Part 2:

Morning Lesson November 07, 2021, Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #88

1.R. We are learning how the Creator created the will to receive through four phases of direct light making all kinds of manipulations on the will to receive until the will to receive the receives the form where it can be fulfilled with the light of the Creator and then that created being called the will to receive, reaches that state, the degree as the Creator, that is actually what we are learning about. This work has to be in a few stages because the will to receive is opposite of the will to bestow of the Creator and it cannot receive this fulfillment while being opposite, only to the extent that his suits that fulfillment. The question is how the will does to receive reach the state that it adapts itself to the lights, to the will to bestow. How an egoistic desire corrects itself or asks the Creator to fix him and by that to reach a state that they are both connected. This is the whole wisdom of Kabbalah.

For that reason, we are learning that the world of Adam Kadmon came, Rav drawing. Then it refines itself and the Partzuf AB comes out then SAG, Galgata AB SAG. They came out one of the other, after SAG that is Partzuf of Bina, that is entirely bestowing so when it rids itself of the light of Hochma and the points are the pure Bina, phase 2 of clothing and phase 2 of coarseness than this light can descend below the Tabur, that it is possible here and then it fills the entire vessel just here, the desires of Galgata, the desires to receive. Then when it bestows to Galgata the quality of phase 2 it receives back the quality of phase 4 causing the second restriction. The Bina, which is this entire Partzuf, restricts itself until the special place called Parsa because it receives an addition from Malchut NHY of Galgata, the end of Galgata, then it turns out but here we have the second restriction that Malchut at the end of the Nekudot of SAG ascends to Bina of Guf of Nekudot of SAG and that is how the restriction is made. As much as you can you have the upper light come until the place called the Parsa.

Afterwards we have another Partzuf, very special, from SAG receiving the records for NHY of AK, and then the records cause the coupling in NE of Rosh of SAG on Bina of the Rosh because it can't go below, you can't go down here. This is why in order to not go down here SAG performs a coupling not in the Peh, but in the Bina in the NE. Then what it performs the coupling on this part the light from here can descend below into the Tabur to the Parsa called world of Nekudim because it came out on the points of SAG in here there are two Roshim, and the Guf and in each one of them there is Keter, Hochma and half of Bina meaning GE in the Rosh and GE in second Rosh and the Guf and that is it. In each one of them their vessels of bestowing only Keter, Hochma and GAR of Bina, this is what has happened here. Afterwards this is not enough as the coupling took place on 2/1 that is also under the second restriction afterwards, we have a coupling on the records of NHY of AK that also went up to here where it enters the Rosh of SAG it causes the coupling to be in Peh of Rosh on the complete 10 Sefirot. Then the coupling take place on the full ten Sefirot, and what we have is the lights from these 10 Sefirot and it goes below Tabur where the records came from and here we get the light that went through all the vessels of Nekudim and when it also went through the Parsa it broke the vessels because the light, a very big light entered and it happens on all five phases and the vessels below Parsa cannot exist, that's why they broke and the vessels received in order to receive. That is called the shattering of the vessels.

Item 88 (09:54) “You already know that ZON of AK shone this new light…”

2. R. (11:59) I forgot to write here on the drawing the names that the first Rosh is Keter of clothing, second is Aba ve Ima Rosh of the coarseness and two Rosh and the Guf.

3. S. (12:40) Why in the second case does it say the light comes through what does that mean?

R. Through the Yesod, we will learn about it because how it should go through, you say it.

S. There is Bina that seems to be closer in the qualities.

R. We will read it soon and learn about it.

4. S. (13:20) It's not clear how the points of SAG stand below Tabur and extend to Galgata with the records in the Rosh with a coupling on the NE so the record is such that it is forbidden for lights to go below the second restriction and all of a sudden?

R. You are right it is a very nice question but, in the Rosh, there was no information, no limitation that the vessels that want to receive in order to receive, it wasn't there, there was not such a thing. They actually thought that the vessels of Bina could go below Parsa.

5. S. (14:42) We learned that the light goes from the Rosh to the Guf, what does it mean the new light illuminated ZON of AK below Tabur?

R. From ZON of AK the light shines and that is the response for the world Nekudim in Katnut, it builds it in smallness because it is desires, that we have desires above and desires below and as much as the desires are in connection between them by this, they limit the light from above and won't let it go below anymore, this is called that they are under the restriction.

S. So what does that mean they illuminate?

R. What does it mean that they illuminated how can ZON of AK shine? It is through the entire system that they ascend AK through AB SAG and reach Rosh of SAG and reach the world of Nekudim and it can't be otherwise. Even if they clothe in one another there we say that they shone, but the spiritual action has to be according to what was determined to begin with through all of the degrees through the world of Ein Sof, through all of the connection. There is no one Partzuf connected to the other that supposedly clothes and shines on it, it is all coming back Malchut of Ein Sof and there is the connection and bestowing between them that can go back to its place. Only in such a way.

6. S. (16:45) Why was there a coupling in the Rosh of SAG 2/1 and not directly with the light of AB SAG?

R. Everything goes according to the order of the degrees 4/4 is Galgata, 4/3 is AB, 3/2 SAG, 2/1 Nekudot of SAG, the world of Nekudim and it all goes according to those degrees and it can't be that there is a jump because one influences the other, the new light that comes even the smallest light wherever it will be is a new light. It has to come from Ein Sof through all of the degrees until the place where it has a deficiency.

7. S. (17:54) What is the connection with the light of AB SAG and raising MAN?

R. Raising MAN invites the light of AB SAG that shines to the place where the records came from to correct the vessels to receive. It is raising a deficiency, I want but I can't, I want to receive in order to bestow but I can't receive in order to bestow as I'm lacking the forces, I have a desire but no ability and no screen and then comes to light of AB SAG Included from the light of AB which is light of Hochma and SAG which is light of Bina, these two lights can include everything and when they come from below that correct the same place from, where the deficiency is felt that they need to correct it. The light of AB SAG comes from the Rosh of SAG, you can ask where we have AB, in Rosh of SAG because we have in SAG records of 3/2. 3 is AB and 2 is SAG. Hochma and Bina, in the SAG is why SAG cannot go below until it is 3/2 to refine to 2/2 because there is an illumination of Hochma and the illumination of Hochma cannot be below Tabur.

S. The perspective of filling is like a prayer before a prayer?

R. Yes, it is praying for correction.

8. S. (21:08) In Katnut of Nekudot the Rosh of SAG decided to expand through Parsa so what are the two additional Roshim, Keter and AVI?

R. It is a Partzuf as a result of smallness of Rosh of SAG when it enters it performs a coupling on NE the Rosh of SAG and then the light comes out that builds it only in the place according to its records, the restricted 2/1. The second restriction.

S. So this Rosh had already decided everything, why are there two more below the Tabur?

R. The Rosh of SAG only performs, it's like AK giving birth to SAG, it has to scrutinize the records and implement them and that's why it built the Partzuf of Katnut of the world of Nekudim where it comes out 2/1 on the second restriction.

S. Is there a coupling in these Roshim?

R. Of course there has to be something there, all of the development now will be below the Tabur, but as usual in each previous Partzuf we have Rosh of clothing and coarseness and here also we have Rosh of clothing and coarseness Partzuf and Guf meaning it is a Partzuf, what is special about it is that we have the smallness that's in the first and the second Rosh and they have unique names Keter and AVI, later on we will see why they got these names.

9. S. (23:45) Is there a fundamental difference between Roshim because it seems different than before.

R. Nothing is different, it is the same principle, there is just an extra limitation on the actions.

10. S. (24:03) You said Bina receives an addition from Malchut below Parsa?

R. I didn't say that.

S. In the very beginning

R. Then I made a mistake.

S. How do Bina go below Parsa?

R. Bina can expand wherever it wants as it is the force of bestowing, it can't disturb or bother anyone, it is like the Creator being everywhere

S. So it's not like something pulled it, it went there by itself?

R. Yes of course, they perform the coupling by striking on the light Bina and obviously it expands everywhere and then Bina can sanctify

S. If we draw the reforming light Bina will go below Parsa?

R. The light that reforms is not the light of Bina only.

S. What is it?

R. It is the light of AB SAG, we will learn all of these intricacies because there are a few more here.

11. S. (25:48) Does the expansion of the light of Bina that creates the Nekudot of SAG, is this a result of a coupling by striking when SAG was refined?

R. Because it is the light of Mercy, there was no restriction on that light, it can appear anywhere in all of the desires, there is no restriction on it, it is free and it goes from one end to the other because it doesn't belong to the vessels of reception.

S. What pulls it down and why is it extended?

R. Because Bina wants to fill all the vessels that it can to afterwards give them an ability to correct themselves.

12. S. (27:05) Why was there the breaking?

R. We did not learn that yet, today we did not read about that.

S. When Bina went below Tabur?

R. After Bina the light of Hochma comes and that is what breaks the vessels, that we might learn tomorrow.

13. S. (27:54) He writes here ZAT of Nekudim are called Otiot and the light cannot spread there and after he writes that the light still spreads?

R. After Bina fixes that place the other lights can enter there just understand the quality of Bina that is somewhere filling a place so the vessels, even the will to receive, but when Bina fills it, it surrenders under the influence of the light and can afterwards also receive a light Hochma.

S. What is the correction Bina performs?

R. It gives the will to receive its own qualities of bestowal when it fills it, let's say when you enter a certain place and that place influences you and you'll get the qualities of that certain place, they exchange your head you start thinking differently you start wanting to do something else. The place influences you, why? Because it's filled with the light of Bina, that's why whoever goes in there is convinced that it is worth bestowing and can also receive the light Hochma to bestow.

14. S. (29:38) The question about the process of building the world of Nekudim normally the Rosh engenders a Guf and here we see that the Rosh of SAG makes the Rosh and Guf of Nekudim.

R. That is how it always was, how does AB give birth to SAG, how does Galgata give birth to AB, how does the previous Partzuf bears two Rosh and Guf.

S. The screen goes up and the lights of the previous Partzuf go back to the root and then there's a screen on the lower coarseness?

R. Let's say AB and SAG, AB refines itself or Galgata refines, then in her the records of clothing of clothing and coarseness are left, we get Rosh of clothing of AB and records of coarseness of Galgata and we get the Rosh of Aviut, from the Rosh of the coarseness of AB we get the Guf of AB to the Tabur.

S. So what I'm missing is that Rosh of SAG is refined generated two Roshim and the Rosh of coarseness of the world of Nekudim, there was a coupling and the Guf was born.

R. It is always like that.

S. He didn't write it so I didn't understand it.

R. It Is always like that, it's a constant process, there are limitations whether it takes place in this way or another way but it is a constant process. I just want to say in the end that what we need is to go over a few times throughout the day the article that we read. Let's try to repeat it during the day. Why A Transgression Does Not Quench a Mitzva. Why is this the way we are conducted from above, what does it give us and how can we exchange in our constant scrutiny, who are we existing for, who are we acting for, either for our own benefit or for the Creator. If it is for our own benefit, we are each separate, if it is for the Creator we must and has to be an action on our behalf through the 10. Think about it and try to really think about it a lot, to the Creator the actions are through the 10. As we are learning now about all of the Partzufim, to ourselves we are working in our ego, and action of bestowal cannot take place unless it is through the ten to the Creator. Let’s think about it throughout the day and with God's help we will continue.

https://kabbalahmedia.info/en/lessons/cu/dvgUDO89

קבלה מדיה

קבלה מדיה

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

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