Morning Lesson August 19, 2022, Transcription

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

Part 2:

Baal HaSulam. The Teaching of the Kabbalah and Its Essence (Abstract Names)

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Reading: The Teaching of the Kabbalah and Its Essence (Abstract Names): (0:12) “It is a grave mistake to think...” Twice.

1. R. (03:14) Meaning, when we feel something so we can at least name it, and this is certainly not yet attainment of that thing or the causes and the results of it and all the phenomena we're just talking about when we feel it so it's there to a certain extent and accordingly we can name it. These names certainly have laws by which we can switch them to a more precise name, closer to the nature of it but everything comes from the way we attain things, the way they appear in us. Just like in the wisdom of Kabbalah, if people would not attain what happens above our senses in the senses of bestowal we would also not be able to call it by a name, the spiritual phenomena and this way we would not know neither about the phenomenon or about the names whereas if we have the names of the wisdom of Kabbalah, the Kabbalists tell us about these names so that we as we deal with the names, we can evoke lights, upper lights upon us that are related to those names and this is how we advance towards the spiritual attainment and so these names that used to be read without any sensation, later we attain them in our feelings, in our understanding, in our senses.

2. S. (05:26) You answer the question a bit. The question from a friend: how can we, if we say this word connection a lot but we cannot attain it. It's written that we cannot understand, and we cannot attain.

R. No. We certainly attain it ultimately because that's our goal in our actions to reach a connection between us and from between us to the Creator which goes gradually. in parallel to the extent that we can connect then we can connect from us to the Creator, so the word connection is very important, and we are about to realize it.

S. You said that as much as we don't attain it there are other names or names that replace each other?

R. There are names that we received from Kabbalists we seemingly don't attain them, but we get them from the Kabbalists like a baby, he doesn't know but he's taught words. He doesn't understand what's behind the word that is true.

S. How does it work on us that we still don't attain the concept, a name that we read about, and we hear about it?

R. We accept these concepts in a way that we don't yet attain them. Yes of course, how should I know about the world of Atzilut, Beria, Yetzira, Assiya, all the worlds of ascents and descents. I'm not in it but I accept it, that this is so because I believe in the sages to a certain extent. Just like in school, how do you receive from a teacher as they speak? You accept it as if it exists.

S. Yes but at school they take you half a step forward from what we understand, and we accept that and then from that we start learning and understanding it.

R. And here we start learning and attaining. That's the difference.

S. We need to engage in concepts and names, like Atzilut, that are so far away from us that we need to work with the names that are closest to us, like connection?

R. According to what Kabbalists advise us to do. Just like in school, no one asks you how you should receive the material.

S. Meaning the way Kabbalists write to us is the form that's most suitable for us to progress?

R. Yes and no because there are few ways here. Each and every person has a special kind of soul and that's why there are some that are drawn more by science, more by feeling, some by the attainment of the general system, there are some differences.

3. S. (09:13) In terms of the name Creator, what are the actions that are in that name?

R. The name Boreh, the Creator, is usually interpreted as BoReh, come and see. That's how Kabbalists tell us and that's why we have to come closer to Him according to our equivalence of form in our qualities of ours and that's called Bo, come until we attain him that's called Reh, see, and this attainment, we adhere to him and that's the name that incorporates inside all of our development.

4. S. (10:16) People who have researched languages for a long time make connections between the word itself and how it is spoken. The word itself on the one hand describes the object and on the other hand we need to relate to it in some way, so how does the wisdom of Kabbalah explain that especially with names and concepts that are discussed in spirituality, how do we work with the words in relation to what they described?

R. Can you ask something in one sentence?

S. How can we relate to the relationship between the word and what it describes?

R. We are trying through the work to reach its essence, yes, because each and every word…

S. Are the words a bridge between us?

R. Each and every word should be expressed in the connection between us. If we increase the connection between us, by that we scrutinize the essence of the word.

S. What I asked is can you relate to the word like a bridge in terms of what it depicts? Is that the correct attitude to it?

R. Yes, the word is like a pattern or a mold we have to open and realize it on us.

5. S. (12:00) Did the friends in the ten attain different pieces of the concept or a name and by sharing those pieces in the ten advance the attainment of the entire ten?

R. Yes and no. Each one attains everything and when everyone connects we attain the true everything, yes. But still when a person tries to connect to everyone he attains the general, the collective and when everyone connects this way the collective they attain is complete. There is a difference. We see there is redemption and then there is complete redemption. We're going to talk about it in the future. That's how it has to be revealed in the connection between us even though each one completes but partially but if everyone completes to the system of Adam by that we are completely like the Creator who created us like a replica of Him.

Continues: (14:00) “Section: The essence is not perceived by…”

6. R. (14:37) Yes this is what we say, like he tells us, bread, sugar, water, it's heavy, it's difficult, it doesn’t matter. We measure everything only by our own vessels, meaning we don't measure things but rather the way they affect us, their actions and then what's the connection between the way they affect us and they themselves, their essence?

Continues: (15:15) “Section: soul. For example when Kabbalah…”

7. R. (16:39) The truth is that we can say that he didn't explain much so it will become clear. Maybe you should read it again.

Continues: (16:54) “Section: soul. For example when Kabbalah…”

8. S. (18:19) What is the difference between the soul of Kedusha and the root of the Soul? And can we talk about these things without even having any perception in them?

R. Until we have a perception, in something, we cannot say anything about it. Until we attain forces in spirituality, meaning forces of bestowal and according to the force of bestowal we can attain the Creator we can speak of nothing; meaning, all our perception is to the extent that we equalize our form with the Creator and to the extent that we equalize ourselves with Him to that extent we can feel reality because reality is Him, reality is Him and all we are is small particles, separate and to the extent that we connect we can attain that the whole of reality is the Creator and there's None Else Besides Him and we can feel him according to our equivalence of form with Him and that's all. Now there is in us a beastly soul, meaning the way we exist before we reach spirituality and we have a spiritual Nefesh, Nefesh of Kedusha which we attain in our will to receive called Guf. To the extent that this desire has an intention in order to bestow, so to the extent that we are in the intention in order to bestow, we can attain the Creator and even though our Guf, our will to receive, is the opposite of Him, but the intention in order to bestow is what connects us together.

S. What is the difference between Guf, body, and a beastly soul?

R. The Guf when we say body or Guf in spirituality we're talking about the will to receive that has received an intention in order to bestow, a correction and when we say Guf or body of our own, it's all kinds of desires to receive, all they have is an intention to fulfill themselves.

S. That's Guf, the body, what's a beastly soul?

R. Beastly soul, beastly Nefesh is when we make a form of bestowal from our will to receive.

S. Which is still not Nefesh of Kedusha

R. It is still beastly. Soul of Kedusha, Nefesh of the Kedusha, a holy soul is when even though when I am engaging in order to bestow I haven't yet reached it. Nefesh of Kedusha is the extent to which I identify myself with the Creator. That's the extent that we are attached or adhered to the Creator so accordingly we have a godly soul or Nefesh of Kedusha. The truth is it's not so important here because he himself also is not so accurate about it.

Continues reading: (22:37) “Section: The advantage of my commentary…”

9. R. (25:30) Here he is not so clear what is he trying to say, he didn't explain it sufficiently but what is he trying to say that we can be certain that according to his view and we accept his view that his interpretation is the most internal one and the closest to the truth. To what you can interpret the laws and the system of the spiritual system in our words and in all languages, it doesn't matter which language you're talking about. That is why his interpretation is the closest to the truth even though it is nonetheless an interpretation. Only someone who can attain the commentary can attain it and you have to rise to this system and incorporate in it and then you can really understand what Baal HaSulam tells you. What he is concerned about is for his commentary not to be interpreted according to other commentaries, it's a true corruption. That this method is being taken and they start clothing on it psychology philosophy physics and all other things and by that they want to interpret spirituality, no. Spirituality should be interpreted, it should be explained only according to spirituality, meaning only according to the extent that people connect, come closer or further away and when they are connected which is basically actions that should occur with the parts of Adam HaRishon on the parts of the soul parts of Adam HaRishon. That's why only this way do we need to see how we are keeping the attainment of the Wisdom of Kabbalah in the right way, which is only to the extent that we connect between us and to that extent we can attain the internality of the science, the internality of the wisdom.

10. S. (28:17) What bestowal does the person relate to in all the Upper worlds that he studies?

R. We learned everything from the words of Baal HaSulam, and we want to attain it in the ten to the extent that our relations in the ten come close to what we learned from the books of Baal HaSulam. To that extent we seemingly connect our corporeal connections with the connections that appear in the books of Baal HaSulam until we start understanding and feeling how we work in a mutual way between us and Baal HaSulam texts on us, and this is how we advance.

11. S. (29:47) In the passage understanding the litigator does that mean he is Good That Does Good is being attained but we need to understand the litigator and it will be the witness?

R. Repeat please.

S. In the previous passage it says before one gets witnessed, he has to understand the litigator. Does the phrase, understanding the litigator mean he is Good That Does Good, and He is always the intent that He is Good that Does Good?

R. Let him write about that and then send it to us and then we'll answer it. I see that it's hard for not just me to understand the question but also others.

12. S. (31:28) Should we first get to know the Creator because he is the judge before we can serve him?

R. How can you know the Creator before working for Him beforehand? It's impossible.

13. S. (32:11) Baal HaSulam says here in this part, that his commentary is the explanation of the root and branch or cause and effect. Can we now not when we don't yet attain, use that method for dissemination?

R. No. It's possible to speak about it and we speak that way here and there, but you need to be in some attainment in order to clearly discuss something.

S. Can we understand what Baal HaSulam writes here that he's the first that his commentary is suitable for every person?

R. Yes, his commentary is suitable for everyone.

S. Then a person can take it. What does it mean to aid in the sources, the need to aid and other sources, he says if we go to the Zohar you see that's exactly what I'm talking about. How does that help a person who wants to advance towards Baal HaSulam’s method?

R. He will see you in every place at the commentary and explanation of Baal HaSulam, out of the foundations of his attitudes to nature that is the Creator, they relate to everything.

S. Each one will understand it according to his explanation?

R. According to his style they will understand because the principle is one which expresses itself through several languages.

Continues: (34:11) “The Style of Interpreting According to the External Teaching...”

14. R. (36:36) He didn't open these things, he wants to say that his commentary is suitable to connect to it all the other commentaries according to all the wisdom of nature, because everything is closed and everything he discusses and the expression. Before his commentary, his style is the most internal which speaks according to the lights, vessels, desires and so all the others are external dressings on his commentary. That thought, there's no problem in external teachings, we just need to see they are addressed properly upon his interpretation. Because the internal interpretation is the Wisdom of Kabbalah of Baal HaSulam and all the other commentaries. In psychology, philosophy, and all kinds of sciences whatever it is, they are all partial commentaries of somewhat being correct, some being incorrect. But they somewhat cover Baal HaSulam’s commentary, and they take from there the essence of root and branch, the connections of ascent and descents etc.

S. What does Baal HaSulam mean when he writes that the wisdom of the servitude of the Creator?

R. That's already spiritual work.

S. But he distinguishes between that and the Wisdom of Kabbalah?

R. The Wisdom of Kabbalah includes everything, the other one includes as much as a person receives vessels and through that reaches adhesion where the path of adhesion reaches everything. But the wisdom of serving the Creator is the most internal one. But the wisdom of Kabbalah discusses the revelation of the Creator and the structure of the worlds and several things, what was revealed in the writings of the prophets.

S. He was talking about the line, “and in Kabbalah one should understand the argument of the litigator prior to bringing testimony to the argument” so what he's asking is to understand the argument. Does that mean that the Creator is Good That Does Good?

R. That's the contrary of the complaint of the litigator. He manipulates those things where it's not the Creator but other forces in nature against the Creator which are manipulating the things. The leader of the thing is forces and the litigator of those forces which cover over the control of the Creator and everything.

Continues: (40:37) “There are three orders in the wisdom of truth ...”

15. S. (44:04) Our principle is that there's None Else Besides Him and regarding external wisdoms why should we, when we're talking about external wisdoms why should we not avoid them?

R. No, you need to use them as much as possible. Baal HaSulam himself learned them; he taught them. We saw in his notebook which I have how much he learned about waves and all kinds of waves and frequencies. Baal HaSulam also got into all kinds of technical forms about how things work and how humanity accepts these things. Kabbalists do not respect that. Out of all these forms of religions, Kabbalists were the one group, the small group who bring the wisdom and the science closer to them. Because by doing so they can feel the attitude of the Creator to the creation, to the person.

Continues: (46:14) “The Order of Conveying the Wisdom. The successful way for one who wishes to learn the wisdom ...”

16. S. (49:59) Here to we see it's impossible to reach anything on the one hand, on the other hand we are in the generation where just like Baal HaSulam the great Kabbalist of our generation, he declares that we are in the days of the Messiah, and we need to reach the general correction. How could it be if that's the case, so we need to understand that it's not so terrible what he's writing to us here but through connection between us we can reach a state where we can certainly all of us through connection between us gradually, degree after degree can reach the general correction connection where the Upper light will flow through us also through the degrees of NRNHY and as such we will rise. We already feel how much we progressed but before us there are still a few degrees a few obstacles which we need to accept as degrees of assent.

17. S. (51:28) Talking about teachers here, are we only talking about the ones who attained or are there other forms of teachers?

R. People who in this generation who are capable and ready to explain what is in the books of the Wisdoms of Kabbalah, for us where we can take those explanations and use them to rise from one day to the next.

18. S. (52:08) When He's talking about things that are required why doesn't he mention the group?

R. He discussed that several times, all of his articles and letters are full of the method of connection in the group so he doesn't need to write that in every place. Here he discusses the method, he doesn't explain the method of attainment but the order of the wisdom and there are about ten sentences or so here, so we try to reach that. Kabbalists are in different states each time and in each different state they seek how they can show us the path to the Creator's attainment and that's how it turns out.

19. S. (54:05) We'd like to talk about towards the upcoming Congress and would like to tell the friends a little bit how to work and how we're going to work with the tens, and we also have questions for you Rav. We would like to explain again that towards the upcoming Congress with Rav and the ideological team's decision, we're going to mingle and mix between the tens to increase the connection between us. We're going to have physical meetings in many places in the world and also here in the building we are going to physically meet and whoever's coming physically, we're going to fill this place and work with the friends wherever you are in the tens, and if you're connecting to the Arvut system we are going into rooms in a random way according to your language. If I'm an English speaker I'm going to go into an English-speaking room and the people that I meet in that room, that's my ten for the whole Congress. This initial meeting is random, I'm just going to meet some people in that room and what we recommend is that we open a WhatsApp group and to stay and to care about each other for the whole Congress, you're going to work as a ten. We're going to have tens for this Congress and so we have a few questions about working this way. Rav please.

S. Yes Rav, we wanted to ask a question that we're hearing from several friends. We've been working for years in our constant ten and you also warned us not to mingle and mix the tens and here we are ordered with a new degree, so what is this new degree that now we're going into so we can already have a Congress in mixed tens?

R. Seems to me that we need to make a change, that from that change will be able to check ourselves and also the new friends who will mingle with us in these tens for three days. By doing so we will awaken ourselves, we will awaken questions, we will hear them, we will ask and that will act on us, such that it will cause us a certain review of ourselves and of others. We'll see and we'll try to do that so that the convention will just go by in a routine manner, what is your opinion? Because I also have no experience in that, and I would like to hear from you. You are much more experienced in those things in the group, how do you think about it?

S. All the friends are invited to share their views or emotions like Rav said. I will try to share, that some of the friends that it goes against their desire. We are so used to and so cautious for so long, and every time before a Congress someone asks maybe we should mix and you said, no way. Here we are mixing and mingling, so why is that?

R. I think it will give us a renewal. In any case we are all friends, we all learn in the same lessons, we're all connected to the same topic. The connection between us will be in the same language right? It’s not that they're going to be connecting between different languages?

S. Right.

R. At least in this way we will feel that we exited our vessels a little bit to other vessels. It will give a refreshing awakening in the connection between us. I'll try to bear myself down, to make myself smaller towards new friends, to get along with them in some way, to lower my criticism, to go in such a way as we learn. You need to remind everyone before the convention to be as one man with one heart openly, how we accept this new group. It’s as if we forget about everything and open ourselves up at least for these three days to a new connection.

S. This means that during the Congress my random ten is the only ten I have. I work only with that, and I don't have another ten in the background, my constant ten, no. This ten is my ten for all matters all the way.

R. That's how I think, I have no experience in that, but I think it's worthwhile.

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Щоденний урок25 מרץ 2023(Afternoon)Part 1 Урок на тему "Робота – це винагорода"

Part 1 Урок на тему "Робота – це винагорода"

Урок на тему "Робота – це винагорода"

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Щоденний урок25 מרץ 2023(Afternoon)
Part 1 Урок на тему "Робота – це винагорода"

Кабала Медіа
Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені