Morning Lesson October 13, 2021 Transcription
Part 2:
Baal HaSulam, Preface to the Wisdom of Kabbalah, #65
https://kabbalahmedia.info/en/sources/kB3eD83I?language=en
1. R. (00:11) We have learned that everything starts from the will to receive. The will to receive has evolved to the point that it becomes opposite to the light. The light that influences the will to receive, the phase four of the will to receive, where the most developed will to receivers is, which feels itself as the receiver and thus it feels opposite to the light. It feels a sense of a gap between itself and the light. It receives and the light bestows and then the will to receive restricts itself, it cannot agree with this state. Meaning, that the Creator deliberately created such a feeling in the will to receive that it cannot stand the gap towards the Creator, the light. From that restriction on wards begins development. Where instead of the will to receive taking in all the pleasure, all the light and enjoying it, the Creator ruined this state so that the will to receive cannot accept it and enjoy the line directly. So the will to receive develops a desire to bestow from meeting to lights, to resemble the light, to be connected to the light, adhered to the light. According to that quality of bestowal that exists in the light. Then from this Malchut of Ein Sof, after the restriction, we begin to learn the system. The whole system is built from 2 parts. The development from above downwards until the very last degree, the last degree called ‘this world’. That is a descent from above downwards, 125 degrees, 5 worlds, and so on. Then an ascent of the will to receive through all these degrees, all the way back up to the Malchut of Ein Sof. That is called the final correction. Meaning that the restrictions that the Malchut of Ein Sof that is doing in the world of Ein Sof, it obligated the Malchut of Ein Sof to expand all the way to this world and then begin the path of correction from below upwards, from this world all the way to the world of Ein Sof. So the will to receive through its correction, comes to an intention in order to bestow. So it uses itself after the restriction only with the intention in order to bestow. Thus it equalizes itself to the light, to the Creator.
This is what we are learning in general. Besides that we learn that the will to receive can't make these changes happen at once. In order to allow the will to receive to correct itself gradually it goes through a shattering, where it connects with the will to bestow and as if both of them shatter together. Then from the little pieces where each and every piece is comprised of both a little will to receive and a spark of the will to bestow. These particular pieces of desire can undergo corrections. It is not the will to receive within each such item that determines what to do but rather the spark will determine what to do, what is happening. Who will decide that depends on the structure itself as it is given an opportunity to grow this way? It's free choice happens through the environment, because on its own it has a great broken will to receive and a very tiny spark of light that just keeps it restless and attracted to the purpose of creation. Really there is nothing more to it. Therefore what we learn is how we are doing our actions in order to bestow in a state where we have free choice. We have the ability to be influenced by both the will to receive and the spark, the will to bestow. Then it depends on the person, how does he position himself under the influence of either the will to receive or the spark. That is how we advance. Now let us start learning.
We learned that we had the 1st restriction in the Malchut of Ein Sof, where the Malchut, the general will to receive, said ‘I do not want to receive for myself ever again.’ Then it began to start receiving portions of light in order to bestow. That has happened across several Partzufim. Then we saw that there is a part of Partzuf Galgalta that cannot receive the upper light because it has no power of Masach, of screen for that. We learned that the Nekudot of SAG descends below the Tabur and mingles with NHY of Galgalta. They add to NHY of Galgalta a force of bestowal and they awaken it, they awaken the NHY of Galgalta. NHY of Galgalta in return influences the Nekudot of SAG with a force of reception of Galgalta. So Malchut of Galgalta and Nekudot of SAG, Malchut of Nekudot of SAG, where Malchut is Phase 4, and then there is Malchut of Phase 2. So 2 and 4 mingle, they mix and that brings about a restriction in the Nekudot of SAG. So that with this mingling of phase 4 from the NHY Galgalta they cannot receive any more in their entire vessel but only in the top part, which is called HBD HGT, until the Chazeh of the Nekudot of SAG, that is where they can receive the upper light. Below the Chazeh until the Sium, they cannot receive the upper light. There is the governance of Phase 4 and this is in the meantime how we see what this shape is called Tzimtzum Bet, second restrictions where the Malchut that was at the Sium of Galgata or the Sium of the Nekudot of SAG it rose to Tifferet which is also the Bina of the Guf of Nekudot of SAG and now this is where it stands so the lights can go now below the Tabur only to the Parsa. Only to the Sefirot of Tifferet of Nekudot of SAG. That is where we have arrived and now the ascent of the general Malchut to this Tifferet of Nekudot of SAG this action is referred to as the second restriction. So like in the first restriction, we cannot receive in order to receive, permitted before the restriction, similarly in the second resection we cannot receive even in order to bestow if it is below the Tabur of Nekudot of SAG, below the Parsa. Because there's no power of receiving in order to bestow there. This is what we covered.
2. S. (10:30) What does it mean that the upper vessels receive the light?
R. What upper vessels?
S. The vessels that are trying to receive in order to bestow the Nekudot of SAG, those vessels.
R. So the light comes to us through Galgata, through AB, through SAG. It comes down through the SAG to the Parsa, in all of those places the light can fill the vessels.
S. What does it mean that they are complete vessels?
R. In order to bestow. They received the light in order to bestow and thereby they identify with the Creator that is all. They appear as corrected.
S. What is the second restriction takes place?
R. A part of them, can't receive in order to bestow below the Parsa but above the Parsa they can, that is why the upper light spreads not just down to the Tabur but even down to the Parsa.
3. S. (12:02) What is the difference between the Parsa and the Tabur is a more harsher boundary than the Tabur or is it as a result of the second restriction, what is the essential difference?
R. Parsa means a boundary between the vessels of receptions and the vessels of bestowal, in the middle it is called Parsa. So until the Parsa it is permitted to receive in order to bestow, below the Parsa there is no strength, no power in to receive an order to bestow that is why it is called the second restriction, an additional restriction.
4. S. (13:02) In TES, Baal HaSulam writes that the restriction is done only since the simple desire was to create the worlds which means that he wanted that equivalence of form to take place to the creation of the worlds, the question is that the second restriction was for the sake of the worlds to be created in the future as we already talked about the place of the worlds that the second restriction caused that.
R. The second restriction is a direct result of the first restriction, it is just time now that the same limitation that came from the first restriction, continues to another place and appears as the second restriction but actually in principle, there is nothing new in the second restriction. The first restriction is that it is forbidden to receive in order to receive so that when vessels appear as such that they might receive in order to receive, when the light comes to them, then they are limited too, they are restricted by the Parsa.
Part 65 (14:27) “Thus we have learned that the second restriction... “
4. S. (16:40) The beginning with the intermingling of Malchut and Bina, in 2 and 4 in what way does this happen, if they're opposite each other in their qualities, how could there be an intermingling. What does it mean the two and four are mixing if they're opposite in their qualities, what is the matter of the intermingling between them we're talking about the picture that you drew.
R. There is still no mingling, there's actually a boundary between them. 2 is above, 4 is below this is Malchut and this is Bina and they still don't mix these desires. On the contrary in between there is a Parsa, a boundary that does not does not allow them to be there any contact between them because above the Parsa are the vessels of bestowal, Bina and below the Parsa are vessels of Malchut and they are opposite to each other.
Part 66 (18:41) “As soon as the restriction occurred, during the ascent of Malchut...” twice
5. R. (20:17) Meaning Malchut standing here how she rises above to Bina and what happens?
Reader continues: (20:25) “before the raising of man…”
6. R. (20:41) So the same Partzuf that descended here mingled with Phase 4 that exists in NHY of Galgata and then there's a division made here between one part of the Nekudot of SAG and another, here are the top is the influence the rulership of Bina, the quality of bestowal and below is the quality of reception, of Malchut and then these two parts are separate and opposite to each other, so what is between them is the Parsa, the boundary between bestowal and reception. So he divides it like that and as soon as the restriction occurred during the ascent of Malchut to Bina even before the raising of the MAN and the couplings that was made of the Nikvey Enayim of AK, we will see that later ii caused the Partzuf Nekudot of SAG to divided into four divisions. So here in the same Partzuf, there are four divisions here, what kind of divisions? He says here, Keter, Hochma, Bina, Hesed, Gevura, Tifferet up to its Chazeh, this is its Chazeh. Maybe even show it like this. This is HBD HGT so above is 1/3 of Tifferet and below is 2/3 of Tifferet. The two lower thirds of Tifferet from the Chazeh down to the Sium of Tifferet, So that becomes the place of the world of Beria and above it is the place of the world of Atzilut. So three Sefirot of NHY and Malchut. So NHY is becoming the place for the world Yetzira. I'm getting confused with all of this, for years I got you still writing it like this. TNHY and Malchut. So this is the place for the world of Yetzira and Assiya. This is the division of the place of the Nekudot of SAG.
7. S. (25:40) In the diagram what part of Malchut is the completing Malchut that the rose and there is Malchut in the Sefirot that you just wrote below, which one rose and which one remained?
R. Where the aspect of bestowal in the Partzuf ends and that is where the Malchut rises and it ends the vessels of bestowal and it separates them and the vessels of reception so it stands at the Parsa, what is not clear?
S. What is not clear is what rises, that Malchut remains below so what rises?
R. The restriction, the prohibition that the lights cannot expand below the Parsa.
8. S. (26:46) It is not that clear with the rising of Malchut to Bina before the coupling of Nikvey Enayim, what does it mean before it rose to Bina?
R. I do not understand what you're saying, speak properly.
S. It says that during the restriction while Malchut was rising to Bina even before and the coupling that took place in NE, what is that place that in the raising of Malchut to Bina, there are four divisions?
R. Malchut that rises to Bina, it limits the vessels that are below the influence of Bina and separates them from those above. Those that are above are for the world Atzilut that’s pure vessels of bestowal. The vessels of the world of Beria are only the lower ⅔ of Tifferet are less in bestowal, the vessels of Yetzira are even less and the vessels of Assiya are all in reception, and our world is down below.
S. Do you have the participation of Adam here, you are showing only us the plan?
R. Everything is directed and the end result is in the initial thought, everything is aimed to the final correction.
S. Is a person a partner in this?
R. There is no man here yet.
9. S. (29:16) It is written here that the changes are only a matter of MAN, but in AK itself no change takes place. How is it possible that there is no change in AK?
R. Why? AK is higher. These changes do not influence it. It only dresses into these changes because it wants to bestow like any Partzuf of Kedusha (sanctity). So it clothes in them in order to bestow.
S. But raising MAN isn’t that a change?
R. No. The raising MAN, yes, but it doesn't change itself in any way. Of course, it bestows, MAN rises to it, then it has to do something about it, but it doesn't change itself. It is just completely in bestowal and that’s it. Same with Galgata, all of them. The upper ones are uninfluenced. There’s only an influence of the request of the lower one, but the upper one dresses into the request of the lower one in order to bestow, to give to that request.
S. Nevertheless, I would think that NHY of AK that it’s getting now this influence from Bina, that there is some change that is taking place. Is that something external?
R. No. There are changes, but it is not that it changes itself only for the sake of the lower one. However, here, the changes in the Nekudot of SAG are actual changes in the Partzuf itself. These changes are until the final corrections where all of these limitations of Atzilut, Beria, Yetzira, Assiya, are all cancelled. Then, it’s all cancelled and everything becomes as one world. But here, no, of course. We said that if some deficiency, some MAN rises, it rises to Ein Sof (infinity). Then, all of Galgata changes accordingly and then, AB and SAG until it comes to the place from which the MAN arose. These changes that occur in them, they are called clothing, garments. They clothe into them, it is not that they change the Partzufim themselves. It’s like you clothe in some quality or self into some question, so you change externally.
10. S. (32:43) If until the second restriction the light of Hassadim could spread below the Tabur, then after the second restriction can it spread below the Parsa?
R. The light of Hassadim can spread wherever it wants. To begin with, there was no limitation over the light of Hassadim, not in the first or the second restriction. All the restrictions are only about the vessels, can they receive the light of Hochma or Hassadim, or not. So the light of Hochma there is a problem with where do you receive it, because it receives in vessels of reception. The light of Hassadim there is no problem wherever it receives in vessels of bestowal.
11. S. (33:38) In Nekudot of SAG a mingling took place, and in 66 we read the division is taking place. Where is the integration that happens?
R. No that we will learn later, it’s not for now. Now we are only seeing how the Malchut that is in NHY of Galgata influences Partzuf Nekudot of SAG, dividing it to two, that’s all we’ve learned here. As a result, we have a division of this whole space into four parts, Atzilut, Beria, Yetzira, Assiya, which we will learn about later on. That’s it.
12. S. (34:48) Malchut, the vessels that are before the first restriction, it is not the same Malchut that is being drawn here, right?
R. No, no. All the vessels, the vessels go through a change in every place, in every state. So the fact we call them by the same names doesn't mean that they are same vessels.
S. So the vessels that are before the first restriction don’t even appear in this diagram?
R. They appear with an addition of correction.
S. Meaning, they are the same vessels but?
R. That went through corrections and limitations, and corrections by the influence of the light. The will to receive is of course the same will to receive. However, it undergoes correction by the influence of the lights on it.
13. S. (36:01) Is the definition of a Partzuf, does it mean the inner observation? What does it mean?
R. I did not understand.
S. Is the definition of a Partzuf, we mentioned that the concept of a Partzuf is the meaning of the inner observation?
R. I don’t know what is inner observation, I just know one thing. Partzuf means a will to receive that is organized to receive in order to bestow and therefore, it has Rosh, Toch, Sof, and that’s how it works with the upper light. That's it. Don't drag me into things that weren't taught to everyone.
14. S. (37:07) Does the Parsa go exactly in the middle of the place of the world of Beria?
R. No. The Parsa that’s, well, what I wrote here. The Parsa is found above the world Beria, between Beria and Atzilut. I saw that the drawing I made here is inaccurate. Yes, we will learn that. It is not written accurately. (Rav drawing) The Parsa is after all the vessels of bestowal. There are vessels of bestowal in Keter, Hochma, Bina, Hesed, Gevura, and in Tifferet only in the upper third of Tifferet, then comes the Parsa. That’s it. The truth is, the world of Beria is actually here, here the world of Beria.
15. S. (38:23) Is the Parsa in a permanent place, or does it rise and descend?
R. Good. Parsa is a unique place in the 10 Sefirot of Nekudot of SAG but then, in the world of Atzilut, it takes on the quality that enables it to go up and down. We will learn that. Also, by going to Atzilut and descending back to the worlds of BYA this is what enables the souls to rise from the worlds of BYA to Atzilut. That’s how we rise in our feeling and in our perception, from one degree to another, because in every degree you have the same kind of division of the Parsa.