Part 2:

Baal HaSulam. Preface to the Wisdom of Kabbalah. (The World of Correction and the New MA that Emerged from the Metzach of AK. #112)

Reading item #112 (00:32) “From the beginning of the preface to this point we have thoroughly explained the first four Patzufim of AK..”

1. S. (03:28) If I'm not mistaken, it is the first time he’s saying..?

R. Don't say that, how many years have you been with us?

S. He says, the fourth Partzuf is called MA of AK and the striking of coupling is done upon it in the phase one level of coarseness in it, and this is the 10 Sefirot of ZA, and it is clothed from Partzuf and it’s Peh downward to SAG of AK, it is divided into internality and externality, and the internality is called MA and BON of AK, and the externality is called the Partzufim de Nekudim. This is the fourth Partzuf, we always say that this whole coming down of the world of Nekudim, takes place after SAG, no? All of a sudden he’s saying after MA? What did I miss here?

R. From SAG we get MA, and from MA, we get BON, so what’s new here?

S. So he says that from MA comes out, what is he saying that the internality is called, that from the MA comes the world of Nekudim?

R. Read it first.

S. Reading: “the fourth Partzuf of AK is called MA of AK. The coupling by striking in it is done on coarseness of phase one, and its ten Sefirot are on the level of ZA. This Partzuf clothes from the Tabur of SAG of AK downward, and is divided into internality and externality.

R. Here there is something new, but so far it’s okay?

S. The internality is called MA, and BON of AK, and the externality is called “the world of Nekudim.”

R. Yes.

S. So, there’s like a split here?

R. Yes, two branches come out here, from SAG.

2. S. (06:20) Why is specifically TES awakening the precise Reshimot with the yearning to correct the general soul?

R. I would not say it’s specifically TES, the Ari’s, ‘Tree of Life,’ also awakens precise words to correct the general soul. The question is not in place.

S. What is the reason that to the extent that the more you are special, you are less understood?

R. You're asking this about yourself, I agree with you.

S. Why is the measure of truth, love of the Creator to the created beings?

R. Again.

S. Why is the measure of truth, the love towards the created beings?

R. Yes. I would say that also a person's attraction towards the Creator, also.

S. Why does a person need to pay with his health in order to reach love above hatred?

R. That is not correct, this is a lie.

S. It happened to me.

R. You can say whatever you want, but to bring it as a rule, as a law of nature, you cannot.

S. What is the reason that the multiplicity of Reshimot shows as a great big soul?

R. It does not say anything.

S. Thank you. I learned a lot.

R. I did not hear any question according to the topic that we are learning, everything is all around and around.

3. S. (09:12) To continue the friend, I know that SAG below the Tabur becomes the Nekudim of SAG, so what is MA and BON below the Tabur?

R. MA and BON below the Tabur are parts of the Galgalta, that Galgalta AB SAG is above the Tabur and below the Tabur is MA and BON. It all belongs to the parts of the Partzuf of AK.

S. He’s not talking about the MA and BON that are above the Tabur, that we never learned about.

R. What do you mean we never learned?

S. There is above the Tabur Galgalta, AB, SAG, and MA and BON that are above the Tabur, it's not them that we're talking about?

R. No, here he's talking about Galgalta, AB, SAG, MA and BON that emerged from the Masach, from the beginning of the coming to being, 4,3,2,1 and root phases.

S. So where exactly is this MA and BON that SAG split upon, he said that SAG split to MA and BON and Nekudim.

R. Yes.

S. So the Nekudim is below the Tabur, and where are MA and BON below the Tabur?

R. Nekudim is what is called what emerges from the point of SAG, and MA and BON emerges in the ordinary manner, Galgalta, AB, SAG, MA and BON.

