Morning Lesson December 14, 2020 Transcription is made from simultaneous translation which leaves possibility for errors

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. "Ohr Yashar and Ohr Hozer; containing fifteen chapters".

Chapter 3. “By the power of Zivug de Hakaa of Ohr Ein Sof....” Reader (00:17 - 02:39) reads twice

21. R. There are many questions here. It is difficult to understand what he means by the words of ARI. That's why there are so many letters here of Baal HaSulam that he is going to explain to us.

Ohr Pnimi. Item 80 “The encounter of the Ohr Elyon with the Masach....”(02:57 - 05:27)

22. S. (05:30) Here he starts to describe the world of Atzilut, what does Atzilut mean for us?

R. The world of Atzilut is the first world in which the connection between the Creator and the created being starts being revealed. Before there is the world of Adam Kadmon that we learned about a little bit, and the world of AK is Keter, it is just light. There isn't yet a created being that the light that expands in the will to receive that the will to receive itself doesn't yet raise itself towards the Creator, it is not yet felt. The will to receive in its phase of Shoresh in the system of Keter in the system of AK. This is why it is called Adam Kadmon, it is primordial before Atzilut it is just light without a Kli, like Keter. That is why we learn of course about the world of Adam Kadmon, AK, but there is nothing there to learn there about the created being. The world of Atzilut is the world where it is already created from the shattering of the vessels in the world of Nekudim where in part of the AK that belongs to its Malchut it was formed and that is why the world of Atzilut, it rose after the shattering and is built of those same vessels that are awakened from the shattering to resemble the Creator. This is why the entire world of Atzilut is. They are vessels that can be good to the Creator, but for the time being in these vessels there are also many deficiencies that they don't truly have a created being in them, but only vessels that are awakened that want to be similar to the Creator. In other words there is a kind of a process in the building of the world of Atzilut that although it is in between the will to receive and the will to bestow but there is no freedom of choice there, there isn't the shattering, there isn't the shattered Adam there, there are only the conditions there to absorb the vessels that will later on be raised to the world of Atzilut. Meaning of the world of Atzilut, Atzilut comes from the word Etzlo in towards, in him, these are the corrected states of the created beings that will come there and the place will be prepared according to equivalence of form it will be ready to include them, these created beings, where they will be in adhesion with the Creator. However the world of Adam Kadmon is the world of Keter which is detached from the created beings and this is why he can't be more but only the upper one only to the existence of the world of Atzilut. There is much to talk about but for the time being that's how it is.

S. The world of Atzilut is also called the world of corrections. How do we correct our desires?

R. The world of Atzilut is the world of corrections Because one who wants to correct himself raises himself from the worlds of Beria Assiya Yetzira through the Parsa above the Parsa to the world of Atzilut. There, only in the ascent to the world of Atzilut can he correct himself.

S. Can we resemble or how do we go through the correction?

R. Wait, patiently. We will talk about it. Not immediately lets us go through with Baal HaSulam, for the time being learn things that are simpler, Zivug deHakaa and so on.

23. S. (10:36) When Baal HaSulam speaks about waters, how they enter each other and we learn how this is the quality of Hesed, bestowal rock versus rock, still it is not living or animate.

R. He is giving you an example of what Hakaa is, striking is, so don't go too deep into it, what a rock is what water is, He is just giving you an example of what the Hakaa is between these two things that are such desires that are contradicting, then it is a striking. If they are not as opposites then they are liquid and if they are less opposite then they are like gases, this is what he is saying. Look at it with a healthy approach and don’t turn it into a philosophy.

24. S. (11:51) When can we say that the created being is being born, was created?

R. After. In the world of Atzilut, ABYA expanded, spread and all of the forces come down to this world and in this world the matter evolved until it loses its connection with the Creator completely then it begins from the final point to be corrected, to be connected where galaxies are formed planets, stars, all of the still vegetative animate. Then the speaking begins in this world and the speaking in this world which also started from all of these primitive forces of the animate until it turned into an ape and then later into a human being and we will also learn about these things, soon, further in the text. How we evolve from apes to humans the ARI writes about it, long before Darwin and materialism. Then we discover a person in this world, that through the degree of the animate he reaches a level of ape which is the intermediate level between the animate and the speaking and from that develops the level called Adam. The speaking level. That there is a soul, an internal system which gives him a deficiency to connect to a higher system to something higher to the Creator. Then we evolve from these degrees, in the speaking level, there are also degrees within the speaking level also like still vegetative animate and speaking. Then we reach and develop until we reach a state where we are in contact with the Creator. We learn all of these things in this path, we will cover all of these things gradually, and all will certainly be clear.

25. S. (14:51) What is that coarseness that was in the world of Atzilut?

R. Let us learn what the ARI and Baal HaSulam are writing. Ask about what is written here. Otherwise, we will stop and not move forward.

26. S. (15:28) I wanted to ask Masach and Pargod, what is the curtain?

R. Screens, all the rest isn’t important.

Ohr Pnimi. Item 90. Reader “The measure of Ohr...” (16:01 - 16:56)

27. S. (17:00) He writes here about the Masach and the Pargod, the light reaches there and then it just stops, it just stops it. What is the role of the screen and the curtain?

R. The Masach and the Pargod is what the created being does, like a guest towards the host, that I don't want to receive. I don’t want to. I put that separator, this curtain between myself and the host and only to the extent that I am able to do an opposite action as in action for you an action of bestowal. Then I can start getting in contact with you, this is considered a Masach a screen, and Pargod a curtain. That is what the created being does in order not to receive, why what is the problem if he receives. Because he wants to be similar to the Creator.

S. What is the role of Zivug deHakaa, what is it and where is that done?

R. The coupling and striking is done later on, when the created being decides and understands that it is not the problem to receive. He later on receives in order to bestow. The problem is that he does not want to be different from the host he wants to reach equivalence of, with the host. If in order to reach equivalence he has to receive, he will receive.

S. Is it possible to break through the screen, is my role to remove the screen or it will always remain?

R. The role is not the screen but it is to be connected to the host, to reach equivalence of form with the host and if in order to be to reach equivalence of form with the host I need to receive from him, then that is what I will do. There is no prohibition to receive, but only of lack of compatibility. That the created being feels that he has to be like the Creator, by that he gives Him contentment and if I will give contentment to the Creator by receiving, then no problem, let me receive. The problem with my ability to receive is only to the extent that I am able to adhere to the Host. If, by receiving I become similar to the host, even adhere to Him then I am willing to do it. The larger my vessel will be I will be closer to the host, as in be more similar to Him. I will give him more pleasure from myself so I am willing to do it, what is the problem? The problem is that it is like a baby who receives from his mother, like nursing. Like when a mother feeds her child, they both receive pleasure, simultaneously. So is he considered as receiving, no he isn't receiving.

S. Can we please connect this to the ten?

R. Also in the ten if I either give or receive from the ten it doesn't matter if I give or receive as long as by that I lead to connection between us and from all of the group to the Creator. The quality of the action is not the in receiving or the giving it is in the intention of it.

S. Is there a coupling of striking through the group in the ten?

R. Everything we read in the wisdom of Kabbalah is written about behavior in the group and between us and the Creator.

S. One with respect to the other.

R. Yes.

Ohr Pnimi. Item 100 “Explaining that the world of Atzilut was completed with respect to…” Reader (21:31 - 21:51)

28. R. This rejection of not receiving directly but by rejecting this simple form of receiving, I don't just want to receive and the Creator is bestowing because then we become separate and by that I don't give Him contentment, by that I don't even express myself because from my side it is only the will to receive that He created in me and where is my “I” myself. If I just receive what the host prepared, by that I am not. In what way can I determine myself that I am in this picture, only through a restriction. This is why we want to enter the spiritual world then first of all we need to put a restriction on our direct desires. We don't receive a thing but only on the condition that we think, we decide we measure that is our action towards raising us towards being similar to the Creator. Like the example with the host and the guest, I don't want to receive everything let me think how I will receive from you in order for me to be able to bestow upon you like you bestow upon me. I want to first measure in what way I receive, in what way I enjoy, what you are inserting into me with your intention with your attitude towards me, how can I also from that, influence from my attitude towards you. This is called make your desire is His desire.

Item 200. Ohr Pnimi. “Then Ein Sof clothes in them as Atzilut...” Reader (23:54 - 24:17)

29. R. After the guest rejects something he sees that the host wants to give to him then after he refuses, this refusal what does it mean? That he doesn't want to receive for himself but that he now receives only to give pleasure to the host then he opens himself up to a certain extent. To the extent that he is certain he will be able to receive to be closer in equivalence with the host then he receives and this form of reception is called receiving in order to bestow. Bestowal to the Creator and this brings them to equivalence like the created being to a person in the same way a person to the Creator.

Item 300. “Meaning up to the screen in the vessel....” Reader (25:11 - 25:31)

30. R. The light after this rejection the light enters all of the upper nine parts of the Kli until Malchut but not in Malchut itself and it fulfills the entire Kli and then it returns back to the Creator.

Item 400 “He wishes to say that the force of detainment....” Reader (25:53 - 27:37) reads twice

31. R. Meaning in the world of Atzilut the light of Ein Sof expands. From Malchut of Ein Sof the light expands through the world of Adam Kadmon and through all the vessels of the world of Atzilut until Malchut of Atzilut, not included. This is all the light of Ein Sof, why is it called the light of Ein Sof. Because it is not limited, for the time being, it is still the Creator and the created being or the guest who is in front of the host and the host places various pleasures before him, delights and the guest still does not respond so there are no influence from the lower one on the expanding light. This is why it is called the light of Ein Sof, the light without limits. The guest does not place any limits on the expansion of the light.

Item 4. “There are four Behinot in the Hitabut of the upper… “. Reader (24:42 - 30:34)

32. R. There are many other things that we learn and forget, I'm just telling you in advance most of the things that we will be learning you will forget. But when you will reach those things in your work in your actions with the lights, you will see how suddenly you remember about them and they appear and you understand and you even remember where you learned those things even if you read it only once. It's not too bad if we read and then forget, because for now for the time being we still don't have the proper vessels for everything that we learn.

33. S. (31:25) During the years we have written in the book many things you said, should we read them or skip over?

R. I would skip and learn it again anew.

34. S. (31:44) According to what you said about receiving in order to bestow when you want to bestow, simply, you contradict the Creator who also wants to bestow to you, so receiving from Him in order to bestow is only when you are in adhesion with Him.

R. The connection we attain by receiving from the Creator in order to bestow contentment to Him is true connection. We live in the intention. Hence I don't care how much I receive the more I receive the more I will be able to bestow then. It is not that we are not really measuring whether we are receiving or giving how much we receive, how much we give, the important thing is how much pleasure do I give the Creator, the Host, this is what we are talking about. The calculation is only about this. Only.

S. This calculation is only possible when there's Dvekut?

R. Yes my mother used to live in Canada. Rest in peace. When I would visit North America I would go over to her and she would prepare different things for me although I wasn't so hungry nevertheless I would sit down and eat and tell her how good it is and how tasty because my desire was to delight my mother to give her pleasure. I'm sitting in Toronto, I'm eating things that I used to eat 60 - 70 years ago and that's how it is. So am I receiving or am I bestowing. My mom looks at me and enjoys how much I receive and enjoy and I look at her and she enjoys how much I receive and enjoys and I enjoy also. Meaning each one is in the pleasure of the other that he discovers in the other not in himself. Although to delight the other I need to also feel pleasure. So this is the way it works out that all of the vessels are filled, but, through the other. We in this world will reach complete fulfillment, pleasure, infinite pleasure, but when. When we transfer these pleasures through the entire world through the Creator and then we will feel how they come back to us and we enjoy them. We derive pleasure from that and the pleasure that returns to us will be as we call it, Pi TaRaH Pa’amim, 620 times more.

S. It is as if I am included in the Creator and their desires?

R. For the time being yes but it is much more than you can imagine.

35. S. (35:28) If I can ask about the item that we read about Ohr Pnimi Item 400 it says here that the light of Ein Sof broke into sparks, and goes through the screen, what is the light?

R. The light that goes through the screen and enlivens the vessel of Malchut. We will learn about it, it is not for now it is in part 4 we will get to it.

36. S. (36:06) Bestowing to the Creator is that caring for the connection through love of friends?

R. Yes.

37. S. (36:49) He writes here that there are two manners to reject the light by a way of the screen or the distancing, what is the distancing?

R. We read about it once we didn't really get into it, we will see about those discernments they are in the world of Atzilut, restriction, distancing, rejection we will learn all of those things how it happens.

38. S. (37:25) The light of Ein Sof is it not diminished when it goes through the screen in Adam Kadmon?

R. No, the world of Adam Kadmon does not diminish the lights, it only arranges the light, it filters it but not by diminution. But by dividing the light into NRNHY and passing it on. It clothes the light in and according to Tzimtzum Aleph arranges it according to the order of the restriction and it passes it on. It's not that the light that comes from Adam Kadmon to the rest of the vessels is diminished somehow. It only organizes the light, the world of Adam Kadmon is really simply organizing the light sorting the vessels KHBZON in vessels and NRNHY in lights, how they are organized one against the other. He shatters the vessel of Malchut and Bina so there is no connection until later in the world of Atzilut this vessel, the connection begins to be re-established. The world of Adam Kadmon does not perform any action on the light and the vessels other than sorting.

Item 1. Ohr Pnimi “This Aviut has already been explained...” Reader (39:15 - 40:34)

Item 2. Ohr Pnimi “Every Olam and every Partzuf, wherever ....” Reader (40:36 - 41:29)

Item 3. Ohr Pnimi “The Hitpashtut of Ohr Ein Sof that....” Reader (41:31 - 42:52)

39. R. Meaning the will to receive in Hochma happens because Keter begets the deficiency for the light in Hochma and then the light of Hochma appears. This deficiency comes from the Keter not from itself. Although all of the light that the Keter gives is there, in Hochma, but the feeling of the light of Hochma relative to the vessel is a feeling that it is not mine, I didn't want it that much I didn't have a deficiency for it, I got this deficiency from others as if they let me taste something say, look how tasty this is, it's this way or that way, and I am integrated with the deficiency of the other receiving the deficiency from them, like Hochma receives from Keter and then I taste it and it is indeed good. But I don't come with my own deficiency where I had a feeling of deficiency of hunger and emptiness that I am filled and I am thirsty for it, no. Therefore, the light of Hochma b’Hochma, in the vessel of Hochma, although it is a great light and it fills all of the vessels but relative to this vessel, it is not felt as a great light. Rather, the light of Hochma, first phase.

Reader Item 4 “Hochma becomes more coarse as it....” (44:26 - 46:36)

40. R. A very interesting thing comes out here because the Behina Aleph, Hochma the desire to receive is not hers she didn't feel a deficiency for the light of Hochma and received the Hochma, she doesn't have the feeling of a great deficiency and consequently doesn't have a feeling of a great fulfillment. Therefore, it comes to a state where other than the will to receive in the light of Hochma, it can also feel the desire to bestow that comes from Keter as well because Keter is the will to bestow. Then it is impressed by the will to bestow of Keter because in Keter the will to bestow is a complete desire meaning Hochma, the desire is incomplete rather he receives that desire from Keter therefore the phase of Bina is impressed by the will to bestow, the Keter and wants to be in the same state as Keter, and the will to bestow, she is extending the light of Hassadim. Meaning the pleasure that Keter has from raising all of these Sefirot to the Creator when we begin to feel it, this is called the light of Hassadim. It is a pleasure that the Creator feels from giving to the creatures then the Behina Bet although it is inside the creature nevertheless it makes itself and is close to the Creator. That is how it passes the light of Hochma to what is behind it, ZON, Zeir Anpin and Malchut, by itself it enjoys the similarity to Keter in the light of Hassadim. Except by resembling Keter it feels that the desire to resemble Keter is also not hers. Meaning just as the will to receive to illuminate Hochma and it comes from Keter seemingly the will to bestow and the light of Hassadim that exist in Bina also come from Keter, from Keter we receive right and left, Hochma and Hassadim. The vessel of Hochma and the vessel of Bina, but what do they lack? They don't have a desire for Hochma and they don't have a desire for Hassadim neither reception or bestowal neither of those things come from them, it all comes from above. Therefore Keter, Hochma and Bina are called GAR, things that come from above. It doesn't belong to the creature, it all belongs to the influence of the upper one, the influence of the Creator.

Reader Item 5 Ohr Pnimi “After Bina awakened to draw Ohr Hassadim....”(49:56 - 51:56)

41. R. You can read it several times, maybe you will understand a bit more. Systemically speaking after Keter and from Keter we get Hochma and Hassadim, Hochma and Bina, what comes out of the two of them, as a result of Keter they want to build themselves so the Keter, the image of Keter inside of them. This is why they build Hochma, Hassadim building the common phase between them call ZA, the light of Hassadim with the illumination of Hochma, just as Keter emanated Hochma and Hassadim they want to build between Hochma and Hassadim the image of the Keter to be inside of them. But of course, it comes from them and this is why it is small but to some extent it resembles the Keter that has everything, except for the degree of the Creator. It includes Hochma and Hassadim, vessels of reception and vessels of bestowal, therefore the matter of ZA it is easier to depict it in this way, it is the image of the Creator inside the created being.

Reader Item 6 Ohr Pnimi “Bina also becomes more Av at the end....” (53:46 - 56:25)

42. S. (56:31) Do we need to transform all of our will to receive to the quality of bestowal in order to enter spirituality or is there a degree in it?

R. The will to receive that appears to a person right now as much as it is revealed in him and aimed at in order to bestow, we need to turn it from himself to the other and then he enters spirituality, only that will to receive that is then revealed. It is not the will to receive that you have now, because you have desires for various things, you are confused, this is what the Creator arranges for each and every person. The important thing is to aim ourselves towards a goal so in the connection between us inside the ten I come to a state where that will to receive which I need to enter spirituality is up there and receives the form of bestowal this is how we get it from above. Don't worry about it, all the desires you have today, they are all corporeal and material they don't exist in spirituality.

43. S. (58:08) Example of the host and the pleasures, if the food that the host gives is horrible is tasteless, that it is really bad and I am suffering, I'm supposed to suffer in order to give him pleasure?

R. You should get into it and see, we will talk later, right now you're being smart. I can't even talk about it as those are just words. How can you even imagine it? You can say that the pleasures that are in order to bestow appeared to me now as pleasures that are horrible because I need to bestow. I cannot enjoy bestowal, of course all of the pleasures from bestowal seem horrific, how can I come to a state to enjoy it? I'll tell you, first of all you need to reach love of friends and to reach love of friends you come by praying to the Creator for Him to give you love of friends. Then you will try to bestow to them and truly bestow to them as much as possible the pure heart without anything for yourself but only for the sake of the friends and then you will feel the pleasure in it. If you are undergoing restriction then the pleasure from bestowal is pleasurable but if you didn't go through restriction, the pleasure from bestowal is so bitter you can't bestow. So for the time being try to connect with the friends in full surrender this is what you need. Later you will be able to see where all of your wisdoms are.

44. S. (01:00:28) Building the vessel from above downwards, the way that we learn now is just as we build the Kli from below upwards when we correct?

R. No, it is not the same, we are learning about various elements of the vessel Hochma and Hassadim, first phase, second phase, third phase we learn the order. Because from the Creator is the birth of the vessels from wholeness to lacking. We rise from shattering to completeness beginning to assemble the upper light influences our efforts to gather and we become an embryo, then bigger and bigger.

45. S. (1:01:38) He says the distancing is because she distances herself from receiving the light of Hochma?

R. You might be able to devour many flavors at once, many different tastes but in spirituality when the phases that we learn about there is only one desire that appears so it is either the light of Hochma or the light of Hassadim that is how it is.

S. How do you do equivalence of form between these two lights?

R. The equivalence of form with the two lights are the clothing to Hochma and Hassadim in ZA itself.

Reader Item 7 Ohr Pnimi “Meaning, there isn't the Harchaka of Hochma....” (01:02:29 - 01:02:52)

46. R. That is how it is in ZA.

Reader continues, “However he is near...”

46A. R. What is in Bina.

Reader Item 8 Ohr Pnimi “The Hitpashtut of Ohr Bina....” (01:03:03 - 01:03:28)

47. R. With respect to Hochma we speak about near or far not Hassadim because Hassadim can expand without limitations without restrictions it doesn't depend on the will to receive only that which depends on the will to receive can say that it can be near to me or close to me or distant from you.

Reader Item 9 Ohr Pnimi “After this Behinot of Aviut....” (01:03:48 - 01:05:22)

48. R. We will repeat all of those things gradually and gradually they will be absorbed in your head, in your heart the important thing is to keep going as this is the source of the light through the study of TES. If we are yearning not for knowledge but to come closer to the Creator in feeling because these are his actions then it influences us, it cleanses our will to receive from in order to receive and brings it to in order to bestow. That is why we learn.

Chapter 2 Item 1 “Explains the four Olamot....” (01:06:00)

49. Rav Reads Chapter 2 explains the four worlds ABYA and the differences between them containing six issues, all the items, there is no Masach in the world of Atzilut there are four phases where all of the items of Atzilut are distinguished from her and within her but they are all without a Masach whatsoever therefore it is called the world of Atzilut because the light of Ein Sof itself expanded throughout it without a screen. We will learn about it tomorrow and now let us add one more thing to this lesson

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