Morning Lesson May 3, 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 1. Inner Observation. Chapter Four. #20 ("From all the above-said,")
1.Rav’s Introduction: Yes, we are continuing to learn as we decided The Study of Ten Sefirot and we will add more articles and material that is suitable for it and therefore let’s continue. We are in the reflection of part 1 the study TES, item 20: Because the will to receive is not in our root we feel shame and intolerance in it. Our sages wrote that in order to correct that, meaning, this intolerance in the will to receive, the Creator prepared for us in this world, labor and Torah and Mitzvot to invert the will to receive into a desire to bestow. Oren continue, you read better then i do.
Item # 20 “We learn from all the above all the forms…” (02:05)
2. R. (03:08) Yes, we don't feel good in the will to receive. We feel good when we satisfy it, meaning come it down, neutralize it. but in itself we don't feel good, why? Because the will to receive is not in our root and which doesn't exist in a root is felt in us as not good, in all kinds of ways, all kinds of manners and measures. Therefore when we feel not good we have to understand that it comes to us because within us the will to receive awakens and it is dissatisfied, this is why it is felt as a desire.
Item # 20 “ By this we have succeeded in understanding …” continues (04:02)
3. S. (06:26) It is not so clear the concept of something is not in our root, if we are as created beings a will to receive so why is it the will to receive in not our root? Why is the Creator our root?
R. Our root is the Creator which is only a desire to bestow. The truth is that the upper one does not have a desire to bestow or to receive or anything but from our perspective it is expressed as a desire to bestow. So you could say that of course there is a root of the will to receive in Him, but it's concealed, it’s in theory; He intends for the will to receive to exist in us but in Him it doesn't exist, and it is not expressed in any way.
S. If we, as created beings we are a will to receive then why our root is not the will to receive, why is it the will to bestow, if we are not a beings of bestow?
R. Is just that initially there is no deficiency in Him, because “from whom would He receive”, as it is written. This is why He has no desire but only a desire to bestow, and even the desire to bestow is expressed towards us. What He, in and of itself, we don't talk about and we can't say anything about it. The Creator is Bo Reh, come and see, we attain it this way when we achieve His degree, His quality. Then we feel in this Bo reh, come and see, the Creator, that He is only a desire to bestow and has nothing of the will to receive; this is what Kabbalists attained and passed on to us.
4. S. (08:35) How does our world help the attainment of the goal? What does it mean here, this world or our world?
R. This world is kind of a Zone, let's call it, in Creation, when the will to receive governance; and in that will to receive all kinds of phenomenon happen, the root of this phenomenon is from the decide to betow of the Creator and they manifest in the Created being’s will to receive. And, this phenomenon is regarded as being ‘in this world’; they are regarded as manifesting in this world.
S. The correction has to happen in the will to receive specifically?
R. Of course, where else can there be changed if not in the will to receive? The will to receive has to correct itself to the extent that is similar to the will to bestow of the upper one; it will connect to the upper one and receive from the upper one and in that state of correction and filling we are talking about.
5. S. (10:08) Why do we experience shame while being smaller than we need for correction?
R. We feel shame and intolerance because we don't sympathize with the root. That's it. If I am similar to the root as much as I can understand the differences between us, and then become similar to the root, to that extent I feel good. To the extent that I cannot be similar to the root, to the extent that I dissimilar to it, I feel intolerance and bad. In other words, intolerance and bad I feel it when I don't have what I want; and to the extent that I fill myself I feel good. We are talking about correction where I already want to resemble the root not in the feeling but in His quality of bestowal, then I need to work in order to achieve equivalence of form.
6. S. (11:41) Continuing on the same question. Why is it that patience is not sufficient, we feel it also in corporeality, and we always lack it in spirituality?
R. Lack of feeling of satisfaction in the will to receive is felt in us as impatience, restlessness we fill the emptiness that exists in the will to receive, when this will to receive wants to fill itself, satisfies itself. That's it. That's what this feeling is called. Why am I impatient or intolerant? Because the will to receive, receive what it wants, it comes down and doesn't want to move because it has no deficiency. The feeling of the deficiency when it’s corrected through the satisfaction through the filling, is then in rest and then this is called, having patience or tolerance. And, there is intolerance only when it is in restlessness, in dissatisfaction.
7. S. (13:08) In the beginning it is written that: in all the forms that cascade from Him indirectly. What does it mean indirectly?
R. The filling comes from the Creator directly; He is a desire to bestow and we are a desire to receive. From the desire to bestow comes something to us which is called ‘filling’, and it fills us and then we feel good. Whereas, if we don't feel the filling that comes to us from the Creator’s desire to bestow to our will to receive, then we feel bad. This is our whole life, to feel good or bad and to yearn to feel good instinctively. Or, we replace the meaning of good and bad, we can sort of determine from what do I want to enjoy, from what I received from the Creator or from what I give to the Creator? That correction of wanting to do it within me, this is really the correction we need to do on ourselves; to enjoy not receiving from the Creator but giving to Him, and this depends on the extent of the greatness of the Creator in my eyes.
S. I see that it’s written somewhere that: we cannot receive the evil directly?
R. Yes.
8. S. (14:58) Exactly what happened after the Congress, everything was good, everything was great, the Congress was amazing, after that all of a sudden no patience for anything, you feel emptiness, that's what it's about?
R. He's not talking about the Congress, he's talking about the general situation that happens with the created being. If you feel this way you feel this way, maybe others feel differently. So, I don't determined that this is a general state.
9. S. (15:40) In the ascent from below upwards we discover the same?
R. On every degree we have to discover the gap between us and the hopper one and perform correction towards equivalence of form.
S. The correction itself happens to the same degree or in the next degree?
R. The correction should be done on the same degree. When I come to the state where a deficiency is revealed to me, I cover it with bestowal.
S. Where is the shame, where does it appear in the degree itself?
R. The degree itself is revealed in the desire, and in that desire the gap between the desired and the existing appears. This is called suffering or shame or satisfaction and feeling of gratitude.
10. S. (16:43) Can we say, where is the root of the screen?
R. The root of the screen is in shame.
11. S. (17:04) How does the light turn what’s opposite to us to a part of us?
R. The light influences the deficiency. We draw the light out of our deficiencies, if we want to be corrected and then our deficiency awakens us to ask for a different deficiency not for the satisfaction of the will to receive but to have the ability out of the will to receive, to come to bestowal. Then I ask, instead of the will to receive that you are awakened in me, give me the possibility to bestow, to ask of you for a different filling; I want the opposite, to stand against my will to receive and not to fill it with what it wants but fill it with gratitude and with a request for a different filling, a feeling of bestowal. Meaning, I asked the Creator to replace my will to receive with a will to bestow and give the filling in the will of bestow. So that I with that sensation of fulfillment will be able to thank Him.
S. Pleasure ultimately is to always ask from the Creator for the deficiencies of the friends?
R. Turning to the Creator correctly; this is the pleasure. Yes. By this we extol Him, in our eyes we accept Him as the superior one in everything and in every situation.
12. S. (19:13) I don't know if it's correct but when we correct the Kli in the form of bestowal that creates the lack of patience that deficiency doesn't end?
R. Yes, impatience comes to us to the extent that we want to bestow.
S. Because the deficiency is infinite?
R. Yes but that deficiency is a good deficiency, a pleasant one because by this I feel my love.
Item #21 “The wicked lose twofold and the righteous inherit twofold...”
13. R. (20:17) In other words the wicked come to a twofold bad and the righteous come to twofold good.
Item #21 (20:30) “Come and see that the wicked lose twofold…”
14. R. (21:15) We cannot constantly remain deficient to calm ourselves down and get used to the deficiency, we also can’t.
Item #21 (21:25) continues…
15. R. (22:06) In other words as much as one receives, if he receives for himself this is what he thinks, by this he only increases the deficiency. In other words a person who does not work in order to bestow all of his reception in the end works against him because it increases his vessels of reception and in the end increases his suffering.
Item #21 (22:30) continues...
16. S. (23:45) What does it mean that the abundance comes without any movement, how is that possible?
R. If I open my will to receive in order to bestow meaning after the restriction, the screen and the reflected light, so then I am in the equivalence of form with the giver. What exists in the giver pours into me and there is no effort, no additional effort here on my part to receive something from the giver. By correcting ourselves we only cancel the partition between us and the giver and then we receive what exists in the Creator according to our vessel.
S. How can you even do this tuning, this adjustment, this Masach and reflected light?
R. This is what we learn, this is what we need to do, to restrict our will to receive in above the restriction itself, we need to want to bestow and bestowal in us is expressed in a physiological state. Where I have to draw closer to the friends and feel that what I'm giving them is actually not giving, I am building my vessel of reception for the bestowal of the Creator upon us. To the extent that we give to one another and out of our giving when we seemingly connect between us. The connection can also be egoistic, but if out of our connection we also want to bestow upon the Creator to raise our bestowal to Him. Then it turns out that by this we are preparing a vessel, where in this vessel He can bestow, so we are giving Him a vessel, and He brings His filling into this vessel.
S. I cannot understand why do you need the initial will to receive here. We work above it anyway and we don't use it?
R. No, to the extent that I have a will to receive I can bestow, I have something to give to the upper One. How can I measure that I am giving Him something, how can He feel that I am giving Him? Only two the extent that I rise above my will to receive into bestowal and I work with my will to receive in bestowal.
S. Let's assume I have a desire to drink coffee. What does it mean that I work with this desire in bestowal? I rise above it and connect with the friends, where is the initial desire here?
R. It is written 'The End of the Act is in the Preliminary Thought.’ To begin with we want to determine what we want to do and afterwards we divide all our actions into units. I want to come to equivalence of form with the Creator because in equivalence of form I achieve adhesion with the Creator, I become like Him. This is the goal why is it the goal? Because by this I bring Him contentment. My work is to bring contentment to the Creator by becoming like Him. How can I, a created being, be like Him? If I close my will to receive, shut off my will to receive then I will not be like Him, I only create a partition. But if above my will to receive which I have restricted, I perform with it an act of bestowal meaning I am willing to receive from the Creator but in order to give to Him, to His desire to bestow and not in order to bestow upon my own will to receive. Then to that extent I already become similar to Him.
S. We can do that with any desire, coffee included?
R. With anything. With every single thing I can use a desire, whatever desire I have in order to bestow upon the Creator. Because all the desires come from the Creator and therefore, by changing my intention from enjoying for myself to pleasing the Creator, I can work this way. I don't need anything other than to change the intention. We invert the intention.
S. How to still hold onto the Creator all the time so as to give Him pleasure and not that I take it back into my pleasure?
R. No, you cannot because the more you use your will to receive it is still very small, it is a tiny cell, so you will work with it. We need to shift from desire to desire, from change to change. This way by accumulating many actions, you direct yourself to give contentment to the Creator precisely because there is a will to receive in you. This is why it is written Anyone who is Greater than his friend his inclination is greater than him. If your will to receive is bigger than your friends, then you can bestow more contentment upon the Creator than him.
17. S. (30:17) In the end of the item we just read Baal HaSulam writes that the righteous merits true adhesion. What does it mean true adhesion, can there be any other kind of adhesion that is not true?
R. There are all kinds of measures of adhesion with the Creator. Throughout the ladder of degrees there are 125 degrees. In each degree we have Ibur impregnation, the Yenika, the suckling and the Mochin, 3 degrees. Therefore we are increasing adhesion with the Creator and in all kinds of types of vessels, types of desires, small desires, great desires and desire for Hochma and desire for Hassadim, for Ibur, Yenika, Mochin. It is always a bigger desire on the ladder as you rise but its expression changes. Also, we consist of many forms of the will to receive. In each part of the will to receive we have a different manner of expression towards the Creator. It might be sounds, colors, all kinds of shapes, anything. There are many many expressions in the will to receive to bestow with which to bestow.
18. S. (32:10) I cannot understand what is the matter of the possessions in the text. We also know that Kabbalists didn't have many possessions? We don't want to receive possessions if the creation needs to receive it?
R. I didn’t understand the question.
S. Why did Kabbalists not have many positions if the creation ultimately needs to receive?
R. Kabbalists have all the vessels to perform all the operations that they need to perform each one in his own degree and each one out of his own root of his soul. All in all as we advance we put together the common vessel and then each one can use the others. The vessels become more and more integrated and we can bestow in them more and more complex forms of expressions.
