Morning Lesson September 10, 2021, Transcription

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

Part 2:

Baal HaSulam, Preface to the Wisdom of Kabbalah, #40

1.R. (00:57) We don't have time to go and study it in a deeper way TES, The Gate of Intentions and all kinds of other books that are important, the Zohar itself, but at least this. For us the main thing is to receive that spiritual feeling of how reality looks from an attitude of bestowing like from the eyes of the Creator. Like how he sees reality we also want to see it in the way I don't the rest it will be clarified in a quicker way and easier.

Item 40 (02:16:) “And there is another difference between the lower ….”

2. R. (04:55) Rav drawing Because we have the world Ein Sof (infinity) and in it we have Malchut of Ein Sof, and in that Malchut there are five degrees of coarseness that’s why we get five-part Partzufim. The first Partzuf is the biggest because it comes out upon Malchut of Ein Sof, it’s called Galgata. Lower than that is the Partzuf of AB, from the Peh till the Tabur of Galgata. Then, Partzuf SAG, I am already drawing all of them, then the Partzuf MA and then Partzuf BON, five Partzufim. Here is the coarseness of phase 4, 3, 2, 1, and zero the root or Dalet, Gimel, Bet, Aleph, Shoresh. These are the degrees of coarseness and according to that, they are filled with lights. The light that fills here is called the light Yechidah, this is Chaya, this is Neshama, this is Ruach, and Nefesh, NRNHY as we say. The first Partzuf is called Galgata, the second is called AB, the third is SAG, the fourth is called MA, and the fifth one is called BON, that’s how they’re called. We will learn later on why they are called in that way, because the intensity of lights in vessels in a Partzuf they give us a certain number and according to the number we name the Partzuf, according to the intensity of the Partzuf as much as it has vessels, meaning desires with screens upon them and according to that how much light can come in there. That's how we measure according to gematria. That’s why from the lights we have NRNHY, these are the lights, and from the vessels we have each one of them, here’s Keter, Hochma, Bina, ZA, and Malchut. In this way we have five Partzufim that come out from Malchut of Ein Sof, here we can mark it as Malchut of Ein Sof, that restricted itself and started receiving in order to bestow. That’s it, in general.

3. S. (08:59) The development of the vessels, is it something that gives an opportunity to bestow to the Creator more than Galgata?

R. It doesn't matter, more or less, who gets more or who gets less. It's essential that this is how it comes out because the will to receive in the created being obligates the created being to develop. Who gives more or less, well you can say it’s all spirituality, and in spirituality you don't measure according to that. But obviously, let's say Galgata does the maximum, AB less, SAG less, but each one of them still gives a hundred percent of the conditions he got. You can't say if one is better or one is worse, or who is greater and who is smaller, it’s all according to be able to measure one towards the other but each one of them does a hundred percent according to the way it was created.

4. S. (10:22) How does Partzuf BON make actions in order to bestow if it has zero Aviut (coarseness)?

R. We will see, we will get there and we will see it. It has zero coarseness and with that zero coarseness, when it annuls itself, it gives pleasure to the Creator.

5. S. () What happens in the screen Galgata when the new Partzuf emerges?

R. All the lights and Galgata, even the lowest Partzuf that can be here, let's say is still from Infinity, all the light comes through Galgata through all Partzufim and reaches the final state. Everything is here.

6. S. (10:54) What happens in the Masach (screen) of Galgata when the new Partzuf emerges?

R. All the lights enter Galgata, even the lowest Partzuf that can be here. Rav Drawing Let’s say it’s still from Ein Sof (infinity), all the light comes through Galgata, through all these Partzufim and reaches the final state. Everything is here.

S. How did Baal HaSulam write about it?

R. It’s not important, everything is relative. If a Partzuf wants to realize itself it raises its MAN through all the Partzufim until Ein Sof (infinity) and then from Ein Sof (infinity) it receives forces, and then performs work at its place. According to that, all the Partzufim grow, raise by the degrees 1, 2, 3 and bring the light to that Partzuf that is raising MAN.

7. S. (12:58) Why is it called the Histaklut (refinement) of the screen when what the Partzuf does is giving up a level of Aviut (coarseness) from its Masach (screen), because it can't work with it? Why do we call that refinement or purification instead of recognition of evil?

R. Because from above downward, Ein Sof (infinity) when all the Partzufim descend more and more till this world, this is where our world is here, the beginning, the entrance to spirituality that we have to climb all the way back to Ein Sof (infinity). That’s what we have to do, nobody is asking us why, whether we want it or not, the plan of creation is there and all of creation, and in each and every one of us, it is a Reshimot (records) - an inner software, and we all must rise to Ein Sof (infinity).

