Part 2:

Baal HaSulam. Preface to the Wisdom of Kabbalah. #106

Reading: Item #106 (00:10) “And as the coarseness of phase four was revoked..”

1. S. (02:50) Why does the mating Malchut in the Rosh have to be revoked if it’s in practice?

R. That is why it was only canceled and not broken, she stopped functioning. She did her function and that’s it, she stopped.

S. There's no longer a coupling there?

R. There is no deficiency, no more deficiency. She made a Zivug on her deficiency that she had in the Rosh and it all stopped.

S. Now there's something else happening?

R We will see what happens next.

2. S. (03:38) In the Rosh the coarseness is in potential and in the Guf it’s in practice. What is the difference in the overcoming in the Rosh and the Guf?

R. Also in the Guf and also in the Rosh.

S. But it’s felt differently.

R. We're not talking about the feeling, we're talking about how it works.

S. There's overcoming both in the Guf and the Rosh right?

R. Yes.

3. S. (04:21) What does it mean the revoking of the Achoraim in the ….. of Keter and from AB of Ima?

R. Achoraim is clear? Vessels of reception let’s say, so AB of Ima which connect between them and do a Zivug on the vessels of reception to continue the lights, these Achoraim they are canceled, yes, that is it.

4. S (04:58) If I can ask a bit previously, at the end of the previous item, he says that the departure of the lights from the vessels is like the departure of the vitality from the body, what we call death, that’s why when the lights departed the vessels died but before the lights came to the vessels they were also dead? Before the lights cross Parsa they did not have any lights there, below the Parsa?

R. You are talking about the Zivug that was made in the Rosh of the Partzuf of Nekudim and expanded from Rosh to Guf and in Guf they cross the Parsa?

S . Yes. Before the lights cross the Parsa in the Kelim below the Parsa there was no light right?

R. Yes.

S. According to this explanation why weren’t they dead? They didn't have light.

R. Because they would have received in order to receive, there is a difference. Not every Kli that does not receive it dies. Understand?

S. That is my question. What does it mean because he writes that the departure of the lights from the vessels is like death?

R. There was no departure.

S. What's the difference between being without light and the light departing from you?

R Oh, oh that's a big difference. The feeling of a deficiency.

S. Meaning what broke the vessel wasn't the lack of light but?

R. They lost, they lost what they had.

S. What broke them in the end?

R. They could receive a billion dollars but they didn't receive anything and that is what broke them.

S. The feeling of what could have been or a sorrow?

R. Yes yes, the sorrow of the loss, the sorrow of loss in order to bestow not in order to receive.

In order to bestow.

5. S. (07:21) To continue the friend’s question, the difference in the shattering, as you gave an example of the billion dollars, nothing’s left, but if I look before the shattering when the lights departed the vessels something did stay there right?

R. Yes, so what?

S. There was Reshimot there, now there is no Reshimot?

R. Ask without here without there, what are you asking?

S. The moment this process of the shattering of the vessels occur and the vessels die, are there Reshimot there?

R. The Reshimot always stay.

S. They affect the next process?

R. Yes.

6. S. (08:25) When the coupling ends if there is no action of shattering so what, the coupling doesn't end it continues forever, the action of the coupling?

R. It depends where. If he needs it in order to hold the lower ones then he remains but if there's no need to hold the lower ones then there isn’t any raising of MAN then it stops, and there has to be a deficiency to have a spiritual action.

S. Meaning as long as there is a deficiency the coupling continues.

R. Of course, because it's already an action of bestowal.

7. S (09:17) The fact that the Rosh also departed never happened before now, that Malchut of AB of Ima, its Rosh departed?

R. Also the Rosh departed and the Guf also departed, so what are you asking?

S. I'm asking if such a thing ever happened in any Partzuf?

R. No, no, no.

S. Meaning the Guf caused the Rosh to depart?

R. Yes, because what took place in the Rosh continues to the Guf and this action was not a correct action.

S. Such a Rosh cannot exist anymore?

R. Yes.

8. S. (10:16) I'm trying to understand what a shattering is because if there is the departure of lights, maybe you can say it's death or it comes back to Katnut, but a shattering the way I understand it is when the force of separation enters the vessels.

R. Like a breaking down force.

S. This I do not see it written here. What does shattering mean here?

R. There is no connection between the desires, intentions, Reshimot records. They all fall apart like you see in the body that dies and decomposes.

S. Why does it fall apart?

R. Because there isn’t any connection between the parts. Each one wants to be in order to bestow to the others.

S. Why did the intention to bestow get lost?

R Because the Rosh did not hold them. They lost the intention of creation, there is nothing to exist for.

S What happened? The Rosh made the wrong calculation then it got too much light and then the intention to bestow is lost because of it?

R. No no no. The Rosh itself did not have the correct intention in order to bestow and that is why the Rosh was canceled and the body broke.

S. What does it mean that it broke? Why didn’t it die, become inactive?

R. That is called dead and inactive. That all of the connection between the parts that was born in them before, it now is falling apart.

S. Why doesn't it simply go back to Katnut?

R. Katnut is connection too. You don't have strength to hold on to Katnut.

9. S. (12:55) We are constantly performing actions of coming closer and further away in the ten, now there's a congress and friends all over the world are gathering, and we never know how much our actions may bring this contraction and expansion or God forbid falling apart. What is the most important thing when we do an action that we don’t reach a state of falling apart so that there are always small degrees of expansion and contraction but never falling apart?

what was lacking in the point of shattering there that we have to guard that we won’t come to that?

R. we need to not let go of the purpose of creation and to try to constantly come closer to it. That is. With that intention we are attracted towards goodness.

S. in our action how would you,,what is the most practical way to do it, not to leave the purpose of creation?

R. The most beneficial action for us is to learn how to return to the action of connection and continuation; no matter what happens I get up and continue, I get up and continue. that is it.

S. Sometimes one does not see how he can continue with his friend, the separation is so great and the rejection. So how can we overcome it and continue as you said, how should I establish myself and how can Society help?

R. Wait. Just wait, It is possible that it will just pass. It is possible that through some external influence it will change. You need to learn from it but don't ever say that’s it, it’s final, it is never final; the purpose of creation is that we all connect, even the Klipot, everything. Everyone will connect and add to one another.

10. S. (16:30) The Rosh made the wrong calculation?

R. In the time of the shattering?

S. Once they received the lights and fell apart, was that because the Kelim were not ready? He thought they were ready but they were not?

R. Yes.

S. So how in the next action does he scrutinize that it won’t happen again?

R. He already approaches it differently, he does not accept all of the Aviut for the Zivug.

S. What does that mean?

R. You start from Ibur, Yenika, Mochin, from all of the parts.

S. Starting the whole process anew?

R. Yes.

S. And what is in the new process?

R. We will learn, we will learn.

11. S. (17:47) Why is there no shattering in the Rosh only annulment and in the Guf there is seemingly shattering?

R. In the head there's no shattering because there are no Kelim there, only intentions and thoughts in which there cannot be any shattering because there aren't any desires in the Rosh but in the Guf there are.

12. S. (18:33) Raising MAN is a request to have enough deficiency to perform an action?

R. Raising MAN is raising a deficiency and if that deficiency will receive fulfillment from above then we will already have the action of correction.

13. S. (18:58) Does the Rosh cancel and the Guf shatter because the Rosh couldn't hold them?

R. The Rosh is annulled because in the Rosh there aren't any Kelim only intentions so there isn't anything that can break there but in the Guf it can.

14. S. (19:24) What's the difference between the shattering and the refinement, Hizdakchut?

R. The purification, Hizdakchut, is according to the desire of the Kli and the shattering is not in the desire of the Kli.

15. S. (19:42) What is the coarseness, Aviut, inside us? What is Aviut?

R. Our ego that we want to receive in order to receive.

16. S. (19:59) It is written that the whole degree of the Taamim, Nekudim, Rosh and Guf have departed. Does it happen every time we have Taamim? What does it lead to, this shattering, what does it give us?

R. The Taamim, flavors, can purify and that goes through TANTA and they can shatter and then in the shattering they also go through TANTA but already differently it's the losing of the Masach, not the maintenance of the states they go through but the keeping of these states.

17. S. (20:44) It's a bit of a general question: if I have gaps in the preface to the Wisdom of Kabbalah where should I invest my efforts reading articles of Rabash or studying the preface?

R. In the articles of Rabash, preface it'll already penetrate itself but where do we need to invest in? That is in the articles and that’s it.

18. S. (21:50) We come from the shattered state. We should always discover what is shattered and then ask for correction. How can we understand this state that he comes from the correct to the shattered? How can we even perceive such a thing?

R. I don't understand, again

S. He tells us about the shattering here and we cannot perceive this because we don't know what was before the shattering. Our whole work is from the states that's already shattered so how should we understand what he writes here? That it was prior to the shattering and then it broke?

R. I don't really get that image.

S. This description he talks about is from above downward, that's the process, from above downward, the world AK and Nekudim and then there's the shattering. There's a state from a whole to a broken state. How can we even perceive such a thing?

R. That it's shattered?

S. The transition from whole to shattered? We transpose from shattered to whole.

R. But according to our mind we can imagine this.

S. In our mind yes, there's a scheme in our mind, but how to perceive?

R. To perceive it, what? Emotionally?

S. Yes, emotionally you cannot intellectually you can. We confuse mind with intellect and emotion.

19. S. (24:00) About the shattering everything is clear, we correct the Kelim of bestowal when we annul ourselves; however, in order to correct the Kelim of reception we have to go through the shattering or to discover the shattering?

R. Whenever we correct ourselves on the way to the final correction, we experience the shattered vessels, we correct them and fulfill them and by that we come to correction.

20. S. (24:45) I have to correct all the Kelim in the ten. In the Rosh basically the lights departed because the intentions were not correct. Where do we perform correction to these intentions during the general correction we have to go through?

R. In raising MAN to a higher degree that corrects for us what we're lacking,

21. S. (25:26) I heard you saying that the Kelim break because the Rosh has the wrong calculation thinking the Kelim can receive but they couldn't. How does it happen and how can there be a wrong calculation there?

R. The shattering took place when there were big lights and small Kelim. The Kelim of bestowal couldn't receive all of the upper light in order to bestow?

R. Why did this happen? Because they thought that they could receive in order to bestow just like it was before. What does the shattering do? That we receive broken vessels and we start correcting them and we start sorting them and from that we begin to see what we are lacking and slowly slowly just like with the Lego or all these games that we add and add an add, mind and heart, our deficiencies, our desires, by that we come to a state that eventually the vessels are corrected. Corrected especially through our suffering, through our desire to see them corrected.

S. Still the shattering happened because they wanted to receive the light of bestowal in order to bestow?

R. Yes, there isn't a will to receive in order to bestow.

S. But why couldn't they use the light of bestowal and the light of Bina for bestowal since we learn that it was possible in order to bestow without limitations, without the screen?

R. There wasn't strength, there wasn't strength.

22. S. (27:55) Previously you said that the vessels are our egoistic desires, our Ego, so what is the Rosh, is that the connection that we have in the ten?

R. Let's say yes.

קבלה מדיה

קבלה מדיה

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

מיהו מקובל?

מיהו מקובל?

מיהו מקובל?

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

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

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