Morning Lesson February 23, 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, #164

Reading Item #165

1. R. (01:55) So what is he telling us here? The four worlds were clarified here; Atzilut, Beria, Yetzira, and Assiya which start from the place that's below the Tabur of AK and end above the point of this world. Meaning, from the Tabur until Sium we have the place of the four worlds, Atzilut, Beria, Yetzira, Assiya, and they emerge and are there because the five Partzufim of the world of Atzilut begin from the place below Tabur of AK and above the Parsa. From the Parsa down to this world stand the three worlds, Beria, Yetzira, and Assiya, and this is their permanent state as there will never be any diminution in them meaning it can't be any less than that. It has already been explained that in that state there is only the state of VAK without a Rosh in all those Partzufim and worlds. Meaning it's not their perfection, they only have VAK, only the light of Nefesh, Ruach, and Katnut, smallness, and no more than that, because even in the first three Partzufim of Atzilut in which there's GAR in the Rosh they are still not imparted from their Peh down.

Meaning in the three Partzufim of Atzilut which is Atik, Arik Anpin, and Abba ve Ima which have the illumination of Hochma, also it can't be any unless it is in their Rosh because even in the first three Partzufim of Atzilut where there is the GAR in their Rosh they are still not imparted below there, and in their Guf there is only VAK without a Rosh. All the more so it is in the Partzufim of BYA which all stand below the Parsa. Even the Partzufim of AK, with respect to their surroundings, meaning there's internal lights inside Galgalta, AB, SAG, MA, and BON above Tabur and there's the surrounding lights in that area. So all the Partzufim of AK until Tabur relative to the surrounding light are also regarded as lacking GAR, the upper three. This is something that we are yet to learn. He says that we should look well at item 138 about that. See item 32.

2. S. (04:39) This isn't clear at all, when you read it now he says that the first three of the Partzufim of Atzilut there's GAR in the Rosh but not affected from the Peh below. You said that the Hochma is only in the Rosh. How can that be?

R. From Peh down in the Guf there isn't.

S. So how can it only be in the Rosh, because it's a result of two states right?

R. I didn't understand.

S. How do you attain the Hochma itself?

R. Because they have corrections such that in their Rosh in their heads they have the possibility of receiving the light by the Hochma. That is also not the light that is above the Tabur. The light of Hochma is altogether the light of Hochma it depends on which Kelim in which vessels and what conditions are received. Hence, that which expands in the Rosh and the GAR of Atzilut. In the Rosh is it considered there's no Kelim no vessels there yet only intentions, thoughts, plans so there are lights of Hochma there but the existence of the light of Hochma the head, the Rosh of Atzilut brings them the development so they will also be with such Guf that they will also be able to receive the light of Hochma in order to bestow.

S. What is the light of Hochma that we are speaking about?

R. The light of Hochma is the knowledge of the Creator. The light of Hochma is well how can I tell you direct connection with the Creator in a mutual way. Not that they're in the same direction like Hassadim where I agree seemingly to the creation but rather the light of Hochma is a unification connection with the Creator.

S. Is there Hochma above the Parsa or below the Parsa?

R. There's no such thing as below the Parsa.

S. Never below the Parsa?
R. No.

S. I am.

R. There never was, they only wanted to receive it in order to bestow and discovered that they can't because there's no screen for it there and they shattered.

S. So that it was shattered?

R. That's the reason for the shattering that below the Parsa there's no light of Hassadim that such they can receive in order to bestow the light of Hochma and therefore they broke, they shattered.

S. So it's all in the intention in the end.

R. What?

S. Is it the intention that is shattering?

R. Yes of course it's in the intention. The shattering was done on purpose.

S. I hope that it does this.

R. It was known even before. There were such prophets that talked about the ruin of the temple and all those things. It's the same thing. We just don't see where it is. Whether it is where the Parsa is, where the vessels are below Parsa and above Parsa. Whoever sees this creation sees how they will receive and not receive these lights in order not to receive an in order to bestow. They say that soon there will be ruin and soon such actions and things will happen.

S. The place of work, a place of shattering?

R. Yes, all our work is the place of the shattering. We are in the place of the shattering, right even below the place of the shattering. The place of the shattering has yet to be revealed.

S. The place of shattering is the work?

R. We need to merit, to be rewarded to be in the place of shattering so that we will have the possibilities to truly correct the actual shattered.

S. I didn't know that.

R. You thought that you were already big and correcting the shattering

.

