Morning Lesson January 21, 2022, Transcription

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

Part 2:

Baal HaSulam, Preface to the Wisdom of Kabbalah, #109

1. R. Yes, we are talking about the emergence of the Gadlut of Melachim, the seven kings that emerge from the Rosh of AVI and then from the Rosh of YESHSUT and they shatter, they shatter. In the shattering as in an ordinary Hizdakchut, refinement the last phase disappears and then the Partzufim are diminished one after the other, and then Rosh of AVI that emerges through the levels Dalet, Gimel, Bet, Aleph, Shoresh, and then the second Rosh of AVI purified this is called YESHSUT which is also Dalet, Gimel, Bet, Aleph, and Shoresh - four, three, two, one, and root. Then we no longer have the light of Hochma that we can cling to and that is why we only have the four Melachim that emerge from Rosh of AVI and four that emerge from Rosh of YESHSUT all together that is eight Melachim and by that the world of Nekudim that emerged from Rosh de SAG and then from the Roshim of AVI and YESHSUT the whole world of Nekudim was refined and only broken vessels remains in it and also the Reshimot. These vessels that fell stay below, the Reshimot rose above back to their source and then all these records the world of Atzilut, Beria, Yetzira, and Assiya emerge, and they too are in the same place as these Partzufim that we talked about from Tabur to Sium of AK and that is it, that is how all the Partzufim emerged. Because all these Partzufim shattered, the four Partzufim of AVI and four Partzufim of YESHSUT and they are called eight Melachim that died. Because the Malchut was mingled with them without correction and therefore they are called Melachim from the word Malchut. They died because they could not hold the upper light to bestow and they departed from them and with the departure from the upper light from the Kli there is no Masach That means the vessel is not an equivalence of form with the light, so that departure is called death. That is it.

Reading Item #109 (04:08) “Since the last phase was lost, only phase three…”

2. R. (07:51) So what do we have here, so we are talking about Tabur and Sium, above the Tabur we have Partzufim of Galgalta, AB SAG from Peh of Rosh of SAG comes the Zivug de Hakaa, the coupling of striking, and then the light descends below and builds below the Nekudot of SAG which mingle with the NHY of Galgalta. As a result, we receive the Tzimtzum Bet, second restriction so they can be used only to the Parsa, okay that is it. To this limit it is possible, above is impossible because there was no Masach and that it is called Parsa, that is it. Now Partzufim has emerged as much as the places can be fulfilled here, so we have the upper Rosh and Guf to the point that is possible and that is Rosh and Guf of the Partzuf. The Rosh is called AVI. Then it purifies, it receives an order to bestow but when it begins to pass the Parsa then it breaks and when it breaks below it also breaks above. Therefore all of its Guf below and above the Parsa was canceled. The Rosh remains because the Rosh cannot break, it loses its function, its role then comes the second Partzuf called YESHSUT which is on the lower degree than AVI and is also drawn to pass through the Parsa. Then it breaks and dies, that is YESHSUT. That is Rosh, which is the Guf, and they too shatter and die. What we have left of them is four Melachim, all together eight Melachim. Why Melachim because Malchut used to stand here, rose to every Sefira, and did not allow receiving in order to bestow and they all broke. Four in Partzuf AVI four in YESHSUT, that is why they are called the eight Melachim that died.

3. S. (13:29) Can we scrutinize the vessels of the posterior of the Rosh that fell into the Guf, did they change their actions?

R. You're right, the vessels that are not used in their Rosh in the preparation, in the activation of the vessels they are not called Rosh, they had to have the same calculation as the Guf. So if I would first use some vessels which are the ten Sefirot of Rosh and made some calculations in there. They receive from them in order to bestow, this is called the Guf. So I have ten in the Rosh and ten in the Guf so if I can receive in the Rosh, it does not matter how many let us say six in order to bestow, so I make the calculation then in the Guf and make calculation and receive in order to bestow then six. What about the four remaining Sefirot here? So these are in the Rosh, I cannot cut them, put them anywhere, but what is the judgment with them? They are in the Rosh as they are in the Guf just like I have now six and four that fell below and received from the Rosh just like the Guf. That is it. They cannot decide, they cannot think, nothing, they exist in a passive way in the Rosh. Meaning they have the same, treated with the same judgment as the Guf. This means that the vessels fell from the Rosh to the Guf.

4. S. (16:03) YESHSUT is created in the Guf of AVI because AVI breaks when he descends underneath the Parsa?

R. I will tell you there is a question here that repeats itself in each and every course from the students. The Rosh, this Rosh in the Guf, do not get confused between the two, they cannot replace each other. In spirituality it is possible that we do not understand this yet but understand that the Rosh means where we think and where we have intentions, where we make calculations, and these things are above the will to receive. If I receive from the Creator of force of bestowal then I sort out all of my desires in the Guf and what I do with these desires in the Guf, these desires I sort them out, adapt to me and that to me becomes a new Guf but the same desires I am working with they are called Guf. Is it understood or not?

S. It is not that I understand that good, I saw that AVI broke, and I did not understand how the YESHSUT was born, how it created the drawing.

R. How was the Partzuf AB was created, how it was created after Galgalta. We had the will to receive makes the calculation how much it can receive in order to bestow and then it received in order to bestow as much as it could, then came the Bitush Ohr de Makif, surrounding light and the inner light that clashed and forced Masach to purify from the ZAT of Galgalta to the Peh of Galgalta and then in the remaining screen there is a new calculation not over the records over four but four over three and then the Partzuf AB and merges it's the same here. Except the difference is that Hizdakchut that happened between the Bitush of the surrounding lights and the inner lights in the Masach, one light was inside the Partzuf, and one light was surrounding, and they both create over the Bitush over the screen in the Tabur and then here the purification, Hizdakchut happened by the shattering and the Partzuf purified because it lost its Masach.

So there in the Partzufim of AK purifies the Masach purifies by the pressure on it that makes it purify and here in the world of Nekudim, the Partzufim do not purify, they rather shatter, the screen shatters. The difference is that there the Masach according to his desire arises to Peh of Rosh, Partzuf Galgalta AB SAG, the screen rises according to its decision and from the Peh de Rosh it says I cannot stand here and continue to receive I have to purify but it is in control. It controls its state and that is why it rises from the Tabur to the Peh based on its decision and based on its decision it expels the light from the Toch of the Partzuf upwards to outside of the Partzuf. The departure of the lights here happens by the shattering that they received light in order to bestow and suddenly when the light reaches them, they found that there in order to receive. It is not in a deliberate intention in order to receive, it is because they found that the light that fulfills them is more than they can hold in order to bestow. Let us say you think that you can make some action in order to bestow some action, right. Let us say to bring your friends some big gifts, but the moment you bought the gift, that great gift and you want to give it to the friend, suddenly you find that you want it, as well, you cannot give it to him because you want it for yourself. What do you do?

So you do not give it and that means that your screen shatters. You receive that gift that you wanted to be in order to bestow to the friends, you took it to yourself that is shattering. That is it. If you would not think about giving it to the friends and you initially only take yourself into consideration, it would not be any shattering because you would not receive anything, you cannot receive like that in spirituality. Here you have true intention to bestow and in the midst of it becomes revealed that you want to receive an order to receive and that is why your screen is shattered. By the shattering of the screen, we called the shattering of the vessels, by that we have these crumbs, these particles, these very tiny pieces of the vessels and that is means we can use this very small, tiny vessels to correct them as we call it, bit by bit penny by penny joins together to great sum total. Meaning that we can correct these tiny vessels one by one to a small extent each time without shattering because we have the calculation from the shattering, how things shatter, and these all records already come from Shevira and that teaches us to make such a calculation, so we do not shatter. On the contrary, how we can erect these vessels from the shattering that they are in order to receive their broken, how can we erect them to a point that I can transform them to in order to bestow. This means that the Creator corrupts creation in the world of Nekudim and then shatters that Adam HaRishon and we correct the shattering.

5. S. (25:22) Why in the hundred and nine when he counts the Melachim of YESHSUT he speaks about the coarseness from phase three to root and before we use to talk about Melachim in AVI he speaks from four to three, from four to one, why does he mention the root there?

R. No do not look at that, all the Melachim are shattered from the beginning to end, in AVI the Zivug emerges over the degree of four of Aviut, four, three, two, one, and root, all the Melachim emerge, and they shatter. The problem with the coarseness of the root level is that it does not shatter because there is no coarseness there, there is only annulment there, a cancellation of it so there are only four Melachim in AVI and four in YESHSUT that gives you eight altogether.

6. S. (26:44) Question about the drawing, the eight Melachim, the eight kings that died, what is the diagonal line connecting YESHSUT and Malchut, that black diagonal line?

R. Oh no, it is not a line, it is just, what is he saying?

S. What is that?

R. No, it is not a connection. I am just saying that this whole development, that this whole development comes from above all the way down. It is not a line. It is just to include all of these Partzufim. That is it. I can erase it. There is no meaning to it. I just wanted to say that we have four in AVI and four in YESHSUT, all together eight Melachim.

7. S. (28:38) The explanation of the shattered vessel: how do we know what Kli is worthy for connection or does the light do it himself without a person knowing it?

R. The light does not itself just like right now you do not know the scrutinies you are doing but both in your mind and your heart various records rise, the light is doing that and surfacing that both to your mind and to your heart and you need to try to correct these impressions. Basically that is what we need.

8. S. (39:39) There is a shattering but afterwards more actions of purification and refinement?

R. The shattering itself also happens in order, do not think it is something chaotic, it is not disorder, it is exactly the order from the expansion from above downwards.

S. About the decision because we say in Galgalta takes the decision?

R. Rosh too, makes a decision in order to bestow but when the light comes from the Rosh to the Guf because the Guf shatters because it cannot receive in order to bestow.

S. But it sustains the state somehow?

R. It continues the action based on new Reshimot after the records four thirds and then three halves and one over root. The shattering happens from the great to the smaller ones. If it can happen to the greater, why can’t it happen with the smaller as the small can actually be able to use in order to bestow, if you understand the logic here. If the big desires can’t do it but of course the big desires can’t do because it is a big desire but if a small desire, a smaller screen, that is possible then and that is why all these desires shatter from the great to the little, the correction is in the other direction from the little to the greater.

S. The Rosh decided on the coupling and then expanded in the Guf and then shattered, so also decided on the coupling and also on the shattering?

R. No, we do not decide, we decide on the shattering from the beginning, the shattering had to happen in the Guf, there can be a decision to make this to cause the shattering, which is not spiritual. There was an aim to receive in order to bestow but it could not hold that that is why the Rosh stays in Kedusha, the Guf shatters, the Rosh does not decide on the shattering.

S. The Rosh had decided on the Zivug and afterwards on their refinement?

R. The refinement happens as a result of the shattering, read, you know how to read, so read a few times and you will see that it is there.

9. S. (32:49) What is unique about the Partzufim of AVI and YESHSUT, what is unique about them?

R. The mixture between Bina and Malchut, AVI is GAR of Bina and YESHSUT is ZAT of Bina it is a mixture of Bina and Malchut and they have to be mixed, Bina and Malchut, to shatter so much to the point that they are, how to put it, to the points that they are assimilating to each other, that they mingle with each other. To the point that they can be corrected so when you correct a part of Bina, you are also correcting a part of Malchut. The results of the shattering, why do we need the shattering, why does it have to happen? So Bina and Malchut will be mixed, in all their aspects infinitely mixed and in such a way they can later become corrected to the Sium of the Malchut.

10. S. (34:18) Why are there only two Partzufim that are trying to descend below the Parsa, usually it happens in five degrees?

R. Right because we have AVI which is Zivug over the fourth level of coarseness and then the Zivug over the third level of coarseness Aleph, Shoresh they shatter by themselves.

11. S. (34:50) You said the world of Nekudim refined and the vessels that remained shattered and the Reshimot rose to its source and then Baal HaSulam says, and it is not clear, that after there was a coupling of the root remain in the screen and the degree of Malchut came and it became a vessel standing in the Hazeh of Nekudim, so I did not understand what those both are?

R. Not translated.

S. No you said that the world of Nekudim refines, and they went below the Masach.

R. Yes, not below the Masach below the Parsa.

S. How did the vessels go down because I understand they cannot bestow; how can they go down?

R. They do not know in advance they can bestow, only after the shattering.

S. Only after the shattering they know they cannot complete bestowal?

R. Obviously it is like that. How can they shatter?

S. It is not clear.

R. The vessels of Rosh do not know they are about to shatter.

S. How is it that they could not hold the whole light of bestowal because there is no Masach there?

R. They do have that, they have everything, but they did not know that in Guf that phase four is mixed.

S. They work with that Masach?

R. There was nothing else to work with there was no screen.

S. How do they build the Masach?

R. Because it is in the Rosh.

Reading Item #110 twice (37:39) “Thus we have explained the Taamim and Nekudot…”

12. S. (41:40) It is not clear they remained as prior to the emergence of Gadlut of Nekudim

R. Katnut, smallness, the greatness was annulled and the Katnut remained.

S. How are there two states simultaneously, that the Partzuf remained in Katnut?

R. There was Katnut that remained and then the Zivug of Dalet, Gimel the greatness came out and it was shattered and the Gadlut shattered the Katnut remains, it was still there. Each and every state in spirituality has some of its own, it has an internality, so why Gadlut shatters and the smallness, completely different records, completely different vessels, everything is different.

S. There is no bestowal from Gadlut that these vessels were used for greatness?

R. It is not these vessels, it is Dalet, Gimel that from the previous parts of Partzufim of Katnut new Partzufim came of Gadlut and decided that they are going to receive in order to bestow and they shattered, and that same source did not disappear.

S. Did not disappear but is not there, a feeling of the state?

R. There is a limitation that they cannot think, or do as they had, because the shattering took place, their records remain but it does not annul the Katnut.

S. Now we have the records from the shattering?

R. Shattered vessels, yes.

Item #111 (43:47) “The emergence of the four levels, one below the other, in Partzuf YESHSUT…”

13. R. (45:32) This is it this is actually the summary of the shattering, what we do need to repeat all these things as much as possible because from tomorrow we are starting to study the world of Atzilut, obviously that is the most important in the world of Atzilut because there we have all the corrections, ascents and descents, the soul of Adam HaRishon, everything that happens, happens there because we all depend on the world of Atzilut.

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Lección Diaria٣٠ يناير ٢٠٢٤(Mediodía)Parte 1 Baal HaSulam. Shamati, 17. ¿Qué significa que la Sitra Ajra se denomina “Maljut sin corona”?

Parte 1 Baal HaSulam. Shamati, 17. ¿Qué significa que la Sitra Ajra se denomina “Maljut sin corona”?

Baal HaSulam. Shamati, 17. ¿Qué significa que la Sitra Ajra se denomina “Maljut sin corona”?

Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

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Iniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria٣٠ يناير ٢٠٢٤(Mediodía)
Parte 1 Baal HaSulam. Shamati, 17. ¿Qué significa que la Sitra Ajra se denomina “Maljut sin corona”?

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm