Part 3:
Morning Lesson October 18, 2021, Transcription
Baal HaSulam, Preface to the Wisdom of Kabbalah, #70
https://kabbalahmedia.info/en/sources/kB3eD83I?language=en
Item 70 (0:23) “Yet, there is another issue here. In the previous Partzufim,”
1. R. (01: 36) Rav drawing: That is what I just drew here, this is Partzuf of Galgata, this is AB, this is the Partzuf of SAG. Here is Nekudot of SAG, this is 2 over 1.
What we learned is that Galgalta, AB, SAG, and Nekudot of SAG, which is 2 over 2. Meaning there is no inclination towards the light of Hochma, it is only pure Bina and they descend below Tabur.
When they go down below Tabur, they influence NHY of Galgata which is the 4th phase, and they influence NHY of Galgata, The fourth phase (number 4). They receive its own qualities of the desire to receive that influences the Nekudot of SAG. Why? How come it can influence them? Because SAG, as we understand, includes the part of Bina in it. Here we have the qualities of Bina and here we have the qualities of Malchut.
(See Drawing) The Sefirot have the qualities of Malchut and can be influenced by NHY of Galgata and here we have a big desire to receive like NHY of AK. In a way Bina is ready for it. It wants to be incorporated with the desires that exist below it so in this way it is able to give, able to provide and fill those vessels, that is the natural disposition of Bina. Like a woman who wants to give birth and raise her children, naturally, it may not be so obvious today. This is what Bina wants in it. The 2nd and lower half is impressed by the fourth discernment that is here, this big desire here of level 4. Bina is impressed by and it triggers the second restriction, Tzimtzum Bet. This is how we come to the second restriction, Tzimtzum Bet.
We have another restriction in the will to receive in addition to what we had in Ein Sof, where it was forbidden to receive in order to receive. Now we have another restriction where in part of Bina, we cannot work with because there is a greater desire, more than it can bestow. Desire to bestow she has only on the level of 2 and the desire to receive she has on the level of 4. Therefore, these vessels are under the restriction. Meaning that the upper light expands in them or can only expand down to the place called Parsa. The upper light can come down to this point and not below.
Then we have the matter of Katnut and Gadlut. Because of these vessels, we can call them GE and these vessels of Malchut are called AHP. Then the vessels of GE down to Parsa we can use, it is called the state of Katnut and the vessels that are below the Parsa we cannot use them, it is called the state of Gadlut. We could use them, it's not those vessels directly, rather we learn how those vessels raise these vessels above Parsa and there we can correct and fill them but this entire area below Parsa we should not be in it and if we are there it is only in order to yearn to rise above the Parsa to the world of Atzilut.
Item 71 (8:55) “Thus, the matter of Katnut [smallness/infancy] and Gadlut…”
2. R. (09:35) You see how Baal HaSulam describes a complete world called the world of Nekudim with two states called smallness and greatness, he speaks about it in two lines. You see it is difficult, so we will try to explain it.
(Rav Drawing) What is happening after SAG went down below Parsa joins with Galgata we have records left. These remaining records are very interesting because the new Partzuf emerges from the records so we have two kinds of Reshimot (records). We have two over one (2/1) that comes from SAG. These records have a special state that comes out. Additionally, we have records that are the records of Gadlut number 4. This way we have two kinds of records and the new Partzuf emerges on those records. The Partzuf is not just a Partzuf, we refer to it as the world of Nekudim. What does this mean? It means that this Partzuf comes out on the records of 2/1 (Bet over Aleph) is restricted because we cannot use the vessels of reception any longer. It turns out that these records rise to the NE of Rosh of SAG. It is the Parsa in Bina.
Let us draw it here. From Rosh of SAG, we have Bina. In the middle of Bina, we have the 2nd restriction Tzimtzum Bet. Just as here the records came up and restricted the light from expanding any further, from this point on you should not make a coupling, a meeting on the will to receive only on the will to bestow. The records that come out after SAG say that you can raise and make the Partzuf, the coupling and striking only on the vessels of Keter, Hochma and Bina.
You can make a coupling by striking in the vessels of Keter, Hochma and Bina, down to GE. Bina of Rosh is called NE. Meaning down to the Parsa in Bina except the Bina in the Rosh restricts the upper light in NE. From this point onwards, the upper lights can expand down below and it expands down to Parsa. It' expansion down to Parsa from this state is called the world Nekudim, for the future of that world. It is not a world yet because the Sefirot of smallness, Katnut, they're not even complete but according to the records they are called smallness of the world Nekudim that a complete world will merge later. The light expands down below the general Tabur down to Parsa and in this way the records of 2/1 are restricted with the second restriction and later the Reshimot of NHY of Galgata, these records they received from here and they rise to Rosh of SAG and demand to realize themselves and then this screen that is standing in NE of Rosh of SAG it comes down and back to the Peh and It performs a coupling of striking on the Peh, the entire Rosh.
(Rav Drawing) The Rosh It expands the coupling of striking (on the Rosh) and expands down all of the vessels all the way to the Sof, this is the light that comes out on the Reshimot (the records) of (number) 4 meaning the light of Hochma and when it crosses the Tabur it is okay but when it crosses the Parsa it enters the vessels of the NHY of AK de Galgata.
Reader continues: “that appears by the order of degrees we're connected….”
Item 73 (20:47) “First we shall clarify the ten Sefirot of Katnut of Nekudim….”
4. R. (21:21) These are the ones that I am drawing now in red from Tabur de AK to Peh de AK where the degrees refine the light coming out Taamim de SAG called Nekudot from 3/2 to 2/2 and even 2/1.
Reader continues: “they descended below Tabur of AK….”
5. R. (22:00) This we drew over here, all this.
Reader continues: Item 73 “After it completed its refinement of all the coarseness of the Guf in the screen and remained with only coarseness of the Rosh, it is considered to have ascended to the Rosh of SAG, where it received a new coupling on the measure of coarseness that remained in the records in the screen, as has been explained above in Item 35.
6. R. (22:12) Meaning that the screen has reached Tabur to Peh completely refined….
Reader continues: “only it is considered to have ….”
7. R. (22:00) After they were refined. Questions?
8. S. (22:51) It’s not clear why 2/1 is the second restriction because 2/1 comes after it has been refined? The second restriction comes 2/2/?
R. All of these forces, do you see where I wrote 3/2? The 3 is the light of Hochma. It immediately stops when the screen starts rising to the Peh of the Rosh to be refined. The shattering of the vessels He also wrote this. All of these degrees of Nekudot of SAG without the light of Hochma already they are all Mercy, this is why they can go down below and this is what happens
S. But when they descend on the second restriction it's already after 2/1 was realized or after the second restriction it comes to 2/1?
R. Do you see why I mentioned 2/1 Where it reaches the Peh of the Rosh?
S. Yes
R. Meaning where it reaches the Peh de Rosh, the screen becomes one.
S. But when it comes to the Peh de Rosh, 2/1 Does the same restriction take place or only after?
R. Only after they descend to participate and the Reshimot records after their participation reaches the Peh of the Rosh. Then there is the restriction. It cannot happen. Rosh as it cannot happen in the Guf before it happened in the Rosh. The Rosh always supervises over the restriction. It also supervises each and every spiritual action.
9. S. (25:02) Why do we differentiate between Katnut smallness above the Parsa and Gadlut greatness below the Parsa?
R. The Parsa is a very important thing because it separates the vessels of reception and the vessels of bestowing. The vessels that are above Parsa cannot be affected by the will to receive, either they have the degree of Bina, the qualities of Bina, or they have greater screens and they can withstand even the light of Hochma. Whereas the vessels below Parsa, they do not have the strength of rejection. This is why they have to be restricted
10. S. (26:10) When we say the records of 2/1 and 4/3. They rise through TANTA?
R. No. It is much more complicated, but why do you need that? The records always rise to the Rosh. No matter through what or who rises to the Rosh, the head which decides what it does with the records. The decision in the Rosh is simple. As much as I can bestow with all of these records, with all of this data, many Reshimot records rise to the Rosh, many lights, much data. We will learn one day what kinds of records that they have. There are 30 kinds of records and that is not all as the Rosh makes the calculations. The main thing is the Rosh makes all the decisions.
11. S. (27:46) If the records are 4/4 go up then the restriction would not have been revoked?
R. How can it be that the Reshimot records of 4/4 as you say rise to Rosh of Sag. Sag would not accept them because it would feel that it cannot accept these records.
S. So what about the records of 4/3 that allows it to perform a coupling?
R. I don't know. That is something we will learn in the next lesson as this will bring us the Gadlut greatness of the world Nekudim and in the meantime we are learning about what comes out over the records of 2/1 restricted, this one. Peh to Aleph, Tzimtzum Bet, the second restriction. Over this what emerges is the Katnut smallness of the world of Nekudim and then the screen descends from NE to Peh. The Zivug is made over it, the Katnut the coupling is made over it, over the greatness and then the light spreads from Tabur to Sium with all of the vessel. It does not take into account the vessels itself but takes into account the records itself and then the shattering of the vessels. Before the shattering, the lights can come down before the Sag. There are vessels of Sag there.
12. S. (29:37) Hesed Gevura and upper ⅓ of Tifferet Are these vessels of reception or bestowing?
R. There certainly is a coupling a KHB over them there is a coupling and over the second restriction and what emerges is the world Nekudim in Katnut from Tabur to Parsa.
S. It doesn't show HGT?
R. You are correct, I was wrong KHB HGT, with these things I agree with the students in advance. All of that is here standing in the screen of NE of Rosh of Peh de sag, later it comes down to Peh de Rosh of SAG, performing a coupling which is the world Nekudim.
13. S. (31:35) We received the record below the Parsa And it was clear they perform only for their own sake and there was a coupling for these vessels. Why did the shattering happen as there's no strength to keep it?
R. That is truly a question. We will speak about why they did not know that these vessels were not to be given the light Hochma, what is going on here? A very interesting thing happened and this happens to us in life as well as a result of that. When we ask for strength thinking that we can receive in order to bestow we think that we can receive it in order to bestow but when you come to the spreading of the lights on Hochma in the vessels of Hochma in the vessels of reception he can't withstand it with the intention to bestow. Then everything turns upside down in order to receive. Because of this phenomenon we go through the entire suffering of this world until we correct ourselves or we can say the opposite, that thanks to this phenomenon there is the entry of bestowing into the vessels of reception and we can finally correct all of the desire to receive to become in order to bestow.
14. S. (33:27) I can't understand why this light ignores the second restriction?
R. Because that was the decision in the Rosh, where I have data that I am capable of working with the light of Hochma in order to bestow because that is the way it was already in Galgata AB sag, why can it not happen here? The question is simple in Partzuf called AB you can receive the light of Hochma to bestow, in Partzuf SAG you don't want to receive the light of Hochma by its own forces it does not want to receive, so it turns out that it is in my power either to receive the light of Hochma in order to bestow or not to receive it when I don't have the strength in order to bestow it is all in my power, I am holding it.
The problem is that in the Rosh the decision was correct, but in the Guf there was a shattering because there wasn't any thought or knowledge, information about the light Hochma if it crosses Parsa that the vessels underneath will break, this prohibition to go below Parsa was not yet realized, it was not yet realized in this whole system. This is a new thing. The light Hochma is prohibited I'm going below Parsa, for that to happen and to be an impression in all of the vessels below Parsa the upper light has to go through the coupling of striking in the Peh of the Rosh of SAG, not NE but rather the Peh and the light of Hochma 4, comes down and crosses the vessels of bestowing on Parsa and this is not a problem once it comes down below Parsa these vessels start to receive it in order to receive because there is no screen. Then it turns out that there is a shattering here, the shattering of the screen, the shattering of the vessels because the screen is the vessel.
S. Which size of the light will pass through Parsa?
R. Rosh de SAG.
S. Does it happen up there?
R. Below you don't have the head, below Tabur, the entire head that runs things is SAG, Bina, who thinks that she can correct these vessels that are under her control actually, that she can correct them in order to bestow, it is Bina. Now how did it happen that Bina made a mistake? So here we have a lot to scrutinize. These things are very profound you're going to have many questions in the future about this.
15. S. (37:47) This is a blueprint of creation that you are drawing here, so from this drawing we can unequivocally say that the Creator created a shattering in the plan?
R. Of course as everything comes from the Creator there is no argument here, what we are learning with you is what has the Creator prepared for us for the work as all these things had to happen this way and we will be here at the end of the road to start rising until Ein Sof.
S. There is such a thing that the Creator made a shattering?
R. Yes of course, it is written that the Creator he creates and he destroys the world in order to prepare them for our work. How do you make toys for children? It is as if you build them correctly good and then you cut them into pieces or all kinds of things like that that you do, that is a must for a person to learn and attain the essence of connection as there is no choice for the Creator but to create a vessel and to immediately that the vessel is made whole and in the final correction with all the phenomena that should be in there, with all that they have done that are corrected and nice, all connected, the final correction immediately. The Creator has no problem but with respect to the created beings it is a must for the created beings to learn creation to be connected with creation as if they themselves build it and come close to it so that they will be the partners of the Creator and creation. How can they be the partners, what are they lacking? This is the force of execution which is the upper force, the Creator himself and then they will decide over each and every step of theirs how they are correcting the broken vessels and for that they will learn what the Creator has prepared for them and this is why the work that we're doing in the connection of all the pieces into one whole that's all we call it Adam, our whole work is called the work of the Creator because from this work we are doing, we can't do it. It is that we are scrutinizing what we are lacking to turn to the Creator and he does that. We are checking something else that we want to do and we see that we can't, we turn to the Creator and the Creator does this it is exactly like these children. When a child asks for something and we do it, this is how we correct everything, only by the scrutiny of not being able and only the Creator can, then we turned to him and he does it. All of that we attain thanks to the shattering of the vessels that we now start learning about. You can ask as much as you want here it is always preferable to ask because here start ours. Will work.
16. S. (41:57) Why is the Rosh of the world of Nekudim is on the same level as Rosh of SAG and not Peh of SAG or Chazeh of SAG?
R. I don't really understand what you are asking. The world of Nekudim is a result of SAG even though it has a Rosh of itself. It is already, even though it emerges later over Reshimot of 4, it starts from the Reshimot of 2/1 restricted as we have drawn it here. This is the world of Nekudim in Katnut, and this is the world of Nekudim in Gadlut. These two are of the world of Nekudim are a result of the Rosh of SAG. What is your question?
S. The Rosh of SAG comes out of Peh of AB down to Chazeh of AB. Nekudim is a world that comes after SAG, but it has to be logically one degree below, from Peh to Chazeh of SAG.
R. We will draw these things better next time. We still have questions to answer.
17. S. (43:50) We see that this law of the first restriction cannot be broken. If you break it, we receive the light of Hochma in the vessels of reception and it breaks. In our 10s, can we cause a shattering in our relationship?
R. It is all done in order to establish and stabilize the whole system. This is like when you buy a box with broken tools inside and you bring it to a child and all you can do is put it together. That is all and nothing besides that.
18. S. (44:32) What is the place of Parsa in Rosh of SAG? What is the difference between the Parsa in Nekudim and the place of Parsa in the Rosh of SAG?
R. Parsa of Rosh of SAG is a level before which I can think about bestowing and below it, I cannot think of bestowing. These are vessels with no screen on them and I can't take them into account while wanting to bestow. Up to here I can bestow, until the Parsa of Rosh, and below I cannot. And it is the same in the Guf, until the Parsa, the light can spread on what I decided in the Rosh, and below the Parsa not, can’t.
19. S. (45:31) What allows the light to descend below the Parsa in the Gadlut of Nekudim, to go below the Parsa?
R. The light can't go down below Parsa unless there are corrections there. Corrections meaning the quality of Bina entering the quality of Malchut there and there in these vessels the light can enter. How to do that? We will learn as this is our whole work already. This is the work after Adam HaRishon coming out and being shattered and beginning to work.
S. The question was: Before the shattering, why did the world of Nekudim of Gadlut allowed the light to seemingly descend below the Parsa?
R. Before the shattering the lights can come down below Parsa because there are vessels from SAG there. The vessels Galgata have not yet mingled there. We didn't have this mingling of the fourth discernment, it was all SAG. Then it spread from above and below and it was allowed to spread but due to the fact that there was bestowing of the fourth discernment over the entire Nekudot of SAG, which are Bina, and in Bina there is a part which is interested in correcting the vessels of reception in order to give birth, this is ZAT of Bina, and this is why in these vessels that belong ZAT of Bina, there starts to be a big will to receive.
S. In the Gadlut of Nekudim, the light also descends below the Parsa.
R. That is forbidden, that is why there was a shattering. Okay friends we are through with the lesson and I am happy that we have a bit of a mess in the Preface because only out of these things when we are confused, when I suddenly see that I didn't mention things correctly or organize things correctly. From these things are scrutinies and we come through the confusion and the shattering in us we come to corrections. The true understanding comes through suddenly here and there and every place we see that it doesn’t fall into place, so accordingly in the end you start understanding.
20. S. (48:53) What is the Sof or the end that leads to Ein Sof?
R. The Sof of Sof finally comes to Ein Sof. What do you want to hear?
S. What is its essence, what changes in us?
R. The fact that we cannot attain the boundary of bestowing and love is really the end of our knowledge because there is no limit but only for one thing, for bestowal. If there is a boundary for love or a boundary for bestowing it is not good. It is a sign that to begin with you limit yourself in the way that you relate to others. If you are not limiting then this is truly called bestowing and love. Love is simply that final expression of bestowing, there cannot be a limit, that is the only thing. That is why the Creator is called Ein Sof, it is limitless, there is no limit. If there was a limit, it is not the upper force or the Creator, it has no quality of bestowing or love.