S. When he says at the end of 21 that the righteous, I don't exactly know what he's asking about. Reader interprets the student's question: He is asking about the end of 21, the righteous in their land will inherit twofold meaning once they turn their will to receive into a desire to bestow and what they receive is in order to bestow, they inherit twofold. Not only do they attain the perfection of the pleasures and a variety of possessions, they also acquire the equivalence of form with their maker. What are those varieties of possessions?
R. Possessions, first of all they receive the upper light in order to bestow. Meaning they feel that they are receiving because they come to a state where they finally receive without the partition above the restriction. They receive it in order to bestow, they feel in this how much they give pleasure to the Creator by this. They give pleasure to the Creator, meaning how much the Creator enjoys and their enjoyment from Him and to the extent that they connect to the Creator this is not pleasure this is already a result of the connection, to the extent that they connect to the Creator they enjoy being connected to Him. There are several results here from this action that is in order to bestow. We can talk about it but we still don’t have discernments in it. It’s like a baby being unable to discern all those things around it. The baby and the parents, the parents and the baby etc. We are not developed enough yet in our feelings, it will come gradually.
19. S. (36:11) It says that the wicked will suffer twofold from the sorrow of the movement and also from the loss of the possession. If you take us as an example, we are in the corporeal world on the path and in that state you are still suffering in both ways, that you are moving and not receiving and also in the spiritual work we do a lot and get less than our effort. A person who studies Kabbalah suffers four times more than an ordinary person who suffers twofold in this world?
R. Let’s say yes. Those who study the Wisdom of Kabbalah and still haven’t achieved the result, of course they suffer more, times two, times four it doesn’t matter how much, but the suffering actually pushes him to hurry up and finish the labor and achieve adhesion.
20. S. (37:24) Why if you're either a wicked or you receive twofold as a righteous. Is there nothing in between or is this suffering beneficial and it is twofold to fourfold?
R. Of course. If we would receive less suffering we would have less progress.
21. S. (38:01) I want to continue this scrutiny to receive and then we are also to invest in the abundance that comes to him without any movement, in movement and labor. Let's say I got up yesterday and I want to make a lot of money and do everything for myself. I finished the day with great suffering and now I go to the lesson to receive light and the Creator made me righteous. Now when I go to work I don't need to go to work or do I go to work and it will not be labor. What does it mean here?
R. The intention is what you have to clarify on your own, what is your intention in life and not to ask us.
S. It will be revealed the minute the intention comes?
R. If your intention will be correct then it will be revealed.
22. S. (39:03) Why should I be joined to the root when I have no idea about the root?
R. I haven’t decided but I don't know if it's the root or not. Alright, your questions I see are coming from beginners, new people and we have to invest more and seriously invest and not to wait for something to happen. It will happen only on the condition of the investment in what we call labor.
S. How do you discover the gap, that level of distance from the Creator?
R. The level of distance from the Creator is felt to the extent that we want to come closer to Him. Then we feel how far.
S. And how does the shame that is revealed lead to a request?
R. To the extent that the shame is greater and it’s not that simple to achieve shame, it is not even right ahead of us this state, but the shame is already building the correct spiritual vessel.
23. S. (40:27) Why do Kabbalists feel until he does not let me sleep. They should have been relaxed because they are approaching the root and moving away from intolerance and impatience?
R. Because they advanced on the path and they are in a state of, until I cannot sleep, meaning as much as they want to bestow.
24. S. (40:57) Concerning the righteous who are at rest and the abundance comes to them without any labor. We know that the righteous have no rest, not in this world not in the next world?
R. But that is rest for them.
S. Can you put some order in these terms of rest and movement because there's a lot of confusion?
R. I don't know what to say, look at what I saw more than once mothers who sit next to their baby carts in the park or somewhere and what do they do? They always look at the baby, maybe to move a little bit something there for him, maybe do a little bit of this and a little bit of that. The baby doesn't need all that but the mother is restless, she wants to add something. Look at that, learn from life, look at what happens naturally. If you want to benefit a person you are always looking for, how can you add something, and then you will know what you need to do in life. What can you add in getting closer to the Creator.
S. The meaning of rest is that labor becomes rest?
R. That is the rest. Meaning, being in one movement forward towards the Creator and only wanting to bestow to Him and nothing besides that. Being really into that with sweat and sorrow and efforts, but in a single direction and only towards Him. That to me is called a state of rest.
Reading (43:27) Chapter 5. “The thought of creation compels every item in reality...”
Item #22. “Now that we have been rewarded with all of the above...”
25. R. (49:34) Perhaps we have to discuss and explain. What does he want to say here?
Chapter 5: “The thought of creation compels every item in reality to stem from one another until the end of correction.” Meaning there is one thought on behalf of the Creator and it includes everything that is happening with the created beings. From the beginning of the action, the initial thought, it does everything completing the process including the complete final correction.
Everything is in his thought, nothing is needed outside of that. This thought is so old and so inclusive that there is nothing outside of it, it’s all included in it. That all the actions that seem to us in favor, and against and correct and incorrect, everything that is happening to us in a personal way and in a collective way, from the beginning of creation and no one really knows that. Because that includes the spiritual worlds and the spiritual actions and and of course what we feel here as ourselves and the material world and what happens with that whole process of corrections that we need to discover in all those levels, it all happens within us. It is all happening in our will to receive and not outside of it. All of these things are included in the thought of creation, a single thought. That is how we have to clarify it in pieces and then bring the pieces together. And then we will understand the essence of this thought, the thought of creation and through that we will connect with the Creator, adhere to the Creator and reach the end of it which is called the end of correction. Without questions it’s difficult for me to discuss this and you’ll have to rewrite the whole TES again.
26. S. (52:20) In the text it is written that in the restricted desire it says that there is the illumination of the line, what is it?
R. Yes, that we advance from the beginning to the end of Creation in a single line that splits into several lines and circles and we will learn that.
27. S. (52:49) A lot of times we perceive Torah and Mitzvot as something black and white and we maybe and maybe not that I have to do efforts for my friends. But when I think about the Creator in relation to the thought of creation, does Torah and Mitzvot awaken new life in us and we can taste life on a greater degree than we are in right now?
R. Torah and Mitzvot means our relation to the Creator in a corrected way. The light that comes from us from the Creator is called Torah and what we have to do to receive this light, are actions called Mitzvot. Our whole relationship with the Creator is called Torah and Mitzvot. The more we make actions in order to bestow, this is called Mitzvot, Commandment from the Creator that we will do that. By that we awaken the upper light that influences us and all of that is called Torah. The portions of light that influences and corrects us, they are called in total the lights of Torah and the actions that are in order to bestow that we awaken these lights to influence us, to correct us and fulfill us, these actions are called Mitzvot from the word, Zivah, commandment. That the Creator commanded us to do that and we correct ourselves and fulfill ourselves and achieve adhesion with HIm.
28. S. (55:14) Can you elaborate on the topic, of us stop being operated on and being like the operator?
R. No we don't stop anything, we have to connect between us so that in the connection between us we will bestow and bring pleasure to the Creator. You can get confused with all these definitions, Torah, Mitzvot, all kinds of actions. All we have is to make connections so as to bestow to the Creator. All these forms of connections are called Mitzvot because the Creator commands us to do that. By that we come to adhesion with Him, to equivalence of form with Him, to similarity with Him.
29. S. (56:30) The still, vegetative and animate, do they realize that the thought of creation and by that cancel the death?
R. Everything is about what happens inside of man and the still, vegetative and animate, they too exist within the human and we will learn that there is nothing in reality besides the human.
30. S. (01:01:03) How to increase the importance of the Creator for all these actions because to bestow is like to move towards him you need importance for that?
R. A person cannot increase the importance by himself only through the environment, he's got his vessel and the environment, if he attaches himself to the environment that extols importance of something, the level of importance, the type and measure of importance, it all depends on the society. We see it and Rabash, he writes about it in his first article, Baal HaSulam writes about it in his first articles, the importance of society, the greatness of society, it all depends on the society.
S. It seems like the environment does it but I just absorb just 5 or 10%?
R. That depends on you already to the extent that you appreciate the environment.
S. So I have to ask for it to pray for it, what does it mean to appreciate the environment?
R. To appreciate the environment means to think about how great they are more and more and more and even though you're not finding any importance in them but if you talk about it and think about it more, you will kind of develop them, inflate them more and more in your eyes and to that extent you will be able to be impressed by them.
S. And then it'll be important?
R. What they say will be important to you.
S. The Creator will be important?
R. Of course, you will listen to what they're saying.
31. S. (01:03:00) I think you already answered the friend from Tel Aviv but still it says that my thoughts are not your thoughts what do we do with thoughts that don't let me go or is there all kinds of thoughts and if I want to be in adhesion with Him, equivalence with Him, how do I take control of these thoughts?
R. Study, study, read every single moment, a free moment that you have and try to immerse yourself in all kinds of materials that pertain to development. I have nothing else to tell you, you're old enough to understand that this is what you should do.
32. S. (01:03:53) To be in the thought of creation meaning from operated to the operator, can you explain that?
R. The thought of creation spreads from the Creator to the created being to the extent that a person wants to absorb the thought of creation, he absorbs it not according to his will to receive but according to the Creator's will to bestow. This is what we need to do, that's it. I want to understand and feel how the Creator relates to me in truth, not how I feel it in my will to receive but how it stems from his will to bestow this is called wanting to discover the Creator's love and in this I can feel and understand only to the extent I develop in me the same relation to him.
This is called make your will as His will. This is how it happens, when we can understand how our parents relate to us correctly, when we ourselves become parents and we relate to our children then we can somehow understand what they felt towards us and how they related to us, what was their thought about us, the thought of creation. This is why we need to correct ourselves to bestow upon the Creator but it's not in order to bestow upon him, he doesn't need our bestowal but by this we attain what he thinks about us, how he bestows upon us. We attain the thought of creation which is his love for us.
33. S. (01:06:47) When I want to put some effort and I discover in the ten that there is no importance of the Creator, what does it mean that we need to receive the importance of the environment from the Creator to the environment?
R. I need to extol my environment to such a level where I will be impressed by them even if they seem that small to me, there are no measurements, no sizes to the environment I give them these measurements. I ascribe it to them, it's not like they are great or small, afterwards I will discover that everyone were at the end of correction but rather I discovered them in this tiny way and then bigger and then bigger still. This is called all who fault, fault in their own fault. When I say about someone but he is like this or like that it is me giving them my form. This is why what we need is to accept every single friend as the greatest in the generation and be impressed by the entire group, that's at the end of correction.
34. S. (01:08:18) Freedom of choice is also included in the thought of creation?
R. Everything is included in the thought of creation.
Reading Item #23 twice (01:10:11)(01:11:30)
S. (01:12:56) Why was the restriction made? We read before that it's because of the shame and the shame is disparity of form but also in chapter one and in here he writes there is no disparity of form in Malchut of Ein Sof and so forth but the reason is that he wanted to create all the worlds etc.
R. Wait a minute, there is the purpose of creation for the created being to achieve adhesion, complete similarity with the Creator in order to attain all the operations of the Creator which are directed towards the created being. In order to do that the created being has to be above all the limitations of the will to receive which separate him from the Creator and turn him into the opposite where he doesn't understand where he is, he is directed into himself and feels only what is in his stomach. This is why the matter of the restriction must happen in order to give the created being the possibility to develop correctly. To the extent that he can reach equivalence of form with the Creator only to that extent does he feel the giver. He feels who he's dealing with.
S. So why is he saying that, here and before, that there is no Malchut in the will to receive there yet?
R. Because in Malchut it was not revealed yet only afterwards when the purpose was revealed in her she performs the restriction. When she receives and when no reaction, no response to the receiver is not revealed in her so the need for restriction is not revealed in her. The root of the restriction is lack of equivalence of form, lack of adhesion, a disconnection, when Malchut of Ein Sof receives when she's in the state of Ein Sof, there, she doesn't have a place to restrict herself.