3. S. (09:28) What's that constant place of the worlds AK and Beria?

R. From Malchut of Ein Sof. Remember we drew a circle from the light of Ein Sof where there's a thin line that goes to the middle of all the circles and that's the place of the worlds, the line of the worlds. In this line are all the worlds. All the surrounding light is around that. Where the line is in the middle from the roof or the circumference of the outer circle to the middle of the mid line to the middle of the circle a very thin line and that's where all the world's. All the Sefirot, all the Partzufim. All the worlds are there and around the circles of the world and in those circles are the surrounding lights. Maybe they can show us. Show the last drawing of the book. Then we need to participate in the work of the line work and the surrounding in order to draw as much as possible the surrounding light, to arrange this line. When we fill this line in order to bestow according to all of our vessels then the line will become a vessel. Then the light of Ein Sof will fill all the vessels.

S. What does it mean to work in a line or in a circle?

R. To work in the line or the three lines it's worth according to rules of the screen the restriction and the reflected light. The work in the circles is where we're not capable of working in restriction and reflected light, it's above our vessels above our forces. Therefore we keep ourselves from receiving those lights, not to use them but rather keep them far from us and be cautious of them. In this way we build ourselves in line until we use all our desires to be arranged inside the line. and when we complete all that work in the line in order to bestow then the light through the line. This line of Ein Sof will fill all the circles also according to the rule of the law of the line.

There are several such actions. There's an action called Rav Paelim m’Kabtz’el that we will learn about what happens there. That is still far from up if that's still far from us but not today. Then the upper light enters all the circles and illuminates all the worlds, including this world and in an unlimited way then the light of Ein Sof fills the world as we call it. It's called and 'his feet stand on the Mount of Olives" where the light of Ein Sof instead of being just in Malchut from Ein Sof above from which the Rosh of Galgata started but rather it fills the line and all the circles around the line.

S. That's called that the line becomes a circle?

R. Yes.

4. S. (13:57) What does it mean in the end when he writes that the Partzufim of AK in respect to their surroundings are also regarded as lacking GAR?

R. In the surroundings there's no GAR whatsoever because in the surrounding there's no screen. no screen, no restriction, and reflected light the surrounding lights are filled only by the screen restriction and the law that is in the line. That's what the surroundings come from. Where what you don't receive in the light in order to bestow then those additional lights that remain are outside the line and they're called surrounding lights.

S. So the GAR is lacking in the surroundings?

R. No altogether there is no concept GAR in the surrounding lights.

S. Why does he speak about it in AK because it is in the surroundings of Beria, that's something else. AK is supposedly above it.

R. AK is above the world of Beria but it's limited, it's very limited, from it the line began. All together what Galgalta, AB, SAG, MA, upper MA and Upper BON receive those five Partzufim. They received very little. It's written as a very thin line which expands from Malchut to the center of the circles.

5. S. (15:43) We learned that the worlds are concealments on the lights. The more we read it seems that more and more light is revealed, First Tabur and the Parsa and there are more worlds below.

R. Through concealment you can reveal the light. Therefore the lights are called sol as they perform a concealment upon the light of Ein Sof as they arrange it according to the law of the line and from the law of the line the light can illuminate.

S. It's a concealment that the worlds are created to reveal the light?

R. Yes, it's in order to reveal and if you see in our world if you want to discover something you also have to hide something. That's revelation and concealment. Also when we start all together what is the screen? A screen called something that stops filters and transfers in a limited way. Therefore it's given for the lower ones to perceive through it.

S. The screen is greater the more you descend through the world?

R. Yes, on one hand, we will learn those things that are in perception what screens are there. To the extent of which the screen is there it also gives us greater revelation and from a greater concealment in it.

6. S. (17:42) If the line comes after the deed, does it have anything to do with spiritual work?

R. Always the study comes from a deed from an action always, without the action if a person receives something it's not study. It's not his. Specifically through the action what is revealed is the essence of the action he did and the results of it.

7. S. (18:30) About the drawing that we see now, we see a thin line we always say that the illumination is a thin line, so what is the importance that's on one hand then we say that the whole world was created for this, So what's the importance of this very thin line? Why is all of creation aimed to this tiny thing?

R. The bestowal of the Creator is in circles and the bestowal of the Creator upon the will to receive that he created is in line to obligate the will to receive to receive the law of the line. The limitation of the line. The guidance, the direction of the line. In that way accordingly, the will to receive will be formatted in such a way gradually that it will exist and behave like the line. It will seemingly be the source of the light for all the worlds.

S. Why is all of creation for this? All of creation, why is it all on this thin line?

R. Through this line the created being, a creature receives the bestowal from the Creator, changes to restriction and to Tzimtzum Aleph basically and the work in the line from below upwards and by that becomes similar to the Creator in small, small doses throughout many, many actions. By that the will to receive shatters and by the will to receive shattering it performs gradual actions, one after another, then it comes to a state in which, where it slowly starts to cover Malchut to Ein Sof.

It is like we are advancing in our technologies. We have today such a high frequency that our computers work that once it was a few bits and now it's Mega, Tera, and so on, such frequencies and what will it be? We are advancing to such a state where there is any border between that which is a digital or analogue way that is non stop, and this is how we are too. When will fill the circle of Ein Sof and we come to the states in which we fill the mutuality of Ein Sof but the filling nevertheless is by small portions, small doses, by small portions. In those small portions we reveal the circle of Ein Sof. On behalf of the Creator is the circle, on behalf of the created being it is the small squares until we fill the circle in the final precision.

There in that final precision it is written and the Creator will finish it for me. Where there is to complete the squares to circles, to make one integral where there are are very special actions. We will talk about all where the number Pi comes from and all types of other calculations, it's interesting. The 'Pi' and other things that we come to through discrete individual digits that come from the decimals that come to one, in which all our squares fill Malchut of Ein Sof in the reflected light and nevertheless something remains there. Something additional to add there, it's written and the Lord will complete that for me. We will have words to explain that later.

9. S. (23:44) These little portions, is it aimed so the created being can taste all the flavors of the light, that's why there are little portions and not all at once?

R. At once we wouldn’t feel anything. We need to proceed with a deficiency and in the deficiency, in the reflected light to clothe the direct light and then we can feel it, it becomes ours and by that we become similar to the Creator, otherwise no.

10. S. (24:23) If I understand correctly, all of the correction including the world of Atzilut and all the souls that go there and correct it is all the correction of the line, right?

R. Yes, the corrections are in the line.

S. All of creation, the circles as we saw now are infinite times more than this line, right?

R. Certainly.

S. So, if everything we do, even in Gmar Tikkun, that we add our forces to, it is not even a tiny bit of all of creation, so why is it called that we are resembling the Creator and becoming partners?

R. Because we fill the circles, we fill the Creator.

S. If we're just working in the lines, how are we filling the circles?

R. By the line we fill the circles. read the second part of the study of the ten Sefirot and it will be clear to you maybe now, okay?

11. S. (25:43) I'm reading by the concealment we can reveal the lights. It sounds like a code to say how the contradictions emphasize each other and at the same time they show us the directions before the separation, is that right?

R. I don't know what you're saying. Your words are not from the wisdom of Kabbalah.

12. S. (26:21) What's the definition of light and what are its characteristics in it?

R. Light is all the good that there is in the world. That's it, and everything's in it, the abundance. All the will to receive is just in order to let the light shine and be revealed in the whole concealment, in the place where there was concealment, in the worlds.

S. What's in it that causes all these changes in us?

R. Because it's perfection and it comes from the Creator. Which is why it has complete control over the will to receive, over it's filling, over its correction.

Reading Item #166 (27:31)

13. R. (28:51) I really hope that you will read this later throughout the day, otherwise what you heard just now will not remain.

Reading Item #167 (29:00)

14. S. (29:51) We learned how the illumination of Hochma cannot go below the Parsa so how can creation be corrected with the upper lights?

R. I don't understand where it is written that you're asking?

S. In the previous item.

R. Hence, the three ascents to complete the worlds and the three levels; Neshama, Haya, and Yechida, which they lack. These worlds have Nefesh, Ruach, and they need to correct themselves in the lights of Nefesh, Ruach, Neshama, Haya, they need the three ascents to do that, each of them. Every Partzuf needs to be in three ascents otherwise it won't be able to correct itself. In the place it can't be, but only in the ascents.

S. He speaks about correcting the world of Beria or am I mistaken?

R. All the worlds, Atzilut, Beria, Yetzira, Assiya, if they want to receive additions they have to ascend. They have Nefesh, Ruach, and they want to receive the addition of the light of Neshama, that is the first ascent. The light of Haya is the second ascent, and the light Yechida is the third ascent.

S. So he's speaking about an ascent beyond the Parsa?

R. Yes.

15. S. (31:58) Is the Parsa in the constant place below the Tabur always?

R. The Parsa is in a constant place. There is a Parsa that goes up and down, there is such a term. The Parsa of Atzilut that separates Atzilut and the worlds of BYA, it is in a constant place that is between the 1/3 and 2/3 of Tifferet and Nekudim of SAG. That is it.

16. S. (32:30) What is the points of this world?

R. The point of this world is the lowest point until their upper light can develop.

17. S. (32:43) It is written and this is the permanent state of the world of AK and of BYA which will never have any less than that. What does it mean that there will never be any diminution in them?

