Part 2:

Baal HaSulam. Preface to the Wisdom of Kabbalah. #172

Reading Item #171: (00:021) The third ascent is when the lower ones raise MAN (twice)

1. S. (02:21) What does it mean that, 'these Mochin shine to the ZAT and their Gufim, too, as in the Partzufim of AK. When these Mochin traverse the Partzufim ABYA, each Partzuf rises, grows, and clothes its upper one according to the measure of that Mochin?

R. When the light goes through the Partzuf, the Partzuf receives that light and strengthens through that is called that it rises.

S. Rises through each upper one?

R. Right.

S. Because the light that the upper ones gave him?

R. Right.

S. The upper one gives him the light and the lower one?

R. Rises, to the extent that he receives from the upper one.

S. He does an action that raises him?

R. Yes.

S. So, from the upper side it is given from the light and from the lower side, the side of the low?

R. It is an accent through reception of the light. Let's see.

Reading item 172: (03:21) “Thus, when the Mochin reach Partzuf Atik of Atzilut ….

2. R. (05:41) Clear? There's nothing here except from one principle, when the light comes it causes the degree that it came to to rise to another upper degree, okay?

Reading 173: (06:01) “It turns out that now, during the third ascent, the five Partzufim (2x)

3. S. (8:58) He will help get rid of the geometry from the past. What does it mean that the Partzufim rose?

R. It rose from their degree to a higher degree.

S. What does that mean?

R. That they had a special light of their own and now they have a greater light by one degree.

S. What does it mean, clothed?

R. Clothed, meaning that they were dressed on a higher degree and they can receive VAK in them.

S. Do they need something special to be clothed on a higher degree?

R. To ascend and clothe on a degree is the same action.

S. What does it mean, what action enables the Partzuf to cloth on the upper one?

R. Equivalence of form with the externality of the upper one helps to rise to it and cloth upon it.

S. So equivalence of form needs to be even before that? Before he receives something from him?

R. Let's say so. You need to think about it more and then it will work out according to the mind and approach of each and everyone.

4. S. (10:52) Usually will learn that the GAR of the lower one rises to the VAK of the upper one and here he talks about the world of Atzilut that went to GAR of AK?

R. Right.

S. Why don't they rise to VAK of VAK why immediately to GAR of AK?

R. They went through that whole path. Look at the Book of Ilan, they went through that whole path. The book of the Ilan. That's what they drew in a very precise manner from one degree to the next period.

S. The state before the ascent is the VAk of the upper one in the Gar of the lower one? Is there some disconnect there?

R. Look according to the Partzufim, according to the drawing.

5. S. (11:52) We the process that we learn about the two types of completion of the 10 Sefirot, is brought to the illumination of Mochin and now brought to these three the ascents?

R. Yes.

S. As a result of the rising of the Mochin, are the three ascents of the AHP?

R. What do you mean on the AHP? On all of the Partzuf.

S. On the whole Partzuf so that it can shine in the ZAT

R. With the ZAT that rises above?

S. To continue the other question now, the Mochin shines on the coarseness of the second third and fourth and accordingly the Partzufim rise until GAR of AK, Correct?

R. Yes.

S. Is this one process or are they three ascents?

R. It's a lot of states.

S. But on the second coarseness the Partzufim rise to some on some extent and the third, the same Partzufim keep on rising?

R. Yes they are all in a row.

S. Is it not three ascents that are connected to another?

R. No, there's no such thing. A Partzuf remains a Partzuf.

6. S. (13:32) We learned that the light of Hochma cannot spread below the Parsa. So what happens in these ascents, the vessels rise above Parsa?

R. Yes. It rises above Parsa and the light of Hochma can shine upon them.

S. But how can it be that the material, the will to receive, that it can rise above the Parsa? It needs the light to help it rise?

R. That is considered the Partzufim rise.

S. That's exactly the question. What was added into the system that lets it accept the light of Hochma.

R. Reshimot that receive lights from above and they realize themselves and they cause the Partzufim to rise one two and three degrees.

S. And this gradual process? That’s what allows it?

R. Of course is gradual

S. Because the will to receive didn’t change. It's still the same coarseness that exists in the system, but there is extra sensitivity that lets you accept the light of Hochma. So, it is still not clear what changes here?

R. What changes here is that by the upper light a masach was added that now he uses the will receive in her to bestow and that determines the degree, the new state in this row of Partzufim from above downwards. Just like the light comes from Ein Sof through all the Partzufim similarly he reaches the Partzuf that is below Parsa and this Partzuf rises above the Parsa.

7. S. (15:44) Usually the screen lets the vessel receive more light because there's more intention to bestow.

R. In its place.

S. Yes, in its place so here there's a case that you see that the screen doesn't only let the vessel take more light but moves the vessel to a different place? It's like a different phenomenon. Can you explain what is happening here?

R. I don't know how, of course the ascent and descent of Partzufim and completes worlds. They depend on the light that they received from above that lifts or lowers them.

S. It is the first time that in the system the light moves the Partzufim. Usually we have them in a constant place and the light works and there's an interaction here, there's an actual motion between Partzufim?

R. Right.

S. What brings the system to a state to be able to do this?

R. The addition of influence of light upon them, the influence of light.

S. What is the created beings part in this process? It wasn't, it couldn’t happen without the action of the created being. It was above downward, the bestowal came and now it seems that there's a new action that moves the Partzuf? Because it already responds to the light.

R. Responding means raising MAN. Raising MAN is enabled for an action like this.

8. S. (17:47) How can the light of Haya and Yechida not cause the shattering of the vessels?

R. No. Here it can’t be the breakage of the vessels because all the reception of the light was done in the time of the accent when the vessels rise to the degree that they're suited to the light. So first of all there is suitability in terms of the vessel and then the reception of the light. What else do we have here?

9. S. (18:29) What's the difference between the coarseness in the Partzufim of ABYA and what was in the Partzufim of Galgata, let's say the first coarseness of Galgata and the first coarseness in BYA? What’s the difference in that coarseness, it is the same coarseness one, right? What records are in BYA it is not clear?

R. Galgata AB SAG MA BON and then we have below them. There are Parzufim that are below Tabur. Attik, Arich Anpin, AVI, Yeshshut, and ZON. Then below Parsa there are these Partzufim. I don't understand what you are asking though.

S. The NRN of the righteous raise MAN on a certain coarseness. So which coarseness is that MAN on that it is new, that it never had couplings before it. Because all the Partzufim of Galgata came out on one, two, three.

R. Where they get the Aviut from?

S. Yes. What is it? A new coarseness that wasn’t revealed in the system until now?

R. There was the shattering and then they scrutinized the shattered vessels and raised MAN.

S. And those shattered vessels, in what coarseness are they?

R. Wherever they were shattered in.

S. Because until now it was clear which records come from the couplings and now in the Partzufim of BYA?

R. Because there wasn’t a shattering.

S. So, that's why it is not clear. He says coarseness one, two but it is as if it is a coarseness that.. We are speaking about phase four that the shame was revealed, it was restricted and it started bestowing upon that restriction. On coarseness 1 2 3 4 supposedly it is all the coarseness and it performed a coupling?

R. What place are you speaking of?

S. The Parzufim of AK, supposedly they had couplings on all the coarseness of Phase 4 and in BYA, it turns out that there's couplings again and it is not clear what coarseness?

R. I don't understand what you're talking about.

10. S. (21:47) He is saying that when we learned the world of AK so we say Galgata comes out AB on 4-3, then SAG on 3-2. It is very precise what coarseness. Here he is saying that it is not precise what exactly everything is coming out on after the shattering?

R. Here after the shattering we have the same ordr as we did. What do you want to ask about? After they came out and were stabilized the Partzufim of Atzilut. I don't understand?

11. S. (22:56) Let’s say on 171, he says that the 3rd ascent is when the lower one raise MAN from Phase 4. So he is asking what is this Phase 4. Phase 4 was Galgalta.

R. No. There Behina Dalet was the original Aviut.

S. So what is this?

R. This is where the Galgalta came from 4-3 let’s say. Here it is something different. It is after the shattering.

S. So what is special about this Phase 4?

R. There is a Behina Dalet which is above Tabur where it come the Partzufim of the world of AK and there they all end. 5 Partzufim Galgalta, AB, SAG, MA, BON. And here it is something else. These are the Partzufim that come below the Tabur.

S. On different lights?

R. Of course on different lights, a new degree of Aviut of coarseness that was never revealed before.

12. S. (24:33) He says that all three degrees were completed but they were lacking the permanent place. What is that?

R. The deficiency from the side of permanent? There are no ascents or descents. It is just as it is.

S. so there's no motion?

R. Right.

13. S. (24:58) We learned that the Partzufim of AK cannot go below Tabur, let’s say AB can’t..

R. The light of Hochma can’t go below the Tabur because there isn’t a masach to receive in order to bestow.

S. So how do AVI of Atzilut can take the light from it and go below the Tabur?

R. They clothe the lights which are higher, they clothe them themselves and they correct their vessels and then the lights can clothe on their vessels and exist.

S. Do they have enough mercy?

R. They have enough screens. Slowly, slowly. Well we stabilized, we only need to get used to all these things.

14. S. (26:07) I think there is a repeating question here that until the shattering the lights came to the vessels and it either came in or not. Either it was rejected by the screen and then there is the decision not to receive and whatever it can receive, that is it until the shattering. The shattering itself, it was already a falling of the vessels below the Parsa. Now when the light comes no matter what the courtness is a light comes, it doesn't enter the vessels but it raises them above the Parsa and then it receives them. Suddenly there's something new here, so what happened in the shattering that changes these laws of the way the light comes into the vessels?

R. In in the shattering it was revealed that there is no force of the Masach. That is why in the shattering the vessel cannot attract the light in order to bestow as it was before. That is what happened.

S. So, how is there an ability for the vessel to ascend, descend here receive, here not receive?

R. From being included. That's how it is. Keep asking.

15. S. (27:43) When we read the preface with the friends, should we ask questions one another, share the impressions how we understand the text or just read?

R. It's preferable. The more we work with the mind, that’s good. It’s good. You have enough understanding to use it and to better understand Pticha.

16. S. (28:29) About the rising with the world's all these different Partzufim that have their Masachim and then they all rise. So is the ultimate goal for all of these states in the vessel all to have the same screen of the same strength at the very very top of the vessel, of the collective vessel, so that all parts, all Partzufim in the whole entire throughout the whole vessel, they are all in the same level of the same screen? Is that the reason for the rising of all these different Partzufim?

R. No. Not the same screen. Every Partzuf, every Aviut has its Reshimot, it's own Reshimot and Masachim, it's own records and screens. And all the screens that they attract to the Partzufim from below or they push the Partzufim which are above them and that’s in such a way, that's how they arrange the book of the Illan. The entire system, in other words.

S. But when they rise, yes they all have their own reshimot and they all come from different coarseness and everything, but at the end they all have a screen of the same strength? And they are equalized in that way? All the levels of the vessel?

R. They all have a Masach in the same force as it is required in order to be in this degree in the ladder of degrees. Of course a different Masach for each and everyone.

17. S. (30:27) In all these ascents when he says that the Mochin shine to ZAT this light doesn't exactly scrutinize the vessel of the AHP. So what is the way this light actually influences it?

R. The influence of the light is to awaken the vessels, to shake the vessels, to awaken the memories, the records and to place them according to their.. To place them on this ladder. That's the whole role of it.

S. So eventually it causes the ascent?

R. Of course, eventually this is the role of the light in order to make the vessels ascend.

S. So such a force comes that helps them ascend without a true scrutiny of the vessels?

R. No. They will have a scrutiny that's for sure through the same lights.

S. He writes that in the third ascent when Mochin comes to Assiya he clothes to Nukva of Atzilut. So what state was the world of Assiya in when that light came? What height was it on?

R. After all the previous vessels. If it speaks of Assiya Malchut of Assiya it then comes to.. It is included in the Nukva of Atzilut.

S. What does it mean included? After the clothing. But the moment before it received the Mochin, where was it? It was in the state of the second descent?

R. That I don't know. We are not learning that. I don't want to talk about that now.

18. S. (32:59) He says that in a 3rd ascent Atzilut went through.. they were lacking a permanent place. He always uses ‘those 3 times’. What is that three? That’s equivalence to form?

R. The third is the third maximum ascent that can be.

S. Why Gimel 3?

R. Because Nefesh Ruach is constant and NHY are three degrees that need to rise in order to correct themselves.

S. He uses that they were lacking permanency. What is that permanency that he is talking about?

R. That they will not have ascents or descents anymore. It's a constant state. Constant.

19. S. (34:15) This state is the state of the end of correction Gmar Tikkun. What does it mean after the three ascents?

R. No no, it's not yet the final correction. We are just learning about these states that can come to the worlds of BYA.

S. It is an essential state right? It doesn't matter if it is before the sin of Adam HaRishon or not?

R. No, of course it is all after the sin of Adam HaRIshon. How could it be before? Before the sin of Adam HaRishon we didn't learn anything. It all starts from the sin.

S. If it's after the sin then should it be corrected in some restriction or not?

R. No no no, the sin is not a correction.

S. After the sin there's three ascents that is a correction isn't it ?

R. After a sin there are many corrections and shatterings and all kinds of things and we need to learn them. It's not after the sin there is a final correction.

S. I don't understand how after the sin there could be a correction of NRNHY (Nefesh, Ruach, Neshama, Haya, Yechida) of the righteous, three ascents and that is not the Gmar Tikkun yet

R. We will learn there is more.

20. S. (35:48) Why should the Partzufim of Atzilut ascend to Adam Kadom because that's the world of correction. Why the ascent to Adam Kadmon?

R. They are taken place by the ascent and there are corrections that take place that are received in order to bestow, that receives the upper lights. It first happens by the ascent of the world and then instead of them. That's when all of the worlds drop to its permanent state that it needs to be and has written that it be that the Raglin in Raglin that in Atzilut will come down until the level of this world.

S. The ascent of this world changes their permanent place so it happens towards the lower ones supposedly towards the Kabbalists attaining.

R. All the ascents and descents are with respect to the world that attends them.

S. Let's see the Kabblaists raise MAN. How can we, how can he attain the ascents of worlds and reach it.

R. Through its MAN.

S. This MAN he raises, what purposes does he do it for? To help the world rise?

R. Yes, yes,

S. How does he reach such an exalted intention? For what? Why should the world's rise?

R. In order to correct all of creation and all of reality.

S. How can we reach such a state where we can take the pleasures from the Creator from such a high degree to our work in the Ten? How to connect those two degrees?

R. To do what we need to do and we will reach it.

קבלה מדיה

קבלה מדיה

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

קבלה חובקת עולם - מדריך אישי לחיים שלווים יותר

קבלה חובקת עולם - מדריך אישי לחיים שלווים יותר

קבלה חובקת עולם - מדריך אישי לחיים שלווים יותר

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

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

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