8. S. (14:14) We talked about it many times but what’s the Masach (screen) and what is its role?

R. No. I'm sorry, go to those lessons and scrutinize it. You can't drag us to wherever you feel like.

9. S. (14:36) Why is Galgata Kli (vessel) of Keter, it’s not Kli (vessel) of Malchut the coarsest?

R. Galgata is the greatest vessel, the coarsest with the greatest will to receive and a screen upon that will receive.

S. Why does it say that it’s Kli (vessel) of Keter then?

R. That's how it works, it reaches the height of Keter, that's how it is. It’s a very big desire with a great screen and then such bestowal reaches Keter.

10. S. (15:21) Keter, Hochma, Bina, Zeir Anpin, Malchut. Now in the four phases, it’s clear that they do different things, there is different characteristics, why is it in the world of Adam Kadmon it seems like that they are all doing the exact same action?

R. They really do the same action just each one in its own style. They have a will to receive, a screen, the upper light, the Creator is before them and they perform an action as much as they can resemble the Creator but each one according to his nature.

11. S. (16:08) We see the greatness of the vessels. What is renewed, the intention or the Kli (vessel)? How does it happen?

R. What grows is the intention or what we call the screen. Whether it diminishes or grows, and according to the size of the screen, we can measure the Kli (vessel), the Partzuf. The Masach (screen) is the force of resistance to the will to receive as much as it can bestow above its ego, above it will receive, as much as it can bestow to the Creator that is the screen, the force of overcoming. According to that we measure the Partzufim, according to that the upper light can enter the Partzuf and fill it.

12. S. (17:36) The Masach (screen) that loses the last degree of Aviut (coarseness) in each Partzuf but it also rises to the Peh of Rosh so what about the other phases that are above, let’s say Galgata when it loses phase four?

R. The fact that the Partzuf works in such a way that a Partzuf ascends from Tabur to the Peh of Rosh by this it drives the lights out of the Partzuf.

S. So why does it say that it loses only the last degree of Aviut (coarseness)?

R. By that it takes the last Aviut (coarseness), the final Aviut (coarseness) in the Partzuf, it doesn’t leave a record there. We’ll learn about it.

There.

S. And the rest of the Behinot (discernments)?

R. Yes. That's why the fourth phase in its previous state disappears and only the third is remaining, that’s why we have a descending of the Partzufim that they come and get smaller, the next Partzuf is shorter, it’s weaker than the previous one.

13. S. (19:07) What does it mean that the Reshimot (records) of the Aviut (coarseness) is lost?

R. Lost, very simple, it’s just lost, I can't work with it anymore. I used to be strong, young, I used to work hard, make a lot of money, today no, I’m old. As much as I can let myself work, it's according to the coarseness that remains and according to that how much do I make, also less than before. Meaning, the light enters less according to less coarseness, according to a lesser screen, that’s called the Partzufim refine.

14. S. (20:19) The disappearance of the last degree from the Partzuf that’s from the state that it doesn't achieve realization?

R. Again, I don’t understand.

S. The disappearance of the last degree it’s because it doesn’t reach realization?

R. No. It realized itself and afterwards it refines because he couldn't stand there anymore. Here it needed to decide, either we keep going in some new way, diminish ourselves or increase ourselves. In order to increase, the Partzuf can’t do that, it’s all the forms of descent from Ein Sof (Infinity) to this world, that’s it. To increase itself, it’s still not able to, what it can do just lowers and lowers, and lowers every Partzuf realizes the records that it has from Ein Sof (Infinity). Rav drawing Here in Ein Sof (Infinity) they were all in Ein Sof (Infinity) with the Reshimot (records) of Ein Sof (Infinity), then it started realizing itself as much as it was possible on the fourth degree of coarseness three, two, one, root or zero. There is no other way, you have to understand there’s a will to receive and there’s a screen, the force to overcome, that I don't want to work with my ego, with my will to receive but the opposite of the ego, I want to receive in order to bestow to the Creator, as much as I can, that's what I measure. Then the light can enter the vessel and according to that I give joy to the Creator. Every time I receive a bit of light and give pleasure to the Creator with it, the light that was in me weakens me because it leaves pleasure in me, tastes, flavors, and by that I become weaker and weaker. Meaning, the host will constantly press on the guest, and you say ‘Oh, you see how good this is, take a bit more, taste this too’, and the guest when he tastes it, he cannot receive more, only constantly receives less because he wants to receive in order to bestow. He has no other way, no other ability to do it. That’s why these Partzufim are the Partzufim that descend.

Item 41 (23:45) “Similarly, once Partzuf AB expanded in Rosh and Guf….”

15. R. (26:09) This is what is happening. He explains how all the Partzufim after Galgata become less in height, meaning in using the will to receive because it can't be that they can stand the upper light. That's why every time they refine, receive, and leave. Receive and leave. Then it doesn't remain until they reach zero and by that is the whole building of the world of Adam Kadmon.

16. S. (27:00) What does the refined Masach express? It has no more lack to receive in order to bestow.

R. It doesn't have the force to receive in order to bestow any more. It is not a deficiency, but the force to do it.

17. S. (27:24) Does the world of Adam Kadmon work only in phase four of Ein Sof or in all four phases?

R. The five phases in the Malchut of Ein Sof give birth to a series of Partzufim called the world of Adam Kadmon, or the world of Keter. From this world we got all the rest of the worlds and Partzufim in all kinds, in everything. That is why what happens to us is that here we get a mold, a pattern of all of creation.

Item 42 (28:15) “This thoroughly clarifies the reason for the decline of the….”

18. S. (30:32) You answered before that the Hisaron doesn't end but the force to work in order to bestow ends. What is the difference?

R. The desire is there but the screen disappears so the guest uses his deficiency, his appetite, only to the extent that he can aim to the Host. You use the coarseness according to the screen.

There are no more questions. I think it is a sign that we really don’t understand what we are learning. You can refer to the Preface from twenty to thirty years earlier. I started teaching this when I came to those guys that afterwards came to Rabash in maybe 1982, something like that. I really recommend that people learn it. Maybe one of our friends knows how to teach it, maybe better than I do. I don't know who is so successful with it. You need to do it and try to have an opportunity or at least a place to answer questions because there are a lot of questions in this and we don't have time. We are just not making it in time. We go over the first part of the lesson in about an hour and a half, maybe less, from 3:00 to 4:30 a.m.

S. (33:32) Is your recommendation to have lecturers to teach the Preface to the Wisdom of Kabbalah?

R. Yes, we can study according to the Preface and we will reach its end, but we can add.

Whoever wants can text the teacher questions and answers. They will be able to advance in it. There are people who like the wisdom and there are people who like the spiritual work. It depends as much on a person’s development as much as on time. This also changes. Sometimes he is drawn to the structure of reality and sometimes he is drawn to it from self-participation in reality, meaning spiritual work. He has to be in this and in that.

19. S. (34:48) Why does only the Reshimot Hitlabshut remain and not the Aviut of Behina Dalet?

R. The Aviut was refined. I don't have a Reshimo, a record of it. I don't have the force of the Masach as it was before, but I do have the memory of it. I now enter a restaurant and I have less money than I had yesterday. I know what I ate there yesterday. I tell the restaurant owner to give me something of what I ate yesterday with the money that I have today. He says, ‘no, but I will give you something else that is also good’ and I get a new dish. I can order that new dish according to the records that I had yesterday. I pay with less money today than I had yesterday, but according to the taste that I brought with me from yesterday. That is how the reception of the lights in the Partzuf works. That is also how it is with us, how every time you get a new feeling in states that you go through. This is how it works.

S. How do we get a new flavor or order a new dish?

R. It is all in the Reshimot, in the records. If you erase all of those records in a person, he remains empty, not knowing what to do or how to move his hands or his legs. By erasing his Reshimot he is emptied of things he got from the moment he was born until today. He doesn't know he has to take it into his mouth. Nothing.

S. What is the root of the Reshimot?

R. The root of the records, of the Reshimot, is receiving the light in the desire. The light which is in the desire remains afterwards because there was a screen. The light comes out of the desire and the desire remains empty if the screen is refined. The light in the desire leaves an impression in there, a Reshimo, a record. If I take a glass of milk and then I spill the milk, you can still see a bit of milk in the glass. This is the Reshimo, the record. We work according to these Reshimot, these records. That is life experience. It says that ‘there's none as wise as the experienced’. One has been through many states and these states are all written in him, all of these records. According to these records he can start working.

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קבלה מדיה

קבלה מדיה

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

01 - 08 April 2026רב"ש. מהו שמטרם שנפל השר המצרי, לא נענו בצעקתם, בעבודה. 15 (1990)

01 - 08 April 2026

רב"ש. מהו שמטרם שנפל השר המצרי, לא נענו בצעקתם, בעבודה. 15 (1990)

רב"ש. מהו שמטרם שנפל השר המצרי, לא נענו בצעקתם, בעבודה. 15 (1990)

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

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

01 - 08 April 2026
רב"ש. מהו שמטרם שנפל השר המצרי, לא נענו בצעקתם, בעבודה. 15 (1990)

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