R. That it can't be that they fall even below that degree.

18. S. (33:03) Atzilut in the three first Partzufim there is the GAR and the Rosh but they do not operate below the Peh. What is the difference between their being no Rosh, and there is a Rosh but it does not function?

R. The thing is that after the shattering a correction took place, not like in the Rosh. Let us say Galgalta, AB, SAG, all the Partzufim above the Tabur, what they have in the Rosh expands in the Guf. Here, no. What is in the Rosh expanding in the Guf but through all kinds of limitations and conditions. That is what we need to understand; that in the Rosh there is GAR and in the Guf it is of AK.

S. What is the difference between existing, not functioning, or GAR and not functioning?

R. It works but in a limited way.

S. Is there a difference between Atzilut and BYA? After all, there is Katnut there as well.

R. In Atzilut there can be light. That is why it is called Atzilut, from the word, …, with Him, at His place. In BYA there are no real lights, only the light of birth. Small lights that are results as much as the light goes from Atzilut over to the Parsa.

19. S. (34:35) What lights do we feel first, those that are closest to the line or those that are further?

R. That is a nice question. Usually we feel the circles from the easier to the more difficult, like all of the corrections from the near to the far.

20. S. (34:55) If VAK without Rosh is Katnut then why VAK without Rosh is called a permanent state?

R. The Katnut is its permanent state, and the Gadlut will only be in Gmar Tikkun.

21. S. (35:12) Why is the reception of Mochin causing the Partzufim of Atzilut to clothe upon the Partzufim of AK?

R. Otherwise, where can they get an addition of Mochin from? Only by ascending to the Partzuf of AK and clothing upon them and getting their additions.

22. S. (35:38) In Keter in the Partzufim of BYA there is no GAR, is that in all the worlds? Is the Keter of the system as the world of AK?

R. In the Partzufim of Atzilut there are additions that can be below the Tabur. What they want to say about it, I do not know.

S. They are saying there is no GAR so where is their GAR?

R. There is no light like above the Tabur but there is their own GAR. They have additions that we will still need to learn about. It is Hochma and the 32 paths and the illumination of Hochma. There are all kinds of things.

23. S. (36:29) Under what conditions do we merit the light of Hochma?

R. The light of Hochma we merit only under the condition that we want to bestow to others. That we can bestow to others. That we are able and we are doing the action of bestowing to the others. That we are adding the vessels of the others to us, correcting them and filling them. That is called that I am bestowing or filling the others with the light of Hochma.

24. S. (37:03) When does the work in the line become to work in the circles?

R. Let us say this for now we are not speaking about working the circles. It will be a lot closer to the final correction. It will also be understood what we are doing for now we do not touch the circles. It is something very interesting what happens because usually through the circles we can get this general providence through the circles, if I want to connect to some kind of, let us say a friend somewhere out there in corporeality on the other side of the world and wherever he is there in the system of Adam HaRishon that does not even belong to geography of this world or anything, I can connect to him through a circle. The circles are the general providence that as much as I connect to the Creator and yearn for the general correction through this general system I can bestow on all. I clothe on the Creator and bestow to all.

25. S. (38:53) Work in the ten is the work in the line?

R. Yes. Yes, our work is work in the line, connecting between us to such an extent that we will be as the line. The Partzuf is a line, it has circles but it’s work is in the line.

26. S. (39:18) Does the light change its frequency? Is that our correction?

R. The light changes the frequency a lot NRNHY of NRNHY OF NRNHY, every time the frequency changes in infinite pixels because the lower one can cause such things in the other one that the lower one doesn't even know. That same frequency, the height that the other one is doing those actions that is why all of our work, it ends in a prayer. That by this we connect to a higher degree and it's working for us. That is the law that I am not taking responsibility away from me, I have to connect to the upper one, obligate the upper one and the upper one is happy I'm doing him a favor. In spirituality I'm doing him a favor if you ask from the upper one to do something for me and I need to do the work, certain work, because before I turn to him and ask from the upper one. That is how it works.

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קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

١٠ - ١٣ سبتمبر ٢٠٢٦בעל הסולם. שמעתי, קכב. להבין מה שמבואר בשולחן ערוך (מוקלט מתאריך 24.09.2003)

١٠ - ١٣ سبتمبر ٢٠٢٦

בעל הסולם. שמעתי, קכב. להבין מה שמבואר בשולחן ערוך (מוקלט מתאריך 24.09.2003)

בעל הסולם. שמעתי, קכב. להבין מה שמבואר בשולחן ערוך (מוקלט מתאריך 24.09.2003)

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

١٠ - ١٣ سبتمبر ٢٠٢٦
בעל הסולם. שמעתי, קכב. להבין מה שמבואר בשולחן ערוך (מוקלט מתאריך 24.09.2003)

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם