Morning Lesson October 12, 2021 Transcription
Part 2:
Baal HaSulam, Preface to the Wisdom of Kabbalah, #64
https://kabbalahmedia.info/en/sources/kB3eD83I?language=en
1. R. So, we learn from above the upper light comes and builds in the will to receive the forms where the will to receive identifies with the upper light. All these forms are called Partzuf, Partzufim in plural. The first Partzuf that comes out is Galgalta. That entirely receives from its Rosh to its Toch in order to bestow and works on its will to receive, of phase number four. Then it refines itself and reaches the second degree called AB and also here receiving in order to bestow as much as it can and the light expands until the Tabur. Also here, because of the beating of the inner and external lights it refines because it cannot stay in that state and reaches the degree of SAG. So this was number three, and here it is number two. It performs a coupling by striking and expands on the degree of phase 2, degree number 2. When it starts refining on the second degree here something special happens when these lights start expanding below the Tabur for the first time. Why? Because here in Galgalta it was the light of Yechida, in AB it was the light of Hochma and in SAG the light of Bina. Only here in the Taamim of SAG that we are expanding from the Peh SAG and below, there was 3 on 2. There was a bit of illumination of the light of Hochma that remained from AB. That is why when it starts to refine, here is only left with 2 on 2 which is pure Bina, Nekudot of SAG, both according to the lights and according to the vessels.
Then all of these lights can expand from the Peh of SAG. When they reach SAG again, all of these lights, that are 3 of clothing which is the elimination of Hochma, it stops here. Once the screen starts ascending to the Peh of Rosh, it is not 3 anymore. It is only 2 on 2, and that is why all of these lights can descend below the Tabur and can fill all of these vessels that are here. These are the vessels of NHY of Galgalta, very coarse vessels that even in Galgalta there was no screen strong enough that could fill them with any light. That is why the lights spread here and filled the NHY of Galgalta. Because these lights fill the NHY of Galgalta, they bestow the light of Hassadim to NHY of Galgalta, Hassadim, the light of mercy, and received back from Galgalta the 4th phase of coarseness that was there. Because the will to receive in Phase 4 has reached these lights that expanded from above downward. These lights are called Nekudot of SAG because they came from this Partzuf of Nekudot and the refinement of the screen from the Tabur to the Peh. That is why when they received in the fourth phase and the fourth phase bestowed on the will to receive that was here, in the Partzuf of the Nekudot of SAG, so this 4th phase divided this Partzuf into 2. That above the Tabur there are vessels. Well, let's do this. First of all, here is the Parsa, so here Keter, Hochma, Bina, Hesed, Gevura, Tifferet 1/3 + 2/3 of Tifferet below the Parsa, Netzah, Hod, Yesod and Malchut. This is how the fourth phase that bestows, it brings into these vessels from the Tabur to the Sium, she bestows to them and gives them her will to receive. Her will to receive doesn't influence these vessels that are above the Parsa, but they really influence these vessels here below the Parsa.
Because the vessels above the Parsa are the vessels of Bina, they only want to bestow, and the vessels below the Parsa, they are the vessels of the ZAT of Bina. As we say, they want to receive in order to bestow and because they want to receive in order to bestow they have already the will to receive, they are interested in receiving. That is why they restrict themselves. That is why here there is Parsa. It is formulated that it separates between the vessels of bestowal and the vessels of reception. Here are the qualities of Bina and here the quality of Malchut. This is what is interesting, that in one Partzuf we have two contradicting vessels, Bina and Malchut. The Parsa between them, that really separates between them and will not let them connect. This is what we are saying is the difference between vessels that from the beginning of creation until now there was still no relations between the vessels of receiving and the vessels of bestowal. Now in the created being, which has the will to receive in these Partzufim, it comes from Malchut of Ein Sof. Now between them there is a relation, like between the created being and the Creator, the quality of giving and reception. Now it is happening here in one Partzuf, in the Nekudot of SAG, that in part of it is the will to receive, Bina, and in the other part is the will to receive, which is Malchut. They are completely separate from one another as if they do not belong to one another, but they are in one created being, inside. Why did this happen? Because Malchut that stood here, at the Sium of the Ragley AK, descended to the place where it can limit the expansion of the light. It must limit the expansion of the light because the upper light can expand now only until the place of the Parsa. Below it can’t because it will be received in order to receive. So, on one hand, we see that the place of holiness has expanded to such an extent that all of the holiness can now come down to the Parsa. Before it could only go till the Tabur, now it is till the Parsa. It is like a big achievement, on one hand. On the other hand, it is clear to us that the vessels of reception cannot receive the light here because it will be only to receive. This is what happens here in the state where Malchut ascends to Bina, and this is called Tzimtzum Bet. So now, let's read what is written here.
Part 64 (11:45) “Thus, you find that the origin of the association...“
2. R. (12:43) In other words, he wants to say this. More lights can expand, they can receive in order to bestow only in the place either above Tabur of AK or above the Parsa. But not below the Parsa here, in this area, because these are the vessels of reception that cannot stand the light of Hochma, in order to bestow, and for sure will receive it in order to receive. That is what we have here.
3. S. (13:39) The first restriction happened thanks to the force of shame. What force made Malchut annul herself a second time?
R. In order not to receive in order to receive. It is the same result as the first restriction. In the first restriction Malchut decided I will never receive in order to receive. Now she discovers that she has such desires that are in danger that if the upper light will come into them, they for sure will receive in order to receive. Rav referring to the drawing. These desires are here, in the expansion of the Nekudot of SAG. These vessels, from the Tabur to the Sium, the ending of the Nekudot of SAG, with the vessels till the ending of Galgalta. Only that in Galgalta we have 4, Daled, the fourth phase of coarseness, and here in Bina we have the second degree of coarseness. Then it turns out that if the light comes after the bestowing of phase 4 on the Nekudot of SAG, so obviously the will to receive here of phase 4, if the lights come now to these vessels of Nekudot of SAG they will receive only in order to receive. But where are the desires to receive in Nekudot of SAG? Only on the vessels that are here below the Parsa. Only on the vessels of reception that start from the middle of Tifferet, Netzah, Hod, Yesod, Malchut. And here it turns out that if we make room, a barrier, a limit where the upper light cannot keep going beyond this barrier, so it can be here above, and these vessels will also be in order to give. Meaning, we gained another part of Malchut of Ein Sof which is Galgalta, we got another big part that here the light can expand in order to give. Well, to give in order to give. But these vessels for sure we need to restrict. We talked about how to correct these lights, because they have to come all the way to the Sium, and it will be called the end of correction of the vessels. It is only by us ascending from below the Parsa to above the Parsa, raising all the vessels that we will raise here, above. From the world of Beria, Yetzira, and Assiya. The ascent of these vessels from Beria upward is called 2,000. Every world that ascends is called 2,000, and 2,000. That is why with you we are the end of the world of Assiya, here. That is why our ascent to Atzilut, even though it causes great lights in Atzilut, because we are the most coarse. But it is difficult work, and it is the end of all generations, and it is the final correction at the end of it. That is why it takes all together 6000 years as we say. It is not years, it is degrees. This is how we count them.
4. S. (18:44) It sounds like a decision, who takes this decision?
R. All the decisions are taking place in the Rosh of the Partzufim and then it raises to the Malchut of the Ein Sof, and then they're coupling by of all the records that go up to her, and from there the light goes back down from the place the Reshimot came and it organizes everything there. That is how it is: each and everything, even the smallest one goes through all the systems above and comes back down.
5. S. (19:24) The purpose of the Nekudot of SAG, that to go below Tabur was to correct Galgalta or to take another place of Galgalta, or something else?
R. In spirituality the ability to expand or give way for the light to expand to more vessels is actually the purpose of the way each vessel works in its life. So if some kind of desire, some vessel or part of the Partzuf or the whole Partzuf that feels that they can aid, that is their whole life, that is what they do.
S. I'm asking because I see that in the drawing, the part of Galgalta that is between the Galgalta and the Sium, it is supposedly everything only happens in the SAG. What happens to Galgalta after SAG mixed with her?
R. Galgalta gets all the lights that pass to SAG.
S. Because it is written that it is still 4, as it stays the same, but it doesn't remain the same, does it?
R. Why not? Galgalta can absorb all the degrees of Aviut, because it is the greatest level of Aviut.
5. S. (21:12) From this action of the 2nd restriction, Rav always says that every action starts from the Rosh, but in this case, it seems like the Rosh goes from Peh de Rosh to NE, if it is conditioning from what happened below not from the Rosh. Is it possible that the Guf influences the Rosh?
R. Yes, here it is supposedly the Guf working on the Rosh. Because there is a foreign control over it, it did not come from the Rosh, but it came from the side, from the bestowing of the Guf. It also happens to you, let's say you decide that you want to do some good, nice action and you see that you are doing it, and on the way a few more conditions are revealed, and you flip over, and your head starts thinking not according to what it decided earlier but according to your stomach; And that's how things happen, the same thing here. There is foreign influence that works on Nekudot the SAG that decides and obligates them to restrict. They perform the right action to restrict but it is under the foreign Force, the Sof of Galgalta, there is a coarseness of phase four that works on the Nekudot de SAG, and Nekudot de SAG starts discovering that they have vessels of reception just that they do not use them yet. That's why they understand they have no choice now, and they have to restrict themselves and take these vessels out of usage. Rav refers to drawing: And these vessels are here on the two bottom thirds of TNHYM, that's it. This part of the desires has to be restricted, limited, not to let them be under the influence of the Upper Light because in these desires now, the bigger desires came in there, and that's it, there's nothing they can do. I also feel it on myself that many times in life I decide about some nice, good action, bestow, love to do good, and then some disturbance on the side influences me, confuses my head and I become something else. So that is why here we see how it works, also we see in a partial way how it works, just you have to understand that all these things don't happen in a simple way, that a big desire from Galgalta works directly on these vessels and they restrict themselves, it’s not like that. But Galgalta gets an impression from Lights of Nekudot of SAG then it connects to the Lights from the Rosh of SAG, from there it ascends to Ein Sof, and all the actions first of all happen from Ein Sof in Galgalta itself. Then through AB and SAG come to Nekudot of SAG and there the matter of the restriction takes place. There are many actions along the way. There cannot be one action in one place in the whole system, only if it comes from the Ein Sof and goes through all the states and all the degrees and they all change.
6. S. (26:33) Can I see the drawing please? Bina of Nekudot of SAG exists also in Galgalta, so what is the difference between Bina that is separate and Bina that is already existing in Galgalta?
R. This Partzuf that is called Nekudot of SAG, it is complete Bina, and here we see on it, that's for the first time Bina discovers the part that is the vessels of reception within her, this part of Bina is the lower part of Bina, in order to give for the others, so for this she needs to receive the Lights from above and give it to others. After Bina, we have ZA and Malchut, that is why there is no choice but in Bina there are also vessels of reception and they are called a Womb: the entire system of birth, feeding, everything in Bina towards the lower ones; that she receives lights from above, it is called the Upper Seed, gets impregnated by it and grows according to it as a Mother and gives birth and feeds, then it all parts ZAT of Bina. Before that obviously Bina was in Ein Sof but it was not revealed in there as a special part that now needs to reach the implementation; because we have got to the Partzuf of SAG and after SAG there's already the Partzuf of ZA and Malchut that they both, these two Partzufim that have to come out here, they are born from Bina, and that is why they need the ZAT of Bina; So when ZAT of Bina will not receive the Lights of Hochma for themselves, there will be a shattering and that is why they are limiting her. And then Bina cannot give birth, she cannot receive there in order to bestow, in these vessels. We need more Corrections here for Bina to make herself ready and start working just as the good Force that corrects, because all of the corrections take place not in this Malchut that is in control here, but above the Malchut, it is called ‘above reason,’ not in the vessels of reception themselves but as much as the vessels of receptions that are here, in below the Parsa are Incorporated in the vessels of bestowal that are above the Parsa, that is called ‘above reason’. And this is how we have to work in spirituality, to include ourselves in bestowal and then there, we can work, to the extent that we can adhere to the Creator to this extent we can reach the corrections. That is why all of the corrections are not in expanding from above downward but only when we start raising these vessels for BYA, throughout the 6000 degrees that are called ‘6000 years.’
7. S. (30:56) Seemingly, Galgalta influences Nekudot of SAG, this Partzuf, not in a good way. It brings deficiencies that SAG cannot work with, and it causes shattering?
R. We are not speaking about the shattering yet. Galgalta adds corrections there, of her own, all her disturbance and SAG must make the Parsa there in order to limit these vessels and the lights that come to him, so that they will not expand below. Malchut rises from her degree to the degree of the Parsa, in the middle of Tifferet, and all the lights can expand all the way to here. We will speak about the rest afterwards.
8. S. (31:57) At the purification of the screen we get the level of 2 /2, if I understand it correctly according to the example of the meal I have a desire for a meal and I have a corresponding payment I can buy the meal and I can eat it and receive some sort of pleasure for it, is this pleasure what is being represented by the expansion of the light of Hassadim into the lower part of the Partzuf into the Toch or the Sof?
R. In the refinement of the screen in SAG we reach from the records of 3/2 until the records 2/1. That according to that, the screen goes down, the screen of SAG descends to the degree of 1 and the Partzuf of upper MA comes out and then again refines itself and lowers to the state that the Partzuf called BON comes out. This is MA and this is BON. This is what you want to say that this is 2/1 and this is 1/0. This is how these Partzufim come. We hardly learn about them or take them into consideration because the main thing for us is what happens inside SAG. That is why these Partzufim for us are not so important.
S. So, the light of Hassadim that expands down where you made the nullification of Bina and Malchut, is this the pleasure that is received, if we take the example of the meal into consideration that we usually use.
R. The light of Hassadim is also a light, it is also a pleasure only it is pleasure from bestowing and that too I need to receive in order to bestow, it is a very big pleasure.
S. So, are the vessels in the Rosh and from the level of 2/2 by the purification, the light in those vessels extend to additional vessels which are below?
R. What is in the Rosh expands to the Guf.
9. S. (35:07) The Parsa is the result of the second restriction?
R. Correct, only as a result of the second restriction came the Parsa.
10. S. (35:34) These vessels above the Parsa that are there, you mentioned that they bestow in order to bestow, where do they bestow?
R. Yes, it is Bina, it is their quality to bestow if you will have someone to bestow to, they will, if not they are restricted and not bestowing. It is like a mother if she has kids she bestows, if she doesn't, she doesn't bestow.