Part 2

Morning Lesson November 09, 2021, Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #89

Reading Item 89 (00:11) “Thus, the Holam and Shuruk have been thoroughly explained”

1. R. (01:05) (Rav drawing) Back to the drawing board. We have Galgata which is 4, AB which is 3 in coarseness, SAG 2, Nekudot of SAG which are in purification of the Partzuf of SAG. Then, we have 2,2. The Nekudot of SAG go down below Tabur and they fill the NHY of Galgata. NHY of Galgata influences back on the Nekudot of SAG with their greater coarseness. From that, their Reshimot restrict the Partzuf of Nekudot of SAG, which is below Tabur, which have GE. Keter, Hochma, Bina is Galgata, and Eynaim is Hesed, Gevura, and the third upper part of Tifferet. Then, Awzen, Hotem, Peh is the lower two-third of Tifferet. Netzah, Hod, Yesod is which is the Hotem, Malchut is Peh. We see that integration of the fourth phase in the points of SAG that divides the points of SAG into two, to GE and AHP. GE are the vessels of bestowal, they have a desire only to bestow - so let's do this symbol, here. AHP is a desire to receive, that is what we see. So here in this division this is what happened, and for the time being everything that happens here are Reshimot. They rise up from this integration that is happening here. From the integration of what is happening here, the Reshimot rise back up to SAG. Then, according to the Reshimot that are here, from what took place here below the Tabur, then the Masach of SAG rises to a higher level, to a higher degree according to these Reshimot, it rises to NE of Rosh of SAG. This is Peh, this is NE. Then a Zivug is made on NE of Rosh of SAG on what there can be. These Reshimot are 2,2, and here 2,1, and Tzimtzum Bet - Katnut. This is Tzimtzum Bet, the second restriction, Katnut. This is a sign that a Zivug was made on the NE in the Rosh of SAG. Then, it turns out that there's a new light upon this coupling, and this light goes down to the place where the Reshimot rose below Tabur. Here, in this place below Tabur, it begins to fulfill this Partzuf as usual, just like AB comes out upon Galgata, SAG upon AB. Also here, the light comes as new and they fulfill the vessels they can fulfill. Then, we need to understand that a new Partzuf is being built here. This new Partzuf is called Katnut of the world of Nekudim that in it, there are two heads, as usual in every Partzuf we have two heads. One Rosh is Keter, and the second Rosh is called AVI, and Guf - I will not call it body, I will call it Guf. We have one Rosh, the second Rosh, and the Guf is the second part, the actual part of the Parzuf itself. That is what we have. This Partzuf, which is actually small, spreads only until the Parsa. It has, as usual, one Rosh, the second Rosh, and the Guf is called world of Nekudim - here in parenthesis, Katnut, which is smallness.

2. S. (08:38) You said Nekudot the SAG go below the Tabur. How does it divide it into two?

R. Because the Reshimot were involved in NHY, look what I'm doing here, from NHY of Galgata they brought here the fourth Behina, the fourth phase. Then, if that is the case, they need to see if they do have the vessels of reception or not, wherever the vessels can expand until the Parsa alone. That is why they do a Zivug not in Peh of Rosh, but in Nikvey Eynaim. The Partzuf that comes out from the Zivug in Nikvey Eynaim spreads from Tabur until the Parsa. It spreads only in the vessels of bestowal.

3. S. (10:06) When the Partzuf refines itself, the next Zivug is in the height of the Chazeh of the previous Partzuf, and here we see that the Zivug is in the Rosh. Meaning, the screen does not go down even though the Nekudot of SAG were refined and with lower coarseness?

R. That is a correct and legitimate question. Because these Partzufim are no longer coming out according to the order of the degrees. No longer according to that order, but according to the Reshimot that are now being awakened in them. It turns out that we have the order of the degrees Galgata, AB, and SAG, and here we have two more Partzufim which are called the upper MA and the upper BON. These two, upper MA and the upper BON, and Galgata, AB, SAG, five Partzufim together are called the world of Adam Kadmon. Everything we have here, taking place here below Tabur, is not related to the world of AK, but comes as a result of the inclusion of the light of SAG in the NHY of Galgata, and it is not related to the world of AK. That is why there is no continuation, here, as there was before. Whatever takes place here, below the Tabur, is something new.

S. Usually, all the Partzufim we saw until now there is a screen. Above the screen there is a Rosh, and below the screen there is a Guf. Here, the screen is above in SAG, and the whole Partzuf is below the Masach.

R. That is called the clothings of the SAG. SAG clothes in them, it is not its part. It is like you were helping someone else, it is not your own, you are helping that other someone. That is called clothing. The records rise when SAG is incorporated with NHY of Galgata, he doesn't need them, it is only in order to fill more vessels in the ascent of Rosh of SAG, and they ask for forces from there. SAG gives them forces, and by that fills this place below the Tabur. That is, it. There is nothing in it that belongs to the world of AK, it is just something additional for it. He himself is included from Galgata, AB, SAG, and here there will be the upper MA and the upper BON - five Partzufim.

4. S. (13:29) I am really not getting where the two below the Tabur.

R. Except for Galgata, in every Partzuf we have two Rosh because there is a record of clothing and a record of coarseness, and the records incorporate - the record of coarseness and clothing, and the record of clothing and coarseness. What does that mean? We have a record from yesterday that I had, let's say $100. I went into a restaurant, I ate, I had a great time, I enjoyed it. Today I am going to the same restaurant, but instead of 100 let's say, I have $50. What can I do? They tell you, you can’ have what you had yesterday. What should I do? I calculate - what can I do like yesterday, but a bit less? That is what Partzuf AB does, compared to Partzuf Galgata. That is, it. That is why it calculates in the Rosh of clothing as if he has the same force as he did before, as if. Then, from that he builds the Rosh of the Keter, then he calculates according to its own place, as much as he has in his pocket. Then, he builds a Rosh of coarseness called AVI. From there, from the Rosh it expands in the Guf because it is already receiving in order to bestow. Meaning if we do not have forces, we really do not ever have forces to do a true action one hundred percent, we always have two Rosh: what I would want to do, and what I am actually able to do, and also in our life.

S. In fact, what Rosh?

R. The Rosh of the coarseness, it has a screen, it is AVI - the Rosh of the Keter can do anything. It only gives discernments that are additional to the Rosh of the Aviut. The Rosh of the Aviut will know in practice how to prepare itself to receive the light into the desire of the Guf.

5. S. (16:39) What was the exact reason a Zivug was done in Nikvey Eynaim and not in Peh of Rosh?

R. Because the coupling happens on the vessels of bestowal only. That is called that the coupling came out on Nikvey Eynaim. We have five degrees of coarseness, Keter, Hochma, Bina, ZA, and Malchut, let’s say, if I perform the coupling on KHB that is called GE - Keter, Hochma, and Bina. Here we have the Parsa, or in the Rosh, or in the Guf, and below we have ZA and Malchut. These are vessels of reception and they are called AHP, because it already starts in the middle of Bina - AHP. Then, all the vessels that in them we want to receive in order to bestow are called AHP, and all the vessels that we can only bestow in order to bestow are called GE.

6. S. (18:33) In the drawing we are missing the Reshimot of Tzimtzum Bet which is 4,3. How do we calculate the Reshimo that comes from NHY of Galgata? Why is it 4,3? Where does it come from?

