Part 2:

Morning Lesson October 05, 2021, Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #58

Item 58 “This is the meaning HaSulam our sages’ words ….”

1. R. (04:37) Rav drawing: What is he telling us? He is saying here., We have Malchut and we have the will to bestow Bina, the Malchut remains the will to receive, Bina remains the will to bestow. How can we correct the Malchut to be like Bina? In other words, to raise the quality. The nature, the level of the created being to that of the Creator. How can we do that? How is this possible? To make it so that the Malchut will rise to Bina, is it even possible? This is our problem because if we don't do that, then the created being will remain lowly, detached from the Creator because reaching the level of the Creator, meaning becoming like the Creator. The created being is a will to receive, He cannot change his nature nor can he or should he. If the will to receive, receives the intention of Bina to bestow, then as we learn many times before from examples that if the example of the 'host to the guest', then it turns out that if the host receives from the guest on the condition that he refuses to receive. Then after that he continues to receive in his reception, it is no longer reception because he rejected it at first. There is a first action that comes from the Creator and his second action of rejection and a third action of making a calculation and fourth, receiving according to the calculation. Then it turns out by receiving he is completely similar to the Creator.

What happens to him here in the will to receive is entirely equivalent to the Creator. Because the reception is in order to bestow. Now, how does this happen inside creation? We have the level of Bina and the level of Malchut. (See diagram) Here we have Bina, Galgata, AB, SAG. SAG is the level of Bina. In this level of Bina, first is Galgata, here is Galgata, AB, SAG.

SAG is Bina, the force of bestowal. There is a Rosh (head) and when the light spreads from the Rosh to the Guf there is still Gimel of Hitlabshut in it. Write 3 and 2. When it comes to the Tabur the Gimel of Hitlabshut disappears and the Nekudot (points) begin. In the Nekudot points we only have 2 and so it is the pure clean level of Bina, so the lights can spread below the Tabur. When they spread below the Tabur they can descend to a place which is the will to receive. Even in Galgata, it was impossible to receive here because it is a will to receive that is pure and purely to receive, a great will to receive called Bina Dalet phase 4th discernment. However, when the degree of Bina comes here (this is 2) and it fills the vessels of degree number four, then Bina descends and fulfills this place and the Malchut which begins to receive the qualities of bestowal and in return she also influences Bina. What does this mean? She begins to, Bina bestows to Malchut the will to bestow. Then Malchut bestows to Bina, a will to receive. Then Bina begins to be comprised of a will to receive and a desire to bestow, to be divided like that. Here is the degree Bina and here is Malchut. This is how this Partzuf divides from Tabur to the Sium, part Bina and part Malchut, in one Partzuf we have two aspects. It is very interesting because Bina is the quality of the Creator and Malchut is the quality of the created being and they both exist in the same place, in the same subject matter.

Since they connect together, this bestowing, this influence of Malchut over Bina causes Bina to restrict herself and then the upper light is gathered here and there is this action of limitation of the upper light. This action is called the Tzimtzum Bet second restriction. How do I indicate that here? I'm not searching, in the meantime I will write it in Hebrew as Tzimtzum Bet.

There's a difference between the quality of bestowal which is Bina and the quality of Malchut., the quality of reception. The difference between them is called Parsa. It is a boundary that separates the vessels of reception in the vessels of bestowal. Then they get something very unique here. There is a Partzuf there that is built by two. Two opposite things in creation. Bina is the part of the Creator and Malchut is the part of the created being. Two opposite things that exist in one Partzuf. This is a big step forward in order to begin to plant into creation, into the created being, the qualities of the Creator. In the future to bring the created being to the level of the Creator. There is already some common subject matter between them, they are in a common vessel. Even though they are opposite and even resistant to each other. After that we will learn how in order to bring them together, in order to connect them, what for? In order for the created being, which is the degree of Malchut, in order to have their qualities of Bina. For that to happen, we need to break the boundary. What can then happen is that the qualities of Bina will enter those of Malchut, the Malchut will permeate those of Bina and then what will happen is the will to bestow which is Bina, enters the qualities Malchut and then functions like Bina but according to the order of Malchut. The Malchut will function according to the qualities of Bina and then we can build, I’m talking about it as if we are from the perspective of the Creator. Now we can build from Bina, the Rosh of the Partzuf and from Malchut the Guf of the Partzuf. Thus, we achieve a state where we are going to have a Partzuf that functions according to bestowal and the Guf (body) will follow the instructions of bestowal in the Guf.

2. S. (17:42) What is ZA’s role, because we went straight from Malchut to Bina?

R. We'll talk about it later, only about what we have discussed.

3. S. (18:37) It turns out that it's better to understand Bina and Malchut is the will to receive in bestowal without the 10 Sefirot.

R. Yes, it is better that way the Partzuf divides into two parts. We have two forces in creation, bestowal and receiving and here we want them to be incorporated in one another. Creator is the quality of Bina and Malchut is the quality of the created being and for the two of them to become intermingled, the Creator will be incorporated in the deficiencies of the created being will be incorporated in the quality of bestowal, the Creator.

S. As a principal, it's an attempt to lower the Tabur and fill it from the Galgalta?

R. Yes.

4. S. (19:45) How does Malchut bestow upon Bina?

R. Malchut restricts Bina and is included in Bina and obligates Bina to bestow to her. Malchut does everything, Bina is seemingly passive here. Malchut is constantly active, mostly in the negative way but in such a way that it restricts the Bina and obligates it to act.

5. S. (20:34) Is it possible the second restriction in the host and the guest story?

R. Yes. How we could be an example from the story of the host and the guest, when the host says I'm not going to receive anything because I can't, I do not have any power to receive. The host says you do have the power to receive. You will come into my area, to my place, and take my qualities and then you will take it back to your state and you will work with my qualities. Put it this way, it is when you loan someone money so you can build the business. He's taking the money from you and he is building the business and then later he repays you but ultimately you gain from giving, he gains something from receiving and both of you are rewarded because of your mutual participation. Bina doesn't have a lot of power, the force of bestowal. Malchut has a great deal of power in the force of reception. If they can connect the force of receiving and connect to the force of bestowal then Malchut gets a lot because she receives in order to bestow and Bina gets a lot because it bestows to Malchut and both of them are giving contentment to the Creator.

6. S. (22:57) Bina and Malchut are comprised of 10 Sefirot. Can we say that the interaction between them happens because the Bina has NHY and Malchut has the upper vessels?

R. 10 Sefirot do exist in Bina and Malchut not in the time being. For the time being we're speaking of qualities. Sefirot means that there is a coupling and striking and the expansion of the Partzuf but we do not have it here yet.

S. Where is Bina in the drawing?

R. It is not Bina, it is the qualities of Bina. It's not here yet. It's the Partzuf of the Nekudot of SAG, is divided after the second restriction into two. The control or domain of Bina and Malchut.

S. Can we say that Bina is above the Parsa and NHY are below the Parsa?

R. No, through the second restriction all the vessels begin to be divided very clearly, very cut in a clear way, all the vessels of bestowal are above the Parsa and other vessels of reception are below. the Parsa

S. Where are the vessels of reception of Bina?

R. We can say the vessels of reception of Bina are all in Malchut because the entire Partzuf of the Nekudot of SAG, that goes down, is all Bina. It is clean Bina. The vessels of bestowal through the second restriction accumulate above the Parsa, and the vessels of reception of Bina accumulate below Parsa.

7. S. (25:40) When Baal HaSulam writes about the Malchut that was restricted. He writes that the fourth phase was restricted and was a vacant place of the Raglaim of Ak. Is that the Malchut that was restricted?

R. Non, the 4th discernment here is the general, the fourth phase, Bina Dalet belongs to the Galgata. It is restricted here, ZAT of Bina. This is the Partzuf of the clean Bina. The points of SAG. In the Taamim of SAG, we still had 3, meaning the illumination of Hochma. Here there is no more illumination of Hochma in Nekudot of SAG, only Hassadim. This light of Hassadim descends down to fill the will to receive that exists here. The will to receive which influences, restricts these vessels and divides them in two, GAR of Bina where he cannot influence, they are clean of the will to receive, and ZAT of Bina where the will to receive has influence and they are restricted. In these vessels they are called the second restriction and they cannot receive the light. The light accumulates above the Parsa.

S. My question was the more defined area that the Malchut is called judgement is also the fourth phase that was restricted and came out on the Ragalim of AK. What is that what area is that?

R. It is right here. Below the Ragalim of AK.

S. So, it is below that line?

R Yes.

8. S. (28:19) How does the Parsa break so that Bina and Malchut connect and work together?

R. We are not talking about the shattering of the Parsa. Sorry, it is still early.

9. S. (28:57) What is special about Partzuf SAG that descended below the Tabur?

R. Rav drawing. Here is Keter. This Partzuf receives everything from below down. AB already has Hochma, the will to receive, so it cannot go down into the vessels of reception. It can only partly expand. SAG is entirely the Partzuf of Bina but there is some illumination of Hochma here from Peh to Tabur of SAG. This is why you cannot go down below it. It begins to become refined, the lights leave and they can all expand below the Tabur because it is pure Bina. Bina can spread out anywhere because it is the light of Hassadim and has no restrictions whatsoever

10. S. (30:26) What is the understanding that pushes Malchut to do the second restriction?

R. All the Partzufim, all the parts, all the vessels, the Sefirot, everything exists on one law: how much you can receive in order to bestow the upper light. The light of Hochma is preferred, if not, at least the light of Hassadim. This is the criteria by which the spiritual Partzufim work. Spiritual desire. He just wants to bestow just like we only want to receive in every possibility so in spirituality is the desire to bestow. It only wants that.

11. S. (31:31) What is in the second restriction? There’s no light of Hochma below the Tabur so how does Malchut actually restrict herself?

R. This is correct, this is a beautiful question. Rav drawing. The light of Hochma cannot go down below the Tabur. It can come down to here and no more. We are not talking about the reception of the light, we are talking about the desire itself. Here the desire of Behina Dalet reaches the desire of Behina Bet so it turns out that Malchut influences Bina and then restricts the Bina in the area where it influences it. Bina has a desire to receive and Malchut influences this desire to receive and brings additional deficiency. Bina then wants to receive but because it is forbidden to receive it restricts itself. Tzimtzum Bet, the second restriction, is Malchut, right here on the bottom. The Sium rises to the place of the Parsa, to the end of the will to receive, and restricts this area and cannot receive any more. You can bring lights into it later only from Ein Sof down to the Parsa and no more. It is forbidden here.

12. S. (34:15) To bestow to Malchut below the Tabur is it just the joy of being empty?

R. It is certainly better than to receive in order to receive egoistically. If it will be there egoistically here because it will fall below the Sium.

13. S. (35:02) Malchut awakens these deficiencies in Bina. For example, until a mother doesn't have children, she doesn't have any deficiencies but once she does have children, she has deficiencies to fill? Is this kind of what is going on here?

R. Yes, you could say that.

14. S. (35:39) Why are the forces of Bina of Hassadim after the descent below Tabur? If we take into account that Bina is very strong and was able to reject the light of Hochma in the first four phases it is not enough to completely neutralize the quality of Malchut.

R. Bina is not stronger than Malchut. In Malchut there's a true desire to receive and only the upper light that comes from Keter can balance them.

15. S. (36:39) Is the Parsa actually building the intention on Malchut?

R. Yes. It is the intention of how to use the vessels of bestowal.

16. S. (37:00) Is the Parsa a more advanced form of the screen?

R. The Parsa is more complex and refined than the Masach. On the other hand, the Parsa is a law. A screen is the result of an action in the Rosh. Parsa is also a result of that but once it exists it stays there, whereas the Masach, the screen, can go up and down or be on the diagonal.

17. S. (37:50) What makes Malchut erase the barrier between it and Bina to give contentment to the Creator?

R. That's exactly what he said at the very end, to give contentment to the Creator. If the vessels of Bina and the vessels of Malchut want to get to bestowal, they have to connect and bestow together. We can’t have bestowal from the created being unless it is working with its will to receive and its intention to bestow. We are learning how this is done in the upper world, in the combination of Malchut with Bina. It is not simple; it takes a long time within a person. It is hard to explain. Baal HaSulam writes in such a way that it is hard to understand what he wants to say. He uses words that are so strong from our feeling and our understanding but there was nothing else he could do. As it gets closer to us it will become more difficult because it is not theoretical, it becomes a practical issue as well. We will have no choice, we have to learn about it.

18. S. (40:00) What does it mean that Bina is working from the qualities of Malchut?

R. Bina is working with the quality of Malchut and is helping Malchut turn its desires to receive to the intention to bestow. The desire always remains to receive, it cannot be anything else. Bina adds the intention to bestow to Malchut. It turns out that using the will to receive in order to bestow is like the guest and the Host where the guest restricts himself completely and doesn’t want to receive anything from the Host although deep inside, he wants it. He is not in control of his desire, but only his action. When the greatness of the Host in the eyes of the guest is greater than his ability to fill his vessels of reception with food, then the guest says he is not receiving. ‘I respect Him, I want to be like Him, and this is why I stopped receiving from Him.’ Then there is only one possibility: that he will receive in order to bestow. We are coming to it soon. For the time being it is not clear how it will happen because you have the will to receive in Malchut and the will to bestow in Bina; it is not clear how they will connect. We will learn about it after the shattering of the vessels. This is the most difficult subject in our studies.

18. S. (42:30) Are we studying the laws that are working on us now? The force of bestowal that we have built between us according to distance or closeness?

R. Correct.

19. S. (42:17) Baal HaSulam writes something about a sequence. How is this taking place sequentially when there is no time yet?

R. This is happening before we were formed in the system of heaven and earth. It is happening before us inside the spiritual system. I recommend that you be patient. It will become closer to you, you will hear about it in maybe a month or two. Think about it, work with it, talk about it. You will become closer and more accustomed to it in this way. It is not simple, but there's nothing really to do because we are explaining spiritual actions that allow the qualities of the Creator and the qualities of the created beings to work together in the spiritual system that is above us. How this system was established, how it works on us, and what is the result of its actions.

20. S. (45:17) Malchut below the Tabur to the Sium is the first restriction making sure that it will only receive in order to bestow. Now after the Hassadim expands so she feels something that she can't guard herself from?

R. I don't understand what you are saying. [Rav referring to the drawing.] It is correct that before the Nekudot of Sag expanded below the Tabur it was a vacant place here. Nekudot of Sag that came down below the Tabur, added to this place, to this will to receive, the desire to bestow, the desire of Bina. But because Malchut is here, then Malchut and Bina mutually influenced each other. Bina influences Malchut and Malchut influences Bina. We will talk about what is happening here later. But here, because of the influence of Malchut and Bina, this Bina was restricted. And this place is called Parsa, border, boundary. Up to here are the forces of Bina. Down to here we can expand no problem, for the upper light to enter this area, this is all vessels of bestowal. Whereas below it is what is called the area of the second restriction, all of it is the vessel of reception.

S. Meaning that Malchut also restricted itself to Bina?

R. Yes. You can see according to this arrow, Malchut is restricted to Bina.

S. So also the light of mercy can’t be received completely? She also restricted herself on the light of Hassadim (mercy)?

R. It is not exactly correct what you are saying. What does it mean to receive the light of Hassadim? We have to scrutinize such things. The light of Hassadim is not designed to be received, for reception. That is one thing. The other thing is that it is a matter of the vessels that are being transformed, transmitted here. And the lights, you will see about them later. The vessels of the ZAT of Bina are restricted because the force of Malchut was added to them. They have their own Malchut and then they receive additional Malchut, and they are restricted. As a result, the lights here depart and you can fill the general desire to receive only down to the Parsa. The one that exists in all of creation. You can fill it with in order to bestow and the purpose of creation is for this entire will to receive, signified by Galgalta, will be filled with the upper light, in order to bestow.

S. Can we say that the vacant place is from the Tabur to the Sium and now it is only to the Parsa?

R. Yes.

21. S. (48:49) We read here that this world is below the Sium of the Raglaim of Adam Kadmon in the vacant place. Where is that vacant place in the drawing?

R. Right here below the Sium.

S. Is this where all the work takes place?

R. No because there are no vessels there. There are desires there that we will learn about later.

S. You said that the pure Bina can expand below the Tabur. Where does it come from?

R. Bina expands below the Tabur and down to the Sium. It all depends on the vessels in Bina. There is no such thing as Bina. It is a desire to receive that is corrected by the upper light and resembles the upper light in such a way that it is like the upper light and it is called ‘Bina,’ but there are no such things as vessels of bestowal. It's a contradiction. Vessels are a desire to receive. If the desire to receive receives the quality of bestowal from the upper light, if it works like the Creator, like the desire to bestow, it is called ‘Bina.’

S. If Bina and Malchut are in the same place, where is that whole part created?

R. We talked about it. The Nekudot de SAG descend below the Tabur and mix with the Galgalta of SAG. They are restricted because the Sium of Galgalta influences them and they are divided into two parts: from the Tabur down to the Parsa, and from the Parsa to the Sium. The quality of Bina, bestowal, dominates it up above it and the quality of Malchut, the will to receive, dominates this area.

S. This is actually what we have to attain?

R. Yes

22. S. (51:43) Yesterday you told us that the ego is below the Parsa and that is where it starts. What forces or what causes the fourth phase to go into this interaction with the calculation with the upper light what forces that cause it is the will to receive itself?

R. The will to receive from the created being and the will to bestow, a pressure to bestow from the Creator, two forces, there is nothing more than that.

Part 58 (53:02) “This is the meaning of our sages’ words …. “Again

23. R. (54:32) This is the point of this world and below this it is an empty vacant space, we will talk about it later what other things exist here. For the time being we learned that there is one area where the upper light can reside without a problem and then there's a second area where the qualities of the Creator and the qualities of the created being begin to intermingle and this entire system that ties them together is working there.

Reader continues (55:17) “He saw that the world does not exist….”

24. R. (57:20) The Creator created a desire to receive which is opposite to the Creator, how to bring the will to receive to a state where although, it will remain in its nature, the will to receive is the created being's nature, what, we have to cancel revoke the creature? No, we have to give him the ability to resemble the Creator to be like him, that is why the created being is called Adam similar to The Creator. This is what we see here, how it gradually gets established in creation. Now creation itself is sustained by these two forces of bestowal and the force of reception, there's nothing more. There is the Creator and the created being and the interactions between them.

The Creator is included intermingled with the creature to feel it to care for it, to give it exactly what the creature can wants to receive depending on its state and the creature can either be in these qualities, reception opposite the Creator or to receive from the Creator’s corrections and this is the meaning of receiving the nature of the Creator and gradually it inverts itself in the intention, not in the desire the desire remains the same. In the intention to use its own desire in order to bestow, that’s what’s happening here. Now we learn how the Creator and the created being where the Creator is also called a system, we're not talking about some upper, abstract upper force but we are talking about the attitude towards us which is called the Creator. That is what we are talking about, this is why the Creator's called, ‘Come and See’ and get to know it, you can resemble it. What is going on here is that that we are learning how the creature who is the will to receive is completely opposite the Creator, how he acquires the qualities of bestowal, which is opposite from him but he learns, he tries, he wants, he is obligated, it doesn't matter what is going on with it but gradually he receives a quality of bestowal and this is what we see here but systemically. It's a problem, I can't explain it in one minute, we will advance to questions.

25. S. (01:00:28) Where everything you mention is happening according to the drawing it turns out that Bina and Malchut are separated by Parsa?

R. That’s not now yet, afterwards there will be a shattering, it’s a shattering of the Parsa and the qualities of Malchut will gather the qualities of Bina and then the quality of Bina will enter the quality of Malchut. And you will have Bina with Malchut inside her and here it will be Malchut with Bina inside her. And then you can at least be in a mutual connection with one another Bina remains Bina, it can change also Malchut but in the incorporation between them, yes. Bina that has Malchut, what can she be, she can make of herself assistance that helps Malchut correct itself, it helps Malchut correct itself. And Malchut, when she receives the qualities of Bina, she starts correcting herself, her intention in order to bestow. Also meaning Bina and Malchut they do not change themselves, the nature remains the will to receive remains in the created beings but the intention to bestow it gets from Bina. Bina is entirely to bestow but in order to know what to bestow and how to bestow and how to build a mechanism of bestowal to the lower one, she needs to be incorporated with his desire. Let's say if a woman does not know what the baby needs, so what can she give him, it could be something harmful. First, she has to know the nature of the baby, what the baby wants, to have mutual feelings with the baby then, there can be a connection. That is why here, we are speaking about building a connection between the Creator and created being, between the upper and lower and only in their mutual area they can be in contact and in understanding. Until their connection makes them as one because each one completes the other.

26. S. (01:03:24) It says that the judgment is below the end of the legs, right? When Nekudot of SAG descends and incorporates with NHY of AK which is the mitigation of judgment and mercy, it doesn't go there right?

R. Correct, this is the vacant area below the Raglaim of AK, he says it and this is the quality of judgment but it is not revealed yet because it's still in order to bestow here, bestowing in order to bestow.

S. That’s what is confusing because it's no true incorporation because the judgment is below the ending, it is not a true mitigation, it’s not clear where is the combination of judgment with mercy if judgment is below the legs?

R. The judgement below the end of legs we are not speaking about it, you can’t correct it this is where the Sefirot are working and it’s a different kind of work. We are speaking of the incorporation of Malchut and Bina, the measure of bestowal and the measure of reception, it is all taking place here from Tabur to the end.

S. The judgment is also in the name of the Galgata?

R. Wherever there's a will to receive there is judgment.

S. Not because there is the light of Hassadim there, it is not exactly a will to receive?

R. It doesn't matter that there's a light of mercy the will to receive is there so there is already judgment. It might be concealed but it’s there.

27. S. (01:05:29) If as you explained what the Malchut has to do, what you have to do is combine Malchut with Bina then why second restriction these qualities were mixed?

R. The qualities of Bina and Malchut were never mixed together as one, never. Until the shattering that we’ll see soon, we will learn about it, so there is no such thing. Bina and Malchut are separate qualities contradicting qualities which are distant from one another.

S. What does the second restriction do?

R. It separates between the will to receive and the will to bestow and while building the Parsa it gives diffusion, meaning the entrance from the will to receive to bestow and the opposite and by this, gradually they created being can get the intentions of the Creator, not the qualities but the intentions of the Creator.

S. Why did the second restriction take place, why is this quality of Bina seemingly restricted, it can expand everywhere?

R. But there are desires of Malchut that does not let the second restriction, it does not let the Bina expand entirely because she wants to receive and that is why there is a limit to the second restriction. You wait, soon, we still didn't read everything.

Part 59 (1:07:31) “This association of Malchut and Bina occurred in…”

R. (01:08:15) Meaning in the Sium, in the ending.

Reader continues (01:08:17) “. rose and ended the upper light at half...”

R. (01:08:26) A place called Parsa.

Reader continues (01:08:30) “. since KHB of Guf is called HGT...”

28. R (01:09:18) We’re speaking about the association of Malchut and Bina. By this association, this incorporation, we can correct the Malchut that it will work like Bina. From this we can reach the correction of all of creation, of the whole will to receive that was created. This association of Malchut and Bina occurred in the Partzuf of SAG of AK. We are learning Galgalta, AB and SAG. So where is SAG? Here, also below where SAG descends, where is this Partzuf of Bina. Because Bina is the source of all corrections. We always look at Bina, because Keter and Hochma can’t do anything, it's the light of Hochma. Bina, because it has the light of mercy, and it is working with the will to bestow and connected from her and above the Keter and Hochma in her will to bestow. She can appear below towards ZA and Malchut in her desire to bestow. Bina is like a traffic light. It is that point in the middle of the system of creation that can serve the upper ones and the lower ones and can do all these things in a way that can bring the end of correction. He says, this association of Malchut and Bina, the main thing we need is to let the will to receive in Malchut, give it the will to bestow of Bina, occurred in the Partzuf SAG of AK. The Partzuf of Bina and prompted the second restriction in the worlds. That is something we do not know about. The first restriction we know: You can’t receive in order to receive. What is the second restriction? What is prohibited? First of all, if there is a restriction then it's something that is not allowed. Let's see what.

Rav continues (01:11:29) “in the worlds from itself down. This is because a new Sium...”

R (01:11:40) Meaning, in the Partzuf of SAG a new restriction took place, a new ending, where the upper light cannot descend lower than that. You see like I drew here. The upper light, the light of wisdom, can descend until the Tabur, the general Tabur. A different light, even the light of mercy can descend only until the Parsa. Below the Parsa it cannot expand anymore. What happens there? Let's see. So, he says this.

Rav continues (01:12:19) “. a new Sium on the upper light was made in Bina’s place.”

R (01:12:40) Here, this is the ending Malchut. This point. Let's say.

Rav continues (01:12:45) “. above the point of this world.”

R (01:12:51) This world is this area below the Sium.

Rav continues (01:12:54) “. it rose and ended the upper light.”

R. (01:13:01) Half of Bina of Guf of AK. This is the Guf, so a half, this is where it is. This is where the point of the Parsa is called Tifferet. Why is this such an important point? What is happening at this point? How does Malchut ascend to find this point? It is very simple. Let’s see. Since you have here Keter, Hochma, Bina, Hessed, Gvura, Tifferet, Netzach, Hod, Yesod and Malchut. So exactly in Tifferet that is where the Malchut stands that rose in the second restriction and stands here. Why in Tifferet? Because Tifferet is the Bina of Guf and in the middle of Tifferet is where the quality of Bina ends. That is why the quality of Bina, of bestowal, expands from above until here and below it is only the qualities of reception.

Rav continues (01:14:39) “since KHB de Guf is called HGT….”

R. (01:15:04) We will draw it soon. Instead of Nikvey Einayim. This is where the coupling happened. Instead of the Peh of Rosh. Which is half of Bina of Rosh. The Zivug of MA or AK took place there. Meaning the new coupling that comes from SAG is a Partzuf, a very special Partzuf. It does not go out on the entire Rosh, which is 10 Sefirot. But it only comes out in half. I will write 5, let’s say, on 5 Sefirot. The Partzuf that comes out of here, is called Einayim, it is half of Bina of Rosh. The mating took place instead of Nikvey Einayim. Meaning this place towards SAG of AK is called Nikvey Einayim. A new Partzuf comes out from here and it comes from the place where the records arose. It builds a place that is called Olam of Nekudim, the world of Nekudim. A new world. What can I say? I remember how I studied it. It was something completely unclear. There are so many discernments, so many definitions. Afterwards you need a few good months until it settles in your head and becomes clear to the heart. Then the mind and the heart will connect and then there will be some kind of perception to it at least.

29. (01:18:01) Why did the Zivug (coupling) happen in the Nikvey Eynaim?

R. You can’t perform a coupling on the vessels of reception, Nikvey Eynaim is Bina of Rosh, and until then you can’t do the coupling and not below it.

30. (01:18:28) Can I ask about Nekudot of SAG?

R. Yes.

S. We know that each Partzuf is emanated according to what’s in the Rosh (head). In Nekudot of SAG, the Guf is what the Rosh determines that’s what will be in the Guf. We see in Nekudot of SAG there are changes that were not originally in the Rosh (head), the vessels are divided differently, everything changes?

R. It’s all after the actions in the Rosh.

S. When the Partzuf came out in the Rosh, these things were not there yet, it’s only after they mate with the Malchut.

R. Again, think. There can’t be any action happening in the Guf if it’s not planned in advance. If it’s planned differently in the Rosh (head), it’s called a shattering. Here, there wasn’t a shattering. We don’t learn about these actions that happened in the Rosh of all the Partzufim. I'll tell you even more. Each and every action that we’re speaking about, here, rises through all the Partzufim till Ein Sof, and from Ein Sof it comes back to the same place it was. That’s how the spiritual system works. The same thing, the vessels descend below Tabur, below the Parsa, restrict themselves. All these things, first of all, reach Ein Sof and from Ein Sof they return, and already take place here.

S. Either the Rosh of Nekudot of SAG knew in advance that the restriction is going to happen, or there was some other process because the Zivug (coupling) took place, the decision was made, that decision was made, the information was already there, decisions were there, but the restriction, the new division of the vessels?

R. We’ll speak about it more, you will see. For now, I can't agree with your words but we’ll speak about them.

31. S (01:21:14) Why the action of that SAG does call the second the meeting of the vessels of reception versus those of bestowal they open up a new opportunity for bestowal from Malchut? Why restriction?

R. Because Malchut becomes restricted in her actions compared to what it was before. First, there was a restriction on in order to receive, then you leave Malchut a place to work only in order to bestow. Now, also the restriction of receiving in order to bestow that’s not allowed because there aren’t any forces, there aren’t any screens, only to bestow in order to bestow. That is why it is called the second restriction.

S. The state of Malchut that’s in order to receive, she has the ability now to bestow in order to bestow. It’s not a restriction, it’s an opportunity?

R. No. First, the restriction. Then, in the new conditions what can you do there? First, you can work with the remaining vessels after the restriction, and those remaining vessels are pure vessels of bestowal only without any will to receive, if you can even say such a thing. We’ll get it more precisely later on. Then, what we’re left with is bestow in order to bestow. That’s why all the Partzufim come out in such desires.

S. The Nekudot of SAG depend on vessels or light?

R. It’s vessels. It’s a Partzuf that comes out in the refinement of SAG that there are also lights and also vessels. First, there can’t be vessels without light, or light without vessels.

32. S. (01:23:40) Nikvey Eynaim does it belong to SAG or is it a new Partzuf called MA.

R. Nikvey Eynaim is not a Partzuf. Nikvey Eynaim is a place in the Eynaim (eyes) which is Hochma where there is a deficiency Nikvey which is raising Bina to Hochma. It’s called Nikvey Eynaim.

33. S. (01:24:18) Can you explain the fundamental or essential qualitative difference between Nekudot of SAG before and after the second restriction? Maybe with the guest and the host, what change actually changed there?

R. Nekudot of SAG, I don’t know how to say it. As the guest and the host, what are the Nekudot of SAG? No, my mind is not in that direction right now. I'm sorry.

34. S. (01:25:18) In the calculation in the screen, in the Rosh (head) of the Partzufim of AK, there is no connection between Malchut and Bina?

R. Connection, yes. But not incorporation like there is in the second restriction and afterwards.

S. What is the difference between the connection in the Rosh (head) and the incorporation below the Tabur?

R. Because there's always influence on the Sefirot on one another, but in an external way, now that one Sefira actually enters and works in a different Sefira.

35. S. (01:26:10) Malchut receives from the upper nine. From the second restriction onwards, Malchut can obtain only half of the Sefira of Bina, and above. How can that be?

R. Because there is a restriction. I cannot receive all the portions, maybe ten percent of every portion I can receive, or there's a different limitation that I can receive only five out of the ten portions.

36. S. (01:27:06) Can you call Tifferet the point of choice between reception and bestowal?

R. No, it’s no choice. Choice, first of all, we only have in the Rosh (head). By Tifferet, I don’t know what you mean. Tifferet is a quality that usually symbolizes for us in the wisdom of Kabbalah the point, the limit, between the qualities of bestowal and reception, either in the Rosh (head) or in the Guf (body). Then, we work with it. It’s like you can say a border or maybe there is something about what she is asking.

37. S. (01:28:31) In item 46, Baal HaSulam introduces us to the Nekudot and now, like fifteen items later, the Nekudot start to bring Bina below the Tabur. What are these Nekudot?

R. In every Partzuf we have Taamim, Nekudot, Tagin, Otiot (flavors, points, crowns, letters). Only in SAG, it’s very special, the Nekudot of SAG, because it’s Bina, Bina, pure Bina. She does not exist in any other form, but in Nekudot of SAG when the Partzuf departs the Taamim and raises to Nekudot, it extracts that quality of the pure Bina. Then, that Bina can exist everywhere, no matter where there is reception of bestowing, Bina is pure, it can appear in anywhere. That’s the wondrous part in the Partzuf of Nekudot of SAG.

38. S. (01:29:51) Many friends have difficulties during the Preface, it’s very difficult, but you said you have to understand it. None in the world learns the Preface other than us, such a big world group, and we have to absorb this material so that we can pass it to the world. Can we awaken the friends, encourage the friends that can’t really penetrate the material? Maybe Rabash gives some advice?

R. Rabash used to give me, in such a state, one tip. To repeat the material we learned, not to run ahead, and to wait until a few months from now, and a few months. Then, it will start stabilizing in the heart and in the mind more. You can't do anything about it. You see how Baal HaSulam wrote. Watch the Prefaces I used to give many years ago. We went over the Preface a few times and I went through it much better than today for sure. Because today I'm not even able to explain this in a simple way anymore. Back then, I was closer to this, closer to the students in the way they understood with the language. Today, I'm not able to do it anymore, I know what my limitations are. That’s why I'm asking you, go to the archive, check.

S. It’s important. Maybe it’s an exercise, every friend has to do it. Because, when you say it in general, most people don’t go in the archive and do it.

R. So maybe, let’s do it in that way. I can’t really do it as it was before, I don’t have the forces for it today, and not a tendency towards it, the world has really changed in the last few years. I'm concerned not to fill you with the knowledge of the spiritual system, but to bring you closer to the connection between you, and the purpose of creation, through the connection. It’s more important, it’s more actual, more relevant. That’s why you have to understand what state I’m in. I'm not concealing it from you, because you also need to know about it. You'll also feel it on yourselves, because we are in a very strong quick process of what’s happening in the world now, what’s happening in the next year, you’ll see. That is why, to learn this in theory, the Preface, that now we can do actions that are essential in order to help the world in seeing the truth more and getting to it in a practical way, I don’t see a necessity in this.

S. If we could say that only five percent of the friends are asking questions, the others are just sitting quietly being tortured. It’s not clear what’s happening, is that normal?

R. What do you recommend? I'm not asking you, I understand you, you said it. So, write, speak about it, decide, and maybe we’ll see some different approach to the Preface. Still, we should in general know the system. The fact that I'm not happy to learn it the way it is now, that’s clear. The fact that the women also aren’t drawn to this, that’s also clear, and that sixty percent of our students are women. So, we are wasting our time on something that there is no such real need for it. So, we'll see. Think in these days what to do, write, and we will decide and we will do. I'm with you. Everything will be according to ‘’ the customer is always right,’’ as we say.

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Tägliche Lektion١٤ أغسطس ٢٠٢٤(Morning)Part 2 Rabash. Aufzeichnung 34

Part 2 Rabash. Aufzeichnung 34

Rabash. Aufzeichnung 34

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Tägliche Lektion١٤ أغسطس ٢٠٢٤(Morning)
Part 2 Rabash. Aufzeichnung 34

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten