Part 2:

Morning Lesson October 27, 2021, Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #79

https://kabbalahmedia.info/en/sources/kB3eD83I?language=en

1. R. Rav drawing. In the meantime, I will draw here. So, let's draw together. This is Galgalta with Reshimot, records, of 4/4, AB is 4/3, SAG is 3/2, Nekudot de SAG, points of SAG, which is the refinement of the points of SAG, are 2/2, until 2/1. Because it is Bina 2/2 and these lights can descend downwards below. They bestow to the end of Galgalta which is 4 and the end of Galgalta 4 is influencing them and returns it’s desire to make the second restriction, Tzimtzum Bet. Here we have the Parsa which separates between the vessels of bestowal, which are seemingly the qualities of Bina, and here are qualities of Malchut. When the ten Sefirot are below the general Tabur they divide into Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, and Malchut. All of our vessels of bestowal are above and all the vessels of reception are below. Tifferet is divided into two thirds above and one third below and the Parsa divides them. So above the Parsa are vessels of bestowal and below are the vessels of reception, the control of Bina and the control of Malchut. This is the second restriction that was made in the points of SAG. There is a matter of raising of MAN, something very great and big. So, let's read from item 79.

Item #79 (04:37) “Now we shall explain the... “

2. R. (05:52) Look what is happening here, something very interesting. Up to now we have something very simple, there was the Ein Sof, infinity, and from infinity all the Partzufim emerged. All the actions come from one source, from Ein Sof, infinity. There was nothing else bothering us. But now he says we have something new, that is not something that begins in Ein Sof but from below. There is an invitation from below on some action, some force, what is called a request, MAN, and accordingly the upper one works. It seemingly stops here. All that was possible to give from above, the force of bestowal, was given and then everything ends, everything finishes. There's nothing more to do from above. Meaning the from the Parsa and everything that we drew here, nothing else can happen. Above are vessels of bestowal; below are vessels of reception. There is a border between them and everything is clear, they are both in opposition to one another so they cannot connect and form something new. That is the result from the influence of the upper light on the desire. There's nothing else here.

All the lacks, all the deficiencies that activate creation, they came from above, from the Creator. Rather here awakens a new desire which specifically comes from below, from the created being. The created being is made here from a very unique desire. The created being, which is the points of SAG, is composed of vessels of reception and of vessels of bestowal, bestowal is Bina and reception is Malchut. They are all in one Partzuf but part of it is in connection with the Creator and understands and feels Him. The light of Hassadim, the light of mercy, expands here and below the Parsa we only have the will to receive. There is nothing here, it is seemingly empty, but is all actually one Partzuf. He says that something very new, unique, happens onwards from here. We have these two parts, Bina and Malchut, the force of bestowal and the force of reception. The force of reception cannot do anything, he has no opportunity to connect with the Creator and demand anything because the demand can only be in the intention to bestow. But there is the force of Bina which is connected to the Creator and there's a connection between them that they are in one body. Malchut can rise to Bina with a request, not that she can truly rise according to her qualities, but because there is a connection between them, she can awaken Bina so that Bina can request assistance from the upper light above to correct the Malchut in something or entirely.

Then they will connect Bina and Malchut together. Malchut can support Bina as much as possible with the forces that she is given and then this Partzuf becomes a Partzuf of sanctity. The upper light can expand not only to the Tabur or the Parsa but even below the Parsa to the Sium, the end, meaning all the desires will be able to receive the light that the Creator created from the Rosh of Galgalta to the Sof of Galgalta. Bina has no desire on her own, she is free from all deficiencies. Malchut passes the deficiency to Bina and says ‘let's work together. I will give you my will to receive, you will connect it to your desires to bestow, then you will have a whole vessel that you will be able to receive with an intention to bestow. You will be able to turn above and receive forces to connect with me and to receive upper light on the intention to bestow in the connection between us then both of us will work in such a manner. Specifically, because I am the negative will to receive but I'm connecting with the positive will to bestow, both of us will work together and benefit and bestow contentment to the Creator.’ We are willing to receive the intention to bestow in the vessels of Malchut with the intention to bestow, the intentions of Bina. In sum total, it will be bestowal to the Creator. We have an entirely new state here that was never in creation before.

3. S. (13:08) Below Tabur, there are big desires. How could it be that the Masach of 2,1, second restriction, can bring bestowal there? Let's say, AB that has 4, 3, does not manage to do so. I can’t understand that.

R. Did we learn it?

S. You explained that the light after the second restriction can go below the Tabur.

R. I didn't say that it can descend below the Tabur. That if they connect together, they can be such a thing. You are already asking about things as if they are already existing.

S. Maybe I didn't understand.

R. If you did not understand, then listen.

4. S. (13:58) The raising of MAN, here in the diagram, causes the rising of the Parsa? How does that take place?

R. Raising MAN is not raising the Parsa. Raising MAN is raising the deficiencies from Malchut that they want to receive correction, to connect to Bina and to work together on the intention to bestow.

S. In this process nothing happens to the Parsa?

R. No.

5. S. (14:33) You said that there is a connection between Bina and Malchut, but they are two opposite things. How there is all of a sudden, a connection?

R. Bina is willing to receive, and Malchut is willing to receive, besides the Creator which is the desire to bestow. All the rest is only will to receive, including the Sefirot. There is no desire to bestow in all of creation, only in the Creator. Thus, what is Bina? The Creator created the will to receive, and the will to receive, because it came from the will to bestow of the Creator, it receives from the Creator, from the desire to bestow an impression. Also, it has to be similar to it. The light that fills it, the quality of the Creator that fills it, it forces to be a bestower.

S. Then, you said that a new thing starts from below by the force of the MAN. Then, the upper one works. What do you mean and why is it a new thing?

R. We are not talking about the connection of Malchut and Bina, that is something new that was not before.

6. S. (15:59) What is between the light that Nekudot of SAG brings to NHYM of AK relative to this new light that Bina brings to the request of Malchut?

R. Same thing.

7. S. (16:41) Usually, you have the one-third of Tifferet above the Parsa, and two-thirds below. This morning, it is the opposite. Is something there?

R. It is not different, it is the same thing. It is just that sometimes we want to fill the vessels. HBD HGT of vessels are above the Parsa, and NHY of vessels are below the Parsa. So, you have two-thirds and one-third. It is not so important.

8. S. (17:27) You said that Bina is the desire to receive, and also Malchut is the desire to receive. How is that collaboration, incorporation, taking place between them?

R. That we will learn. It is not so simple. What I want to say here, the Creator created the will to receive, and the will to receive, that develops by the upper light, operates like the upper light that created it and develops it. Only after that it develops to the end, till its entirety, till the Malchut, then it turns out that the Malchut turns to be on intention to receive. But all the things in the middle, between Keter and Malchut, they are all showing us how much from the desire to bestow gradually builds the will to receive. Because the point of the will to receive was already in the thought of creation, in the Keter, already there, there was that black point. We did not see it, but it is in the thought of creation.

S. The fact that Malchut is the result of the development of the whole system, including Bina, means that it has information about Bina?

R. Of course. Malchut is the result of all the previous Sefirot that created it, formed it. Then, they also influenced her and within her, let’s say DNA, within the Malchut there are records from all the previous aspects, of all the previous phases before. If it ever would desire, it would be capable of developing. Then, it has the elements to develop until the degree of Keter. That is called that she must return to her root.

9. S. (20:04) Essentially, how could it be that ten Sefirot divide to some Malchut and some Bina? Are not ten Sefirot always on one thing?

R. Ten Sefirot develop separately to those in which there is still force of bestowal. That is until the lower-third of Tifferet. From the lower-third of Tifferet until Malchut below, more and more there, they are in control of the force of reception.

S. How the ten Sefirot arranged a vessel that belongs to the first restriction?

R. All these ten Sefirot are still only on the desire to bestow, only to bestow, they do not want to receive. Meaning, they are above the first restriction, the restriction is not effective them, it does not operate on them. The problem here is that the Parsa, here we are talking about the desire to bestow, they do not have the desire to bestow in vessels below the Parsa, but still, it is still not truly the will to receive in action. They are restricted, they cannot receive, but actively, still they did not receive. We will learn these things. There is very delicate things in the middle, they want or not want, they received or didn't receive, they want to receive or don’t want to receive. All sorts of such things where they are. So, on one hand, it is like NHY of Galgata. They have a will to receive? Yes, of course, the largest. The matter is that they are below in Galgata, not above. They cannot receive light, like Galgata received above the Tabur. It is clear that they are in a state that they are incapable of receiving the light of Hochma in such a matter that there will be an intention to bestow. But, it is not that they are on the intention to receive, they are just themselves and they don't want themselves make this calculation at the Rosh of Galgata that we will not receive. Rather, only as much as we are allowed, capable, in equivalence of form between our vessels and the light. (Rav showing diagram) That is the vessels from the Peh up to the Tabur, and below the Tabur we are not capable of receiving on the intention to bestow, to be in the identification with the light, so we do not receive. The largest desires, the largest will to receive, we have here at the Sof of Galgata. It's not that they have a will to receive in action, they limit themselves on their own, they make this calculation, here in the Rosh of Galgata, that we will not receive. Same thing here, in the Nekudot of SAG, still they do not have yet an action that we want to receive on the intention to receive. Rather, after there came the fourth phase from Galgata that it inserts here the will to receive from the fourth phase. From these vessels there is a desire to bestow until the second level which is Nekudot of SAG, SAG is the second phase. It turns out that here they have a problem. They have a greater will to receive, the fourth phase, from the screen which they had, the second phase, but did not receive. That same prohibition which there was from the first restriction. There is a law after the first restriction. Every place where there are vessels of reception, Malchut rises above them and limits them. Meaning, there is a border, a barrier which the upper light will not enter the vessels in which have a desire more than a screen. There is a screen here, which is at level 2, the desire is at level 4, so they are not allowed to receive. Otherwise, it will be on the intention to receive. So here we have the Parsa which limits the entrance of the light into these vessels.

10. S. (25:25) The question relates to the ability of Malchut to ask from Bina. When is this possible and what activates this possibility? Does this actually have any connection with the end of correction?

R. The end of correction will be when all the vessels from the Tabur till the Sium will be filled with all the lights from above, which they have, which will come till the Sium. That will be the end of correction.

11. S. (26:40) What does Malchut evoke in Bina in order to receive help from her?

R. Malchut needs to receive from Bina light which will fill her and protect against the will to receive in Malchut. That is what Malchut needs. If it receives light from above, which illuminates to her from afar in some form, then this light gives the importance of bestowal and that she can be above the will to receive. That is, it. Let's say we bring a person to some place, let's say to the Queen of England. There, he cannot act like he is on the street, he feels this atmosphere, this very majestic atmosphere, and it operates on him. So, when he enters there, he acts differently, he looks at himself, how he is dressed, what hat he is wearing, how he is behaving, he holds himself differently. Why? The external influence of a place operates on him. That is how we see in the vessels, in the spiritual desires, they are requesting, insert us into the upper bestowal, that is called raising MAN, bring upon me such an influence that by this upper influence I will rise in degrees of bestowal. From my degree now, that I am either entirely receiving or maybe a bit bestowing, but I want to be in even more bestowal, do it to me. That is actually our prayers. So that is how we will truly receive aid, assistance, that will be raised. That is how we need to see in our ten such a state, such a place that I will feel that I am by the Queen of England like in the ten. Even more so, this is the place where the Creator dwells, it is just that He is concealed from me. It all depends on the gentleness, the sensitivity of our hearts, to feel how He dwells there.

12. S. (29:49) What is Bina here in the diagram?

R. Bina in the diagram is the control of the will to bestow. They are vessels Keter, Hochma, Bina, Hesed, Gevura, and the upper-third of Tifferet.

13. S. (30:21) What actions show the raising of Mayin Nukvin, of MAN?

R. Everything which I do in order to receive, force of correction, is called Tfila, prayer. Accordingly, all the actions that I do, especially that I want to get closer to the friends, to support them, to help them in order that I will receive from above the force of bestowal, force of connection, force of love, from between us to the Creator, that is all called Mayin Nukvin (MAN), meaning a request for the force of correction in order to connect from between us to the Creator.

14. S. (31:30) We learned that actually Bina is a Kli, a vessel. Do we need to build this vessel so that it will connect with Malchut?

R. Bina is also the will to receive, but the will to receive that receives such an influence from above that it behaves as a will to bestow. Bina is the will to bestow that is present, that illuminates from within the will to receive.

S. Do we need to seemingly build it?

R. We do not need to build it. We spoke about how it occurs. We have the Keter which is only the will to bestow and it builds the will to receive which is Hochma and illuminates into the Hochma all its desire to bestow. From this, Hochma turns into Bina, a desire to bestow. Who is Bina? Bina is the will to receive that received so much bestowal from Hochma that it turned into a desire to bestow, Bina. But we are speaking, nonetheless, about the Sefirot. Meaning, the will to receive that illuminate like the upper light, in such a manner, that we can identify them, work with them, connect with them, that within them they have a will to receive. Otherwise, we would have no connection with them, we would not identify them, recognize them or feel them. We will talk more about that.

15. S. (33:37) Is the raising of MAN a law of the system of creation, or is it a special action from the side of the created beings?

R. The system of creation is entirely established from above to us. We can only learn it from the actions between us and to gradually use it. Gradually meaning slowly slowly, meaning gradually.

16. S. (34:30) Does the prayer affect the dialogue between the upper 2/3 and lower 1/3 of Tifferet?

R. Yes, specifically upon that it has an influence.

17. S (35:12) We learn that MAN is a matter of deficiencies that rise. Here he writes in item 79 that the renewal of the raising of Mayin Nukvin, it is the lights that rose from the record of ZON of AK that are below the Tabur.

R. Yes, so what is the problem? It is the same thing. This is how he calls them there. He calls them there ‘those lights.’

S. So, what is it, for the light or the deficiency?

R. Later he calls them the records of ZON of Guf of AK. The vessel itself cannot rise. It is not capable of anything. It is not even capable of bestowing upon one another. The only influence we can do is from those Impressions that are in us. Those impressions are the lights, the records that remain in us. That is why he calls it that way.

18. S. (36:30) How does the Parsa separate into two? How can something in spiritually be divided?

R. The Parsa divides between two not because there is a difference between the vessels of bestowal and receiving. That is what is differentiated there. It is not like a wall that stands there. Rather, the desires that are opposite to one another so between them is what we call the Parsa, this boundary. That is, it. Just like we sometimes feel a boundary between us, there is seemingly a wall between one and another.

19. S. (37:18:) What does it mean that Malchut awakens Bina? Why does Bina need to awaken?

R. Because Malchut is asking Bina to help her be more bestowing. Bina, because she is the force of bestowal, certainly she is happy to receive the request to share the force of bestowal on her behalf with Malchut.

20. S. (37:52) Does Bina help Malchut to raise the MAN?

R. Bina helps Malchut to raise the MAN, that is a very cunning question. Yes. It comes even more from the Keter, where the Creator in such a way awakens through Bina the vessels of reception to want to bestow. Then, He awakens them towards prayer to bestow, to receive the force of bestowal.

21. S. (38:27) What is the Parsa within us? Is it the place of calculation?

R. The Parsa in us? I do not know where it is. If we can scrutinize our vessels of reception and our vessels of bestowal, our desires to bestow and our desires of reception, thoughts, desires of bestowal and reception, if we could differentiate between those in us two exactly, in what desires and thoughts that we can support the friends and in what we can't yet support the friends, then between the two of them, in between them, that would be the Parsa.

