestowal is preferred over reception and then she can pass on Hochma to be free of the desire for Hochma?

R. We will clarify this later. I don’t have the possibility right now to scrutinize the whole question but it is correct.

26. S. (49:13) How are the relations between Bina and Malchut in the ten are being built?

R. That is not for now, certainly not for now. Bina and Malchut in the ten, the quality of bestowal and the quality of reception that is what we have for the time being to say and in them too we don't understand where this is and where that is. Friends we need to advance in actions that stand before us. If you have the possibility to come even closer then do that and start through this to see how we come closer. What we need to restrict, what we need to open and in this way you will do it.

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