Transcription is made from simultaneous translation which leaves a possibility for differences from audio
Baal HaSulam, Preface to the Wisdom of Kabbalah, #86
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Reading item 86 (00:21) “Explaining the Three Nekudot [dots] Holam, Shuruk, Hirik “
1. R. (01:06) Meaning there are three kinds of dots, Nekudot. They are lights that can be either above the vessels, in the vessels, and below the vessels.
Reading item 87 (01:26) “This is their explanation: Otiot [letters] are vessels..."
2. R. (03:00) Then, by the light of AB entering the vessels of the AHP, so those vessels can connect to GE and work in order to bestow. That is called that the light of AB revives the vessels. But that is under the condition that the light of AB, these vessels receive it in order to work in order to bestow. Meaning, they first need to be connected to SAG. That is why it is called the light of AB SAG, the coupling of AB SAG.
3. S. (03:44) It sounds as if there is a new mechanism here working upward, not only the cascading going down and developing.
R. No. The matter is, we will see it. We can’t speak about the shattering of the vessels in a moment. Then, we see that all the connection of AB and SAG is in order to raise the vessels upward. These lights that come from the Partzuf AB SAG above the Tabur, all these lights come below the Tabur in order to take care of these vessels, sort them out, and raise them, and connect them to the vessels above the Tabur, because only above the Tabur we can receive the light of Hochma in order to bestow. Now, we are learning that there will be another special state, that SAG can go down below the Tabur and sanctify the place from Tabur till the Parsa. In that place the light of Mercy, Hassadim, will be in control, the intention to bestow. Then, if you have vessels there, they can receive the light of Hochma somewhat, not completely, in order to bestow. Meaning, in that we can see that the desire to receive when it connects to the degree of Bina, Malchut to Bina, so in Malchut conditions start that it can receive in order to bestow. In that way, Malchut can correct itself even if later on it reaches Keter, which is the created being, Malchut comes to the degree of the Creator which is Keter. It is all by this process that you have here in the shattering that the light of AB SAG comes, corrects the vessels, raises them above and lowers them below. Meaning, there is a whole mechanism working here that mixes the desire of Malchut - the desire to receive, with the desire of Bina - the desire to bestow, and then in such a way we see how these vessels, that are the will to receive, receive qualities in order to bestow, forces in order to bestow. They connect to the vessels in order to bestow and by this, gradually, they ascribe themselves more and more towards bestowing to the Creator.
S. It is felt that this process of the light of AB SAG is not a natural process, it is like a band-aid that it puts just for a moment.
R. Correct. Because the correction is by Malchut connecting to Bina in such a way that all the qualities of Malchut and all the qualities of Bina will bestow to one another, they will correct one another, because Bina doesn't have the forces and Malchut doesn't have the qualities of bestowal, and when they connect together they reach the degree of Keter. It can’t be one without the other, Malchut without Bina and Bina without Malchut.
4. S. (08:03) What type of impressions are left in these vessels? What is more important, the impressions or the process itself?
R. I don't see a difference by an impression and a process. In spirituality, you do not divide in such a way. If there are records, they work. The lights from above appear, all the Partzufim are all in action from Ein Sof till our world, and back from our world to Ein Sof. There is not even one little motion that happens in one state in spirituality, if it is not calculated from the beginning of creation to the end of creation. That is why we can't, when we are learning now. So we are now learning each state separately as if there isn't a general influence of everything on everything. But actually, spiritually it is all moving after each and every one.
5. S. (09:32) What are Nekudot, and what are Nekudim beyond this impression of being a male or female form?
R. No, no, it is not like that. (Rav drawing) I have to draw it. Let's say in Galgata, we have Rosh, Toch, and Sof, there is a coupling by striking in the Rosh and the expansion into the Toch, and that is called ‘Taamim,’ then, the refinement that is called ‘Nekudot.’ Meaning, here we have the Peh, Tabur, Ohr Pnimi, Ohr Hozer, and the degrees of the lights when they come out, when they refine themselves, 0-1-2-3-4 and even 5, it is the reflected light and that is called ‘Nekudot.’ Now, when we learn with you later on, when we learn in the Partzuf of Galgata, AB SAG, that SAG descends below, and mixes, and incorporates with NHY of Galgata, so here a restriction takes place, the Parsa. Then, SAG afterwards performs a coupling on the records that rose from below upwards. Then, it performs a coupling, not at the Peh, but in Nikvey Eynaim, then a new degree descends to here. This degree is usual, and is included by the Rosh of clothing - Rosh of coarseness, and the Guf. The Rosh of clothing, let’s call it, are 1. The Rosh of coarseness are 2, and then we have the Guf. This degree is called ‘Katnut’, or smallness, of the world of Nekudim. It's not a world yet. The Partzuf is called in such a way for the future. So why Nekudim? Because it came out on the Nekudot on the incorporation of Malchut and Bina, and it is completely different. It has nothing to do with what was there before, these Nekudot.
6. S. (14:02) Nekudot of SAG are related to what you drew now about the Partzuf?
R. Something completely different. The Nekuda, the dot, shows us how Malchut participates in the development, because Malchut is called the black dot. (Rav drawing) Here, it exists, this black dot, because specifically by it the Partzuf refines itself. Also here, they are the Nekudot. The dots, why do they come here? Because it is the quality of Bina, and here is the quality of Malchut, and Malchut restricts Bina. That is why whatever comes is a small Partzuf, from here till here. That is why it is called the world of Nekudim in Katnut, smallness. In one Rosh we only have GE, and on the second Rosh we only have GE, and the Guf. In the Guf we also have GE, meaning only vessels of bestowal. That is why it is called the world of Nekudim, because it was shortened by the participation of the Malchut, and Malchut is called the black point.
S. Why is that later called the lights of Nekudot? Why later does he write in 88 that the dots are lights?
R. I do not know what he is speaking about.
S. In 87 he writes that the Nekudot are lights that revive the vessels and move them.
R. Yes. It is completely different there, because it is light that comes from Bina that they move the vessels and give them forces. We will have to speak about it. Because all in all, the Nekudot are the lights that bestow above the Otiot, in the Otiot, and below the Otiot, and in this way they move, they shake up the vessels wherever they are. (Rav drawing) So here the Nekudot, let’s say in Galgata, here the Nekudot are Malchut that pushes all these degrees to refine themselves because of her restriction, and here the Nekudot in a different form. That is what is called ‘Nikudim’, and not ‘Nekudot.’ There is no connection between them, like you think that this is the same thing, the same nature. We will speak about it. I do not want to explain this, the whole explanation now.
7. S. (17:44) When Malchut takes part with the development, can we describe everything you're telling us as words, like a story? That basically we have enough persistence here like a family, and we have a relationship. In order to understand this relationship, we know this relationship in the family when there is a mother and father, or in this word when a mother tells the father what to do, she leaves messages for him, she calls him, she knows what's good for him. It is different she runs everything, but above we have an upper Ima [mother] with the rules that are different, she has no interest in governing the father, she is independent, he is independent. Basically, her participation is the deficiency that we raise, what you called the restriction, screen, and reflected light. One day, the kid doesn't agree to get the candy that is given, he wants something, basically this kid is not yet born.
R. I do understand your question. Maybe you should ask without getting confused.
S. Will it be corrected, the part of Malchut, by raising deficiency and yearning? Basically it is not enough. Otherwise, it will not happen. Bina will rise to Aba [father]. Will it be correct to ask the whiteness when the Malchut is worthy so that God forbid, no.
R. I agree with you.
8. S. (19:48) Why is the new light that came to AB SAG? He writes that ZON of AK got it, rather than the Rosh of SAG where the Zivug [coupling] over I don't understand this.
R. The light of AB SAG, is that light that comes from Ein Sof. Also in AB, also in SAG, that is how it bestows on the will to receive, because the will to receive comes from the light of AB, and is corrected by the light of SAG. That is why these two lights are actually taking care of the shattered will to receive, and they can correct it
S. But the Zivug de Hakaa [striking of coupling] over this light is not made in the Nikvey Eynaim of Rosh of SAG, what does he say?
R. The light of AB SAG can’t be in Nikvey Eynaim, because it is the light of Gadlut in the Peh.
S. So why does he write ZON of AK?
R. What ZON of AK? It is not Katnut. ZON of AK, it is ZON that is part of Galgata that is below the Tabur that is what we need to correct in order to reach the general Gmar Tikkun.
S. So this light came to ZON of AK below the Tabur, or to the Peh of Rosh of SAG? Or is that the same?
R. We already talked about it. That even though we are saying that, (Rav drawing) let's say some kind of actions are in SAG, this is SAG, the actions are not in SAG, they all come from Ein Sof. Then, they come to Galgata, and to AB, and then to SAG. That is why they take place in NHY of Galgata and in AB. Then, only they come to SAG and Nekudot the SAG, and so on. Meaning, all the actions that we are speaking about the world of Nekudim that takes place here - here above the Parsa. They must first take place in NHY of Galgata, and in AB, and in SAG. Only afterwards, they can reach it. There is no such thing that something does not come from Ein Sof. We will speak about it soon, it is not over yet.
9. S. (22:56) What is the best way to go over a lesson that is packed with so many things?
R. Look, our lessons are very diverse. I recommend to listen to the first lesson according to the article we read, and also the second lesson. You have two meetings, right? Try doing it that way - part about the first lesson and the part about the second lesson.
S. In general, the quality is increasing, there are so many questions, so many people can make it.
R. You need to know one thing: in connection you solve all of your problems. The Preface, let it go for now, you will get it later on. Meaning, you hear - what you are hearing is enough, you do not have to be a professor in this, in Preface. There are some that study and understand all these things, ‘’It is not the wise who studies.’’ For now, these actions are far from us. We only need to learn one thing from them; they all take place in order to bestow. The articles are very important, because by that we are actually organizing our internality, our desire, the connection between our desire, the connection between the friends, we are actually realizing it. That is why, I would rather that you listen to the first part of the lesson, and I'm happy that it takes a long time and awakens a lot of questions. That is it.
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