Part 3
Morning Lesson December 14, 2021, Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Baal HaSulam, Preface to the Wisdom of Kabbalah, #91
1. R. (00:10) Now we are discussing that light that works on the will to receive and builds the Partzufim. Meaning different forms from the will to receive that it can work in a mutual way in order to bestow. To that extent it enters the will to receive. Expands in it and then performs all kinds of actions on the will to receive, mutual with the desire itself, until it reaches a state that entire light will fill the whole corrected desire in order to bestow. That would be the final correction. That is the process that we are learning how it happens. Then we will discover where we are in this process. Where it needs to end and we will still reach it. So for now we are with you in the state that after the Creator bestows on that will to receive that He created, existence from absence. That will to receive develops in four phases called the five phases, or four phases, of direct light. That the light works on them, on that desire, and in such a way it expands and builds the right desire.
We know that the light works on the desire with the 5 degrees in the desire until the desire restricts itself and wants to resemble the light. There the four phases of direct light end, that the light works on the desire, then starts the restriction. After the restriction, work from the desire itself, which is the work in reflected light, in what it bestows back to the upper one, and wants to determine the intensity of the relationships between them. Here we learn how the connection between them starts in such a way that the desire suits itself to the light, and the connection between the light and vessel builds a mutual form between them called Partzuf. Then, this series of Partzufim that come out every time, that the will to receive adapts itself to light in a more and more suitable form, this series of Partzufim is called a world, Olam. So we have Sefirot, Partzufim, and worlds until the will to receive is able, in some way, to resemble the light. But when we reach a state that there are no forces in the will to receive to resemble the light, it stops receiving the light. That happens pretty quickly.
The Partzufim of Galgalta, AB, SAG, these three Partzufim, the plural of Partzuf in Hebrew, the will to receive in them can resemble themselves to the light. But afterwards, it is revealed that the will to receive can’t resemble the light anymore, it can’t work in the form of bestowal. That is called that the will to receive divides itself into two parts. A part above the Tabur, with the will to receive, discovers vessels of bestowal in it that work in bestowal, that is called above the Tabur. There are the Partzuf of Galgalta, AB, SAG, MA, BON, of the upper world - the world of Adam Kadmon. Then, another part of the will to receive that can’t make a form of bestowal from itself. That is why it restricts itself, it doesn't want to receive anything because it will be in order to receive. Then, it just stops itself. Then, that part of the will to receive that stops itself doesn't want to participate with the upper light anymore because it just wants to resemble it, to suit it. That area, that part of the world to receive is below the Tabur of Galgalta. So now we have a question. What do we do with those vessels that are below the Tabur of Galgalta? How can we fill all these vessels or how is the Creator planning to organize and correct all of these vessels so that they will be ready to receive all of the upper light in order to bestow, that it will be able to be revealed in them, that they will want the Creator to be revealed in them.
There are not a lot of questions here, but essential questions. We learn all of this, that it happens by the correction, which is called the second restriction, that below the Tabur of Galgalta we have the will to receive. This will to receive, that is still divided by the upper light into two parts below and above its Tabur. Above the Tabur can be vessels of bestowal, can bestow in order to bestow, and below its Tabur can only be vessels of reception, can only receive. Here comes the question. Can they receive in order to bestow or not? If they can receive in order to bestow, maybe it is a good thing. But if they can’t receive in order to bestow, they have to be restricted so that the upper light won’t enter there. Then, we see what happens with these vessels below the Tabur of Galgalta, very interesting things. On one hand, its vessels of Malchut in Galgata from Tabur to the Sium. On the other hand, when the vessels of Nekudot of SAG come there, and the ten Sefirot of Nekudot of SAG expand there from Tabur and below so those vessels are in contact with NHY of Galgalta.
Then, it turns out that these vessels need a correction because this whole process needs to reach a state that from the beginning of Galgalta, from its Rosh until the Sium, all these vessels will be in order to bestow. How do we reach a state that the vessels that are below Tabur of Galgalta can receive in order to bestow, that is actually the question. Here we see what happens next in the natural way, the way it just cascades from above downward. It happens because from the Nekudot of SAG, which is Bina, are able to go down below Tabur of Galgalta. And because the Nekudot of SAG is the actual Bina, it turns out that the forces of Bina that went below the forces of bestowal mix with the forces of Malchut that is below the Tabur of Galgalta. From mixing together, from this mixture, this area below the Tabur gets divided into a top-half which are the vessels of Bina, and the bottom-half which are the vessels of Malchut. Then, this whole area from Tabur till the Sium is divided into the GE - vessels of bestowals - vessels that their quality is to bestow. Below the point of the Tabur, from the middle of Nekudot of SAG, their own Tabur, now their general Tabur, from there the vessels of reception expand, they’re revealed there.
