Serie de lecciones sobre el tema: Baal HaSulam - undefined

21 agosto 2021 - 23 febrero 2022

Lección 541 de nov. de 2021

Baal HaSulam. Prefacio a la Sabiduría de la Cabalá, punto 86

Lección 54|1 de nov. de 2021

Part 2:

Morning Lesson November 01, 2021 Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #86

1. S. (00:21) Well, he is telling us right away that the Nekudot [dots] are divided into three discernments. What are we talking about, the dots. We have to understand the Hebrew alphabet, it is not that it developed on its own. We got it from Adam HaRishon, the first Adam, 6000 years ago, 5800 years ago. He was the first one in attainment of the Creator. He wrote a few writings and left it for us. From him we have that same ABC, that is what is written in The Zohar and the Kabbalists are writing about it. That is why the Hebrew alphabet that came to us from attaining the upper light the way it bestows and awakens the will to receive, it comes from the Kabbalists. So it is written that the letters, the Otiot, are the vessels. (Rav drawing) A letter is a vessel and on that vessel the light bestows from above, called ‘Holam.’ We write it as the letter Vav and a dot above, or inside that it states that the light is in the vessel, or below that the light is below the vessel. That is why we have signs of the light as the point and this letter, the Vav symbolizes the vessel. That is why he says in item 86, “know that the Nekudot [dots], that are above the vessel, the dots are divided into three phases, Rosh, Toch, Sof.’’ These are upper Nekudot [dots] above the Otiot [letters], they are incorporated in the name ‘Holam.’ The middle Nekudot [dots] inside the Otiot [letters] included in the name ‘Shuruk’, meaning Vav with a dot within. The lower Nekudot [dots] below the Otiot [letters] are incorporated in the name ‘Hirik.’ That is what he writes. He says there is light that is working on the vessel. The work working above the Kli [vessel] is called ‘Holam,’ the light working inside the Kli [vessel] is called ‘Shuruk,’ and the light working below the Kli [vessel] is called ‘Hirik.’

2. S. (04:33) What is the light below the vessel?

R. It came out of the vessel. It broke and went out of the vessel. What is above the Kli [vessel]? It is all about the feeling of the Kli [vessel], that the light is above it, inside or below it.

3. S. (04:55) Are this characteristics valid for every kli?

R. That is general. That the light, except for inner light, surrounding light, all kinds of things that there are many discernment in each one of them, but in general the light that appears compared to the vessel, appears either above - that it comes from a higher degree of the vessel, or enters the vessel. Let's say, we're speaking about the Partzufim, or below the Kli [vessel] that it breaks the Kli [vessel], the Kli [vessel] lets it go below. We will learn that soon, we will see what it depends on.

S. This is what defines what item it is, what letter it is?

R. The Nekudot [dots] themselves are not Otiot [letters], it is Nekudot [dots]. (Rav drawing) These, you see that, that is what is important for us, these signs. Either above or inside, or below from the Otiot [letters]. The letter, we just say it is Vav. It is not important, it is completely not important. The sign is important. Whether the light is above the vessel, inside the vessel, or below the vessel. Otiot [letters] are called vessels.

S. And in the vessels?

R. Inner light. Inner light like we learn in Partzufim.

S. You just said that the light emerged already.

R. We will learn about the shattering and see the matter of the light going through the vessel, breaking the side of the Kli [vessel] and escaping outward. I want to show you in the drawing that the upper light comes, we perform a coupling by striking in the Rosh. The Rosh is not called the vessel, but the Partzuf feels that the light is in the Rosh, that is called ‘Holam.’ Afterwards, the Partzuf comes in, takes part of the light inside from Peh till Tabur of Galgata, that is called ‘Shuruk.’ Then, we will learn that after it receives, it can't keep the light inside. Suddenly, it discovers that the pleasure from the light is greater than its screen. Then, the light departs outward, breaks the vessel, the vessel loses the screen, and that is called that the light goes below. That result is called ‘Hirik.’ So, all in all, we have the 22 letters in the Hebrew alphabet. We have another five letters that can only appear at the end of the word, because they are the signs of the Malchut, except for that the Nekudot [dots] that gather two letters are, Holam, Shuruk, and Hirik. We will learn. It is not that important. What is important is that sign in order to state what state the Kli [vessel] is in. We can later on learn much about the letters, which group they are included in, why there are 22 letters specifically, no more or no less, why we have the extra 5 letters that are called ‘MANTZEPACH,’ and the more that they mark the Malchut that has 5 degrees of coarseness, and more and more. All the grammar, all the alphabet, it all came from the wisdom of Kabbalah from attaining the lights and vessels, how the lights affect the vessels and from this, the way the vessels are built and develop. From that, we have all of the laws of our language, because this language is not our regular language. It all comes from Adam HaRishon, it all came from him.

S. These signs, these three states, can we feel them?

R. Of course. We will feel it to the extent that we are in resemblance to the upper force, so we feel these lights, where they are, either before me. I have to work with them and restrict them, coupling by striking, reflected light. Then, as much as this light I can take in order to bestow. It is like sitting before the host. I have to calculate in the Rosh, make preparations, and then receive the meal from Him and check myself, whether I am taking these meals in order to bestow to Him and not for my own pleasure, and it will all be above my ego, and that I am making this effort towards the Creator. By that, I start feeling as much as the pleasures are in me, but the pleasures, except for the food itself - let's say, that is also something important but secondary. The main thing is that I feel how I am connecting to Him, how I feel His internality, how I feel that He is filling me with His attitude and according to the way that I develop my attitude towards Him. That is called adhesion of the created being and the Creator as we learned from the example of the guest and the host. What is Holam? When I calculate, the lights and Taamin [flavors] I have in my Rosh and thought, when I decided and started receiving these lights inside the desire. It says, if I take them in through the Peh, it is called ‘Shuruk.’ If I can't receive in order to bestow, so the lights supposedly fall below me, then this state is called ‘Hirik.’

S. We can reach it anyhow, for sure we can reach this Hirik?

R. We will learn how to go through all of these states, Holam Shuruk, Hirik, and how we correct them above, below, inside. We will learn it, it is something practical. The wisdom of Kabbalah doesn't have anything that comes just from nowhere. It is all by the Kabbalists attaining it, and they tell us about it so that we can as quick as possible attain it, too.

4. S. (14:03) Does the usage of the Hebrew language affect us? Does it affect us more in spirituality?

R. The truth is, it doesn't matter. But we do need to know, not the language, but at least the signs, also the names. We have no choice. We take them from our language, because the entire language came to us from attaining the upper world. That is why it is the root and branch from our root. We get the names for the branches, but actually, after words from the branches, we learn about the roots. It is in a mutual way that it happens. The Kabbalists, let's say, Adam HaRishon that gave us the language so we need to find it. It is Baal HaSulam who wrote about it, right, that it came from Adam HaRishon. That is how we have to learn about it.

5. S. (15:20) When the light departs the Partzufim of AK, it is also called the same. Why?
R. Nekudot [dots] are lights. When it enters the Partzuf it is called Nekudot [dots], when it goes out it is called Nekudot [dots], when the screen that limits them starts working that is called Nekudot [dots]. From the light itself remain only Nekudot [dots]. Here, we are speaking about the Nekudot [dots] called, ‘Holam, Shuruk, Hirik,’ that the judgment is working on them. That is why they shine as Nekudot [dots]. There are a lot of types, and we will learn about it.

Item 87 (16:20) “This is their explanation: Otiot [letters] are vessels,” (twice)

6. S. (19:41) If we said that the purpose of the second restriction is to lower the upper light so it will reach below Tabur until the Parsa. Do I understand correctly that the purpose…

R. No, no, no. The second restriction doesn't belong to lowering the light under the Parsa.

S. He said below the Tabur.

R. Below the Tabur the light can go down. Only the vessels of bestowal of Bina appear there. The Nekudot [dots] of SAG that descended below the Tabur have made that place ready for the upper light to be able to appear in those vessels, where the light of Bina is, because the light of Bina is bestowing in order to bestow. That is why under the Tabur has nothing to do with the second restriction, only the Nekudot [dots] of SAG, the quality of Bina. If it expands there, so anywhere it expands, the upper light can already appear because there is an intention in order to bestow already, until the Tabur - again, I am confused - but only until the Parsa. (Rav points at the drawing) The upper light can appear until the Tabur, Nekudot [dots] of SAG go below because they awaken NHY of Galgata. Galgata bestows to them and they divide themselves into two parts. The part that can be in order to bestow, and a part that can’t be in order to bestow. Here, above the Tabur until the Parsa, the quality of Bina controls. Below the Parsa till the Sium, the quality of Malchut is in control. Then, the upper light can bestow and appear until the Parsa, but below the Parsa it can’t - there is no quality of Bina here.

S. The AHP that were below the Parsa did not receive the light. They rise above the Parsa, and now they do receive light? Am I correct?

R. First of all, we didn't learn about it yet. Then, we will see if it is right or not. Don’t jump ahead about things we don’t have learned about. What are you asking?

S. What he says is that the new light moves the vessels of AHP and gives them life?

R. Okay, no more than that. Don't jump.

7. S. (22:55) Under the influence of a new light, as it says, AB, SAG, and the screen of Rosh of SAG came down to Nikvey Eynaim of Peh of Rosh and performed a Zivug [coupling] with the light of Hochma. Can you please explain how can this new light in the Rosh of Keter connected its AHP with GAR? What is that in this picture? What is GAR?

R. Okay. I'm going to read 87, again. We are speaking about these Nekudot [dots], Holam, Shuruk, Hirik. (Rav is reading and showing the drawing) Otiot are Kelim, that is, Sefirot of the Guf. This is because the ten Sefirot de Rosh are but roots to the Kelim, not actual Kelim. Nekudot mean Lights, which sustain the Kelim and move them, meaning Ohr Hochma, called Ohr Haya. This is considered a new Light, which ZON de AK received from AB SAG [They received from AB SAG, ZON of AK received this light.] and illuminated the Kelim de Nekudim, bringing down the lower Hey back to the Peh of each degree, [This is what will come later on. We are not learning about the world of Nekudim, but he jumps to it. That is what he writes, what can you do.] And returning the AHP de Kelim and GAR of Lights to each degree. [Meaning, the light Hochma that works on the vessels. Let’s say, we have vessels, and our vessel by the second restriction is divided into GE and AHP.

The light of Hochma that shines on the vessel annuls the Parsa, and the degree of AHP of vessels in GAR of lights came back to their degree. So the vessel is divided, and there is a Parsa here. So we have vessels of GE, and here we have vessels of AHP. When the light of Hochma shines, this light moves the vessels of the AHP and elevates them from the lower degree upward. Meaning, this light that appears works on the AHP and adds screen to that AHP, and raises it above the Parsa. That is the bestowing of the light of Hochma connecting them to the upper one as in the beginning. Then, we have ten Sefirot again. Let's say, five and five, but when it comes back we have ten again.] This is the meaning of the Nekudot that move the Otiot. And since this Light extends from AB de AK, [because in AB we have the light Hochma, and in a SAG we have a light of Hassadim. When the light of Hochma clothes in Hassadim and shines to the lower ones.] Which is Ohr Haya, it revives those Kelim de AHP through clothing in them. [That is called rejection and it will also be called the resurrection of the dead. But these vessels are not dead yet, they just came out of the Parsa, but when they will be shattered - we will learn about it. Also, that light enters them and sanctifies them, and connects them to GE, and that is called resurrection. He gives them back life, revives them.

8. S. (28:23) What is the difference between the roots of the vessels to the vessels?

R. The roots of the vessels are usually in the Rosh and the vessels are in the Guf. A vessel is called a desire after the restriction, screen and reflected light, when you have all of that, it is ready and knows how to receive the upper light to bestow, this is called a vessel. Before that in all kinds of names, that is not a real vessel yet.

9. S. (29:09) Sometimes he says to awaken the vessels, and sometimes he says to move the vessel. Is there a difference between these two?

R. Yes. To awaken is to shine on them from above only, and to move them means to get them activated. To awaken is more to cause them actions in the Rosh, and to move means to perform actions that will happen in the Guf.

10. S. (29:46) Are these Nekudot a mechanism of the action of the Creator or the action of man?

R. With your philosophies I don't want to work with yet. You learn according to what he writes, don't be a wise guy.

11. S. (30:18) It says that this is a new light. ZON of AK received from AB SAG and shone to the vessels of Nekudim. What does it mean when the light goes through ZON de AK?

R. That is NHY of Galgata, ZA and Nukvah are here, together they are called ZON, this is ZA and Nukvah or Malchut. So together ZA and Nukvah are called ZON.

S. Why does it have to go through ZON, and not directly to Nekudim?

R. Because ZON of AK raises the deficiencies, through them, records. There is a desire here, in Galgata there is a big desire and this desire is what we need to correct above the Tabur everything is corrected already and below not. At the end of correction is that we fill all of these vessels that are below Tabur with lights that the light will shine from Ein Sof to the end of creation. We are lacking the corrections of Bina here that is why the Nekudot of SAG the moment they can be pure Bina 2/2 they go below and they mix with these vessels of Galgata, and then they receive desires from Galgata. This desire needs to be corrected with lights and intentions of Bina, to bestow. From this, they are restricted. It works on them in such a way that only part of them Bina can work, but below the Parsa there can’t be Bina, that is the control of Malchut. So we come to a state that we have one Partzuf that in it we have Bina and Malchut, then we keep working with that. Now, he just explains to us, it doesn't specifically belong to here, he is just in general explaining about the letters, that the lights that are in Galgata, that used to bestow light on Galgata, so the light that was in the Rosh, it was shining here, that is called ‘Holam.’ Then, they received in order to bestow a part of it that is called ‘Shuruk.’ The rest is surrounding light. In our case, we will see soon that there will be the Hirik too, that the lights go below the vessels.

12. S. (34:00) We learn about Katnut and Gadlut of the world of Nekudim. The three points exist in Katnut [smallness] and Gadlut [greatness] in the world of Nekudim?

R. We did not learn the world of Nekudim yet.

S. We learned Katnut [smallness] and Gadlut [greatness].

R. Yes, but not the world of Nekudim, this is why we cannot give examples from the lights of Hirik, when the light comes out of the vessel and the vessel can't hold those lights it only happens in the shattering of the vessels.

S. Is that the preparation for the world of Nekudim we are learning about?

R. Of course, it's all preparation. It is preparation for Gmar Tikkun. All these things are preparation for Gmar Tikkun.

13. S. (34:57) What in the picture, in the drawing is the light GAR?

R. It is what expands in the first three Sefirot called GAR that is the Rosh of the degree is usually called GAR.

14. S. (35:30) Why does the light of Hochma revive the vessels?

R. The light of Hochma is called Ohr Haya of life. Ohr Hassadim is a light that corrects creation. It is the condition that with it I can receive. But the light of Hochma is the light of life, it revives us that is why we need it. It enters the vessel, it gives it life, and sustains it. The vessels are created with the light of Hochma, because it is the will to receive still. The will to receive lives from the light of Hochma, and the light of Hassadim is just a correction, only a condition.

15. S. (36:23) Do the Nekudot relate to both Holam and Shuruk?

R. All the Nekudot around the Otiot [letters] and in the Otiot it is all lights. The Otiot are called vessels, so around the vessels there are all kinds of lights that do all kinds of actions with the vessels. The Kabbalists divide them into three groups Holam, Shuruk and Hirik. But there are many Nekudots, there are a lot more Nekudot from these three types.