Kabbalah: Daily Lessons | mp3 #kab_eng
Studying with friends [2025-01-01]
We are studying in the writings of Balasulam the study of Tenfirot, we're in Part 1, 'inner observation'. In the study of Tenfirot, Volume 1, Part 1, 'inner observation'. First, we must know, when dealing with spiritual matters, which have no concern with time, space, or motion, and moreover, when dealing with godliness, we do not have the words by which to contemplate and express. Our entire vocabulary is taken from sensations of imaginary senses, that how can they assist us, where sense and imagination do not reign? For example, if you take the subtlest of words, namely lights, which nonetheless resembles and borrows from the light of the sun, or an emotional light of contentment, how can they be used to express godly matters, they would certainly fail to provide the reader with anything true. It is even truer in a place where these words should disclose the negotiations and the wisdom in print, as is done in any research of wisdom. If we fail with even a single inadequate word, the reader will be instantly disoriented and will not find his hands or legs in this whole matter. For this reason, the sages of the kabbalah have chosen a special language that we can call the language of the branches. There is not an essence or conduct of an essence in this world that does not derive from its root in the upper world, and moreover, the beginning of every being in this world starts from the upper world and then hangs down to this world. Thus the sages have found an adequate language without trouble, by which they could convey their attainments to each other, by word of mouth and in writing, from generation to generation, they have taken the names of the branches in this world, where each name is self-explanatory, has no pointing to its upper root in the system of the upper worlds. So we started learning now, in our observation, an introduction to test by Lassulam says that the way we study should be that first we read these words, even a few times in the beginning, then be in our light, in order to understand what we read in our previous lessons, those items that explain word for word of what Lassulam decided to interpret from the Arise words, then he says, after the inner light goes to inner observation, there he gives us the background, the order of the things, also the right form of study, like we saw now when we started reading, and also the explanation of everything we read earlier in the Arise words, and the continuation. So the inner observation is like a treasure where Lassulam gives an opening to what the earlier wrote before, and he also says we have to reach a state that we really attain the Arise words, so we shouldn't forget that exactly what we're reading now is what happened with everything we learned in the lesson today, how to enter this place that Lassulam is speaking about. When Lassulam starts the explanation from the language of branches, and we say that about some books, about four languages, they say this more, but there's the gamara, the agadad, the Torah, and not confused concepts from here and there, thinking that it's historical or more like a court kind of language. We see how Lassulam writes it, he writes it to the root of the phenomena, and the root is of course, it doesn't even have a name, and only from there he sees how it cascades to this world, and then he sees the branch of that root, and according to the branch, he gives a name to the root, and that's why it's very important for us when we just think it's written in item 155, in the Intro to Test, where we mention all the names of the branches, we should think of the roots, and from the roots we cascade the lights upon us. The Torah also said that for every branch, every natural branch, things that we invented, but for every natural branch there is a root, but not every root has a branch in this world. So, through our study, we'll go through the inner observation, we'll read every part one by one, if there'll be questions we'll answer, if not, we're just going to keep reading. So, first again, part one, inner observation, first we must know that when dealing with spiritual matters, which have no concern with time, space or motion, and moreover when dealing with godliness, we do not have the words by which to contemplate and express. It's our entire vocabulary is taken from sensations of our imaginary senses, thus how can they assist us where senses and imagination do not reign, for example, if you take the subtlest of words, namely lights, it nonetheless resembles and borrows from the light of the sun, or an emotional light of contentment, thus how can they be used to express godly matters, they would certainly fail to provide the reader with anything true. It's even truer in a place where these words should disclose the negotiations and the wisdom in print, as is done in any research of wisdom. And then, if we fail with even a single inadequate word, the reader will be instantly disoriented and will not find his hands or legs in this whole matter. For this reason, the sages of Kabbalah have chosen a special language that we can call the language of branches, since there is not an essence or a conduct of an essence in this world that does not derive from its root in the upper world, thus the beginning of every being in this world starts from the upper world and then hangs down to this world. The sages have found an adequate language without trouble by which they could convey their attainments to each other by word of mouth and in writing from generation to generation. They have taken the names of the branches in this world, where each name is self-explanatory, as though pointing to its upper root in the system of the upper worlds. So, again, the sages use the language of the branches, like Misha explained earlier, pass to one another their attainment, and here in item 155, Banasul Ames, so what do we have with this? The wise sages in attainment can discuss it with each other, they found a language for it. So, on us, it works as surrounding light that brings us closer to the goal, not that we understand what they are writing, we don't have the mind to understand it, we just heard that through the whole lesson, not from understanding, but by understanding that the study brings us to year and to understand what they understand. Anybody has something to add? What is the meaning in this world? As we understand it, as we understand things, you see all kinds of names and terms and names of people, and I'll give an example about it once, like Mount Olives. Someone walked next to the mountains, saw a bunch of olive trees on it, and called it Mount Olives, but when Banasul Amrites, he stands on the Mount of Olives, he doesn't mean that place over there, he means attaining that state spiritually. So, there's a certain branch called Mount Olives, but you won't understand what the spiritual Mount Olives is from this, that's not our path from below to understand what happens above. So, it's only towards the cup list, this world, towards me, all that I see, all kinds of things, I can't say that they have a root, right? It's only towards one who attains, he can save this world, only the one attaining until he doesn't attain, there's no discernment about this world or the next world or anything. I heard you said earlier that there's - wait, everybody here? There's every natural branch has a root. What is a natural branch? All the phenomena in nature have branches. I would be charged, GPT doesn't, but everything in nature has a root, that's what I heard from law. How can there be something that's not where the root isn't everything, something the creator created? I've got an example, one's of plastic, plastic doesn't have a spiritual root, but every material that makes the plastic like oil or chemicals, that does have a spiritual root, anything in nature, the plants, the earth, the heaven, the earth, it has a spiritual root. And how could something, how did people create something that didn't have a root? Here we got, we got wise. Yes, we've had many discussions about that question, but just like we just said, that's what we heard. Yes, who else wanted here? So we're continuing with, that should appease your mind regarding the perplexing expressions we often find in books of Kabbalah, and some that are even foreign to the human spirit. It is because once they have chosen this language to express themselves, namely the language of the branches, they could no longer leave a branch unused because of its inferior degree. They could not avoid using it to express the desired concept, when our world suggests no other branch to be taken in its place. Just as two hairs do not feed off the same form, and so we do not have two branches that relate to the same root. It is also impossible to exterminate the object in the wisdom that is related to that inferior expression, such a loss would inflict impairment and great confusion in the entire scope of the wisdom, since there is no other wisdom in the world where matters are so intermingled through cause and effect, reason and consequence, as in the wisdom of Kabbalah, where matters are interconnected and tied to each other from top to bottom, like one long chain. Thus there is no freedom of will here to switch or replace the bad names with the better ones. We must always provide the exact branch that points to its upper root and elaborate on it until the accurate definition is provided for the scrutinizing readers. Any questions or did anybody write any words by Rav in the book, so you are also welcome. Let me read in my book, "Place is Desire", is that correct? Yes, I also have that here. Thank you. I just have to strengthen from Rav's words in an answer to Bao, as Rav said in 2019. We add artificially to things that don't exist in nature. Naturally, they don't exist, plastic, radio, airplane. In the computer you have many such concepts that don't exist in the upper world and also in this world they don't naturally exist. We really need to understand that branch and root belong to what is in nature, what is not in nature, a person invents artificially, there are no clarified branches and definitely not clear roots either, but rather a person takes the branches of this world and makes for them all kinds of other results that are a consequence of the branches in this world and not from the roots. Thank you. Here is Bao, if you want to ask. That means that those artificial branches are a result of the ego. That means that those artificial branches are a result of the ego, a result of people's actions. What do you mean the ego? One thing you can't relate to none else besides it, let's not get confused. Everything is related to the Creator, but when we are speaking about roots, that the couple is writing about, they are not writing about anything, but what they are writing about, the upper roots that are cascading downward, so they are not writing about plastic and radio and an airplane, because this is a result of actions that people did, so you say what? They are doing it on their own? Of course not. Of course not everything is from above, it doesn't belong to one another. That's what the meaning is the Creator created the ego and the ego, the Creator created kind of spins things in order to make things like that. Also not. That's not the way we say it. We say none also besides it. Everything from the perception, when Kabbalah see, they are talking about what's cascading from above downward and what they don't see, they don't write about that's why everything you are reading here is human nature. We just have to reach their degree in order to see it like them. These are the official branches that we talked about. We simply don't see the connection, no, it's not that we don't see the connection, there is no connection, it's not according to the root and branch. There is no connection, there is no connection, no Kabbalah don't write about it, not here in this book, in this book they are writing about natural things as we wrote, as we read. It's written here, then if they fail even with one word, then they are equipped for its purpose, immediately it will create confusion and will not find its hands or feet. Veraglav, becoil en yankulah in all the matter, he doesn't explain here why, if you confuse just one word, why they cannot find themselves anymore. What he is explaining, he says that if we are using the language of the branches, not us, the Kabbalah, use the language of the branches, they can say, let's say there is a word, Kabbalah, it's a word, you can interpret it in all kinds of ways, but they won't prevent themselves from using it, they must use it to explain this, even though there are words that seem supposedly lesser. It just seems to us as a lesser degree, for them it's necessary to explain the wisdom in all its details, that's why they're not making a selection with the words, they're using words that they see fit to explain the complexity of the spiritual world, the way they pass it from one another, as we learned before, in a language that is used between Kabbalah, the fact that you can interpret it in one way or the next. So you have to understand that, you don't understand it, that's it, kenon, om nam, om nam ken, indeed, those whose eyes have not been opened in the sights of heaven, and have not acquired the proficiency in the connections of the branches of this world with their roots in the upper worlds, are like the blind scraping the walls. They will not understand the true meaning of even a single word, for each word is a name of a branch that relates to its root, if they receive an interpretation from a genuine sage, who makes himself available to explain the matter in the spoken language, which is necessarily like translating from one language to another, meaning from the language of the branches to the spoken language, only then he will be able to explain the spiritual term as it is, you remember how I've always bring the example from the Gomara, that two hold on to the Telith, one says it says, the other says it says, if you wouldn't explain that the Telith is a person, and the two are the water you see in the water you see that each one is pulling in his direction, so we wouldn't know that, because it's a simple language, that's why it's important to hear the explanation from a couple of us that can pass it to us in the right way, that we understand it correctly. This is what I have troubled to do in this interpretation, to explain the Tense Firot as the godly sage, the ari, had instructed us in their spiritual purity devoid of any tangible terms, thus any beginner may approach the wisdom without failing in any materialization or mistake, with the understanding of these Tense Firot, one will also come to examine and know how to comprehend the rest of the issues in this wisdom. The question is still here, the conditions, yes or so. He writes that we need to attain the Tense Firot to understand these matters. Why aren't let's say three Firot's efficient, the way we wrote here, Tense Firot is a complete structure of a spiritual puzzle, meaning you can't, from three lines you can't attain and even if a person attains the middle line, from the three lines, he still can't understand the roots and branches, but also the three lines are Tense Firot, right, left, middle. It's Tense Firot, always, any spiritual entity, there are Tense Firot and there can be less. You have something written here. The area wrote in the language of the branches and the balassulam, through the Tense Firot, brought the wisdom closer to us, then it's written that through the Tense Firot, the Tense Firot, she's considered the spoken language that was adapted to our generation. We have to remember that the Tense Firot, the three lines and so on, are the terms we're using each one understand it according to their mind, but it's not what the Kavas write about, what the Kavas write about is through spiritual attainment and they tell us that spiritual attainment begins with attaining Tense Firot, meaning Tense Firot are words or a vessel that, through them, the Kavas explain to one another what about Sufis, what a world is, the whole structure, it's like a pattern that they're discussing. After we learn by heart that it's got the Hama Bina, we call it three lines or all kinds of names, it's still in our mind. It's not what they want us to attain, it's not them wanting us to know it by heart, they want to see it the way we see it and we have to understand what the Tense Firot is. And any other term, or not only Tense Firot, and that is what we will continue the next time we learn chapter one, till here he just gave the introduction to the inner observation. So we'll go to Psalms. Yes, we're reading together in Psalms, we are in chapter 47 for the music director, a sum of the sons of Kohar, after hands all you peoples, shout to God with a voice of joy, for the Lord must, most high, is to be feared, a great king of all the earth that subdues people under us and nations under our feet. He chooses our inheritance for us, the pride of Jacob whom he loves Selah. God as ascended with a shout, the Lord with the sound of a trumpet, sing praises to God, sing praises, sing praises to our king, sing praises, for God is the king of all the earth, sing praises with a sum of wisdom. God reigns over the nations, God sits on his holy throne, the princes of the people have assembled as the people of the God of Abraham, for the shields of the earth belong to God, he is highly exalted. Haverim Yecharim by a meme, your friends, on Friday and Saturday, the fourth and fifth of January, we'll have a virtual convention of the Ukrainian glee on the topic of a new ascent. Hundreds of our friends speaking Ukrainian will unite to strengthen the spiritual common field of Nabog, we're expecting lectures, gathering the friends, meals and workshops, we're inviting the entire Ukrainian glee to build and develop the future of Nabog. Our broadcasts scheduled for today at noon, the afternoon lesson, 5.30, we're reading the study of 10th phils and at 7.30 p.m. Israel time, reading the Zohar will conclude with the song. [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] (upbeat music)