S. Where does that feeling of disparity of form come from?
R. It’s also not revealed yet.
S. There is a restriction. Why does she decide to restrict?
R. That’s why there is no restriction until the lack of equivalence of form is revealed.
S. Why was it disclosed? What is this addition? If that feeling wasn’t in Malchut of Ein Sof why is it happening now?
R. That’s why it is called Malchut of Ein Sof. There is a state called Malchut of Ein Sof when the will to receive that the Creator created filled it without limitation. That's called Malchut of Ein Sof. Then later in this Malchut of Ein Sof a relation started being revealed, to what extent it's different from the Creator, from the fulfillment. Once this relation was completely revealed in these five degrees that there are in Malchut of Ein Sof it comes to a state of no choice. It has to restrict itself, meaning to empty itself from everything it gets from the Creator even though it brings her to a state of death and in short complete emptiness.
S. Is that the meaning why shame is a creation on its own because there wasn't a feeling of that?
R. No. If it would stem from this it wouldn’t be a creation on its own. Shame being a creation on its own, it's because in the will to receive there's this quality that appears that is different from the one who bestows. This difference from the bestower is revealed as a lesser degree called shame.
S. The feeling of difference comes from above?
R. Of course, of course, everything comes from the Creator. There is no other origin.
S. To see if I understood correctly, the Creator creates at first, Malchut of Ein Sof, which is a complete desire filled with light with no difference between the desire and the light and then He does what causes the feeling of disparity?
R. It’s not that there is no difference between the desire and the light. There is a difference but it is not felt in the desire. The desire enjoys the fulfillment in a passive manner and there is no shame there and then a gap is revealed between the desire and the fulfillment and this brings shame to the desire, how much it is to a lesser degree compared to what it was before. From its previous state, being full, to its current state being also full but it's feeling that it's receiving. This brings him to the necessity to perform a restriction over himself and then he does it.
S. So it's like an addition in the fourth phase that the Creator lets her feel that?
R. More and more additions come as these five degrees until every degree in Behina Dalet has to acknowledge this new state of hers.
35. S. (01:19:32) What's the meaning of what's written that every Partzuf ends with the force of Malchut? Is that relative to the Sefirot as well?
R. Every Partzuf and every expansion of the light within the desires always ends with Malchut which is the final degree of the entire development because it's the will to receive that is revealed within the expansion because it has to be revealed completely to the extent that it receives the light, the bestowal of the Creator upon him in the current expansion.
S. An additional question please: So the reception of the light of bestowal has no end its eternal, is that right?
R. The reception of the light or the bestowal of the light, both are endless but the end depends on how much you define either the expansion light of the upper one or the reception of the light from the lower one. That is what we are talking about, that's why our whole business is called the wisdom of Kabbalah.
36. S. (01:21:25) Something is not clear to me he says the matter of the will to receive that is included in the light of Ein Sof and it's called the Malchut of Ein Sof, that's clear, yes, but there the Malchut didn’t make and end or a limit on the light. What does he mean that they put an end to it and why?
R. She received everything the light of Ein Sof created in her in the four phases and especially in the fifth phase, that is called Malchut of Ein Sof and it receives everything that exists in the light of Ein Sof, it exists in her. That is called Malchut of Ein Sof.
S. Is this because the disparity of form is felt in the will to receive, what does it mean he wants to make a disparity of form in the will to receive?
R. It doesn’t need anything but the light that creates the will to receive creates it in a way that the will to receive receives the light completely without any changes, without anything. All that appears in it is the will to receive as it's being built, as it's being made. That's called without limitation on his own accord. All that is called Malchut of Ein Sof.
S. Is this a stage in our work or does it have nothing to do with that?
R. It’s not ours, it's what happens before us, ahead of us, in building all the lower vessels among which are we. It's much much before us.
S. So this isn’t part of the work we have to do?
R. Its not part of the work. It's not even us. Are you hearing this?
S. Then what is it?
R. That's the way it is. It's before us, it's ahead of us. This is what happens in vessels that develop from the light of Ein Sof. You're not listening to what we are learning, to begin with you're going with your own criticism, by that you're corrupting what we're talking about.
37. S. (01:23:45) The will to receive that's being revealed is what brings the feeling of the gap. Is it always in the transition from the phases or the degrees?
R. I don't know what you're asking about. The will to receive appears in the fourth phase of each and every degree and it appears as a result of all the degrees that are before him. Don't add any of your philosophies to this.
38. S. (01:24:26) It's written in the end here that the Sof state in everything is in the force of Malchut. What does it mean that with the force of Malchut that state of the Sof, of the ending, is built?
R. Malchut, in its end, being the receiver, the will to receive, as it expands by the light and is revealed more and more and more comes to a state of a Sium, an ending, receiving everything before it. That's called Malchut of Ein Sof.
S. What does it mean that seemingly with the force of the Malchut?
R. The will to receive by its own force gets all of the fulfillment that is before it. Okay?
S. The restriction is not yet stopping it?
R. It's not yet a restriction. What are you talking about? Where do you see the restriction? Because you read it six months ago somewhere else? You're not where we are learning at all.
S. No, its written, its written in that same sentence, it is written in that sentence that from the restriction downwards.
R. That's right after the restriction but before that what is the title? Malchut of Ein Sof means the Malchut that does not place any Sof there and then in the end of this paragraph he says: Conversely, from the restriction downward, an end was made in each Sefira and Partzuf by the force of Malchut. That there is a state which is prior to the restriction and expansion of the light within the Malchut and there is the state that Malchut performs the restriction and after the restriction the light expands differently according to what Malchut decides that it will let the light spread according to the equivalence of form.
39. S. (01:27:01) Is disparity of form a revelation?
R. What do you mean disparity of form? It's a revelation of the difference between the will to receive in the created being to the will to bestow of the Creator.
40. S. (01:27:25) For all the friends who are working in the translation of TES in all the languages, what is the restriction we need to do in order for the translation tol be the best possible so we will come out the best?
R. I don't understand your question. What are you asking again?
S. The question is for all those people who are working on translating TES what is the restriction, the most correct restriction we need to do in order to absorb it correctly, not just the knowledge of the language but how to feel it in the most correct manner?