It turns out that all of Nekudot of SAG are divided into the vessels of bestowal called GE from the general Tabur until the point called Parsa, and below the Parsa until the Sium the vessels of reception. In the vessels of bestowal that are from Tabur till Parsa, where the will to bestow is, that is where the upper light can expand. The vessels of bestowal that are below the Parsa, from Parsa till the Sium, the upper light cannot expand. There, they are not allowed to enter. This place is called Tzimtzum Bet - the second restriction. That actually is very unique, the second restriction. If the upper light will overcome and give forces to these vessels that are from Tabur and below, or from Parsa and below - that is more correct to say in order not to get confused, from the Parsa and below if the upper light will come and give these vessels the desire to bestow, there also you can receive in order to bestow. This is what happens with the vessels of the faces, we say, vessels from the general Tabur of Galgalta until the Parsa.
In this place called the vessels of Bina, the vessels of GE, we have a place for the upper light to expand. In this place now the next Partzuf after Nekudot of SAG is built. Nekudot of SAG that expanded below the Tabur went through refinement, as usual, like all the Partzufim, their records rise to the Rosh of SAG. In Nekudot of SAG the second restriction took place, as we say, meaning it was revealed that below the general Tabur there is another Partzuf called Nekudot of SAG. In Nekudot of SAG there is a part called GE that it is allowed to accept the upper light there, and the part that the upper light can’t be received in because that is where the vessels of reception are and they have no screen in order to bestow. So that state where they can receive in order to bestow is called the second restriction. Why is it not the same as the first restriction? Because here something new is revealed. It is a temporary restriction that if the corrections come, you will be able in this area to also work in reception in order to bestow. The first restriction is against the will to receive itself that you are not allowed to receive in order to receive. It is not allowed to work with the vessels of reception without corrections.
The second restriction says right now I do not have the forces to receive in order to bestow that is why I'm not receiving, but when the force to bestow will come I can receive in order to bestow, and I will get good from it. Meaning, the second restriction comes and goes. The first restriction is a prohibition forever for all states. That is the difference between them. So in the vessels that are below the Parsa we have the second restriction, and there the upper light can’t receive anymore because it is not allowed. The Parsa will not let the upper light go below. But afterwards, we will learn about the Parsa that there is a quality there, that it can go up and down according to the limit that you can let the upper light appear in the vessels. It can rise up if there is no forces to bestow in the vessels, and if there is more forces to bestow, it goes down below, and more vessels go in to receive in order to bestow, let’s say. That is what happens. Then, it turns out after Nekudot of SAG we get the world of Nekudim. The world, Olam, is a Partzuf, that this Partzuf comes out of NE of Rosh of SAG on the Reshimo that remains after Nekudot of SAG. Nekudot of SAG is phase 2 of clothing and phase 1 of coarseness, and they mix with NHY of AK. Tevuna, it turns out that a new Partzuf comes called Olam ha Nekudim, the world of Nekudim. As usual, it comes out with two Roshim. Rosh of clothing and Rosh of coarseness. The Rosh of clothing is called AVI, the Rosh of coarseness is called YESHSUT. Their Guf, as usual, just like AB, SAG, MA, BON, upper BON, it comes out in such a way. The Rosh of clothing comes out on the records of bestowal, and Rosh of coarseness comes out on the records of reception. There is an incorporation, let's say AB comes on the records of Galgalta so in AB there is already two Roshim and Galgalta doesn't have two, there is only one record from Ein Sof. But when AB is born from Galgalta there is already two records. A record of clothing, and a record of coarseness. The record of clothing is phase 4, the record of the light that was in Galgalta, and the record of coarseness is phase 3, what remained after Galgalta, because the record of phase 4 of coarseness refined itself. Then, there is an incorporation of the record of clothing called Dalet, 4 of clothing, incorporated with the records of 3 of coarseness, and from this we get the first Rosh of AB. Then, the incorporation of the records of the coarseness that remained in Galgalta in the record of clothing, and from this we get the Rosh of coarseness of AB. The expansion in the Guf of AB comes out from the record of coarseness. The record of clothing is only in the Rosh. That is how the Partzufim come out. What do we get here? The world of Nekudim, Nekudot of SAG that refined themselves and ascended to the Rosh of SAG. They performed a coupling by striking on the records that ascended to Rosh of SAG - from the Nekudot of SAG. It turns out that we have a record upon the record of clothing, and from this we get the first Rosh of the Partzuf that now expands below the Tabur of Galgalta. This Rosh is called AVI.
Afterwards we get the coupling of striking on the Rosh of coarseness of SAG and we get the second Rosh of the new Partzuf, the Rosh of coarseness called YESHSUT. That is its name, YESHSUT. It is initials for Israel, Saba and Tvuna, its abbreviation and their Guf and this whole Partzuf expands until the Parsa. Below the Parsa it is empty. This is how the records after the Nekudot of SAG were implemented. It is a record of phase two on one, on the second restriction. Afterwards, because there was also the fourth phase, there was an awakening for the coupling on the Gadlut, greatness - how else can I realize these records in order to bestow. So the records of phase four ascend to Rosh of SAG and bring a screen down from the NE to the Peh of Rosh of SAG. Then a coupling by striking comes on the screen of the fourth phase. From this the upper light comes from the Rosh of SAG. Obviously, it comes from Ein Sof, through Galgalta, AB and SAG. From SAG it goes below the Tabur and enters the new Partzuf called Olam de Nikudim, the world of Nekudim. That Partzuf accepts the light and expands with it. Then from the general Tabur until the Parsa we have the vessels of bestowal. They are called the Rosh of clothing, the Rosh of coarseness and the vessels of the Guf that are entirely only vessels of giving, GE, all of them. So they now receive an amplification to get greatness. So then we have AVI of Gadlut, of greatness, and the second Rosh, which is called YESHSUT. We will learn about it later. Then it turns out that this entire great light expands till the Parsa which is the Tabur of Nekudot of SAG, of Nekudim. But afterwards this light also reaches below the Parsa. So this upper light, the light of Hochma, that would awaken from the vessels of reception. When it enters the vessels of reception it starts shattering them. Because these vessels below the Parsa do not have the forces of Bina. The force of Bina, the force of GE, is entirely above the Parsa. When this supper light goes below, it encounters the will to receive in order to receive. Then it turns out that these vessels are shattered. The vessels are shattered. Meaning, they cannot sustain the light in order to bestow. And a will to receive in order to receive appears in them. In this way we have reached a state that in all the cascading from above downwards - Galgalta, AB, SAG, Nekudot of SAG, the world of Nekudim, and in the end of the world of Nekudim - there are vessel that want to receive in order to receive. Opposites to the Creator, of sanctity and spirituality. This change in intention in these vessels is called the shattering. The shattering of the vessels. The upper light departs from these vessels. It goes upwards because it cannot enter these vessels according to the condition of the first restriction that happened in the Malchut of Ein Sof, that you cannot enter the vessels of reception. That is why the upper light escapes. It just departs and goes up and the vessels remain chattered. What does it mean? That today they have a desire to receive in order to receive. We also have to see this as a necessity. That it also happened by the upper light, by the Create. That he must receive these desires as being opposite to Him. That one thing and its opposite, these two forms of creation, you can have a state where Adam, man, can exist that includes the good and the bad. That is for now.
2. S. (25:26) Until the world of Nekudim everything was clear, but after Katnut of the world of Nekudim came the Gadlut of the world of Nekudim. Afterwards, all the Kelim broke. We learn about the AHP of ascent of Aliyah. Can you explain it?
R. We didn't learn it. What are you asking about? I don’t want to hear these questions. What we were speaking about, ask about that.
S. What broke exactly, which Kelim?
R. The vessels of reception that didn’t have the intention to bestow. These vessels are below Tabur of Nekudot of SAG of the world of Nekudim.
S. So, also AVI and also Israel Saba ve Tvuna and their Guf, everything was shattered there?
R. Suppose everything was shattered there. The Sof below the Tabur and above the Tabur because they were all connected in Gadlut.
S. So, it is the Tabur of Parsa?
R. Yes.
3. S. (26:40) You said that there is Rosh of coarseness and Rosh of clothing of bestowal. So, they are opposite records right or am I mistaking?
R. I do not know what you mean by opposite records. Records from the vessels that could bestow remain. These records remain and they participate in building the following Partzuf.
S. What is our work according to these two forms of records? We have to change them or change our attitude towards them?
R. We don't really have any work to do here. We will soon reach a state where we will learn about our work. We are talking about vessels that we have no connection with, that they seriously precede us, that we can’t influence them in any way or being in any kind of contact with them, but only learn about these things, from these Kelim, what does reception and what does bestowal mean, and how do these vessels behave. We ourselves there is nothing we can do, we can’t become like these vessels.
S. So, these records are what do the work for the future?
R. Of course everything comes through Ein Sof, through all the Partzufim, and through everything that we learn, but we indirectly influence these vessels.
4. S. (28:34) You said that the Parsa can change its placement according to the vessels. Is this the general Parsa that is below the Tabur of Galgalta, or some different Parsa? What does it mean that it can change its place?
R. The Parsa can be wherever there is a boundary between the vessels that can be and can’t be on bestowal, those that are only under the restriction. Therefore, they can’t receive in order to bestow. We will study the Parsa when we will come to the world of Atzilut. This is actually where it works, it ascends and descends. In the meantime, the Parsa is just the boundary that separates between GE and AHP the vessels of the reception and the vessels of bestowal.
S. This general Parsa of Galgalta doesn't change its place, only in the world of Atzilut?
R. That is why we will talk about this when we advance.
5. S. (30:03) Can you explain more what YESHSUT is?
R. YESHSUT is the lower half of Bina. Bina is divided into two parts. Its first part is the vessels of bestowal as we have learned from the four phases of direct light, that phase 2 is later called Bina, it comes from Keter and Hochma, and it entirely begins with being vessels of bestowal that want to bestow. Afterwards, after the Keter, Hochma, Bina, Hesed, Gevura and Tifferet, it reaches such Kelim that in order to bestow I need to already think how can I bestow but in order to receive - how can I receive in order bestow. Otherwise, they can’t bestow. Otherwise, the desire to receive awakens in them, and then they start working - how can they work with desire to receive in order to bestow. These are the Kelim beneath the Tabur, and they too exist in Bina. They act in such a way that ZA is born from them in the third phase in the four phases of direct light. Then, ZA wants to already receive something, but just a bit. Because he was born from the desire to bestow of Bina, and so he receives something. Therefore, he is divided into the vessels of reception and the vessels of bestowal - the light of Hassidim, and just a bit of illumination of light of Hochma, that is ZA. By that he gives Behina Dalet - Malchut -, a foundation for it to be able to decide what does she want, and Behina Dalet decides I want to receive, that is it. I don’t want any bestowal, I don’t want anything, because ZA arranges it to want that way. Then, Malchut receives and in that later discovers that it is the opposite of Bina and therefore, makes a restriction on itself. Therefore, all the corrections from that point and one they come from Malchut and Bina. Malchut influences Bina, and Bina influences Malchut, and all the corrections is what exists in the relations between them. Malchut always receives the force of bestowal from Bina, and wants to be like Bina, resemble it in its forces of bestowal despite all of its desire to receive.
S. So, what is YESHSUT - Israel Saba ve Tevuna? If you can elaborate on it?
R. YESHSUT we are not really working with it now. The lower half of Bina that bestows to ZA, that is actually the root of Malchut as well, is called YESHSUT. It is an abbreviation of the words Israel Saba and Tevuna - YESHSUT. Like the upper part of Bina is called, like Hochma and Bina are called AVI that is the upper part of Bina. The lower part of Bina, vis-a-vis Hochma and Bina - AVI - is called Israel Saba vis-a-vis Abba, and Tevuna vis-a-vis Ima. What follows is that Bina is a Sefira or a Partzuf, which is very complex, that has at least four parts. Later, we will find more, that AVI are above the Tabur, and Israel Saba ve Tevuna are below the Tabur. Bina itself, we don’t learn about it there. You only have the roots for it there. These things are always revealed when we encounter the will to receive so the will to receive helps all these qualities that exist, even in the desire to bestow of Bina, helps them to become revealed. So, what follows is that this is how Bina is divided. AVI are the first part of Bina, and Israel Saba ve Tevuna - YESHSUT - are the lower part of Bina.
S. Can we say YESHSUT is ZAT of Bina?
R. Yes, you can say that. It is the lower part of Bina. The upper part of Bina is called AVI, and the lower part of Bina, below the Tabur of Bina, is Israel Saba ve Tevuna which are YESHSUT.
6. S. (36:18) We always learn how the light of Hochma can’t go below the Tabur. Let's say in the case of Nekudot of SAG, the light of Hassadim went below because it has the qualities of Bina. How is it suddenly possible the light of Hochma can go below Parsa? Why didn’t it work like in the example of Nekudot of SAG?
R. The light of Hochma didn't really pass through the Parsa. The Kelim wanted to receive it on the one hand, but they had no intention in order to bestow. This was actually revealed in their encounter with the upper light, that the upper light on its part wanted to enter and the Kelim on their part were not ready to receive it.
S. So, it is not the pure light of Hochma. It is what happened in the process?
R. The light of Hochma that reaches the Kelim - the vessels - that pull it, it touches these Kelim and parts. But the Kelim, in the meantime, that were not in contact, as a result of their contact they feel the pleasure and power that exist in these Kelim in this light. Therefore, they break only as a result of the contact with it. Real light doesn't enter the Kelim, it breaks them. In practice, it only touches and runs - so to speak. These things that you can’t precisely explain.
S. Why doesn't the light touch us? We can’t touch the light in any way?
R. Because we are already after the shattering. We are in the desire to receive in order to receive, where all of our desires and thoughts, and intentions are only how to receive, grab, discover from myself I do not feel the other person, and through the other person I feel the Creator. So it follows that we are completely unprepared for any kind of contact with the upper light. Were it possible for the upper light to reach us like we want it, that as if want it, then we would grab it, and then there would have been a shattering. That would have been simply terrible, you would have not been able to gather all of your pieces. Don't smile about it, it is something very severe.
S. What I am saying is that below the Tabur there is also vessels of the reception there?
R. But they were corrected. From the Tabur down to the Parsa there is a correction of the Nekudot of SAG that came under the Tabur, in that place between Tabur and Parsa they prepared it with the right intention of in order to bestow. This is where you have desires now that their intention is in order to bestow. But below the Tabur there are already such heavy Kelim that the force of Bina can no longer help them, it can’t go down there and give them the force of Masach - the intention to bestow.
S. If I understand you correctly, you say the light is something whole that has Hassidim and Hochma, but only if the vessels can receive and only half of the light Hochma?
R. We will talk about this.
7. S. (41:15) The light of Hochma below the Parsa leads to the breaking of the vessel. What characterizes a broken vessel?
R. Repeat, please.
S. What characterizes a broken vessel?
R. We will talk about the broken vessels later on. In the meantime, we simply say that in the Nekudot of SAG we have two parts above and below the Parsa. In the upper part, which is above the Parsa, it is possible for the upper light to expand. In the lower part, beneath the Parsa down to the Sium, there the upper light can spread. This is what we learn, on the one hand. Now, on the other hand, in that place spreads the world of Nekudim. In the world of Nekudim, what we learn is as usual there are two Roshim there and the Guf, and that this was born in the Katnut of the world of Nekudim on the records of Bet-Aleph, restricted Bet-Aleph, only in Katnut. Afterwards, according to the Reshimot Dalet-Gimel that this Partzuf receives from NHY of Galgalta, and it demands Gadlut. It receives the strength to enlarge itself. This is what we called the Zivug of AB SAG, the coupling of AB SAG, of the power of Bina. This enters and increases it to the degree of Gadlut, it gives all the Kelim the force to be great, big. Like in our world, you have little and you have big. This is how it is done in the world of Nekudim. Then, in the world of Nekudim when it reaches Gadlut, then it feels that it has the ability to receive in order to bestow. It tries to do that. It raises its records to the Rosh of SAG. The Rosh of SAG gives it everything that it asked for, and this world of Nekudim, Keter and AVI, and YESHSUT and their Guf, they all break above the Parsa and below the Parsa.
Then, we come out with broken Kelim as a result of their experience to reach receiving in order to bestow in the vessels of reception. They wanted to receive in order to bestow in the vessels that they had below the Parsa. There you have the vessels of reception and they didn't know what to do. They thought they had the ability to do that. This is a very critical point. The Kelim themselves are vessels of reception. They had the intention to receive in them in order to bestow. This intention in order to bestow did not fulfill itself, didn't come true, they shattered. But as a result, still and nonetheless, they have the desire to come to receiving in order to bestow. This is something that remains on the records, and now there is the desire to receive in order to receive as a result of the shattering. Then, in those Kelim we have two parts. There is the most corrupted state where you receive the entire upper light in order to receive, and there is the intention that they had where they wanted to receive this entire light in order to bestow. Then, what we have are two examples of what does corrupted mean and what does correct mean. This is something on which we will work later on, how do we come from the corrupted to the corrected state, and how do we realize or implement these states on us on ourselves.