Part 3:

Morning Lesson October 16, 2021, Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #69

Item 69 “Now that you know about the second restriction that .. ”

1. R. It is something very special we have the will to receive and we have to correct it so it will be completely similar to the Creator, to bestow with all his might like the Creator. What is the will to receive? In this will to receive there are many degrees as we learn from … root 1 2 3 4. The degrees in the desire according to their power intensity to the desire and accordingly according to its intensity, it's depth and character etc. In all the children, the younger child, adults, it doesn't matter his height, that in our mind and hearts and so are the Partzufim in spirituality. If you desire it becomes a new Partzuf and you become stronger and it grows in everything, it grows in many systems. It is all connected to the expression of the desire. If we are talking about correction we need to talk about degrees and how we correct our desire. We learn in the wisdom of Kabbalah that the first correction is the restriction, the Tzimtzum. It’s when a person comes to a state through studying, through the influence of society, through all kinds of actions he comes to a state where he restricts himself. He says I will not use my will to receive ever. In the current state he may want it to be this way.

What should we do next? After he does this for example, afterwards comes actions above it. How can he use his will to receive in order to be still? There are no other vessels, there is nothing else other than that will to receive. After he performs the restrictions on the will to receive, he begins to check; how can I use it so as to bestow upon others, to bestow upon the Creator, it doesn't matter because bestowal is when it's outside of the will to receive. When the will to receive is losing something, really losing. Not in return for something but losing. From this we have several manners of work. Therefore, here we’re beginning to talk about work in Katnut, smallness and Gadlut which is adulthood or greatness. If we put only a restriction on the will to receive and don’t want to use it, that’s why it states if I can feel pleasure, that I receive them in order to give that's another thing. If I can be still in order to bestow that's another thing. In other words, at every level of coarseness that I activate in my will to receive there is a specific work. Let's see what he says and then we will organize ourselves.

Reading (05:01 - 05:43) Item 69 -The Katnut and Gadlut initiated in the world of Nekudim

2. R. In other words, we learn that we had the expansion of the light into the desire which the light built in the desire the first reception which is called Galgalta. After Galgalta was refined the Partzuf AB was born out of it, which is only Tabur of Galgalta, it was refined after AB but when it was refined it reached down below the Tabur and expanded below the Tabur, spread below the Tabur and influenced NHY of Galgalta, which is the light of Hasadim, mercy which is Nekudot of SAG. And the light of Hasadim has received from Galgalta an addition of Dalet, the fourth degree. That's right for the will to receive at level four, Malchut. And here is the will to receive at the level of two which is Bina. We've got two and four. This is how they work. As a result, we have got the will to receive on the 4th degree which restricted the Partzuf of Nekudot of SAG and that's because the top half belongs to the level of Bina and the bottom half belongs to the level of Malchut. This is number two and this is number four and what separates them is the place called Parsa. The vessels above the Parsa are called Keter, Hochma, Bina, Hesed, Gevura, and here is Tifferet. A third of it is above and two third below. After that there is Netzah, Hod, Yesod and Malchut.

We have these vessels. The vessels of Keter, Hochma, Bina we call them Galgalta ve Eynaim (GE). The vessels Hesed, Gevura, Tiferet, are called Galgalta, what basically means head or skull and these vessels Hesed, Gevura, Tiferet, are called are called Eynaim and the vessels of Tiferet are called Awzen and the vessels of Netzah, Hod, Yesod are called Hotem, nose and the vessel of Malchut is called Peh, mouth. We got vessels of Galgalta Eynaim, Hotem, Peh. This is how the ten Sefirot of Nekudot of SAG are divided, that are restricted. What is it telling us? Now that you know about the second restriction, that are called the Partzuf de Nekudot of SAG de Malchut and divides Partzuf Nekudot de SAG in half which is called the second restriction. For the purpose of emanating the ten Sefirot of the world of Nekudim and after that we can also see the division here and the fourth Partzuf of AK in the world of Nekudim because we have Galgalta of SAG, Nekudot of SAG, and this Partzuf will be the… We should go back to explain what the emergence of the ten Sefirot of Nikudim in particular. The emergence of Partzufim. Each lower Partzuf is born under … from the screen of the Guf of the upper one after it's refinement and ascent for renewing the coupling in the Peh of the upper one.

It is clear to us that the Partzuf receives the light, becomes refined, that is the Peh of Rosh, check what it has, what it doesn’t have, and stand on the next Partzuf. So the coupling in the … causes refinement and the clash of the light in the upper Partzuf which comes from its coarseness. How does it … screen becomes less than the previous Partzuf it clashes from the surrounding light because the Partzuf doesn't receive all the light of Ein Sof but only outside of it, the light of Ein Sof clashes with the screen and the screen understand that it's got nothing to do and then it changes is its approach and then it receives in a different way, which is called the Partzuf of AB. But each time the clash between the surrounding light and the screen and the previous Partzuf refines and then the screen becomes weaker and then it receives the next portion of light in order to bestow. Then it refines that screen from the coarseness of the body and equalizes it with the coarseness of the head, the Rosh. In this way the Partzuf of AB and SAG comes from the Partzuf of Keter, Partzuf of SAG of AK as it is written there. And the first Partzuf of AK called the ten Sefirot of the world of Nekudim, was born and emerged from its upper one being a SAG of AK in the same way. In other words, every upper Partzuf engenders the lower Partzuf by being the SAG to the …. inner and surrounding light when it comes to the Peh of Rosh it comes incorporated in the coupling, the striking in the Peh de Rosh it feels that it doesn’t belong to the coupling by striking in the Peh de Rosh and it must descent according to the of the level of the screen, which is one number less than before. This is called the refining of the screen of the ... of the next Partzuf.

3. S. (15:36) You started by telling us a story of the Tzimtzum and what we know about this transformation that happens below the Tabur when Bina acquires an addition from the quality of reception. Why does she still receive because the law of restriction still applies?

R. I don't quite understand what you're referring to. The law of the first restriction is not cancelled. The first restriction means forever, even after the end of correction it doesn't matter, the first restriction remains. First restriction tells us that the vessels that have the intention to receive remain empty. Vessels that have the intention to bestow, to the extent of their intention to bestow, they can be filled; that's the law of the first restriction.

S. The question is if this law is valid why is there a mingling below the Tabur?

R. Rav draws because Nekudot de SAG is the quality of Bina. And when she goes below what happens is this. On one hand there is the Bina here, on the other hand there is Malchut and then they influence each other, and from coming closer between them there is this mutual influence so Bina is restricted. Malchut which is under this governance here below the Tabur, it influences Partzuf Nekudot of SAG and where there are the vessels of reception below the Parsa, so here there was a restriction. These vessels can’t be used because there is no screen in order to bestow, however above the Parsa it is possible to receive in order to bestow because these are vessels of Bina.

S. I guess I'm asking some nonsense but I don’t understand. If Malchut is under the restriction then why in its active face...

R. I don't understand, how does Malchut pass to Bina it's qualities? You have these two qualities, Bina and Malchut. They are opposite to each other. We have to scrutinize, where does Malchut govern and where does Bina govern. No one gives to the other his or her own qualities, they are in contrast between the qualities, so we have to scrutinize where is the rulership of each. Where is Malchuts rulership and where is Bina’s. Bina controls until the Parsa and that’s where the upper lights can expand, until the Parsa. And below the Parsa, no; this is Malchut.

4. S. (19:47) I find I have a hard time with the terms that you use with the study that we're learning together in this first session. For example, which word do we use in which situations when we realize states of prayer, Lishma.

R. All that we are learning now is called the law of Lishma, meaning in order to bestow. We’re talking about vessels of bestowal because from this line, from here till above, until the Ein Sof, all this is only vessels of bestowal, or Lishma.

5. S. (21:12) Nekudim of SAG is a Partzuf but what awakens the worlds of Nekudim? What awakened in Partzuf of SAG the emergence of Partzuf of Nekudim?

R. We haven't learned that yet, we only learned about Nekudot of SAG that descended below in connection with NHY of Galgata. They received the Phase 4 and that's why they were restricted, that's it. We’ve learned until this point.

6. S. (21:52) The law of the restriction that you just mentioned makes a person come out from this world with less than half of his desires meaning he limits or restricts this world?

R. Where did you hear such things from me? Why are you tying things that we are learning now to our world? This is the spiritual world, it’s a world of bestowal. What does it have to do with our world? How are you confusing yourselves? We are learning about the spiritual world. There are spiritual laws in play here completely different to ours. Imagine it's a world that we don't know. We’re learning about something that exists, not with us, that's what we’re learning about. Why are you trying to immediately tie it to what we learnt in the article and to what you see in this world? You’re not going to get anything from that, you're just going to get so confused that you're going to have to let go of everything, and I'm telling you I've seen such examples before.

7. S. (23:25) What expands above the Tabur? Is it just the light or is it the light together with the vessel that was contained in the Toch?

R. The light cannot spread, it always spreads or expands within the Partzuf, the desires, the vessels. The light itself we cannot attain, the light itself does not exist. The impression, the certain kind of specific behavior of the Kli, then where is ‘outside the Kli’? Tell me, what’s outside the Kli, outside the desire? There is no such thing because all of reality is a desire and within this desire, we exist and that's what we research and that's what we learn – only inside of the desire. And beyond that desire maybe there is a different desire. Maybe we'll learn that later on but we can't talk about something that is outside the desire. Also, the Creator is understood for us as a will to bestow and it’s perceived within our will to receive. Everything is a desire.

S. There was light inside the vessels of the Toch and at the Bitush, the lower Masach was purified. The light was contained within the vessels in the Toch, itself? What happens to the vessel itself after the purification?

R. The vessels purify or become refined, lose their Masach and rise to the Peh of Rosh – become included in the Masach of the Peh of Rosh; and, with it and the coupling that it does with the upper light, they receive a new strength, a replenishing of the strength because they come to the sensation of the upper light. And as a result, there is a new screen for a new Partzuf forming in them and then they expand from AB, SAG, from Galgata, AB. That’s how it works.

S. Can you perhaps say that since you have Rosh, Toch and Sof – is it all one vessel in different states of perception? Could you say that?

R. Yes, it is one vessel, not different states but in different parts of it. But it’s one vessel. I hear, you know, English, maybe in other languages as well. There is all that we recommend reading. Where can we find this text?

Reader: The Preface to the wisdom of Kabbalah, it's in the Kabbalah Media; it’s in 17 languages everybody knows it.

R. So, they’re asking such questions that it seems like they obviously haven’t read. These are elementary things that they’re making mistakes about.

8. S. (27:38) What are the parts of the ten Sefirot in relation to Bina and Malchut, relating to what you drew about Galgalta Eynaim, Awzen, Hotem, and Peh?

R. I didn’t understand.

S. What are Galgalta Eynaim, Awzen, Hotem, and Peh with relation to Bina and Malchut?

R. So, the rulership of Bina is above. (Rav Drawing) This is the rulership of bestowal, the degree of Bina, and below is the rulership of Malchut

S. What are those sub-parts of Bina and Malchut? Why are they called by these names, what’s special about them?

R. Because they are different desires in each one but from that desire it wants to bestow together with everyone to with the Creator in a specific way. Let’s say these desires (Rav references drawing) Keter, Hochma, Bina, they have a unique style of bestowal called Galgalta; and these desires have a style calls Eynaim. Each group has its own lack, its own desire, its own address towards bestow and that's how they achieved bestowing to the Creator. They have a specific character – they understand each other, they're connected to each other increasingly, more than to other parts. Look at our body: there are vessels in the head, the chest, the body, the legs, and accordingly there’s a connection between them. Read more from what is written in those Preface series we're recommending also after we can conclude the lesson, we should post or something I guess it's insufficient, or to send to everyone that will have their address to send the list in all languages. How can they watch it. Today, maybe people have a day off, maybe tomorrow they have a day off and they can read.

9. S. (30:58) The second restriction: is it like refinement, it raises in the screen like refinement?

R. Restriction is not refinement, restriction is restriction. And what it means is that it is forbidden to receive certain desires which was permitted before but now is forbidden. This means that this place is now under restriction, a prohibition of receiving.

S. So the refinement of the Nekudot of SAG is net from the Parsa?

R. (Rav references drawing) The refinement of Nekudot of SAG, that’s here. This is Nekudot of SAG that have begun to refine and they reach this state called ‘two-and-two,’ clean Bina, and that’s why they were able to go down below.

S. Because it says here at the end of the item that the fourth Partzuf of AK, called the 10 Sefirot of the world of Nekudim was born and emerged from its upper one being SAG of AK in the same way. This is the refinement he’s walking about?

R. Yes, of course. The previous Partzuf, called Nekudot of SAG, then instead of it comes the next Partzuf, called the world of Nekudim. Wait, we haven't learned anything about it – there’s a lot to learn here.

10. S. (32:51) Why does he call the world of Nekudim, Partzuf of AK?

R. Because it emerged from the Bina of AK and received an influence of NHY of Galgalta which belongs to AK and it’s just a branch of them and that’ s why it actually belongs to AK. In many cases, we call the world of Nekudim, NHY of AK or the restriction of the NHY of AK and so on. That and that's why it's called in many cases the world of Nekudim or NHY of AK

S. Why do we sometimes call it ‘a world,’ sometimes a Partzuf, is there no distinction here?

R. We haven’t gotten there yet. What did you just hear about the conversation about the world of Nekudim? Just this name for a few times, today and that’s it, so why are you jumping forward and asking forward. You're not letting me move forward with such questions.

11. S. (34:08) How could Malchut and Bina be impressed with one another and Malchut restricted Bina without having a mutual cooperation between them?

R. First of all, both Bina and Malchut are vessels of reception; there are no vessels of bestowal. The vessel of bestowal is the Creator. The created being is always a desire to receive. The fact there is a correction on it, that receives as if it bestows, that is the correction – that is something we have to achieve – and this is why it's called the ‘wisdom of reception.’ Because, essentially, we are receiving but only receive in such a way that we become similar to the Creator and move towards the Creator, that's one thing. The second thing is that our whole study is how do we work with our desires? Even though we say we restrict the desires, we rise above the desires, this is just language, it's just words. We can't exit the desire.

12. S. (36:04) Why is Bina restricted and not Malchut restricted?

R. Because in Bina they are vessels of reception in the lower part of Bina. Bina is like a woman whose top part is bestowing and giving, and her lower part receives. In order to give birth to a new Partzufim she has to be incorporated with the desire of the Malchut. And we've learned in the four phases of direct light that we have Keter who is complete bestowal and Hochma who is entirely receiving from the Keter. Why isn’t she called Malchut being all receivers? Because the Keter made her like that and he gives to her. Then comes Bina that doesn't want to receive anything, she rejects everything, however as she rejects everything, she remains empty. Rav is drawing That’s the Bina. And then what else can she do? She comes back after she rejects everything and by that she's similar to Keter. She opens herself and says no, I'm receiving and by that she's as if similar to Hochma, but she isn’t similar to Hochma. She's not similar to Hochma because she receives not for herself but in order to bestow to ZA, her little one. And ZA receives a little from Bina, wants to receive everything, and is then called Malchut. What is Bina? One part doesn't want to receive anything, that’s herself, and another part is where she wants to receive in order to give birth to the next Partzufim specifically because she has this bestowing part in the top part called Galgata Eynaim, and the second part called AHP, we will clarify these names later. In the top part she bestows, she has the light of Hassadim, and here she has light of Hochma. That’s basically the Bina, upper Ima because she wants to bestow to resemble the Creator. What can she do? She has to receive and then bestow to ZA and Malchut. This mother, Bina, Ima, she does everything to bestow, that's her outcome. Bina is responsible for all the corrections, and we always talk about Bina, Bina, Bina. And from Bina comes to us the matter of the division of Bina which is called the boundary of the Parsa. A part of her bestows and the other part receives. But the reception too, the reception here in Bina, it's not for herself, but it's in order to bestow to others, ZA and Malchut.

13. S. (41:00) So does Bina go below the Tabur in order to add in bestowal?

R. Right. The whole matter that we learn in terms of the descent of Nekudot of SAG in order to include into them NHY of Galgata which cannot be filled with light, in order to absorb their desire and to fulfill them to the point that they’re filled with light, because above the Tabur there are lights, and below Tabur there are no lights. That's what Bina is doing, that's what she descends and makes this action here, bestowing the force of Bina to Malchut and receiving a desire from Malchut and beginning to work through the world of Nekudim that will happen here and then the worlds of Atzilut, Beria, Yetzira, Assiya.

14. S. (42:11) When this mutuality between Malchut and Bina happens, Malchut gives her deficiencies and then Bina responds, or reacts to those deficiencies?

R. Of course, because in Bina there is a part of Malchut. What we describe here, what Bina develops is already a part of Malchut. Bina develops the will to receive. When she continues the will to receive, she gives birth to the will to receive. This is the example for what will happen later. The womb, the place of pregnancy and birth, this womb will be connected to the upper part of Bina, the Chazeh, the breast, so there are two parts now in Bina, the upper and lower. This is GE and AHP in order to give birth to the next Partzuf and grow it. It’s all born here in Bina.

15. S. (44:06) When Malchut rises to Bina and Bina builds a new state, is it Malchut that determines the conditions of the new state and the transition to the new degree?

R. Yes, all in all we have let's say two parts that are working throughout all of creation, Keter and Malchut. They both determine what's happened. The difference between them is what determines the whole ten Sefirot and what's happening, the worlds, the Partzufim.

16. S. (45:07) Does the restriction of Malchut happen only as a result of the influence of the light?

R. Of course, it is all under the influence of the light. Without the influence of the light no action is happening, the desire is not moving, not even feeling itself if there is no influence of the light on it.

17. S. (45:29) How does the light of Hochma come to the world of restriction if only the light of Hassadim goes below the Tabur?

R. Why are they being so smart? We haven't learned these things and you’re already asking whether it's the men or the women. Below the Tabur we have the light of Hassadim, then to that extent the light of Hochma can come in there as well.

18. S. (46:06) Why is the Tifferet of the Guf the source of Bina?

R. It's the division of the Partzuf. If we take all of the Partzuf from above to below, the 10 Sefirot, and we want to find here some place from which the vessels of reception begin, this is the Tabur, and below the Tabur we already have vessels that cannot receive in order to bestow.

S. Why is the Guf the place of Bina?

R. Tifferet of Guf is the place of Bina because there is Tifferet of Rosh and there is Tifferet in the Guf and from the four phases of direct light. When we are learning about Tifferet we will learn that Keter, Hochma, Bina are vessels of bestowal. Bina is a vessel of bestowal herself and within the Bina from the Tifferet of Bina begin the vessels of reception. From the Chazeh of Bina downwards that's where the vessels of reception begin of Bina and all the worlds. This is the difference between the breast feeding of the woman and the system of pregnancy and birth womb. That is the difference between the two systems, so they are completely different from each other

19. S. (48:25) In the bottom of the Bina it's possible to receive the lights from Malchut and the upper part of the Bina is pure light that is above the Parsa?

R. Yes you can say that, maybe it's not the most accurate but it’s correct.

20. R. (48:54) So let's give them some directions to the Preface in other places. I'm asking you as much as our course is not really intended to study this but to direct you to go and learn from our other sources. I've been teaching the wisdom of Kabbalah for 40 something years, at least 30 or more years I've been teaching, so there is a lot of material in our archive. You can go there, in all languages, with drawings, explanations and Q&A whatever you want. Please go in there and see how much it can help you, there is a lot of spiritual power there too in all of that material. Many people were using it and it's worthwhile for you if you like the drawings and all the expansions of the lights, Partzufim, Sefirot, go ahead. You can advance without knowing it that well. Some people can’t digest and comprehend it, it's not important. You will get to know it later on from our inner work, this is called one’s soul shall teach one. But if someone is fond of that material then go ahead, go in there and it will help you.

21. S. (51:05) Is the system between Tabur and the Parsa, does it symbolize the thing we have to do, separating vessels of reception?

R. Yes, this will be the place for the world of Atzilut and it will scrutinize and correct all the vessels. We have to raise them from Malchut to Bina which means from below the Parsa up to above the Parsa.

22. S. (51:37) I have a question about the study of the Preface. The women are taking a very active part, and it's a new phase altogether.

R. They are a disturbance for you, yes?

S. No, it’s not disturbing, it’s very impressive that they're asking very serious and deep questions. On the other hand, when you have a friend in your 10 that doesn't come to the lesson and he's lost, he’s lost from my heart. How should we relate to the study? In the past he’d be incorporated in the world Kli and friends from other 10’s.

R. And the women that appear in our lesson as the additional part, are they a disturbance for you to connect?

S. No, they're not disturbing or interfering in the connection but it feels like a new phase and I want to know how to relate to it.

R. We need to relate to the fact that all of us need to achieve corrections, we all have to reach the final correction, and there’s no choice, we have to bear with that and agree with that. I'm not looking at what's more convenient to me, I’m welcoming everyone because everyone has a soul and everyone must achieve correction. If a person has a desire, to the extent that they have, maybe tomorrow they won't, but as long as they do and to the extent that they do, I want to help them correct their desire and incorporate it with something of the soul of the collective vessel of Adam HaRishon.

23. S. (53:50) I'm asking about the diagram. Can you please explain how it happens that more light passes than the vessel can receive?

R. This we’ll already learn in regard to the shattering of the vessels. The light doesn’t come more than the vessels allow it to come, and if it happens. it happens deliberately in order to shatter the vessels. We will learn that.

24. S. (54:44) In our 10 we started learning the Preface from the beginning among ourselves. Is this correct or should we listen to the series you recommended or do it some other way?

R. I don't know, I'm saying there are all these sources that you can study on your own according to the text of the Preface. You can also use the recommended series from previous years. I’ve given the Preface dozens of times and there is also TES and Zohar, there is no shortage of material. There is the Preface that we are doing today, I don't think it's perfect, totally not, but it's in order to kind of become aware of the system of heaven. Not to become an expert in it or discuss all the details of it, we will have to attain these things from our inner work. I'm not going into all kinds of philosophies and detailing the technology of all the components of the spiritual reality, it is not possible. You can invest your whole life in that and not get to anything, and such incidents have already happened before. If the person has no attainment there is nothing to talk about. We’re only talking about the level of attainment of a person and also it depends, because for a first grader 1 + 1 is 2 but if you ask a great mathematician, he’ll tell you 1 + 1, is 2 but, and then he’ll start adding so many things to it that we now have how it works in true science. I don't think that we have time and power to engage in the structure of the worlds. We rather have to attain it, we have to feel what is the Kli with which we can enter the research of the upper world, not otherwise. That's why we will now stop here and we'll see you in the afternoon lesson.

https://kabbalahmedia.info/en/lessons/cu/lb7a7fc3

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