Morning Lesson January 12, 2022, Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #101

1. R. We have here the matter of the shattering of the vessels and their fall into ABYA.

Rav Reading Item #101 (00:21) “Now we have thoroughly explained the raising of MAN…”

2. R. (02:57) It is a hard piece, and it includes many things within it. We can go one by one.

Reader - Item #101 again (03:07)

3. R. (05:50) What is happening here. First of all, we want to learn as it is written in the heading the breaking shattering of the vessels and their fall into ABYA. ABYA, meaning a place, there is no worlds of ABYA yet, there is a place which is below the Tabur of Galgalta by the Nekudot of SAG. The Nekudot of SAG is the force of bestowal which came down below the Tabur the force of reception, NHY of Galgalta. So, the force of bestowal which descended to the force of reception divided that place into half and half, the upper half is the force of bestowal, the force of Bina which comes from SAG and the other half is the force of Malchut which comes from Galgalta. Then it turns out that we have this place from the Tabur to the Sium divided into two halves, the upper half is the force of giving and the lower half is the force of reception. We already have something new that was not there before. Because above the general Tabur of Galgalta where we have forces of bestowal, overall, in reality where do we have forces of bestowal. It is the desire to receive that the Creator created but because it bestows upon it with its force, the Creator impacts the will to receive in its force in the way that it is in the intention is in order to bestow. That is how it happens. Now, the desire to receive if it were not influenced by the upper light, if the upper light would not bestow upon it, it would remain in his desire to receive.

Therefore, we have here an additional thing, where for the first time after the first restriction in the Ein Sof and the expansion of the vessels of Galgalta AB and SAG in Nekudot of SAG which expanded below Tabur. We already have two discoveries, two trends. One trend wants to bestow, that is the upper half. These are the vessels from the Tabur to Parsa and the vessels that are below Parsa to the Sium, these are vessels of reception. This is how this whole reality divides itself, and now this place where these vessels of bestowal are, from the Tabur to Parsa, light can expand there. Because there to start with is the force of bestowal that reigns there and the vessels that are below the Parsa, you have the force of reception there and it is prohibited for the lights to expand down there. Clear? So, what we have, let us read 101.

Now we have thoroughly explained the raising of MAN and the Sefira of Daat, what is the raising of MAN. We have Keter, Hochma and Bina, those are the Sefirot which come to us from above, then from Bina the desire to receive is born. Because Bina wants to give, she begets the desire to receive which is called ZA, and ZA develops and from it emerges Malchut then it turns out Keter, Hochma, Bina, are vessels of bestowal and ZA and Malchut are vessels of reception. Keter, Hochma, Bina are vessels of bestowal, ZA and Malchut are vessels of reception. Where does this stand from the matter of reception of bestowal from the fact that Bina is all to bestow in which she also wants to express her desire to bestow. In her upper half she only bestows is adhered to Hochma but in her other half she begins to beget the desire to receive and her desire to receive is in order to bestow to the lower to the lower ones, but it is already a desire to receive. It is like a womb inside the woman and from inside this place she wants to give birth and bestow to others.

Therefore, we need to learn this way, the position of these degrees which is the complete bestowal which is the Creator and gradually these Partzufim and Sefirot where it descends more and more until it becomes truly receiving and even in order to receive, that is all the degrees of creation. He writes it this way so now we have thoroughly explained the reasoning of MAN and the Sefira of Daat which is considered the interior of ZAT of Nekudim. Meaning they want to bestow these vessels and they extended and rose to Abba ve Ima, which is Hochma and Bina, and below Bina is called ZON or ZAT rose to Abba ve Ima, to Bina and Hochma and they demand lights of correction and fulfillment. Because Abba ve Ima received the new light of SAG, light of Hochma, from ZON of AK, which is there in the end of Galgalta, in the form of the dot of Shuruk. Shuruk are the lights which are inside the vessels, and they lowered the lower Hey from their NE to the Peh, in smallness and Katnut, and now they are raising themselves to Gadlut, greatness, maturity and they raise their posterior vessels which were falling in ZAT of Nekudim.

They raise them upwards, meaning they connected the vessels of reception with the vessels of bestowal which also want to be in the vessels of the reception to bestow by receiving in order to bestow. As a result, the interior vessels of ZAT which were attached to the posterior vessel of Abba ve Ima ascended to and ZAT of Nekudim became MAN and there and returned Abba ve Ima to face-to-face. Meaning Abba ve Ima is Hochma and Bina, from below the deficiency rise, saying they want to receive to bestow then Abba ve Ima connect between them giving them the light of Hochma and the light of Hassadim and fill them according to their desire of the lower ones and raise them to them. Since the bottom Hey which is phase four has already returned to her place in the Peh the coupling by striking was done on the screen of phase four enlisted ten complete Sefirot at the level of Keter, in the light of Yechida. Has made a coupling on the will to receive and all that they had there and thus ZAT which are included there as MAN, they also receive those great lights Abba ve Ima. Meaning that whoever ascends to Keter, Hochma, Bina receives all these lights from Keter, Hochma, Bina. All of this is regarded as being from below upwards, Abba ve Ima are considered to be the Rosh of Nekudim where the coupling that elicits ten Sefirot from below upward occurs. Meaning that it is not enough it is only from below upward the coupling is made after this they expand into a Guf meaning from above down. At that time ZAT were extended with all the lights they received from Abba ve Ima to their place below and the Rosh and Guf of Partzuf Gadlut of Nekudim is completed. This expansion is considered Taamim of the Partzuf Gadlut of Nekudim, meaning the first expansion from upward below. So, what did we learn here? That the ascent of the vessels which were fallen below the Parsa to above the Parsa and they wanted to connect into one Partzuf. The vessels above the Parsa received, connected with them and they continued the lights in those same vessels that are now above the Parsa. There is nothing unique, no shattering, no sin, no nothing. Everything done according to spiritual calculation.

4. S. (18:05) I did not understand after all ZAT rises to Abba ve Ima on their own from below up or do Abba ve Ima go down and draw them up?

R. There's a light that illuminates from above, according to this light it awakens records from below and demand to rise and connect. This is how it occurs in every place and here too. That is it. They were once above connected together all these vessels. Now by the second restriction, the emergence of these Partzufim they disconnected from one another but their Reshimot, records remain. Once there's illumination of some light from above then these vessels want to connect again, and this is how they request.

S. This process is typical to the creature's well, meaning the lower ones when the creature works first then Galgalta Eynaim and then you said he starts to join AHP. Is that right?

R. Let us see if I understand you correctly, so what is your question?

S. How in our work we can use this principle?

R. We cannot because we still do not have anything with any contact. We can only understand that if we connect between us then we will be worthy to rise to a higher degree. Connection in our state causes the higher degree, it is felt in all of the degrees above us first of all. Then it awakens us and awakens the entire mechanism, to raise us to a higher degree. We do work in connection. In our area, our field. In our territory. But in this we cause the upper one to begin to raise us to him. We cannot, we can request the upper want to do this but even though we work on the connection between us nonetheless, according to this that we descend from above below we are nevertheless connected to the upper one and all of our work below that we do awakens the upper to raise us.

S. When we rise up in the connection is there a stage in which we can descend somewhat and raise what is below?

R. Of course.

S. How is this work done in the right way to not descend or fall?

R. We do not exit the connection between us by this we are in connection between us, we can illuminate the connection below, the essence of our connection below to whom that we are connected, and we can awaken them if we are capable of awakening them then these vessels, the request in our degree to rise together with us and then we raise them.

S. The condition for this work, is it in order to bestow to the Creator meaning to the higher degree?

R. Of course, it is always towards the Creator. Always and everything. There is the upper, the upper upper, and the lower.

S. If we go back to what we read Abba ve Ima influences ZAT for what, to bestow to the higher up degree?

R. Abba ve Ima, of course I operate in order to bestow to Keter, as much as they turn to Keter, they do a benefit to Keter. Because in the spiritually the more you request you are doing a favor because the desire of the upper is to give, more than the calf wants to suckle the cow wants to give. Our tendency to the upper is like our bestowal to the upper. What I am saying is, our request from the upper is equal to that that we give to the upper, he wants that we should take from him, this is how it is. It is like with a cow, if it is not milk that she has so much milk that she suffers. She suffers. The same thing towards the Creator. That he very much suffers if we do not receive from him because he has all of his light of Ein Sof that is meant to feel the lower ones. So, with the shattered vessels the light remains above, and the vessel suffer and remains below by this there is suffering both by the Creator and the created being. Here we cannot reach any other solution rather than to give the receiving the created beings to receive from the Creator in such a matter that will be good for them and good above.

S. It turns out that on the one hand there is the Creator above from that wants to nurse and suffers and there's also the creature, the created being, that wants the receive and there's also the matter of the second restriction to prevent the transmission of light from the upper too the lower, so why does He pass on this light from Abba ve Ima?

R. In order to correct, the second restriction is in order to scrutinize what is lacking for connection. In the second restriction that we have smallness and greatness we can do these actions of the elevator, the part that needs to be corrected and part not, in each and every vessel, and the part that needs to be corrected can join the corrected part and they can join together and advance.

5. S. (26:03) You said that the force of bestowal which went down to the force of reception and divided into half and half, a place from Tabur to Sium in two halves, from the force of the upper to the force of reception, what is that thing that suddenly the force of reception becomes the force of bestowal?

R. I do not understand the question: why does it descend?

S. Why are they intermingled, and how does this intermingling happen?

R. That is the entire goal of the Creator to make this mixture between the force of reception and bestowal, between light and darkness and by this to give the created beings to be a mixture to be like the Creator and his opposite, like the light and darkness in order they will have discernments. The created being cannot exist only in one aspect, only light or only in darkness, there is no sensation in this. The entire essence of the created being is to be in the connection between one and the other, between light and darkness so that the darkness should illuminate as the light and then you should understand from the darkness, the light, out of the confusion to understand the correct thing. This is how it works. Thus, we reach states that we do not understand, we are confused, usually it comes after conventions that we understood, we did everything and suddenly we reach a state that we are feel more stupid, in foolishness that is not so suitable for us. That we did great work and now it is like this cloud descended on us. We are not so organized, arranged in our mind and sensation. It is all because we drew great lights from the Congress and all these lights, they are arranging our vessels anew. Thus, we are in this confusion.

S. My question: how is this done, this mixture, how is this caused by those who learn, who come to the convention or is it from above, how is that done?

R. Everything comes from above.

6. S. (29:20) Starting from the Katnut of the world of Nekudim when the NE, the second restriction grows, we see here the work where only GE are working and AHP is not working. The AHP of the upper descends to the GE of the lower one then GE of the lower which can nullify and be like the AHP of the upper, so that we can be in an identical state of the lower one with the upper. Can you take that as an example to our work in the ten and that we nullify to one another and receive an identical quality according to equivalence of form between which is like the nullified GE of the AHP of the upper so we can connect and discover the AHP in our vessels and if so, we have an awakening that we can ask from the upper to give us forces?

R. I am happy that you feel this way, but you cannot take a big part of the lesson with this, I am sorry. What you were saying, it was true and correct but there is also a part that needs to be scrutinized and be more precise.

Reader item #102 (31:40) “The four phases—Taamim, Nekudot, Tagin, Otiot—are...”

7. R. (34:25) The four phases Taamim, Nekudot, Tagin, Otiot TANTA like in every Partzuf are discerned in Partzuf Nekudim also because all the forces, exist in the upper ones must exist in the lower ones as well. In the lower one there are additional matters to the upper one. It has been explained that the primary expansion of each Partzuf is called Taamim from Peh and below to the Sium, that is Taamim. After it expands, the clash of the surrounding light and inner light, two lights occur in it and they clash with the other, through this clash the screen is gradually refined until it equalizes from Tabur to Peh. Until it equalizes with the Peh of the Rosh. Since the upper light does not stop it illuminates all the time, the upper light couples with the screen in each state of coarseness along with its refinement. Meaning the screen rises from Tabur to Peh and the upper light illuminates and the screen in the Rosh rises from Peh to Keter and the upper light that illuminates as much then as the screen rises changes the place, the upper light that illuminates to it builds new Partzufim. Meaning when it rises from phase four to phase three, it rises from Tabur to Hazeh emerges on it the level of Hochma and when it reaches phase two the level of Bina emerges, phase one the level of ZA emerges and when it reaches the root phase the level of Malchut emerges on it. All those levels that emerge on the screen through its refinement are called Nekudot. The records that remain of the lights after they have departed are called Tagin. The vessels that remain after the departure of the lights from them are called Otiot. Once the screen has been completely refined of its coarseness of the Guf it is incorporated in the screen of the Peh of the Rosh in the coupling and the second Partzuf emerges after AB after Galgalta.

8. S. (37:38) What is the connection between the lower one that rises to the upper one and the coupling in the Rosh with the upper light in the TANTA he is describing here?

R. In essence the process is the same process just with different names because one place is Sefirot one is Partzufim, the reason could be that in its foundation it is the equivalence of light and vessel. In sum total the principle is simple, we have lights, we have vessels and how they equalize with one in the other by the intention to bestow. According to Reshimot, records emerge and new Partzufim refinement and fulfillment. The principles are only according to the equivalence of the upper light which is always in bestowal and the vessel which is in reception but on the intention to give bestow, as much as the intention of the vessel and the light equalize, they clothe one another, and this actually forms in us adhesion.

9. S. (39:06) It is not clear why the clash of the surrounding and the Inner light caused the weakening of the screen and not simply that the creature will receive?

R. How could we, the lower one request more screen if he has no force, why do not you request, answer me.

S. We learned that we actually need to ask?

R. You learned that you need to request, and you do not request, why, how is it in each and every place. If there are no records you cannot request. You do not have any elements, you hear it, but it is philosophy. It is not an element from life.

S. So logically we are not going to the weakening of the connection between, so we are trying to increase it?

R. Okay and how do you reach this that you build an even stronger force? From that you reveal that you do not have it and then from the lack of choice that you do not have then you reach prayer and from the prayer you were given all. All is attained in the power of prayer.

S. So we can say that in these degrees it is the creation of the deficiency, is that the weakening of the screen?

R. Yes.

10. S. (41:09) You said that if there is no record that has been discovered then I cannot ask. Is it possible to hasten the phenomena of the records?

R. By the connection in the group otherwise you do not have the opportunity to draw the upper light, only by this that you draw it in the connection of the group then it comes to you, and the upper light arranges you and then your request, more and more, ascends. That is it. There is no opportunity for the vessel to awaken, to shake itself off further through external actions. We still have to learn this. All right friends, what I am asking is read each one each one as much as you can these excerpts and all the excerpts in the Preface. Get used to the language, get used to how he explains it, get used to it, here it is a concentration of our entire system of what we ascend, descend, change time and place and so on. Try to read, there is time. There is some break or something, open the book and read, that is it. Print it out for yourself, maybe on your phone, does not matter. The main thing is to get used to the language, then it will be much easier. But in sum total there are people that understand the state pretty well, from this, I am happy.

S. (43:45) It was a very special lesson, the first and second part, is there something that you would like us to do?

R. We need to go over the Preface many times because the language we need to renew it all the time until it truly becomes a habit. The language of the Preface is a very unique language which later helps us in everything. The excerpts we read, read them from beginning to end and start a document of those excerpts. They are all correct and good, there is nothing more to say. Just get used to how they convey the matter. Really a few more days we will exit from after the convention to new advancement.

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Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm