Morning Lesson October 15, 2021 Transcription

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

Part 2:

Baal HaSulam, Preface to the Wisdom of Kabbalah, #67

https://kabbalahmedia.info/en/sources/kB3eD83I?language=en

Item 67 (00:19) “The reason for it is that the place of the world of Atzilut means the place ….”

1. R. (03:45) (Rav drawing) We have ten Sefirot in the world of Nekudim. It is called Nekudot of SAG. This is the Partzuf SAG and these are the Nekudot SAG. The Partzuf Nekudot SAG that expanded from Tabur till the Sium, this Partzuf is divided in a way that KHB are called Galgata, Hesed, Gevura and the top third of Tifferet until here is called Eynaim. NHY, the two bottom thirds of Tifferet is called Ozen, and NHY is Hotem, and below its Malchut which is called Peh, like Malchut of Rosh. We get Galgata Eynaim, Ozen, Hotem, Peh, five parts we have in this Partzuf as usual, and we divide them into above the middle-third of Tifferet and below the middle of Tifferet, because here we have vessels of bestowal, Hashpa’a, bestowal. Below them, we already have vessels, meaning desires of reception, Kabbalah. In the middle, we have the Parsa.

2. S. (06:53) From what calculation Baal HaSulam says that the four lower Sefirot are two-thirds?

R. The Sefira of Tifferet is divided in vessels of bestowal and vessels of reception. It turns out that in the Sefira of Tifferet there is supposedly also GE and AHP. So then, the vessels of bestowal are above the Parsa and the vessels of reception are below the Parsa. Tifferet is called the Bina of the Guf, the Bina in the Guf of the Partzuf. (Rav drawing) Bina, we always call it, or we say that it’s divided into two, always, why? Because Bina has a part that receives from the Keter and Hochma, Bina receives from them, she doesn’t want to receive for herself. If Keter wants to bestow and Hochma wants to receive, so Bina doesn’t want to receive. But, there is a part in Bina that says, if I won’t receive, so who am I and what am I. I don't resemble any Sefira, I am not connected to the Creator, I am not realizing the plan of creation, the upper desire. That’s why, I, Bina, because she wants to bestow here. The will to bestow in the upper part of Bina, in the top third of Bina, obligates her to develop vessels of reception on her bottom third. Even though she doesn't want to receive, but to receive for the sake of others, for ZON, ZA and Malchut, ZA and Nukvah. That’s why this part in Bina is called a womb, a place of pregnancy and birth that only Bina has. That’s why Bina is included from the vessels of bestowal and then the vessels of bestowal of Bina herself, and then the vessels of reception of Bina that in them she can serve the others. That’s what we see in the division of the Partzuf.

3. S. (10:13) I have an impression that this applies to us, to dissemination. How can we see this joined? I don’t know how to express.

R. You want to say this. If we want to receive, so we need to receive like Bina that receives in order to bestow to the others. So then, we will receive from above and continue it to the whole world. In this way, we can receive, that all the vessels are inside us. When she gives birth she becomes a mother, because she wants to bestow to everybody. Then, she develops vessels of reception and gives birth. That’s how we need to do.

Item 68 (11:43) “ZON of the Guf, called NHYM, also divided into two phases….”

4. S. (13:39) The model of the world Atzilut and the Parsa, the two-thirds of Tifferet and so on, is that a preparation for a later division?

R. We will talk about it afterwards, you are right. All the Partzufim that are in corrections in the worlds of BYA also receive the same structure.

5. S. (14:18) He says that the Malchut goes to the world of Assiya and begins from the point of Tabur of AK. What does it mean when worlds go below or above, what does that mean?

R. Wait, we didn’t get there yet.

S. We just read it.

R. We read it, but we didn't study it yet. We didn’t learn the ascents and descents of the worlds.

S. It says that the ZON of Bina came below the Parsa and to Atzilut and ... Beria came out with the general ZON. Can you explain on the drawing where does it happen?

R. It’s completely not our topic now, ascent and descent of the worlds, and the Partzufim, and the souls. Wait, soon. It’s the next topic, the matter of Katnut and Gadlut that happened in the world of Nekudim. Then, you can determine the ascents and descents of the worlds. It’s not for now. Today we’re not get there yet.

6. S. (15:41) What is happening below the Parsa? There is no illumination there, right?

R. Below the Parsa there is the light of birth as we say.

S. What is the difference between that and what happens below?

R. The light of Hochma can’t go through the Parsa, it remains in Atzilut. Below the Parsa only the light of Hassadim can get there, because the light of Hassadim can be anywhere that there are vessels of bestowal.

S. The difference between NHY of AK and TNHY of Partzuf Nekudot of SAG?

R. Of course, in NHY of AK you have the light of Hassadim with illumination of Hochma because you don't want to receive the light of Hochma. They value the mercy, the Hassadim, they have great lights, the light of Hassadim with the illumination of Hochma. But here, there are already lights, not like NHY de Galgata, they’re already lights that come from weakness. In Galgata they don't come from wanting to be in Dvekut. Here, it’s from weakness, that there is already the screen of Galgata, AB, SAG, Nekudot of SAG that have been refined. That’s why here the lights are much less, and it is not the same state as it was in NHY de AK. It’s lights of Hassadim, of mercy, that keep the vessels, they guard the vessels. These vessels have a filling in spirituality that they belong to the Creator, to the system of the worlds, but it’s from weakness.

7. S. (17:59) In terms of terminology everything divides to vessels of bestowal and reception. In many places we replace these words with Bina and Malchut. Now we are also talking about Ozen, Hotem, Peh, and in another place there is the world of Assiya and Atzilut, and so on. So we need to remember these qualities have different terms and different places?

R. In order to emphasize something unique in a certain desire, we give it a certain name, you can say this, except for the desire to receive. In creation there is nothing, there is light that gives life to the will to receive, but only the will to receive exists in all of creation. So why are there so many names? Believe me, there is tens of thousands of names completely, because that's the way it is. You can say the same thing about everything is made out of atoms. An atom, what is an atom? A negative particle, a positive particle, and they’re connected together. That’s an atom, that’s the fundamental atom. But look, from this, how many things and connections we have? Infinite. Same thing here, we still need a language. When I tell you ‘Tabur', so you understand what the Tabur is. When I say ‘Parsa’ it’s a Parsa, Peh is a Peh, and so on. All these discernments were given by Kabbalists according to names that are near to us, from this world, because in spirituality there are no names. In spirituality it is only discernments and forces. Force of bestowal, force of reception and the relations between them, that’s it, there is nothing else in spirituality, it’s a field of forces. But in order to give names, discernments, to those different combinations of forces, so that's how we use many names. That’s called the language of the branches. It’s worth reading in the first part of TES, in the Inner Observation, Histaklut Pnimit. There he explains what the language of the branches is, and it’s translated into all languages.

S. Yes, he writes it in The Essence of the Wisdom of Kabbalah. He writes about the language of the branches.

R. Yes, the Essence of the Wisdom of Kabbalah, that article.

S. There is another nuance about the place of the Parsa. Can we say that within the Tifferet there is its own individual ten Sefirot and the Parsa as if passes through it? Meaning, it is not a fixed place, but because each Sefira is comprised of another ten, then in each Tifferet there is Parsa?

R. No. We should not speak like that because it will confuse you, and give you results and wrong summaries. Every Sefira is divided into ten, that's true. The Sefira of Tifferet is also divided into ten parts, individual parts. So the Parsa is divided between the vessels of bestowal in Tifferet, and the vessels of reception in Tifferet. The middle between them, there is a border between the vessels of bestowal and vessels of reception. This limit is called in that name, ‘Parsa.’ That’s it.

S. So we do not look further at the comprising Sefirot?

R. No. Don't confuse yourself. You want to include everything together, you don't even know what is there yet. I understand you, but it is not worth it. It is worth to think more how we connect to our desires and how we aim ourselves to resemble the Partzufim, and spiritual discernments that we are learning about here. That’s it.

8. S. (23:14) Can we say that the Gadlut of Nekudim with respect is like Galgata that identifies the potential to bestow by fourth phase?

R. I don't understand your philosophy. Why don’t you only study what we are studying? All of those jumps outward are wrong. If I hear something right, I would be happy and tell you about it. Why do you think in those directions? Think inward to what we are learning about. I am willing to hear and I also understand where it comes from, but. We’ll keep going.

S. It's just that all the incorporation part is unclear between Nekudot, Nekudim and the Galgata, the NHY of Galgata. This was basically the question. Is all of this incorporation, is essentially just SAG, Bina that identifies that it is possible to bestow by the fourth phase, Behina Dalet?

R. Bina can’t bestow to the fourth phase, Bina doesn't have such desires. There is not that information in her, because she is not really included in the fourth phase. Why do you think in such a way? You can say everything, but it is not what is happening here now. What do you say? Why isn't Tifferet connected to NHY of AK?

S. Yes. Why basically there is this incorporation of Nekudim with NHY of AK?

R. What’s the connection between them?

S. Yes. What’s the connection and why?

R. Because they are expanding one within the other. The whole of Nekudim, this, expands actually within NHY of AK. These lights of Bina expand below Tabur, who’s this below Tabur? NHY of AK. That’s why we write it down below, but actually they are in vessels of NHY of AK. That’s why they bestow upon them and they also receive bestowal from them. That’s why they restrict themselves because these vessels bestow on those vessels, that’s it.

S. In what do they basically want all of this influence of phase four on two?

R. Spirituality works in such a way that if you can even bestow one more gram into one smallest desire, somewhere out there, it works because the main thing is to bestow.

S. Who initiates the incorporation of Nekudim with Galgata, it’s the Nekudim?

R. Of course, it is the world of Nekudim but it goes in a way that we already talked about. From Nekudim, MAN goes up to SAG, to AB, to Galgata, to Ein Sof. From Ein Sof it comes, and then in Galgata there are changes of the Nekudim, and all of the changes that come later on expand through the Partzufim of Galgata, AB, SAG, until they reach the Nekudot of SAG. Meaning, before this division takes place, these lights with these records are here in NHY of AK.

S. From the coupling of 2/2?

R. Why 2 and 2?

S. Of Nekudot of SAG.

R. Wrong. Why the coupling on 2/2? It doesn't belong to Nekudot of SAG. Nekudot of SAG are here that expand below the Parsa. They are 2/1.

S. Sorry, okay. So from 2/1 there are ascents of the couplings. Then, there is basically the mingling with the phase four and this is what Nekudot of SAG fills?

R. Yes. Meaning, it belongs to Bina but it is already Nekudot.

9. S. (28:53) What do you do that the more you read it you are angry as you see it is all done unjustly and sinful?

R. It is written that he who flaws does it in his own flaws, that if you are angry about the Creator, what can you do? Just accept it like that, what can you do with it, don't receive.

S. It is a system that governs you, what we are reading about now?

R. Yes.

S. Then why is it so lofty and sealed and there is no access to it?

R. It is activating you that you are always mad and complaining.

S. Then where is this omnipotent force above time, space and motion?

R. Until you want correctly you won't know and it won't open before you

S. Of course I don’t have the right desire, where are the corrections?

R. The corrections come when you want to be corrected. They will not come from the external world as you think, they will come on you and you will see the world around you as corrected.

S. But the correction is on them?

R. There is no on them, there's nobody to correct in this whole reality except for you.

S. So it is all bestowing to myself?

R. Of course.

S. What do you mean of course, we're saying the greatness of the king is in the multitude of the people, to turn to them?

R. The corrections in practice are in yourself. I am telling you to stop demanding from others, stop thinking the others need to change, change your observation on the world and you will see that the world is corrupted and according to the corrections that you go through.

10. S. (31:26) What you are saying here about the Parsa of the Nekudot of SAG that divides to the vessels of reception and the vessels of bestowal, how can we begin our work in our desires and where do we actually begin to use them?

R. We didn't learn that yet, there are no discernment here to us, there is no vessel of Adam HaRishon that was shattered and that its pieces fall into you in order to receive, first we have to raise them to the world BYA and there we keep going to raise them to Atzilut, this is still far.

S. So how did the vessels of bestowing end at Tifferet?

R. The vessels have no problem, they are desires, if a desire is equipped with a screen in order to bestow it is a Tifferet, if it does not have it, such a desire, meaning a screen it is below Tifferet, then we will learn the difference between BYA, what the worlds are.

S. Thank you.

R. You will also read the Preface that we have.

Reader: Yes, on Kabbalah Media there is a recommended series for preface to the wisdom of Kabbalah with all of the drawings. The 2019 series, chosen by all of the instructors in 17 languages.

11. S. (34:26) What is the right attitude to studying the Preface so it helps us to realize the first part of the lesson?

R. What we can learn from this is a general approach that we need to be in order to bestow but no more than that because we still have not reached the world BYA, the shattering of the soul, how to correct it as if it's still before us.

S. What is the right approach to studying the Preface for women?

R. There's no difference for men or women as much as the women can study, let them study and as much as not then don't.

S. You said we should direct ourselves to be similar to the Partzufim we learn about, what is this mean to be similar?

R. The essence is that it wants the maximum to bestow as much as possible, to receive an order to bestow, to bestow in order to bestow, everything as much as possible. As much as possible we need to learn from them as examples.

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