Part 2:

Morning Lesson October 29, 2021, Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, 79

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1. R. Our work is all in raising MAN, so we need to feel more and more what that work is.

Item 79 (00:46) “Now we shall explain the ten Sefirot of Gadlut of Nekudim... “

2. R. (01:56) Meaning we always had this situation where the Partzuf made a Zivug (coupling) in the Rosh and because of this Zivug in the Peh of the Rosh the lights spread from the Peh to the Guf, downwards. That was based on the Reshimot that appeared in the Rosh. But now we have something new. First of all, we have a new Reshimot in SAG that he received from the NHY of Galgata and these are additional desires they are included there and they bring about two levels that now come from the same Rosh. There is a Rosh that is built only on its own Reshimot records and there is a Rosh that performs actions over the Reshimot that come from the side from the Galgata. So, it turns out that something very interesting happens on the one hand, we have a single Rosh but from that single Rosh many outcomes arise. These outcomes are most expressed in two Partzufim that emerge from that Rosh. A Zivug coupling over the Reshimot of itself and this is called the coupling of the Katnut and the Zivug coupling that happens over the additional Reshimot. That has awakened and rose to the Rosh of SAG from the NHY of Galgata and that comes from the new Partzuf and it spreads or expends over the area of the initial Partzuf. We see two Partzufim to come from the Rosh of SAG that time and expense over the Tabur. The Partzuf of Gadlut and The Partzuf Katnut and both of these Partzufim are referred to as the worlds of Nekudim. Now we will see what happens now

Item 80 (04:43): “Know, that the origin of raising MAN is from ZA….”

3. R. (07:22) Just like we said before, there are few questions here. A few Reshimot, lacks, deficiencies that they vessels raised to the Rosh of SAG and SAG has to respond. Now SAG is Bina. It has no problem taking care of the lower ones. That is his desire entirely. It is a desire to bestow so we receive something from the NHY of AK Reshimot and answer them. There are Reshimot of Katnut and Reshimot Gadlut. Accordingly, the SAG makes the coupling and fulfills these vessels. Where does that come from? From what we see even before even before the first restriction. There is a connection between ZA and Bina. Bina gives birth to ZA in order to fulfill ZA. She receives the desires of ZA as if in her in Ibur and she makes a Zivug over these desires and she gives birth to ZA. ZA emerges in the way that Bina gives birth to, so it turns out that ZA is really the son of Bina, so Bina has Reshimot she has to realize in order to fulfill ZA.

4. S. (09:38) The raising of the MAN where does it happen, in the Rosh first?

R. Raising MAN is Reshimot that rise from the Partzuf of the Nekudot of SAG to its Rosh from the Nekudot of SAG and afterwards because it is impossible to realize the records there, they rise to the Rosh of SAG and you can even say that they rise to the Ein Sof and from Ein Sof that begins the process. But it is always the case with every raising of MAN, a deficiency that is below, in all the worlds, in all the system that records have to rise to the Ein Sof and this is where the deficiency is

S. You are saying it is the deficiency of the Nekudot of SAG that she got from Galgata or is it in NHY of Galgata?

R. No, it's to the extent where the Nekudot of SAG receive the deficiency from NHY of AK. What is the question really, what exactly was the lack of it is?

S. Yes.

R. You can say this. Certainly, the deficiencies as much as the they are about how the NHY of Nekudot of SAG can be impressed by the lack of the NHY of AK. You basically want to say this. Are these deficiencies of Gadlut of the final correction or in the meantime in order to establish Gadlut of the Nekudot of SAG? The truth is, it is not really important for us because Bina makes the couplings over all the Partzufim until the final correction. So, what the NHY of AK is asking for from Nekudot of SAG, is the one that does that. As we learn in general that Keter and Hochma or Galgata and AB, there are still Partzufim that do not relate to the lower ones. Only SAG does and even more specifically only the lower part of SAG, which is the Nekudot of SAG, that belongs to the lower part of SAG and makes all the corrections happen. What they receive here from the NHY of AK, they receive as the records of NHY of Bina, the AHP of Bina and that is what they begin to work with.

S. So it is like the source so it is a mistake like Bina and you cannot pass lights lower?

R. Yes, as though it is a mistake but it was pre-planned. Meaning it is not really a mistake as it was not known that these vessels existed below the Parsa that they could not receive in order to bestow. The impression from these vessels is the reception of how deep they are in order to receive, that did not exist in Bina. It wasn't there. That is a problem. A little bit of that we can even see in our world. How parents can't know the evil inclination in the kids because they love them, they take care of them, the parents do everything for their kids and the kids are so wild towards their parents they can even kill them and still their parents are willing for everything doe them Because on the level of Bina you cannot understand the level of Malchut you can be implanted in Bina otherwise there is no connection and mutual sensation between them. There are many details we will get into later on.

5. S. (15:06) It is not clear here what it means that the source of raising MAN is ZA?

R. Yes, that is what we learned in the beginning of the Preface that ZON demand fulfilment and they turn to Bina which is above ZA but in Bina there's no light of Hochma ZA and Malchut demand so Bina has to connect to Hochma and connecting to Hochma she attains the light of Hochma and she passes the downwards and by that she fulfills he Malchut. We talked about this in the 4 phases of direct light and the Malchut filled with light of Hochma and she feels that even though she is full. She has fulfilled on one hand but because she received that fulfilment through Bina through that desire to give, she also feels opposite she is to the Emanator to the Bina. Although she received all the fulfillment in an opposite way to Bina. Then the Malchut exists in this inner conflict on one hand she received everything that she wanted and yet she received it through the clothing of Bina in order to bestow and she doesn't have such a thing. Therefore, she feels how opposite she is to the Emanator, to Bina. That's why she makes a restriction, she can hold all the light of Hochma but in the way that she received it from Bina she cannot hold on to it and she gives it back. That is, it. We even go through that in life sometimes. You approach a person that you do not owe him anything and you give him something from your heart and see how he does not understand you, why do I deserve this, why are you giving me this but you are able to receive and he can't. Because you are revealing to him that reception within bestowal he can't, this can only happen between parents and children and also according to our education.

S. The fact that he can't receive even though there is.?

R. No he can't, it awakens a weakness in him but Bina gives you, meaning you are permitted to receive there is no prohibition so why do you give it back? The shame. He can't when he feels the upper one, that the upper one gives them with all his heart and the upper one does not belong to him, he is not committed to, he is not obligated to do that and he still gives it to him, he sees that he doesn't have such a thing at all and that gives birth to the shame. That shame influences the whole process, all the souls, everything it is not covered until the final correction.

S. That is on the first restriction, what about here when he receives from Bina what conclusions?

R. Where exactly?

S. After the restriction second, what can we learn after raising MAN?

R. Here? To receive in order to bestow, he has the Kelim, he has the records, he was already in order to bestow now he wants to make an action in order to bestow and he has a connection between Bina and the Malchut. Where the lights from above the Parsa can as if pass below the Parsa and receive in order to bestow that is how it feels. In truth, that is not what happens. Because a correction is missing in order to bestow with the vessels that exist below Parsa. Because the upper light cannot go down, the light of Hochma and give these vessels a Masach. Therefore, when they begin to receive as though, it is fine, is going to be in order to bestow but actually when they receive in order to bestow it becomes in order to receive. That becomes revealed in the shattering of Adam HaRishon as well as the shattering of the world of Nekudim Until the Parsa you receive in order to bestow no problem but below the Parsa as you begin to receive in order to bestow one continues the action there is no correction or screens there. These vessels that exists below the Parsa, they shattered one by one by one. From Tifferet the Sium to the Malchut meaning from the Parsa to the Sium

6. S. (21:15) Can you explain the Waters of Nukvin?

R. MAN, Mayin Nukvin is comprised of two words. Mayim, water refers to Bina and Nukva or female, refers to Malchut so it is the connection of Malchut and Bina. When Malchut and Bina connect, their connection is referred to as Mayin Nukvin. Meaning that she wants to rise to Bina to receive the force of bestowal and use these forces of bestowal to correct her vessels of reception. So, she raises this request upwards and asks, give me the force of bestowal so I can correct my vessels of reception. This is called raising Mayin Nukvin. When can that happen, when the vessels are ready for that or they scrutinize these things when there is already a preparation of these two forces, two records, two foundations of Bina and Malchut. Meaning before we discuss the MAN, we need a special state for it. Where all the vessels of reception feel that they are in a state of weakness, no forces to bestow. But because they are connected to Bina they rise to Bina and ask Bina for the force to bestow. And then bit by bit that is what happens. I recommend you do not look so much into the diagrams because these diagrams are limited but listen more to the words more because when we work with ourselves, we do not work according to the diagram but according to the terms.

7. S. (24:01) Yesterday we went through the material in a ten we reread them and it is not clear in the drawings what is the difference, where is the Partzuf of the Nekudot and where is the Nekudot of SAG in the world of Nekudim?

R. The world of Nekudim, we have not gotten to it. We only talked about Nekudot of SAG if I'm not mistaken. We talked about lights that descended below the Tabur of AK expanded from the Tabur of AK as much as they could, which is called the Parsa. Now where does the Parsa come from the records of NHY of AK that mingled with the Nekudot of SAG and by that the Nekudot of SAG was restricted and they can receive the lights only above their place called Parsa which exists within Tifferet of Nekudot of SAG then from above the Parsa, from the Tabur to the Parsa, they can receive all the lights in order to bestow, bestow in order to bestow. But below the Parsa you cannot receive the lights only in order to receive. So, there is no reception of light there. The Parsa closes the entrance of the lights below.

S. Yesterday we were talking about the worlds of Nekudim Gadlut and Katnut can we say that the world of Nekudim that because of the birth of the world of Nekudim it is an ascent of the screen from the Peh of the Rosh of SAG to the NE and that is where the world of Nekudim was born?

R. Yes, so what is the question?

S. The question is that the smallness of the Nekudot of SAG only cause the second restriction in the space below the Tabur here and if we are speaking about Gadlut, Katnut then it is about the world of Nekudim?

R. Right, Nekudot of SAG only made the page from the Tabur to the Parsa and Parsa below they just divided the place into two parts.

8. S. (27:20) Define this incorrectly as a result of the raising of MAN and the emergence of the Gadlut of the Nekudim the shattering took place so according to the request of the lower ones the shattering happened?

R. No, we will learn it and you will see it, it is completely not.

9. S. (28:11) ZA and Malchut connect between them in their vessels of reception?

R. What ZA and Malchut?

S. When he says here in Item 80, how does ZA receive his records when he raises them to Bina?

R. How ZA receives, what place are you talking about, what Partzuf?

S. Here when he speaks in 80 when ZA raises the records to Bina, so where does he get those records from and then in the Nekudot of SAG how do they connect with one another, ZA and Malchut?

R. Because it all comes from the Rosh of SAG, it expands below the Tabur that Partzuf that expands there as we discussed is the Partzuf of the ZAT of Bina it connects with Malchut NHY of AK in Galgata and mingles with them, restricted itself and builds two parts above the Parsa and below. And new lights emerge based on the coupling in the new Rosh called the world of Nekudim. Then these places are filled. You have a place above the Parsa and below the Parsa. The place above the Parsa also divided into three more worlds, Beria, Yetzira, Assiya, we will learn about.

Item 81 (30:21): “You already know that Partzuf AB of AK.”

Rav is reading item 81 (32:25) “You already know that Partzuf AB of AK….”

10. R. (34:4) It is that the Mochin of the great light that they drew was not compatible with the vessels below the Tabur, so the Nekudot of SAG, vessels broke.

11. S. (34:45) It is not clear how the second restriction that is in charge of receiving in order to bestow one action afterward performs a coupling on the records of 3 which is receiving in order to bestow?

R. You understand the smallness that takes place, right, why can't there be Gadlut that comes from the Katnut. What is the problem, what prevents us from realizing the records there's more deficiency why not fulfill it?

S. Why is the second restriction not going into action, why is it allowing a coupling on the third phase of records?

R. If you will have a screen, you can make a coupling even for the final corrections meaning all of the coarseness and all of the light of the Ein Sof. What do you have here, that makes it clear this coupling will not be successful. You have the records, the force of Bina, and if there was no Parsa and records below the Parsa which is the records of the Malchut of Ein Sof, directly on which there is no screen It could be all fine, it could have been all to bestow there would be nothing here that would be initially against bestowal in order to bestow to bring contentment to the Rosh of the upper one meaning the Creator. So that does not happen here. Meaning there is nothing against the law here. Everything that was determined on the higher-level takes place here on the lower level. According to this law of the degrees that descend.

S. Inside SAG when it is above the Tabur it does not expand below because in its Taamim it has the third level of coarseness.

R. Yes because there's an illumination of Hochma.

S. Then it refines itself in descends below the Tabur and then realizes that he cannot bestow there and makes the second restriction and then in the next action except for the Nekudim of Katnut, the Nekudim of Gadlut are also perform a coupling on the third phase and in the same Partzuf it decides that it will not receive an order to bestow, so how did that happen?

R. I really do not see your logic. The Nekudot of SAG is Bina, they can go below the Tabur, they expand from the Tabur to the Sium without any problem. When phase 4 was added to them, which does not exist in the Nekudot of SAG. When they begin to feel phase 4 in them, they got it from NHY of AK but they have no choice but to restrict it and this is called the second restriction. So, the same general Malchut just as it restricted herself now, she also restricts Bina. That it is forbidden to use the ZAT of Bina. When the Partzuf that happens on the smallness of the Nekudot of SAG it is just a vessel to bestow but the problem is with the greatness who thought that they could be a problem there. In the Rosh of SAG if it is permitted to receive in order to bestow in all the calculations in the Rosh of SAG. The problem is that there's an additional factor here which is NHY of AK, Galgata, she brings their desires that were not included in the Rosh of SAG so I did not know that there is an additional factor here. Like it happens to us in life, I do something and all of a sudden something comes up, it stops me, why? Because there is a law that I didn't did not know that applies to me and this is what happens and that is why the world of Nekudim is shattered.

S. Why is there no impression in the Rosh of SAG because the second restriction happened because he got an impression that he could not receive in order to bestow in the 4th phase, so why isn't that stated as something he cannot perform, that coupling now on 3 4 again.

R. Coupling of what?

S. Coupling of the Gadlut that the shattering came?

R. Because it thought was already corrected. If I am incorporated with the vessels of the bestowal and I can receive in order to bestow, why wouldn't I, by that I bring contentment to the Creator. Where is it recorded in me that these vessels cannot receive in order to bestow, once I have the screen I can receive. The only problem is that the upper light cannot pass through the Parsa there is no such records yet. The records from the possibility of the shattering can only happen after the shattering but before the shattering how will I know if I will not succeed, who is telling me that. Where are such records they do not exist yet. So, it turns out that I do this terrible action but the records from it now will help me later correct everything.

S. Why is the illumination of Hochma in Taming of SAG won’t let that illumination of Hochma go below the Tabur and when the Reshimot rises from NHY of AK, on the 3rd phase, it does perform the coupling. Why when there is a record of the third phase in the Taamim of SAG it stops it from going below the Tabur?

R. That is what he has in his Rosh. There are two controls here, there is the Rosh of SAG and NHY of AK, NHY of AK doesn’t belong to him. It just accompanies him. But what is happening in the Rosh of SAG that it can use phase 3 and then he makes that calculation.

S. Phase 3 that raises from the. NHY of AK can performs a coupling and there is a shattering, why is that allowed?

R. It is not allowed, it doesn't feel that it is his. There is a record that joins so it is possible to make another action over that and that additional action has no records of that being prohibited. We will talk about it. There is a reason for your questions, yes, it’s understandable. But first let's first give a few answers to the women.

12. S. (44:01) Is raising MAN, Zeir Anpin raising to Bina or the raising of Malchut to Bina?

R. Good question, it all comes from Malchut, even the Malchut that exists in Zeir Anpin. Malchut is basically active in all the Sefirot and she activates all the corrections.

13. S. (44:34) Why does Zeir Anpin need Hochma and why does Bina need to receive Hochma for her?

S. ZA needs Hochma because by that he becomes greater and also is capable of bestowing to Malchut. All the vessels of reception of Za are vessels that come to Malchut and ZA by the incorporation of Malchut, he is the operator. ZA towards the Malchut is called the Creator

13. S (46:01) In the Gadlut in the world of Nekudim, who receives in order to bestow? Bina in the deficiencies of Malchut or the vessels of Malchut herself?

R. In the world of Nekudim, Bina spread into the Parsa and in the Gadlut into the Parsa and Gadlut she shatters as she connects with the vessels below the Parsa or does Malchut do it herself

S. She performs the action in order to bestow or does Malchut do it herself?

R. Of course, but the Malchut of the Partzuf.

S. Because she feels Malchut?

R. Whenever you talk about someone doing it on behalf of the Kli it is Malchut. It doesn't matter nothing that is active there if not deaconship. The final will to receive that appears in the wood vessel that is drawn to somewhat to be drawn to the Creator is Malchut

14. S (47:31) The text speaks of ZA of the direct light of the origin of raising MAN, what is this discernment?

R. No, we cannot do it that way because all the actions that we are talking about are in relation to the four phases of direct light. All the worlds have to go through the first restriction until the final correction it is all in order to sort out and fulfilled the four phases of the direct light that is all that is for

S. Is that what you are saying about the first initial template and we need to look towards the template in order to understand Man or where we have to reach for?

R. Yes, this initial template operates and it decides everything it does everything this is called the name of HaVaYah

15. S (49:06) What is the difference between his smallness and the greatness of the world of Nekudot except for the Reshimot?

R. They are both the same things that both the smallness and the greatness emerges on. But what is the difference is that in the smallness the world of Nikudim is on Bina and the greatness of the world of points is the Malchut and that is where the shattering happens. The vessels are below the Parsa. The upper light cannot reach them is supposed to purify them corrected with the screen before this vessel shatters. The vessels below the Parsa and above the Parsa also shattered because they are interconnected

16. S. (50:19) How does one raise the vessels are receptions through the Parsa?

R. Everything depends on how much one aims in order to bestow. Accordingly, we are in these actions. Besides that, we will learn how we can make these actions of the ascent of the vessel. This has to do with the ascent and descent of the worlds and various actions that take place in the vessels below the Tabur of the Sium. We learn that this is the issue of the ascents and descents of the world.

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