Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio.

Part 2:

Baal HaSulam. Preface to the Wisdom of Kabbalah. #39

Reading Item #39 (00:20) “It follows that by the clash…”

1. S. (03:52) It says here that together with the coupling there is a renewal of the Reshimot in the Avuit. What is the renewal of the Rosh in the screen of the Guf?

R. The screen that used to stand on Tabur and it rose to Peh de Rosh and when it stands in Peh de Rosh it incorporates in it in the Zivug, the coupling of the Upper Light, the records from the Guf awaken in it and then it feels that it does not belong to the Rosh rather it belongs to the Guf, and accordingly it makes the coupling. When it makes the coupling it comes down into the Partzuf.

S. What does it mean that these records are changing, is that because the desire is changing or because the screen is changing?

R. While the records, the Reshimot are certainly a result of the actions that occur in the screen. The screen of the Guf is rewarded with a new state every time with the Upper Light and this is why the Reshimot, the records change and according to the records there is new actions.

S. In general this process of realizing the screen what is leading here, what is this deciding is it the screen that is deciding and needs to rise or is it the desire that can no longer receive it in the same way?

R. It is the same. There is no difference whether the screen does it or the records or the Rosh does it or whatever, it's all the same. Meaning you, he feels that now he has to be with the Upper Light in some equivalence. This is why it goes up, down and this is a result of the actions of the Upper Light on it.

S. This decision takes place in the Rosh, that now the screen of the Guf rises?

R. The decision is always only in the Rosh of the Partzuf, even if he performs actions in the Sof of the Partzuf the decision is in the Rosh of the Partzuf.

2. S. (07:19) He says here that the Masach of the body, the Guf, it is included in its new one. What does it mean that two screens become one?

R. They connected in one action. They are connected in one action and that is why it is like one screen.

S. It says here that there is a disparity of form and an equivalence of form. What is equivalence and the screen becomes one?

R. Yes, a screen is the intention in order to bestow. Meaning the screen incorporates in its restriction and the screen is itself in action, itself in the calculation etc.. Then it turns out that everything is incorporated in the screen, there is nothing beyond the screen, we can say. All the rest of the actions are all in all the actions of the screen.

S. What basically causes this disparity, is it the light?

R. Equivalence of form.

S. Equivalence in a disparity?

R. It's all in the intentions, in order to bestow, in order to receive.

S. How can we connect it to our work?

R. It’s all in the example when you sit with the host and he wants to receive a nice piece of steak, but you don't have a desire for the steak or maybe you don't have the ability to receive the steak from the host because it is too much for you. You can’t give back, in no way, and then it turns out that you perform a smaller action, when you take from the host, you say, no, I'll take some clementines instead of the steak and you take this single clementine.

S. Is this equivalence of form to them?

R. No, there is no equivalence of form. Equivalence of form you can only do when you feel how much you receive from the host, to that extent you have to think how you can return to Him.

S. What is this force? What are the conditions of it?

R. Let's say when you are in a restaurant and there is no price list there and the host tells you, or someone who serves you tells you you can eat, drink, enjoy everything you have here. Later you can decide how much to pay.

S. Understood and I don't pay anything. Is that a disparity of form?

R. Disparity of form is to the extent that you cannot give back to the host the pleasure that he gave you.

3. S. (11:04) He writes all that together of the Zivug and the Masach of the Guf, the Reshimot of the Aviut of the Guf were renewed. What is this process? How does this Reshimo get renewed? Where were they when they when purified and went up to the Masach?

R. When it was refined the records did not work and he could not feel them. Then when he is in contact with the upper pleasure, the records awaken in it and he wants to receive something again, and so by such many actions he ultimately receives everything the host wants to give him.

S. Why when he purifies, is that he does not feel these records and why he does the Zivug he feels it once again?

R. Because refinement is the opposite, when he comes out of the action of reception or an action of connection with the host, that's why he doesn’t feel what he gives the host; he simply doesn't want to be in contact with him because he saw he cannot give back to the host.

S. The where are these records when he reaches the refinement, where are these?

R. The records are always in the Partzuf, but sometimes they are felt, that sometimes they are not.

S. What does it mean that they are always in the Partzuf, but they are not felt?

R. Everything is in the general will to receive of the Partzuf. Can he realize the records or not? If he does not have the screen he does not have the intention in order to bestow, so he does not awaken the Reshimot because it will be in order to receive.

4. S. (13:57) These Bitush, the strikings, In the end of correction in the equivalence of surrounding light will fill the entire vessel?

R. Yes.

S. How can we depict that emotionally?

R. I can't help you here.

5. S. (14:52) After the Bitush there is the refinement of the screen and the light departs. When the light departs there are the records. Is there a reason to delay the departure of the lights?

R. I don't understand.

6. When the lights depart the Reshimot, the records, the Reshimot of the Aviut. Is there a point to this stage seemingly the way the departure of the lights, to get something in the Reshimot from it?

R. No, there is no slightly or partially in spirituality. If the decision was in the Tabur the screen rises to Peh de Rosh and there is nothing on its way, it can’t change its way.

S. The moment he wants to do the Zivug de Hakaa, the coupling, and then something sweet comes to him like in that guest and the host analogy, but he has some kind of a problem with having sweet things for that person, is there such a thing?

R. Well of course there is such a thing, you're telling us what this happens to us in life so what is your question?

S. So he takes that sweet thing and does a coupling with striking over it?

R. He performs the coupling while striking with his desire, not with his health. If you're talking about our life and spirituality that is impossible to do.

S. Meaning there is no connection if he has this Aviut, coarseness of something is sweet he feels a certain pressure from the coarseness if it's sweet and he wants to perform the coupling and striking over it so he doesn't take anything sweet?

R. No, he has to perform a restriction over it.

S. A restriction, screen and the returning light?

R. No, just restriction.

7. S. (17:39) Why does the Partzuf need the records?

R. How will it know what to do? We are activated by the records. I lived yesterday and the day before that, I'm living for let's say 60 years, of all these 60 years, I have records. And according to these records I live and I also understand what to do today. Without these records I won't know what to do. A person who loses his records he seems to be a person that doesn't control himself as if he is out of his mind.

S. You mean that we can determine that it is such that these records get revealed or not?

R. No answer.

8. S. (18:58) In the first paragraph he writes that after the Masach of the Guf it gets refined, it becomes as one and then it receives the strength for the coupling of striking with the screen of the Rosh and then the new level emerged on it. This new level that emerges, how does it happen, once again are we just in a disparity of form?

R. We can receive some more, one more portion in order to bestow to the host that's why he gladly does it.

S. Where does this desire suddenly come out from?

R. A meeting with the Upper Light; with the Creator.

S. It's not so clear. I do certain work in order to attain equivalence of form and now he tells me it's no, I have something else to give you?

R. Yes.

S. This is something that I do not quite grasp. What is this new thing, where is it born out of?

R. From the meeting with the Upper Light, the host always wants to give the guests more and more and more.

S. Then from here once again he continues along with this coupling the records of the coarseness of the Guf. We are renewed, as if new work begins here at a higher level?

R. On the next portion.

9. S. (20:45) Can we say that the Ohr Makif that there is records in it?

R. No.

10. S. (21:06) It is written here in the Bitush of the Ohr Makif purified the Masach from all the Aviut that it had.

R. Yes.

S. What is that cleanse, cleaning it?

R. He forces it to be refined rather than to work with the coarseness.

S. What is this called the refinement?

R. Because he shows how much the surrounding Light is greater than the inner Light.

S. The Masach of the Guf is there something in it that is not pure relative so the Masach of the Peh of the Rosh?

R. How is that related to purity or coarseness?

S. He cleanses it of its Aviut, coarseness.

R. Because he has coarseness that is not under the screen.

S. The coarseness at the end?

R. Hold on, what coarseness are you talking about?

S. This is in 39, in the beginning, he finds the coarseness of the screen of the Guf what is this?

R. The Upper Light that came to the screen wanting to nonetheless enter into the coarseness to give to the guest as much as he can, but the guest doesn't want more because he organized himself to equalize himself with the host, so only as much as he can and that's it, he has no other options or maybe he paid the waiter and he can't more than that, so nothing is left for the guest but to be refined, to somehow come out of this connection with the host.

Reading Item #40 (23:25) “And there is a difference…”Twice

11. S. (30:04) Why is it arranged such that the lower one does not have the record of the Aviut of the Upper One?

R. The lower one has no records of the coarseness of the Upper One because he is less than the Upper One.

S. We learn that the Partzuf of the lower one has to be greater because it adds in bestowal?

R. That's something else because he has coarseness, so he adds to the Upper One.

S. What does it give him that he lacks the Aviut, the coarseness of the Upper One. Why is it arranged such?

R. Because he's refined, the Partzuf is refined every time it loses the coarseness from the screen, then this is what happens to it. When every time it's less and less and less, and a weaker and weaker screen.

S. Why does it have the impression of bestowal that it had, but not the of the Aviut, coarseness that it had?

R. Because the coarseness is refined. He fell in the coarseness he had. He can no longer use that coarseness that's why it lets go of it.

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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