S. Above the Tabur?

R. Yes, above the Tabur.

S. But he writes below?

R. And below the Tabur is also such a thing.

S. Where?

R. Below the Tabur. From the Tabur to Parsa is MA, and from the Parsa to Sium is BON.

S. So where is Nekudim?

R. Nekudim is in the same place.

S. So what split there?

R. What split?

S. It says it split, can someone read it?

R. [Rav is reading] The fourth Partzuf of AK is called MA of AK. The coupling by striking in it is done on coarseness of phase one, and its ten Sefirot are on the level of ZA. This Partzuf clothes from the Tabur of SAG of AK downward and is divided into internality and externality. The internality is called MA and BON of AK, and the externality is called “the world of Nekudim.” This is where the association of Malchut in Bina, called the second restriction, takes place, as well as the Katnut, Gadlut, the raising of MAN, and the Daat, which emerges and copulates the HB face-to-face,  and the issue of the breaking of the Kelim. Since all these were initiated in the fourth Partzuf of AK, called MA or “the world of Nekudim.”

So what is your question?

S. I'm asking, he says that it is divided into internality and externally, internality is the world of Nekudim, below theTabur and the internality, where it is?

R. MA and BON of AK.

S. I simply remember your diagram that the moment Nekudot of SAG ends, the world of Nekudim starts.

R. You have the expansion of the Sefirot, the Partzufim, from above downward, so you have Galgalta, AB, SAG, until the Tabur and below the Tabur, MA and BON, so what are you asking on this?

S. So where is the Nekudim, in the same place, MA and BON are the Nekudim actually, where are they?

R. You can say so.

S. So what is the difference between them nevertheless, he says it’s divided here?

R. The Nekudim of SAG is the Partzuf that emerged after Galgalta, AB, SAG, now when we have the Nekudim of SAG that they emerge and refine, they get the Reshimot as a result on the remaining Kelim. Then it turns out, those same Kelim, now refine in their Masach, [screen], and we get as a result, new Partzufim.

S. It's their place that is not clear, the place of Nekudim is clear, the place of MA and BON, this internality, its location?

R. From Tabur to Sium of AK.

S. But that's the place of Nekudim?

R. There the Nekudim can clothe as well, and also the three worlds of BYA.

S. I don't know how to ask.

R. That is okay.

4. S. (15:15) I think that he uses MA and BON also to call them ZA and Malchut, where it says here, internality, the meaning is below the Tabur, from the Tabur to the Parsa is called MA and from the Parsa down is called BON, like you just explained, and that is part of AK, and upon it clothes the world of Nekudim, exactly in that same place, it's not the same MA and BON..

R. No, it's not the same, It's not the same MA and BON as above the Tabur.

Reading again #112 (16:00)

5. R. (18:35) Yes and then afterward, from the world of Nekudim, we have more results.

6. S. (18:46) In every Partzuf he mentions that there is a striking by coupling, ten Sefirot, what is in the fourth Partzuf, let’s take an example, he writes, it has it on the coarseness one and the ten Sefirot are in the level of ZA, what is the ten Sefirot in that and why does he describe that?

R. That is excellent because in each Partzuf you have ten Sefirot.

S. But in every part there are ten Sefirot, so why is he describing it here?

R. That is right.

S. What is the importance of this?

R. I don't know. I also don't think it is important because in each part you have ten Sefirot. To answer what is his intention to say it here, I don't know. In each part, in each Partzuf, in each world, you can say that it is ten Sefirot.

7. S. (19:58) Before the fourth Partzuf was there no division into internally and externality?

R. No, there wasn't.

S. What causes it to divide that way into internality and externality that's below the Tabur?

R. To provide additional discernments and plus many deficiencies.

S. What actually causes this division in the fourth phase, that there is all of a sudden externally and internally that was not in the first three Partzufim?

R. Because you have additional Reshimot, [records].

S. Below the Tabur?

R. Yes, that are under the world of Nekudim.

Reading item #113 (20:48) “These five phases of coarseness in the Masach are named after the..”

8. S. (23:35) A general impression from what we read it is not clear how Masachim, [screens], that deal with what is below the Tabur are of such a low or weak coarseness.

R. I did not understand. That is how they feel that same coarseness?

S. It is kind of Masachim that need to correct that which is below the Tabur and the coarseness of the Masach is one or zero so how are they supposed to correct this coarseness when they are below there and their coarseness is so low, how does that work?

R. Why is that a problem? We see that big, wise, important people, strong people, yes? They have small babies and the baby cries, yells out and does not know what to do and the adult does actions for him in his place. The baby grows by the adults' actions. The baby himself becomes bigger and bigger and rises in this matter.

S. That was just an impression from what we read, I don't know how to…?

R. Yes but that is the nature of the world. That is the nature of the world.

9. S. (25:22) So we have the world of Adam Kadmon which his essence we cannot attain whatsoever and he does a certain scrutiny and this scrutiny takes place in the world of Nekudim and all these scrutinies create a shattering of the Kelim and the correction that it needs to correct, meaning what was shattered in the world of Nekudim, he already does it in the world of correction, in the world of Atzilut which will be filled in the continuation and there are two worlds outside of that that we never attain?

R. Let's say so for the time being, for the meantime it is acceptable.

10. S. (26:10) I didn't understand the excuses given here to the question why are we calling the fifth Partzuf the new MA and not BON? So he says that it's called the new MA and not BON in order to emphasize that it is included in the clothing of the first phase.

R. By the aid of these Reshimot, these records, he corrects the previous Partzuf.

S. But in all the Partzufim they're included in the clothing of the previous Partzuf. Why are they not called the new, the new, the new at the expense of the one that's before?

R. Because all the previous ones didn't break and need correction like this one. That's it, we will continue if necessary we will repeat it again.

Reading Item 114 (27:12): “Why the first three levels…”

Reading Item 115 (28:00): “We should know the difference…”

11. R. (29:25) Okay, I have nothing really to add here, these are mainly definitions and I don’t see questions so let’s continue.

Reading Item 116 (29:42): “Thus you see that the…”

12. S. (33:04) He says that it is the same thing as it was in the world of AK, there are Taamim and Nekudot. How can there be Nekudot if there's no refining of the Masach after the Masach shattered? Nekudim emerged when there was a refinement going on.

R. The Nekudot emerged during the time of the refining of the Masach, the refining can be by shattering and also by beating and refining of the Masach. There could be additional reasons that the Masach refines and all the lights that were filling the Partzuf rise back to return to the source in the Peh de Rosh or Nikvey Eynaim, where they emerged from but that is what we can say.

S. This means that even after the shattering they're still the drawing of lights? It's like the Masach is shattered and it's still drawing the light, it's still taking light below it?

R. When the Masach refines it also draws the lights of course.

S. That is regular refinement I'm asking if it's the same in the shattering? It's also broken and it's also coupling?

R. No, what Partzuf, time and place are you talking about?

S. He said that the world of Nekudim is the same thing as in AK where there are Taamim and Nekudot.

R. Right.

S. That was AK he says in Nekudim as well. Now the Nekudim that is happening AK is due to the refinement of the Masach.

R. There is the refinement of the Masach only by the means of the breaking. The Masach disappeared out of the breaking.

S. So that was the question: so breaking and coupling?

R. By the cause of the shattering, yes.

S. I have another question: we always say on the root phase there is no reflected light?

R. From the aspect of root there is no returning like that's correct.

S. So how does the world of Atzilut emerge out of the level of root?

R. It emerges from above downward and from below upwards, the coarseness of the phase root is not a separate coarseness, rather Galgalta, AB, SAG, MA, BON they emerge as the order of degrees that need to emerge and along with them the world of Atzilut emerges with them.

S. No, I didn't understand because in the picture I have there has to be reflected light. Direct light expands and then below, it goes below the Masach but you say there is no reflected light so I don't understand how it works.

R. Meaning in the level of root, of zero, there is no reflected light so there is nothing to clothe the reflected light in order to expand below and that's why it can't be that it exists in the world of Nekudim to spread there.

S. You mean Atzilut?

R. Yes, Atzilut, sorry. We will learn that, you're right, we will have a question about that.

13. S. (37:22) What are these three Partzufim in the level of Keter, YESHSUT (Israel Saba ve Tevuna) and MA of Nekudim? We learn that there are three Partzufim in the world of Nekudim, Keter, Aba ve Ima and ZON and here there are three Partzufim. Are they the same or new ones?

R. Yes, Keter, Aba ve Ima and YESHSUT ZON.

S. So in adulthood they receive a different name but it is the same Partzufim?

R. No, we will learn, wait, don't run, he also explains it in such a way.

14. S. (38:08) We just spoke about the expansion of the Partzufim of AK, Galgalta, AB, SAG, MA and BON and we know that in Gematria the Partzuf AB is 72, Partzuf SAG is 63, Partzuf BON is 52, we know after SAG, there is Partzuf MA, afterwards BON 52. So I have a question: Why were their places exchanged, their order?

R. Because it's bigger, it is greater.

S. And what turns out that there is a difference in the Gematria?

R. It gives vitality and life to desires, Partzufim that it's making of the world now.

S. I have an additional question, why don't we learn what in gematria is Galgalta?

R. I didn't understand.

S. We know that AB is 76, SAG is 63.

R. There is no Gematria in Galgalta because all the lights and Kelim are there.

15. S. (39:52) He writes here that a Partzuf clothed below Partzuf SAG of AK. Who determines where the clothing will be after the coupling? We learn that whenever the Partzuf is born the internal, external doesn't matter; it doesn't clothe from Tabur of Galgalta below.

R. It clothes from the Peh de Rosh from the previous Partzuf.

S. Right but here it clothes from the Tabur and below? Partzuf of Dalet de AK is called MA of AK. It's not a new MA right? That the coupling of beating is done on the coarseness of phase one and in ten Sefirot at the level of ZA and afterwards we are at this Partzuf clothed from Tabur and below of SAG of AK and I don’t understand this. I also thought that it had to be from the Peh to the Tabur of the previous Partzuf but he writes, seemingly the opposite, why?

R. He doesn’t write the opposite, it's simply the way the Partzuf spreads where all the previous Partzufim expanded to the Tabur and the Partzufim that follow them clothe below Tabur.

S. And who determines it? Where does he take the Reshimo, the record for the coupling, why is it clothed from Tabur and below?

R. It clothes from Tabur and down because this record does not include the GAR of lights. Which is why it expands below the Tabur.

16. S. (41:55) There is this impression that MA and BON of AK that seemingly there is a lack of wholeness there otherwise there wouldn't be this action of SAG descending?

R. SAG can expand in any place because it is the Partzuf of Bina and there are no limitations upon it. Therefore specifically because of SAG whatever happens happens. These events above Tabur, below Tabur, the shattering, the corrections in all these things SAG is involved.

S. The corrections on the world ABYA it's already a correction on the world of Adam Kadmon, is there a renewal here?

R. When all the shattered Kelim will be corrected they will connect to the Kelim that are above Tabur of AK and then there will be a descent of all these Partzufim and Sefirot to below Tabur of AK until the point of this world.

S. Need translation from Russian (No Hebrew or English translation available)

R. The world of Adam Kadmon is the complete measure of all of reality and eventually it needs to be entirely corrected in all the NRNHY.

17. S. (43:50) What differs in the emergence of Atzilut which is already after the shattering? I mean, beforehand there was no shattering yet and the Partzuf, these Reshimot, [records], root and one are now broken ones? What's happening here that is different?

R. In the world of Atzilut we have the Reshimot, the records of the shattering, of the Reshimot of the parts of the worlds and the Partzufim, which is why this world of Atzilut can be the carrier within which we can connect mind, all the process of the correction of the world.

S. So these Reshimot of root and one are broken Reshimot that upon them is made the coupling in the Metzach, [forehead]? When this world emerged, what were these Reshimot? Is it from the shattering, are they broken Reshimot?

R. No, they didn't shatter, we didn't learn that there.

18. S. (45:10) What is this edition that the world of Nekudim is different from the world of AK? What is he emphasizing here?

R. The world of Nekudim is the result of all the rest of previous worlds which we need to correct them all and bring them to the world of Ein Sof.

S. He says that it was imprinted, that means it is similar to it? When one world is imprinted from the other it means it's similar to it. That is what he writes here, so what does similarity mean here in what manner is it similar?

R. The world of Nekudim?

S. Yes.

R. To the world of Atzilut.

S. AK, the world of AK.

R. The world of Nekudim and the world of AK? We need to correct the world of Nekudim because it's lacking corrections upon all the Partzufim that emerge in it, to come to the degree of the world of AK we just corrected.

S. Can you say such a thing that the style of corrections which is the restriction, the Masach and reflected light, is something that occurs from AK to the very smallest details?

R. Yes, that's not even in the world of AK it has to take place there has to exist in all the places.

S. Until the smallest details of creation?

R. Yes, it is a law that will never be breached.

19. S. (47:12) What is ‘world’?

R. What is what?

S. What is ‘world’?

R. ‘World’, open the first part of the second part TES and it gives you a definition there.

S. What is Partzuf?

R. Also.

S. Coarseness?

R. It is all there, why are you asking something that we did not ask now which is not now in the center of our deficiency?

S. I'm not asking about lack, he’s writing here, Baal HaSulam writes here.

R. You can find there thousands of words but that's not what we are learning; don't ask what is not written.

20. S. (48:30) He says that “the relations between the world are imprinted”, like the stamp and the imprint, Atzilut, what is the stamp of Atzilut?

R. The world of AK, also.

S. Not Nekudim right, the stamp for both of them is AK?

R. Yes, AK is the example for all the worlds.

Reading Item 117. (49:32 - 54:11)

21. S. (54:22) Is there a difference between the new MA and the world of Atzilut, are they two different things?

R. The new MA and the world of Atzilut, it depends when we use them, these words; actually the new MA, we use when we want to talk about the role of this Partzuf towards the rest of the Partzufim, and the world of Atzilut is usually towards the general correction, the souls, the raising to the end of correction etc..

S. Okay, in this that each world has a stamp and is imprinted, how is this the world of AK, is it a whole world? If it's a stamp and imprint, how do these inversions occur?

R. Everything according to the Reshimot, the world of Ein Sof illuminates in every place but according to the records, it makes a reflection, a copy of it, and then from from this we get the worlds, Partzufim, Sefirot, in different way and in a different intensity, that's why it will always be the same thing. There is the refinement of the screens, the inclusion, the incorporation of the Kelim that we didn't learn yet, when you rise from Tabur to Peh, how they incorporate in everyone.

How they then expand from above downwards, and then it turns out that, well, every Partzuf is very different from the other, even though it is seemingly the same foundation, etc., there are no more than ten such foundations. But this is where different Partzufim were made and different worlds. And only in the final correction when we start to correct from below upwards, truly, all these Partzufim and worlds, then it turns out for us that then that's where the world of Atzilut comes out.

22. S. (57:50) What is the significance of the world of Nekudim in the imprint of the world of Atzilut?

R. The importance is in that we can, after what comes out of us, for us in the world of Nekudim to correct and connect and begin to install or correct the world of Atzilut; because the world of Atzilut is truly called, ‘the correction’, and to the extent in which we are incorporated in it it is all the rest of the worlds.

23. S. (58:45) Fundamentally, the world of Adam Kadmon has all lights and vessels, a wonderful system, why is the correction was passed to the world of Atzilut, why is it not personally taking care of it, “I want to personal take care of my son, I want to raise him, I want to give him everything personally” if you can explain this better?

R. In the world of AK there are still no flaws that are revealed, that can be corrected, and then to scrutinize through these corrections also the shattered Kelim, and also the Kelim that correct them, and also the lights that fill them; meaning the world of AK is not capable of doing anything, it just sustains within it all the vessels and lights, and is therefore called, ‘the world of Keter’. And there is no chance to [audio breaks up] … shattering is above the parts that shattered, and these beginning to include and incorporate with the world of AK and with the shattered Kelim, then the relation between these Kelim, these worlds brings them to the world of corruption and creates for us the preparation for the world of correction, and this is how we come to a place in which we can be corrected.

S. Thank you, excellent explanation, you answered my lack completely.

24. S. (01:01:12) The world of Atzilut corrects the world of Nekudim, right?

R. All the worlds, actually

S. And who corrects us?

R. Also the world of Atzilut, where below it.

S. But Nekudim, we could have corrected it because it rose on its rubble, destruction, so it feels its destruction and...?

R. So you are already claiming, why are we learning the sin of the Tree of Knowledge, it’s shattering and it's correction by the upper Partzuf, right?

S. Maybe, my question wasn't from the side of the study, my question was who needs to correct this, we need to become familiar with the shatterings in us, the breakings in us, right, because the correction is built on the shattering?

R. He needs to incorporate from our shattering and correct us

S. Exactly, so what is this cause that will correct us?

R. The one that corrects us is Atzilut, it's all Him, Atzmuto, that's why it's called Atzilut.

S. He knows my breaking?

R. He knows your shattering, my shattering, his and so on.

S. But how, our shatterings are similarly after Him?

R. Therefore He knows our shattering because He's above us.

S. But the shattering of Nekudim came after?

R. What does it mean?

S. The world of Atzilut emerged, does He know the shattering and how to correct them, they are more advanced, but we that emerge after the world of Atzilut, how does it?

R. How does it know us?

S. Yes, because its familiarity with us it's not like the world of Nekudim but the shattering of the world of Nekudim, which was before it, our shattering is seemingly after it?

R. Atzilut is built on the shattering of Nekudim in order to know how to correct all the shattered vessels, all the broken pieces. We are results of the shattering of the vessels, well we could say the shattering of Adam HaRishon even, and therefore our roots are in Atzilut and Atzilut knows how to correct us.

S. What needs to be our prayer when we are learning all these things, these processes that are occurring in the upper world?

R. For it to entirely be disclosed within us, for it to be revealed like a baby knows eventually that he needs to cry out to his mother and the mother will care for him and do what she needs to do, that's what we need to know father and mother and for them to care for us. From that we will begin to grow from below upwards and start to know the system of worlds, and this is how we will be corrected.

S. And the first part of the lesson we learned from Rabash that there are two lines, first the person needs to begin to…. the greatness of the Creator and then to pray. First we need to praise and raise the importance of spirituality, out of this to understand how much we don't have this, how broken we are and to raise a request. Now when we learn this upper system that has also these both varieties, both sides, we have on one hand the beauty and wonders of bestowal and on the other hand the shattering and its destruction, so how do we understand both these two lines?

R. From above we connect in this, we’re the result of this, we emerge from this, on one hand will have vessels and on the other hand, we will have lights; otherwise we wouldn't move, feel we would be non-existent altogether, I don't know, ask more.

S. Everything we learn is one thing, right? Kabbalists see everything as one?

R. Yes.

S. The upper world, the spiritual, bestowal, reception, everything by Kabbalists is one system. And when we seemingly learn how something seemingly upper and disconnected from us, how are we supposed to pray that all these qualities will connect and clothe in us, in our hearts?

R. We need to understand that our correction from the other side is to the extent in which we correct ourselves, and we need to ask the Creator to bestow and correct us. Therefore, we're not talking about relations between us, the connections between us for the sake of connection, rather for the benefit of the correction of the relation, well how should I say this, for us to become ‘one man in one heart’, that's what we will need. To connect to one source in order to become ‘as one man in one heart’, that's it. I'm sorry, I'm not, maybe I'm not so, not talking so clearly but it will clarify.

25. S. (01:07:38) It seems that after the Congress something new is…. here both in the study and in connection between us, something that is entirely, entirely new, can you say some words on this?

R. First of all, we all ascended, we all were included in a higher deficiency, we all progressed to one another, on one hand; on the other hand, we also, we feel the extent in which we are distancing from one another. All those forces are still not established but they need to receive, they need to receive our states and arrange them. Meaning we need a little bit of time, a week or two, until the upper force arranges us, we will be incorporated and feel ourselves as existing in the new state.

26. S. (01:09:10) Just before the lesson ends I just want to say thank you for this experience and if you, if I can have your permission to address the Israeli Kli and the world Kli just for a few words?

R. Please?

S. During my visit here I've seen, first hand, that's the Creator has picked each and everyone of these friends, plus all the friends in the world Kli, for the specific job, and some of them are in front of the camera, some of them invisible working in the four corners of this room. And each and everyone those little boxes in the world Kli but I have really seen the true heroes are really the people in the back office, the people we don't even see. The friends that are on duty, the friends that are the gatekeepers of the building, the kitchen duty people, the bathroom duty people, all these guys, really want to thank them that they what they do, that they continue to do for the Bnei Baruch. And before I take my plane in a few hours, I just wanted to raise the prayer for all the friends here and in the world Kli that the Creator really gives them the strength and grace and mercy that they need to continue the work, and really lift us to a new degree, thank you Rav.

R. Thank you, greatly, and we expect you to come here for more visits and with many more friends of ours from all of the world! We will try to make room for everyone, to feed everyone, to embrace everyone, and we will expect you all, thank you for giving a beautiful example to everyone, thank you!

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