R. We have to learn what the text says and to pray for it to change us to affect us, that's all. Pray that this text will affect us, will correct us, will restrict us, will open us,develop us, everything, whatever it does. We have to read the text and to pray that this study, our reading, will affect us and the way it affects, it affects. we're open to the text. That's all, that's the only thing that comes to us and through it we connect to the Creator and we want the Creator to bestow upon us, okay?
41. S. (01:30:04) Thought is a bodily quality. What is the meaning of the thought of creation?
R. The thought of creation is the Creator's relation to the general created being He created. That's called the thought of creation. It includes everything, it incorporates within it everything that will happen when all the created beings from the beginning of creation to the end of creation and any direction. With each one and everyone together.
42. S. (01:30:40) What thought or action does one need to accustom themselves in order for each time, when he tastes that bread of shame, he will use it as correction and ascent?
R. Just through connection, only through the connection with the friends can he come to a state that he correctly realizes himself.
43. S. (01:31:06) Are all our connections based on the equivalence of form between us?
R. Equivalence of form between us is about the connection between us and bestowal to the Creator, I would say that.
44. S. (01:31:28) How do you invert every desire that awakens to an intention to delight the Creator?
R. Otherwise I don’t use the desire. I perform a restriction over it and only under the condition I do that with the intention to give contentment to the Creator, I'm opening the desire to be used.
45. S. (01:31:57) How does a Kabbalist advance after he gets the secret of patience, of rest, attained?
R. There is a verse the righteous has not rest neither in this world or the next. They always have work but their spiritual work is their rest.
S. (01:32:23) When the limitation is from the intention to bestow, does it connect us with the abundance that comes to us from His essence, Atzmuto?
R. Yes because when we perform the right action we open up a way for the abundance to fill everyone and this way we reveal the Creator.
Reading Chapter 6 (01:33:16)
R. (01:37:50) You're going to have to read it during the day, maybe you should ask tomorrow because you're going to have to think about that and then we'll talk, more, let's continue.
Reading item 25 (01:38:07)
46. S. (01:40:16) What is the meaning that the created being, with his own forces, increases the measure of the desire and then it will let the light have the possibility to expand in the Kli?
R. That's to the extent we want to bestow to the Creator then our desire grows according to the importance of whom we bestow to, do you understand?
S. So it kind of turns out that the will to receive is…?
R. We invert the will to receive to the will to bestow and according to the importance of the bestower meaning the Creator in our eyes, then the will to receive becomes much greater in the form of bestowal than what we received from the Creator. 620 times more, this is how we advance. That's how we discover the Creator, the creation, the Ein Sof. When the Creator all in all gives creation a small spark and we increase it until the light of Ein Sof, that's how it happens.
47. S. (01:41:54) It is written, in other words he has to draw with his desire a greater measure of the expanding light on behalf of the emanator. Why in order to draw some measure of light into the vessel does the creature need to reveal a greater potential from the desire in us?
R. The Creator gives us a very small desire, however to the extent that we increase His importance in our eyes, who we are dealing with, then we can increase our bestowal upon Him 620 times more, meaning many times more. 620 times and that's in our hands to do. Meaning we have received from the Creator a little bit of pleasure but by us increasing it in our eyes this pleasure in us becomes 620 times greater. We can say it this way, I get from my mother, my mother gives me like a baby lets me eat something, a porridge or a bottle, right? However when the baby receives it from his mother because he has importance to the mother doing this for him than this baby receives from his mother not nearly a porridge but rather his joy is because he receives it with love from his mother, that is why he tastes, in what he receives is 620 times more.
You can say that it is infinitely more than what he received. He doesn't get just 50 grams of porridge but rather he receives love from her, an embrace, everything that she wants to fill him with, the spirituality in this manner, that is what he receives. Do you understand what the mother wants to give him in this bottle? Everything that she has in her heart so that it will pass on to him with health, with his good feeling, for him to grow and fill the whole of reality. So this is what we should discover in the Creator's relation to us and this was given to us as a choice. When I, if I relate to the Creator correctly through the friends, that I increase my relation to what I receive from Him, by that I start truly feeling the wholeness of His actions towards me. This is considered that I have discovered the upper world. That's what we have, think about it and all these things he writes here in the inner observation, the first part, they're all the foundations of the relationship between us and between us and the Creator. Clear?
48. S. (01:46:18) In every light that expands from the emanator there is a desire to enjoy this adapted to it. Where is the disparity of form that he's talking about here?
R. There is no disparity of form, the created being still has to discover that.
S. At the end of the expansion he discovers the disparity of form?
R. I don’t know, I'm learning what the words say.
S. What is disparity of form? Is the desire completely adapted to the light, to receive the light? And the pleasure and the vessel are custom made to fit each other exactly 100%? So what is the disparity of form?
R. If they are completely adapted there is no disparity of form, okay?
Reader continues (01:47:47): “It is true…”
49. R. (01:48:12) This is what he says that the light of Ein Sof seemingly expands. The light of Ein Sof doesn't expand but rather the will to receive in the emanated being elicits the light, it draws it, that's why the light is drawn according to the will to receive and that's why it expands. The light itself is in complete rest.
Reader continues (01:48:32): “Since it would…”
R. (01:50:41) I don't understand there are no questions because everything is clear or?
S. When there are no questions that means we don't even understand one word.
R. So where did they stop understanding? Where.. who stopped understanding? Okay so I will read item 25.
50. R. (01:51:44) The will to receive is set in the emanated being only through its awakening to receive in its own accord. Meaning until the will to receive in the emanated being is set by the emanator which is above the emanated being then the emanator determines everything that exists and then we're not considered to have its own will to receive. It is like a baby that has nothing of its own. It is a piece of flesh laying down in his cradle and that's it so it doesn't have its own will to receive it is only what nature does in him and then this is why, when can we say about a person that this person is independent? Independent means according to the will to receive that independently awakens and him. That is also something we have to scrutinize. What does it mean that, from himself. He sees it in others? He gets it from above? Something comes from the inside? What does it mean that he has an additional will to receive of his own? Let's see.
But in the emanate being there is a will to receive that he receives innately from his birth that's how it develops in him and the will to receive that awakens in him by his own force, by his own accord, when? If it awakens in the emanated being naturally, when we see a child five year old and ten year old child, fifteen year old, so naturally he is developing like an animal, developing naturally. So we cannot say about it that it is the will to receive that it belongs to it, it belongs to its nature; however, if a created being can be like someone who introduces his own will to receive to develop in him in a certain particular aimed matter, then we can say that is the will to receive of the created being
If I look this way at all of humanity and I have to pass them through a filter when only someone who received a new will to receive that did not develop by his nature, naturally, only he is considered to be a created being. All the rest, everyone is like a beast, developing according to the will to receive that was set in them in birth. That's why this is what he's saying, the will to receive is set in the emanated being only by his awakening to receive from its own accord. Its own accord. Meaning not naturally developing but rather outside of nature by certain actions, additional actions. This person caused his will to receive to change and then that change he induced on his own accord you can say that is him,all the rest is the Creator on account of the Creator.
Rav Reading item 25 (01:56:06): Because the vessel is the root of the darkness, as it is opposite from the light, it must therefore be activated slowly, gradually, by way of cause and consequence. This is the meaning of the verse: “The water conceived and begot darkness”. The darkness is a result of the light itself and is operated by it, as in conception and birth, meaning potential and actual. This means that the will to receive is necessarily included in any expanding light. The will to receive. However, it is not regarded as a disparity of form before this desire is clearly set in the light. The will to receive that is included in the light by the Emanator is not enough for this. Rather, the emanated being itself must independently reveal the will to receive in him, in practice, meaning of his own choice.
This means that he must extend abundance through his own will, more than the measure of the light of the expansion in him by the Emanator. Meaning when do we say that the emanate being developed its own desire, after the emanated being is operated by its own choice by increasing the measure of its desire, the yearning and the will to receive become fixed in it, and the light can clothe this vessel permanently. It is true that the light of Ein Sof seemingly expands over all four phases, reaching the full measure of the desire by the emanated being itself, being phase four, since it would not emerge from His self anyhow and acquire a name for himself, meaning Ein Sof. However, in His almightiness, the form did not change at all because of the will to receive, and no change is distinguished there between the light and the place of the light, which is the desire to enjoy; they are one and the same thing.
51. S. (01:59:07) Could you explain, there is this feeling that we already know this subject, we’ve gone through this more than once so why do we go into it and the questions? And the text is so technical, it is not alive, it is as if we are not learning anything new.
R. Speak in your own name, not in the name of everyone else. There are those who think there's nothing new and there are those for who it is not understood and they see 100% of an innovation and they do not get it.
52. S. (01:59:50) Excuse me but you want from my every moment to be able to increase every desire to the extent a desire can reach correction? We hear this and we are envious of those who can do it?
R. That's okay but where is the prayer, where is the request, that's what I want to happen, the fact that you're not capable that is for sure, the fact that no one understands, there is no even discussion about that but where is the correct response? This entire wisdom of Kabbalah talks about the fact that we say something to a person and you discover that he is blocked, he cannot understand it with his intellect, he can't feel it with his heart, he altogether doesn't know what they want from him, what do they want from me, I do not know? I don't feel like anything after I hear all these things, I just want to go and lay down, that is it. Or at least to watch some nonsense on my computer, on my TV, what I have to do. I don't know?
Go out for a nature for a stroll, play with my dog, all kinds of such things. I don't grasp what they want from me, that is why it is not an innovation what you were saying, the Innovation needs to be by me going with this to my ten and in the ten I try, I try to put together these things like a puzzle and to understand what is wanted. I hear friends, I'm talking to them, they're talking to me. This way slowly, slowly it is not that we can come to some wisdom, no. That will never happen, rather we through this appeal to the Creator demand from him to teach us, to connect between us, to connect us in the correct way and reveal between us this picture so we will understand. This is called from your actions we will know you this is what we need, for everything to be revealed practically in the connection between us otherwise we will not understand.
We don't have a mind to understand these things in the way of our corporeal intellect and feeling are, it's not the wise that learns, that is what is what is written. There's no smarts here, there is nothing, you can bring Einsteins that will sit here they will be so truly Nobel Prize intellectuals, it won't help. That's the connection between us, the request to the Creator and then he will disclose between us the correct state, the solution that is how we need to learn. Therefore put your intellect forgive me, not in the place of the head.
We only need one thing, to connect in the ten, each one annul himself towards the ten, ask from the Creators to reveal the state that we are learning in the ten. Because it's ten Sefirot, because it's a group, this is a structure within which this can be revealed, this is called the practical wisdom of Kabbalah. Now that I'm concerned others don't understand, no one understands, I do not need to hear that from you. I want to see that we are all connecting and you show everyone and also to me, how you resolve this problem in the form of reception and not in the form of the intellect, this is not a university. Only in the form of practical Kabbalah in the connection between us. Therefore the fact that is not understood, it's a sign that we have come to a state of a problem that demands a solution.
Rav reading (02:05:53) You will have to go over this several times and also the materials before that in order to implement this in practice in the connection otherwise we will not get through anything. And it is true that the light of Ein Sof seemingly extended over all four phases until they read the full measure of the desire by the emanated being himself which is phase 4, since it would not emerge for himself anyhow and acquire a name for himself, meaning Ein Sof. However in His almightiness the form did not change whatsoever, all because of the will to receive and no changes distinguish there between the light and the place of the lights which is the desire to enjoy.
They are one and the same thing. It is written in Pirkei Rabbi deElazear before the world was created there was “He is one and His name one”, meaning the light and the desire as one and it is really difficult is a double reference to understand he and his name. What has his name got to do there before the world was created? It should have said before the world was created he was one however this refers to the light of Ein Sof which perceives the restriction since although there is a place there and the will to receive the abundance for himself, it is still without change and distinction between the light and the place. He is one means that the light of Ein Sof his name is one means the desire to enjoy includes there without any change whatsoever. Understand what our sages implied that his name in Gematria is desire and the desire to enjoy. I am not very good at reading, when I read I think again and I, once more connect all kinds of things so it takes time so I stop. I am not a good reader.
53. S. (02:09:06) What caused the light of Ein Sof to expand in the 4 phases. What is the love of the Creator?
R. Yes.
54. S. (02:09:32) This is a very strong text, it says here that between the light and the place of light meaning the will to receive, there is no disparity of form and they become one. Should we reach this stage that between our will to receive and the Creator there is no distance and we adhere to each other?
R. Yes of course, meaning our will to receive with intention in order to bestow and the deserve to bestow to the Creator will truly be in one direction complimenting, completing one another.
55. S. (02:10:22) Good day can we say that the emanated being is the ten?
R. Yes.
56. S. (02:10:47) The additional extension, that we said that there is only an independent creature when he has his own extension, so Malchut of Ein Sof includes all what he receives in Malchut of Ein Sof?
R. Not yet therefore it is called Ein Sof.
S. How can he ask for an addition if he has it all?
R. He is not asking for any addition but rather in order to begin to express himself he needs to first perform an end, a Sof, restriction and after that he can define himself.
57. S. (02:11:46) It is hard for me to feel the process because maybe I should ask in Spanish…. this part where everything is clear until a certain point, creation itself of the desire where it says that the water begot darkness there something in that I cannot perceive, I can't perceive, it's kind of a miracle that happened, how can it be that from darkness suddenly there is finally a vessel?
R. That is exactly the matter of creation, creation means outside of the degrees it is called existence from absence where it wasn't before and then it became. So what does it mean that didn't exist and now it became? The desire in the upper light that was imprinted as the very act of creation, that is exactly what the Creator did. Which is against all the laws there are no laws and from then onwards they began to expand these laws. That is all creation, outside of the light. These are how these laws became through resistance in the clash between the light and the desire.
58. S. (02:13:48) So he says he must extend abundance more than the light that expands from the emanator after the emanated being, then the will to receive is set in him, so you say not to use my intellect, how can I do this, how can I extend my abundance without my intellect?
R. You need your intellect only in order to understand what is demanded of you up to here, all the rest depends on the execution.
S. It says the will to receive us set in him and then clothes in him permanently, so how can I draw this light,, what is the action that draws this abundance to me?
R. The action is to intensify the desire, to grow the desire by you wanting to connect to the friends and draw the reforming light which will correct the desire, the connection between you, and that is it.
S. How can we do that meaning of the way it relates to the friends in the ten? How can we do that?
R. Yes, yes.
S. Annulment?
R. Yes.
59. S. (02:15:20) Can we see this addition is what we call free choice?
R. Yes.
60. S. (02:15:34) This morning our friend passed away, he was with us for 20 years, invested a lot in the group and dissemination, you really appreciate his connection with you, he always gave us a great example of the importance of the lesson. Can you please say a few words about him and also maybe we have this question, there are a lot of emotions and concerns, how to organize all of that so that it won't cause us to be dispersed but help us?
R. Yes I was told about this also a couple of hours ago above this situation, what can I say. I have known him for already over 20 years. he was a devoted friend. an eternal friend, a very special friend, he did great to the dissemination of the wisdom of Kabbalah. He brought masses to our lectures to learn to be incorporated, they are between us until this day, many people that came to the study as a result of him to spiritual advancement and it is truly all inscribed as his life factory of work. We are very sorry that on one hand we don't have such a force between us, on the other hand we need to rejoice from him ascending to a place that was meant for him and we are connected to him and will continue to succeed together and bring together all the souls to correction. I don't have anything else to add except for the fact that many more people like him will be revealed, that we'll be able to talk and draw people to the wisdom of Kabbalah, to correction. May his memory be blessed. That is what I have to say, I don't have anything else to say. I'm truly really sorry, he did many things, many things in his life and in these twenty years he was with us, in the matter of dissemination he did a lot.
61. S. (02:19:21) Why is it important for a person to know the Creator’s connection to him?
R. We need to reach Dvekut, adhesion to the Creator and adhesion to the Creator is considered I feel him as I feel all the friends that is how it is written, that I feel him as being in him in all kinds of kinds of connection that can possibly be that there is None Else Besides Him, in my perception in my feeling it is all just feels with a Creator I am in him and by that I disappear.
62. S. (02:20:24) How was the suitable vessel made to interact with a Creator?
R. The suitable Kli for interacting with the light of the Creator is what we build in the ten otherwise, how do we come to the Dvekut with the Creator, how do we come to the revelation of the Creator, how do we adapt ourselves to the Creator only by adopting ourselves to the connection between us.
63. S. (02:21:02) Is the desire a development with a reason, a result in the system of creation?
R. Of course yes, the Creator's expressed by our connection in the system.
64. S. (02:21:23) What is the difference between the will to receive the Creator created in the world of Ein Sof and the will to receive that was revealed and corrected by the created being in the end of correction?
R. A very big difference, the will to receive comes in practice, in potential, that is the will to receive itself and the creature when he comes, he comes through the Creator, through the restriction, the screen, reflected light where the created being corrects this desire to receive, formats it, gives it forms accordingly and then the will to receive is is ready for adhesion. He becomes suitable for the desire of the Creator.
65. S. (02:22:26) How is it that the will to receive works on its own?
R. It does not operate on its own but rather in it is the upper light as the will to receive is a clothing upon light.
66. S. (02:22:43) Wanting to understand the material brings us closer to the concept of the created being?
R. A created being is that will to receive that perform actions to resemble the Creator, to be adhered to the Creator, that is what is called a created being, a creature, all the rest are not. If you're talking about still, vegetative and animal no, the fourth degree of the development of the fourth phase we call the speaking, that degree which adapts itself with adhesion to the Creator to the extent that it is adhered to the Creator, that is called a creature, the created being.
67. S. (02:23:31) What should we ask for so that we will understand the material?
R. Bring it to make of ourselves tens, correct tens and by this we will understand what the Creator wants from us. I really recommend to everyone to go over materials we studied this morning during the lesson and if there are questions you can write them down and maybe we'll scrutinize them, really it is very important for you to go over the material, to study the material, the first part of TES especially Inner Observations, Histaklut Pnimit, this is truly the foundation of the whole wisdom of Kabbalah to approach Kabbalah and you read more and more and you understand how also the answers to the questions that you asked yourself before are here and you did not receive an answer, here it is. We will advance. We will advance.