R. Bina and its Nekudot which is pure Bina, no Hochma, no nothing, it descends below, fills the vessels of Galgata, and then it fills - can it fill them with the light of Hochma? From this research she feels that she can fill them with the light of Hochma only until the middle of Tifferet. Keter, Hochma, Bina, Hesed, Gevura, until the middle of Tifferet, this is the vessel of bestowal of Nekudot of SAG, and there she can fill them with the light of Hochma. There is only the desire to bestow. The vessels that are below the lower third of Tifferet, Netzah, Hod, Yesod, Malchut, there is already the desire to receive, they cannot be filled with the light of Hochma. That is why she, here the Parsa, here she puts a border upper light can’t descend below this line - below this border. That is why when she gets an impression from all of this and the records rise to the top, records of 2/1 of the second restriction, she performs a coupling, and she builds one Partzuf called on the name of its future, the world of Nekudim - and I wrote in smallness, Katnut. (Rav writing) I wrote it in Russian. The world of Nekudim, GE.

S. There are Reshimot, NHY and Galgata, it is 4,3. You would usually do it.

R. Correct, you are right. We did not get there yet. We have this record of 4,3 here. On this record of 4,3 we have a Zivug that expands only until the Parsa. Afterwards, there is a coupling on the records of 4,3, correct, in the Peh of SAG, are the records on 4,3, then the light of Hochma comes to these records, these records of Keter and AVI, then the light of Hochma enters there, and goes through the Parsa. Then, when it goes through these vessels of Katnut - Keter, AVI, and the Guf, nothing happens. But when it goes through the vessels that are below, then they start breaking, shattering completely. This case is called the shattering of the vessels. Meaning, until the light goes from above-below nothing happens until it goes through the Parsa, but when it does go through the Parsa the shattering starts - (Rav drawing) here the shattering starts.

S. I thought that 4,3, I would be able to understand where it came from. Why is it 4,3?

R. Here you see, I wrote it in advance, that it's 4,3. (Rav drawing) Here I also, I wrote in advance it is 4,3. Where did this 4,3 come from? 4,3 is called 4 because it belongs to Galgata, whereas 3 is because it remains after the clearing of the light of Galgalta, refinement of Galgata. That comes to us from here. It is actually Bina that connects to Malchut. That is what we have, because all in all what we have here, all these vessels that we have here are vessels of Bina. All the vessels below are vessels of Malchut. It turns out that we have a connection between Bina and Malchut. Malchut that ascends here restricts Bina, and it tells Bina that ‘now you can work only with a half,’ where you are mixed with the Malchut, so there you are free to do what you want. But where Malchut is mixed in you, know that that is the will to receive that enters into you, and there you can really reach failure to a shattering.

7. S. (26:57) In the world of Nekudim, why is AVI considered a Rosh?

R. I do not understand. In the world of Nekudim there are two Rosh. Keter is the first Rosh, that is how it is called. The second Rosh is AVI - Aba ve Ima. The second Rosh is called AVI, and the first Rosh is called Keter.

S. Why are there two Rosh?

R. Every Partzuf, except for Galgata, has two Rosh - two Roshim. Where does it come from? I will explain it. (Rav drawing) Let's say we have one Partzuf. One Partzuf, that is all, with a Rosh, Toch, and Sof. It receives, the Rosh calculated, filled itself, and here it can’t receive. It is left with records. These records remain in him and he wants to continue, because the purpose of creation - as we learned in our story. You go in with a small cup, you see what a small cup I get here. You enter with this cup, you take as much as you can, and you come out and it is emptied for you. Again, you go in, again you do a Partzuf, receive, go out and it is spilled. That is how it is every time. So, how can you get along with that? Simple. The next time you come, you already calculate how much I can receive now, compared to what I had yesterday, let’s say. Then it turns out that from the first Partzuf, Galgata, you made a coupling on what you had in the world of Ein Sof, in the world of Ein Sof you had a fulfillment. Now you calculate after the restriction, screen and reflected light, how much you can receive you calculate, then you start receiving in order to bestow. You received as much as you could to bestow. That is called Toch of Galgata. Now you received, your cup that you filled was spilled in the king’s treasury, and again you are empty. What should you do now? You then enter again. What calculation do you do now? According to what you have now and how much you had and how much to receive and how much not. The surrounding lights pressure you.

Then you calculate less than you did from yesterday. Why less? Because you poor guy, you are crying. Yesterday I received this whole little cup even though it is small, I received in it. Why should I hold this here? I can see it. I received in all the way and it was spilled. Maybe I will take a bit less, then nobody is going to spill it. So how do you calculate? In Ein Sof you have records 4,4, received as much as it could in order to bestow. How much? As much as it was possible. It has a Rosh, a Toch, and a Sof, it can receive a hundred percent in order to bestow. Next time, when it is spilled, he thinks I will receive less in order to bestow, and maybe it will all remain. So then, it is 3,4. 4 is the impression from what it had from the previous portion, from that vessel, from that taste, and 3 is the screen. According to that he gets a smaller Partzuf. This is Galgalta, and this is AB. Afterwards, he gets the same thing, so he gets 3,2, which is SAG, even smaller. Then, 2,1, and 1,0 - five Partzufim. So, if we would not have the shattering of the vessels, afterwards there would not be a new development so everything would have ended there. We would have had the world of AK.

8. S. (33:28) It is clear what you drew now, but it turns out that it is 4,4 - 4,3 and then.

R. No. Because when I go to the restaurant, here I received everything that I could. Here, you see this, I made an arrow here. Here is 4, I had it from yesterday - what I ate yesterday, that I have the taste, but I have money for 3, and according to that I receive. Afterwards, I have the flavor’s from 3 - the taste, but I have money for 2, even less.

S. Where does it continue from 4?

R. Here there are two Roshim. There is Rosh of Hitlabshut, and Rosh of Aviut in the Guf that expands into what there is in the Aviut. In Aviut it does a calculation only on the Aviut of 3.

S. Meaning one replaces?

R. Yes, of course. I can calculate not according to the money that I have, but only to the force of the Masach, and I calculate according to 3 that I also have Rosh of Hitlabshut. If I would have like I had before, then I would receive this, but I can't. I am only in my head imagining what it could be. But the calculation, I can do only according to what I have - the Masach. That is why that is called Rosh of Aviut, that is why, always, in every Partzuf, except for the first one because there is nothing before Galgata, before her there is only Ein Sof. That is why in every Partzuf we have the Rosh of Hitlabshut and the Rosh of Aviut, and the Guf, as a result of the Rosh of Aviut. You can find this in the Preface, and we have already passed it.

9. S. (36:20) What is the difference between the light of Hochma and the light of Hassadim?

R. The light of Hassadim is pleasure from bestowing, the pleasure of Bina; the light of Hochma is the pleasure from receiving in order to bestow. It is a huge difference. That is why in the light of Hassadim you can’t break or be mistaken because you are bestowing and everything comes out of you and in that you can never make a mistake. However, in the light of Hochma, be careful not to receive in order to bestow beyond the screen because they're already playing around with pleasures. In the light of Hassadim you are only giving pleasure; in light of Hochma you're receiving pleasure and from that you are bestowing. There is a very big difference here because in the light of Hassadim you were in Katnut. You're like a small child or infant, you cannot do anything, you are the upper force in the light of Hassadim. The light of Hochma is very dangerous. Rav drawing. That is why in the ladder of the degrees he always writes Shoresh, 1, 2, and we reach the degree of Bina, that is still Katnut. Beyond that is the degree of Hochma. Keter is already Gadlut, 3 and 4. This is Gadlut, greatness. You already received the light of Hochma in order to bestow and in previous vessels you just bestow. That is the difference because in them you annul yourself, the small one annuls himself towards the big one, and then in the vessels of reception you receive in order to bestow to the upper one. You are already working with the vessels of reception. Here you can check, measure, and work with screens. It is a big preparation. Rav drawing. In these vessels of Katnut, of smallness, there cannot be a shattering. They break along with the vessels of Gadlut, of the greatness, when they connect to the Partzuf. Actually, there is no shattering, they are just bestowing outside of them. In the vessel of Hochma and Keter, meaning in the coarseness of 3 and 4, you’re already working in order to bestow. You cannot bestow to the Creator in these vessels if you do not bestow from them. You are already a great one and you have to do it in the way that you receive in order to bestow. You work as an example of the Creator, you enjoy the fulfillment and the pleasure of that fulfilment is what you ascribe to the Creator.

10. S. (41:08) The light of Hicham doesn’t come to the Nekudim in Katnut?

R. No, the light of Hochma cannot reach Katnut, it only expands in the vessels of Gadlut.

11. S. (41:33) Is there only the light of Hassadim in Katnut?

R. Yes.

12. S. (41:37) It is not clear how the light can go below the Parsa and why the law of the second restriction is cancelled.

R. They performed a coupling on Gadlut; they had the confidence that they could receive in order to bestow. That is a very good question. We need to speak about it and we will study it soon. They didn't know that they were about to shatter, they thought that they were going to receive in order to bestow. Suddenly in the middle of them receiving in order to bestow it is revealed to them that they were receiving it in order to receive. It then breaks.

13. S. (42:25) Why are all the Zivugim above the Tabur?

R. We will learn that there are certain couplings below the Tabur of Galgalta, in the world of Nekudim. I'm happy with these questions.

14. S. (42:58) When new Reshimot awaken does it change the order of the formation of the Partzufim?

R. No, it doesn't change anything. The new records come as additions to the new Partzufim.

15. S. (43:19) Will we learn how to avoid the shattering?

R. Yes, of course. Good question. It is being careful from the fear that we can also shatter. We can't actually shatter, we will not be allowed to shatter. All these actions happened in the world of AK and Nekudim, and Akudim in the Partzufim of Atzilut, Beria, Yetzira, and Assiya. All of this preparation was so we will not shatter anymore and we will always be in the right preparation and we will get support and ascend in the degrees. It is all happening to us from the preparation of the worlds. We don't have anything to be afraid of. It is obvious that we need to be afraid, we need fear, but it will not actually ever happen. It can happen in our world from all kinds of malfunctions in order to teach us. On spiritual degrees it is written that we are raised in sanctity and never take away in spiritual degrees.

16. S. (44:46) What does it mean that a Kabbalist attains the system from above downwards?

R. We are all created beings and we all attained only from below upwards. Only by building the vessels and attaining from below upwards.

17. S. (45:23) Are the Partzufim Galgata AB, we didn't learn about two Roshim, how's that supposed to be two Roshim?

R. Again, you didn't hear what I said, in all the Partzufim we have two Roshim except for Galgata has 4/4 so it so happens that all the incorporation happens in one Rosh. In all the other Partzufim there is a difference between the record of clothing and coarseness, that is why the calculation is called Rosh of clothing and in calculating the coarseness it is called Rosh of coarseness. When I enter the restaurant I want to eat like I did yesterday, but let’s say yesterday I had $100 and now I go into the restaurant and I have $50, I want what I had yesterday, and they say no you can’t, only as much as you have in your pocket so I calculate and I see the one in the record of clothing I see how I had it yesterday and afterwards I calculate according to what I have today, that is called the record or the Rosh of the coarseness.

18. S. (47:07) If you feel that you're not advancing, nothing in the mind and heart and how can you be satisfied like that and be like a baby in the hands of the Creator, what can be done to reach something real?

R. In order to reach something real or true we need to first of all, feel sorry that we are not reaching anything and according to that to calculate what we need to do to reach something and it is all before us. It is not so difficult, we just need to remind each other, each one to everybody in each and every moment what is before us. To reach, through the connection between us as much as possible, the Creator doesn't give us anything impossible, if I felt it is impossible it is a sign that I'm confused. meaning we need as much as we can to try to connect between us and to build from our connection a spiritual Partzuf, simple, try, good luck.

https://kabbalahmedia.info/en/lessons/cu/X4FGT2I3