Part 2

Morning Lesson December 22, 2021, Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #91

https://kabbalahmedia.info/en/sources/kB3eD83I?language=en

Reading item #91 (00:11) “Thus, you see that the Nekuda [singular of Nekudot] of Hirik.”

1. R. (02:45) Of course this clarification is not enough but somewhat we need to understand the principle of what happens in the upper world, in the spiritual world and in the spiritual actions such that we read them and call them Holam, Shuruk, and Hirik. Holam are the lights that come above the vessels, Shuruk are the lights that are within the vessels, and Hirik are the lights that go through the vessels below the vessels, from above them. Of course Hirik happens to us only in the time of the shattering of the vessels where the lights moved through all the vessels and shattered it, and the vessel shattered and the light seemingly emerged out into the Klipot in the shattered vessels and what we need to learn is how we correct the vessels and fill them only by Holam and Shuruk, where Holam is the light that is above the letters and Shuruk is the light that is inside the letters. How we do this, we will learn.

2. S. (04:11) What does it mean when the lights spread down until the Sium in the AK do not bestow but they raise these things from the place of BYA? What does it mean that they don’t do their work?

R. The light that goes through the vessel when the vessel shatters disappears from within the vessel and then it awakens the vessel in the future to correct itself in order for the light to be able to return and clothe correctly in the vessel according to the law of equivalence of form.

S. He says later that the lights receive only above the Parsa of Atzilut, so only there, can we receive these lights?

R. Yes, meaning the light moves through all the vessels from Ein Sof through Galgalta, AB, SAG upper MA, upper BON enters below theTabur and below the Tabur it moves from the Tabur to the Parsa which are still vessels of bestowal, vessels that have a bit of clothing, the quality of Bina but when these lights move below the Parsa that the vessels of Malchut and then these lights enter into the will to receive, it was impossible for there to be any other correction there and then these lights that enter the will to receive shatter the vessels. What does it mean, what is considered the shattering? Where the vessel takes on the flavor of receiving in order to receive which before that didn't even exist in reality, there's no such thing. Where there was a little, if we can say it that way, of receiving in order to receive in the world in Malchut of Ein Sof.

What happens here is that the light enters into the will to receive that wanted to receive in order to bestow because its intention was in SAG. SAG is all bestowal and later on AVI and YESHSUT of the world of Nekudim and these are all holy vessels, lights, holy heads, Reshim, Rosh. Then from the incorporation because there was a combination here between Malchut and Bina. Therefore if we do the calculation according to Bina you're allowed to bestow, for the lights to enter the vessels there's no problem here whatsoever, that is on one hand. On the other hand, when we begin to practically receive in order to bestow below the Parsa, the Malchut is revealed, the will to receive which simply wants to receive that’s its nature, it cannot hold itself this way. In such a way the shattering took place. What happens as a result of the shattering? Which is now understood that the vessels of reception will always want to receive and it will always be in receiving in order to receive and nothing will help them if we don't join to them the quality of Bina. Now we are beginning from what is happening here in the world of Nekudim to see then how we can use the forces of Bina in order to correct the forces of Malchut so that even the will to receive that is in Malchut will be with the intention in order to bestow. I will receive but in order to bestow. That is how the will to receive that the Creator created comes as its opposite from the Creator completely. This is the nature of all the creatures and this is how the creatures come to correction.

S. You said a few lessons that you wanted to start teaching the preface so that we can try to start feeling what we are learning, but how is this possible, is it possible at all? I see that you feel what you are reading, can we feel what we are reading as well?

R. I think that anyone who is called a human being in this world, even a person from the street, from the market as we called it has the ability to feel these things if he thinks about them and tries to connect them, to join himself to them. Everyone knows what reception is and you can depict what bestowal is, you can somewhat, relative to one's kids to one's parents, reception and bestowal in our world are understood even to animals. There's no problem, but only what we need in order to develop onwards is how we can use the force of bestowal so that we will receive it from above and put it to rule over our vessels of reception.

S. What does that depend on?

R. It depends on troubles and sufferings where we and humanity discover gradually that our life, our world is the worst possible thing that could be and we egotistically want to rise above it and in order to be in a good level of the Creator because there, everything is all good but we are told first that if you want to reach the good you have to acquire the intention to bestow and if you, with that intention work, you can work with all your vessels of reception nothing will be prohibited everything will be permitted. Moreover, the more you operate your vessels of reception with the intention to bestow, you do good for everyone and you are allowed to do anything. All together you are being invited to steal everything in the world, all of it is yours and you only have to change your intention from to receive to in order to bestow.

S. Basically what we learned before is that the force of prayer and that only the prayer can help us?

R. Yes.

S. Nothing besides that.

R. Nothing else.

3. S. (12:17) Why does the light go down below the Parsa, if there’s a prohibition?

R. It was not known that there was a prohibition. From EinSof until the general Tabur these are Partzufim of the upper three of Galgalta, AB, SAG, the upper three of Adam Kadmon. This is all bestowal, Keter, Hochma, Bina, Galgalta, AB, SAG stand above the Tabur. Below the Tabur there's no desire to bestow but there SAG comes down, the qualities of Bina and intermingles with the NHY of Galgalta. This intermixing divides the space from Tabur to Sium into two parts. The first part until the Parsa is called where the force of Bina is in control and in there it will be permitted to receive in order to bestow. The second part which is below the Parsa you cannot receive in order to bestow that is where Malchut rules. Here is where it becomes problematic as the place where you can receive in order to bestow above Parsa, from Tabur to Parsa, the place you cannot receive in order to bestow that is impossible is from Parsa to Sium. How do we make these actions so that they will all be above Parsa? How do we know? That is why there is the shattering of the vessels, as the vessels that were meant to be from Tabur of Galgalta to Sium of Galgalta, from Tabur to Sium, all of those vessels that need to complete the entire correction of creation all shattered and now the sorting begins to take place by the Rosh of SAG. Those vessels that can be to bestow meaning like the force of Bina, those vessels are placed from the Tabur to the Parsa and this is what the world of Atzilut is made of, meaning the world of Atzilut is the place made from vessels of bestowal and it's possible to live in it, to be in it only those who are in complete bestowal from the Tabur to Parsa. The vessels that are not capable of being in Atzilut are below the Parsa and they are under the control of the forces of reception and then they are divided into three worlds, Bria, Yetzira and Assiya. The desires in them are in ZAT of Bina, the lower seven of Bina, ZAT, and Malchut and then those are vessels that want to receive but it is impossible for the lights to expand in them because they will receive it in order to receive and that is a complete prohibition. What can you do with these vessels? We repair them slowly, to in order to bestow with the light of Hassidim [mercy] and for them to be ready. When they are ready, they will ask to be raised to Atzilut above Parsa in Atzilut they will be able to receive in order to bestow. That is the actual process that has to take place here and we need to learn how to do this. We are below all of these worlds being in, in order to receive, and all our work is to enter the world Assiya, the smallest of them all, the lowest of them all. We do this so that we if we don't use the vessels of reception and are willing to nullify towards the vessels of bestowal towards the upper light then under that condition, we enter the world Assiya and then we begin to rise, Assiya, Bria, Atzilut, that is not a problem, that already follows the order of the degrees. The main things are the first degrees where we understand the principle, learn the principle, and implement it upon ourselves. The truth is that practically it is expressed to the extent in which we nullify ourselves, one towards the other, and that is all we need to do, practically so.

S. (18:47) Why are the spiritual worlds called Bria, Yetzira, Asiya?

R. The fact that there are vessels of reception in worlds of BYA does not make them not capable of being spiritual worlds but there's a condition in them. Whoever is in them must observe the law of restriction of not receiving in order to receive and even associates himself with the force of Bina somewhat, and that is the difference between Asiya, Yetzira, and Bria. The extent in which, besides the restriction it performed on itself, also somewhat in some passive manner ascribes itself, adheres itself to some form of quality of bestowal as much as it is capable. That defines its degree in level in the worlds Assiya, Yetzira, and Bria.

4. S. (20:03) You said that the whole work is in prayer, it becomes harder and harder to hear this word?

R. You will ask me now about what we’re talking about now, about the vessels, the lights ,Partzufim and worlds and not that it is difficult or not difficult. This is not what we're talking about now. I’m sorry, learn where to ask your questions.

5. S. (20:50) He writes that the point of Hirik wanted to clothe in the Otiot, that’s what caused the shattering. He writes that in the correction that it wanted to clothe below the Otiot, what does it mean to clothe below the Otiot?

R. We will learn that, wait, we didn't start that yet.

S. Can I ask about this action itself of the ascent of Bria to Atzilut?

R. That too we will learn that it is impossible to correct those vessels in their place only to the extent that they rise from below Parsa to above Parsa. That’s the main correction of yours and the extent that these vessels add themselves to the degree of Bina, meaning they rise to Atzilut.

S. That is back to Tzimtzum Bet? Rav?

R. What’s returning the second restriction?

S. This ascent.

R. Of course, this restriction is the return to the second restriction. They want to observe the law of second restriction.

6. S. (22:09) When Nikudot of SAG came down and caused the second restriction, before that there was the light Hasidim controlling all the area between Tabur and the Sium. After the second restriction between the Parsa and Sium there is a result of what happened: there is an area that is empty where the shattering was made, so why is it so? Why is there an area without Hasidim?

R. There, the will to receive of Behina Dalet, of the fourth phase it dwells, and whoever wants to enter there has to have a screen of Behina Dalet the fourth phase.

S. Yes but the Nikudot of SAG came down and mingled with Malchut that was there, and was filled with Mercy, why is it empty of Mercy?

R. Are you talking about before the shattering or after the shattering?

S. Before.

R. What intermingling are you talking about? They went down below and spread from the general Tabur to the general Sium. What are you asking beyond that?

S. They came down because they knew there was some equivalence of form because there is Hasidim also below the Tabur and they knew they can try to qualify the vessels so they can receive in order to bestow, from Hasidim they came down. As a result of that there was a second restriction and then between the Parsa and Sium there is no light of Hasidim anymore. It’s an empty space where later there will be shattering, why is it completely empty from Hasidim?

R. That is called the second restriction, that is the second restriction itself, that’s what it did. Because Malchut that was revealed as the will to receive in order to receive and was intermingled with Bina, then from that the division, took place to an area in which Bina controls and an area where Malchut controls above Parsa and below Parsa.

S. Before that there wasn’t a control of Malchut between the Tabur and Sium?

R. Beforehand there was no control of Malchut there, in the revealed manner, rather Malchut was in NHY of AK where she was also mixed with Hasidim there.

S. That is something that is unidentified and causes the shattering later?

R. Certainly otherwise there would be no shattering.

S. Why can’t we identify it? Why doesn't the Rosh identify it as it causes later, the shattering?

R. Those desires are yet to be revealed only later after there was a Zivug of Gadlut.

S. The second restriction occurred and there is an area of Malchut’s control but it is not revealed and it is not clear, why isn’t it revealed?

R. Remain in your unclarity. I can't, in your place, keep all the vessel this way, the whole kli this way. There is a limit to how much I can answer you. Go and learn and then bring your questions that are to the point, short ones.

7. S. (25:56) Is it possible to say that Holam, Shuruk and Hirik are openings through which the light crosses?

R. Correct.

8. S. (26:09) If I understood correctly, Holam shines to Keter, brings it back to Gadlut. Shuruk shines to Aba and Ima and bringing them back to Gadlut. Hirik illuminates ZON giving greatness and from that ZON shatters. Is this the order of the spreading of that light and are these consecutive actions or one action?

R. Very good questions. Learn from the women how they are asking. These are several actions that are gradually from above down and it really happens that way, in the graduation and that is why also the shattering takes place gradually from above down.

9. S. (27:03) What prevents another shattering of vessels?

R. Because after the shattering of the vessels that took place in the world of Nikudim, all the records from the shattering rise to the Rosh of SAG, from Rosh of SAG to AB, then AB to Galgalta then Galgalta to Malchut of EinSof. And from Malchut of EinSof once more the entire cascading of lights from above down takes place and by which the world's ABYA are built and they are already built in such a way that another shattering cannot take place in them anymore. Because these records that these worlds emerge from are records that take place after the shattering. We must have the shattering for several purposes. The biggest purpose is for you to later build systems that won’t permit an additional shattering. The second reason is that the true vessels of reception that can intermingle only during a shattering with the vessels of bestowal that come from above, and then it would be possible to correct these at the expense of those. These, by the help of those. That is how it is, and there are other things. Without the shattering we also would not exist. We are results of the shattering and we could have existed only if the shattering took place before us. We feel it inside of us to the extent we are intermingled in these vessels and those vessels and we are between two worlds, and all of that is a result of the shattering. We must have the shattering.

10. S. (29:31) If we depict our common vessel in the ten, what does it mean that the Hirik, that all the lights are revealed in that vessel?

R. Those are the lights that influence us above the vessels, in the vessels and below the vessels. These are the ones we can gradually discover ourselves existing in our intentions above reason, within reason and below reason in the reason and below and we will learn that.

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