22. S. (39:19) How do Malchut and Bina connect?

R. Malchut and Bina connect when they have one goal, one purpose. Meaning, to bestow to someone in some way, that they can then be sharing or partnering in acting together, even though they are completely opposite. That is the example. Malchut is the desire to receive and Bina is the desire to bestow, but both of them want to bestow to something else, let’s say to ZA which is like their baby. Then, they act only for the sake of ZA. They received from ZA the record, Reshimo. Bina receives the record from ZA in order to bestow, Malchut in order to receive and in order to operate in ZA which she receives. Then, it turns out that ZA is the result of Malchut and Bina, and that is how it grows, just like a baby that grows from a male and a female. We will learn that.

23. R. (44:05) We talked about the fact that after Galgata emerged AB, SAG, Nekudot of SAG. They filled as much as possible the Sof of Galgalta where the purpose of creation is to fill all the Partzuf of Galagata with all the light until the entire Galgata will be filled with the light of Ein Sof. So, it works out that we can, only below the Tabur, fill the vessels until the Parsa with a relatively smaller light. In the vessels that are below the Parsa, we cannot fill at all. So, what do we do, how do we complete creation?

Item #80 (45:13) “Know that the origin of raising MAN…”

24. S. What does it mean that Bina becomes the Nukva for Hochma?

R. She wants to receive. Where does Bina want to receive from? She never wanted to receive, Bina is the force of bestowal. But, if from Malchut, from ZA, requests, rises to her deficiencies, questions, Bina because she is the force of bestowal, she is sensitive to lacks others, and therefore, she takes these lacks and absorbs them, is incorporated by them. Then, she raises herself to Hochma in order to receive from the Hochma that which is demanded from below, ZA and Malchut. Then, it turns out that Bina herself does not want anything. But ZA and Malchut, which ask of her, make her a Nukva, meaning a receiver from Hochma.

S. What is this inversion that happens?

R. This we already learned. (Rav drawing) We already learned with you that what takes place in Bina is that Keter is the bestower, and Bina receives. Although she receives, she bestows by that, she does not have any force of wanting to receive, but Keter obliges her to do so and then, she gives birth to ZA in order to receive somewhat. After that, comes Malchut which wants to receive fully for herself. So, it turns out that, here, is Hochma in between. I drew all these things, I forgot to put in the Hochma here, along the way here. Keter is all the desire to bestow, Hochma with the light of Keter that wants to bestow. She does not get out of a desire of her own, the Keter fills her. Therefore, in Hochma there is the light of Hochma which she receives from the Keter. Bina does not want to receive, she is opposite. Because they are inside, there is also the desire to receive from the middle of Bina, which is called the womb, this comes to her from the Keter. Then, she begets the ZA a small Partzuf only from the desire of Keter in Bina, and Bina begets it. Then, from this comes the desire of Malchut, the big desire. So, what are you asking about this?

S. How does this inversion happen in Bina, that she becomes Nukva of Hochma?

R. Because she wants to birth ZA, for herself she does not need anything. (Rav drawing) This is Bina herself, the GAR of Bina - the upper three of Bina. Bina herself does not want a thing, but because she has a baby that she wants to give birth to, then this is ZA in Bina. Then, for it she receives Hochma, and by that builds ZA. She herself, for herself, does not need Hochma ever. Therefore, specifically because of Bina having these two things together, where she is divided into two, there is the whole process in Creation, in which actually in one body just like an old woman, in one body she has a desire to bestow of her own and the desire to receive for others. Then, by that she can give birth, she can think of the other, care for the other, even more than she cares for herself.

S. This restriction, the Bina that gives birth to Malchut in the process from above-below, and Bina that receives from ZA from below-upwards.

R. No. Those things are each apart. (Rav drawing) Bina that births ZA, and then from ZA births Malchut that is Bina that develops where she births. Later, when she is already in this complete process, then she receives MAN from ZA and from Malchut, and from both Malchut and ZA she receives MAN, Mayin Nukvin. Then, this deficiency that she receives, she must transfer to Hochma, and Hochma to Keter. That is how it works.

S. Do we say this is some mature Bina?

R. Of course she can develop the desire to receive in her. From this moment onwards, she becomes a woman, not that young girl, but a woman. This whole female system begins to operate, receiving from above and asking above, and below, and that is how she operates. She works like a matchmaker between the Creator and all the created beings. A woman is truly what stands in the center of creation.

25. S. (56:33) What is exactly the connection between Malchut and ZA, and the raising of MAN?

R. Malchut raises the lacks to ZA. ZA raises the lacks to Bina to the extent in which it wants to receive from Bina. Malchut is the general desire. ZA is something that we need now, at the moment, in order to grow.

S. What exactly in ZA? What is the purpose of this transition?

R. The purpose of the transition is that ZA is between Bina and Malchut in order to be the connector between the 7 lower ones of Bina and the Malchut.

26. S. (57:28) There is Malchut and Bina, so what is ZA?

R. What connects between the two of them, that is what I am talking about all the time, just like their child. You are not hearing what I'm saying. Where they connect together and care together for one subject called ZA. Then, Malchut can add too, there, and what Bina can add, too, there. That is called ZA.

S. Where is this in the structure of the ten Sefirot? They both give birth to new Sefirot called ZA, Malchut and Bina?

R. No. Neither one of them adds ten Sefirot. Each of them adds the lacks, those lacks operate upon the light which comes down from above and sanctifies all the vessels. It is not like in our world where they beget, where they give birth or do not give birth, it seems to you like it's new bodies. They are doing it only through the transition, through transferring lacks from one to another.

S. Then, ZA is what?

R. ZA connects between Malchut and Bina, then is incorporated by the two of them. ZA is called ‘Kadosh Baruch Hu,’ the Lord, meaning that which we can resemble, Malchut and the force of Bina. Where it will be connected from these two forces, Malchut and Bina, the will to receive and the will to bestow, that is our depiction, that is our attainment of the Creator. We will talk about that.

27. S. (59:39) So this explanation that you just gave, it says, here is clarified the raising of the MAN because this raising of the MAN brings it to be face-to-face with Hochma, Bina. What is the meaning here?

R. That is how it is said. Things that we need to reveal later that is called a secret for the time being. The secret raising MAN, that the fact that it is rising and it is taking place, it is being implemented. So, after the implementation, we see what it was.

S. What does it mean that she returns to be face-to-face? Was she back-to-face before?

R. Yes. There is brother and brother, there is face and brother, there is brother and brother, and face-to-face. That is gradually called that way, that is what happens. That is not for now, leave it.

Item 81 (1:00:42) “You already know that Partzuf AB of AK.” twice

28. S (1:05:03) When do the vessels become Sefirot and what process of correction?

R. The vessels become Sefirot when they have a restriction, a screen and a reflected light and then they are like the light that they receive. Therefore, they are called Sefirot from the word Safire, it illuminates.

S. From the Tabur to the Sof, in this place?

R. It is not important in what place. It is a rule. A vessel becomes a Sefira when it has the restriction, the screen, and reflected light. Then it can receive in order to bestow. Then it illuminates.

29. S. (1:05:59) The world Nekudim is so important but ultimately later on we do not mention it at all, rather only the five worlds for correction. So why is the world of Nekudim mentioned so temporarily?

R. First of all, the world of Nekudim was never sustained, it broke. It was only a preparation for the worlds of Atzilut, Beria, Yetzira, and Assiya. Although it is very important since the shattering of the vessels took place there, it does not sustain itself, it does not exist. It exists in its form of correction and from that the worlds of ABYA are composed. Therefore, we do not mention it. We have the worlds of Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya, and that is it. Meaning 5 worlds. In the world of Nekudim not because it broke, it completely broke, but from its breakage we build the worlds of Atzilut, Beria, Yetzira, and Assiya, and Adam HaRishon emerges from this, and all these things.

Meaning the world of Nekudim is very very important and specific because it shattered, it gave us the incorporation of the vessels of receiving and bestowal. Then from that we can see how we can advance towards the end of correction. Specifically, its shattering caused the intermingling of the vessels of resection and the vessels of bestowal, the qualities of the Creator and qualities of the creature. This is how we can see that the entire force of bestowal eventually bestows upon the desire to receive and corrects it and brings it to correction. It is all thanks to us where we raise the MAN and we caused the correction. Here specifically in the world of Nekudim, in the intermingling of Malchut and Bina, we learned how between them the connection of raising MAN it is called. The raising of the lack from Malchut to Bina, so that Bina will correct Malchut and Bina will be able to receive the lacks, the prayers from Malchut. This is how it will take place.

S. Meaning, in the ascent, from below upwards, this world no longer exists?

R. Correct. The world of Nekudim that shattered, all of its vessels move to the worlds of ABYA, and that is where they are corrected. (Rav drawing) Already now, we can see this according to its structure. From the place of Beria, this will be the world of Atzilut. From this half, it will be the world of Beria. From these vessels, we will have the world of Yetzira. From Malchut, we will have the world of Assiya.

S. The world of Adam Kadmon, we seemingly divided into five Partzufim, AB, SAG, MA, BON, and all the rest of the worlds we no longer divide them.

R. That is not correct. Where are you getting that? Maybe it seems to you like that. So instead of saying that it is like that, it is better you ask. You will see, it is not like that. The division into five parts is in every single thing. You will never have even the smallest details in creation that does not connect to those five parts.

S. But all the rest of the worlds you are dividing into ten Sefirot, but the world of AK you are dividing into AB, SAG, MA, BON.

R. Well, so what? The other worlds, we did not learn yet. These worlds, Atzilut, Beria, Yetzira, Assiya, did we learn yet? We did not learn them yet. Then, why are you saying that they don't have that there?

S. I am looking at the world of Nekudim and I see that there is not.

R. Also in the world of Nekudim we have it. If we learn in a detailed way you will see that it also happens there. It cannot be that you don't have those five parts in creation. It's impossible. There is no such thing. This stems from the root of creation. From the place that the connection between the will to receive and the Creator must go through these five parts. Otherwise, there will not be the connection between the Creator and the creature. Therefore, do not create your own theories.

S. Meaning there is a limitation of the five Partzufim in each world, but this matter of the world of Nekudim is only...?

R. I didn't understand the end. The fact that there are five parts is for sure. What you have in Adam Kadmon that you don’t have in others? There is no such thing. It is also in all the others with greater additions. Specifically, the world of Adam Kadmon is the most primitive, the simplest of them all. In all the rest of the worlds you have in place of every Partzuf, you have systems, great systems, compared to the Partzufim of the world of Adam Kadmon.

S. I meant the process of the appearance of the world of Nekudim and the Parsa. It is a unique thing that happens once, right?

R. Yes. Right. So what? Does it mean that the world of Adam Kadmon is special? It's special in that it is big and it is the root. But in all the rest of these states we see that the same rules take place there, and even more and more they multiplied, and therefore become more sophisticated. Eventually they all operate in one direction. They all operate in one direction from Malchut to receive the quality of bestowal and reach the degree of Keter.

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Series of lessons on the topic: Baal HaSulam - undefined23 marzo - 20 agosto 2023Lesson 830 mar 2023

23 marzo - 20 agosto 2023

Lesson 830 mar 2023

Baal HaSulam. Prefazione alla Saggezza della Kabbalah (Pticha)

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Series of lessons on the topic: Baal HaSulam - undefined
23 marzo - 20 agosto 2023
Lesson 830 mar 2023

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati