Morning Lesson February 3, 2022, Transcription
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, #121
1. R. (00:20) Let us go over item 120 again. I think we should dedicate some more time to the preface of Kabbalah, until the end of this article to have a general picture now even clearer about reality where we are. So, item 120.
Rav Reads Item 120: (00:48) It has been explained that the level of the new MA expanded into a whole world in and of itself as well, like the world of Nekudim. The reason is as this is explained regarding the level of Nekudim, the doubling of the screen from phase four also. What is this about? We talked about the whole creation starting from the will to receive, creating the will to receive by the upper light. This will to receive develops by its four phases until phase four, and in phase four it discovers that he is also opposite of himself, opposite of Atzmuto, the light. This is how he discovers himself that he is opposite; out of this opposition he feels that he does not agree with this state, being opposite, and that is why he performs a restriction over his will to receive and he stops receiving. Because all in all what the Creator created is a desire, and the desire cannot be if it is not within the control of the creative being. That is why over the will to receive the created being cannot perform a restriction, which is the only thing he can do, he is willing to do because a desire cannot be functioning in any other way being under the control of who he is. That is why the will to receive in the fourth phase feels he is the opposite of the will to bestow of the Emanator of the root phase, perform a restriction over itself and stop receiving and that action called Tzimtzum Aleph and the light departed and the desire stayed empty.
Even though there was no prohibition of receiving the upper light in the desire of Behina Dalet, that feeling of being the opposite of the upper light did not enable the fourth phase to stay this way receiving the upper light, feeling it is the opposite of the upper light. That is why It performed a restriction in this way to exempt itself from feeling that it is the opposite of the upper light. That is how it happened in the first restriction out of which the world's cascaded: Galgalta, AB, SAG, MA, upper MA, and upper BON which are above the Tabur. This first world that was born is called Adam Kadmon, Kadmon meaning ‘pre’ before man. That is how it existed, and it turns out that we have five Partzufim in Galgalta AB, SAG, upper MA, and upper BON, in the system that is called ‘the world of AK’, and when this screen ended everything halted. Here we have another very special expansion because the Partzuf of SAG which is the Partzuf of Bina it has the force of bestowal in it; that's certainly stems from the upper light and it is bestowed upon the force of reception that is in Behina of SAG, so it turns out that SAG can perform actions of receiving in order to bestow, not only receiving in order to bestow, but also bestowing in order to bestow.
SAG can give this force of bestowal in order to bestow to all forms of Malchut that are incapable, these parts of performing actions of bestowal. That is why, what is happening here is that Galgalta AB, SAG as they expanded above the Tabur, there is one more action from SAG that the moment SAG got rid, came out of his Taamim, flavors, and all that is left for it is the Nekudim, the points; the Nekudot of the SAG are only the desire to bestow that is why they can come down below the Tabur and start filling the vessels there. What is happening here all in all? Rav draws: After the four phases of direct light, the will to receive which is from the Rosh until the Sof of all of creation; this is the entire creation. All the will to receive divides into two parts a part that you can receive in order to bestow from the Rosh of Galgalta, it turns out, from Galgalta you get Partzufim: Galgalta AB, SAG, MA, and BON, five Partzufim, so they can fulfill all the will to receive that is here from point number one to point number two, this will to receive they can fulfill it only until the Tabur of Galgalta.
Tabur of Galgalta, only, and below that it is empty. How come we see the entire creation is from the Rosh of Galgalta until the Sof of Galgalta is entirely, this will to receive completely reveals the Creator and is filled with a Creator; that is the purpose of creation for the will to receive to be filled and to reveal the Creator. How can that be possible? It is done in a special way, in a different way: from Partzuf of SAG which is the third Partzuf, from this third Partzuf, the Partzuf called SAG, so from the Partzufim of SAG it is possible here…here can be bestowal here on the vessels that are below the Tabur as well. These vessels that are below the Tabur are the will to receive, as normal, like all the vessels. But SAG can bestow upon them to add to them his quality of Bina because he is the quality of Bina. it turns out that the Nekudim are SAG, when SAG starts refining, then all the light of Hochma that was in it in the Taamim comes out and Nekudot de SAG goes down below the general Tabur, and they spread here below the general Tabur in first Partzuf called: the Nekudim de SAG, that is it. It turns out that here we have Taamim of SAG and here we have the Nekudim of SAG.
These Nekudim of SAG started filling as we spoke about more than once, NHY of Galgalta and to receive from NHY of Galgalta also a response called Behina Dalet. Even though they bestow to Galgalta Behina Bet, and they receive from there the quality of Malchut. And this causes a division between them. They are divided into two parts: the upper part has the qualities of Bina in it, bestowal…drawing…and the lower part has the quality of Malchut, Malchut and the difference between them is called Parsa. In the desires that are below the Parsa it is possible to have light in them because all in all here exist the light of Hassidim, Nekudot of SAG, sanctify this place and correct it, and in the desires that are below the Parsa there cannot be light. Because here is the control of Malchut, so the division into Malchut and Bina remains, maintains its characteristic towards what we have here. So what happens next? Here Partzufim emerge that are called the Partzufim of the world of Nekudim and they expand from above downwards, they have a Rosh, which is called AVI, and their expansion is called ‘the four first Melachim, kings’, then YESHSUT and then the expansion of the second series of the 4 Melachim: AVI and this is YESHSUT, two Partzufim emerge.
This is what he says that the new level of MA expanded into a whole world in and of itself, like the world of Nekudim, as it has been explained regarding the level of Nekudim, the doubling of the screen from phase four, that appear from AK and the fourth and second connect here together and bestow upon us to the Partzufim that come out of SAG. This is called the doubling of the screen from phase four that appears from AK, and Behina Bet the second phase that comes from SAG. So, Dalet and Bet, the fourth and the second connect here together and they bestow on us the Partzufim that come out of SAG, this is called ‘the doubling of the screen in phase four.’ This is because of the illumination of ZON of AK that is shown through the Tabur and Yesod to GAR of Nekudim; this is basically the illumination here, bringing the first restriction back to its place. When we see here in AVI and YESHSUT that this illumination acted upon them, so it canceled the second restriction, Parsa, and then the light passes from below upward both in AVI and YESHSUT and they broke the boundary of the Parsa, and by that all the degrees of Gadlut de Nekudim came out from Tabur until the Sium.
But all these degrees from the world of Nekudim they are called; four that came out of AVI and four that came out of YESHSUT, all these vessels, the eight vessels, we call them ‘the eight Melechim’ meaning Malchut, kingship, was mingled in them, so they all broke. Because the will to receive mingled in them, because below the Parsa in this place, it is impossible to receive here in order to bestow. That is why all of these eight Melechim, as they cross the Parsa in this place, and they all broke. But here and also above them, where are the Roshim, heads, were. That is why they wanted to cancel the second restriction, they could not hold on to it, and the second restriction returns to its place and Behina Dalet came back and connected in the screen; so all in all what is happening here is, the four kings from AVI and four from YESHSUT; eight kings, all broke and everything returned to its Katnut, its smallness. That is item 120.
2. Rav reads: item 121: Hence in the new MA meaning in the world of Atzilut, we have to get used to it…he is speaking very briefly, does not take into account whether we know or do not know, he just goes ahead to explain in the shortest way what is going on. Hence in the new MA that is the world of Atzilut that emerged from the Tabur until the Parsa, this is the area of the world of Atzilut, where it expands. It emerged from the Metzach, why from the Metzach? Because SAG comes from the Awzen and the Nekudim of SAG and the rest of this process comes from a lower degree of the Awzen, Hotem and Peh, and above the Awzen all we have is Metzach, the first Aviut and Aviut of the root. Aviut Aleph is NE and Aviut Shoresh is the Metzach. So hence in the new MA emerging from Metzach, there are two phases of Gadlut and Katnut, two as in the world of Nekudim.
The Katnut emerges first according to the coarseness that is disclosed in the screen, meaning only in the vessels of bestowal, because in every Sefira, in every Partzuf we have ten and Sefirot: Keter, Hochma, Bina, Hesed, Gevura and Tifferet those are vessels of bestowal, they can work in bestowal, and Netzah, Hod, Yesod and Malchut are vessels of reception. Some are vessels of bestow and some reception, let us say five and five. So, it comes to this; the Katnut emerges first according to the coarseness disclosed in the screen, which is the level of ZA of clothing called HGT and the level of Malchut called NHY. HGT is the first coarseness of phase one and Malchut is called the coarseness of root; 0 and 1. That is how we translate this. Why is it done in this way, that such degrees can come out instead of the whole shattering that came first? so he says it has become of the three lines made on a level of Malchut: the right line is called Netzah, the left line is called Hod, and the middle line is called Yesod, NHY, three lines.
Yet, since there is only clothing in phase one without coarseness because phase one of clothing and root of coarseness, has no vessels. The vessels of HGT the first Partzuf is devoid of vessels, and it is clothed in a vessels of NHY, this level is called an embryo, Ubar, what does it mean: It is a structure of ten Sefirot, it is a structure that has the coarseness of the clothing of one and the coarseness of root, one and zero. Which means that there is only coarseness of the root there, which remains in the screen after its refinement. During its ascend for coupling at the Metzach of the upper one with the ascend into the Rosh of SAG and a level that emerges there is only the level of Malchut, zero or root which means Malchut. Yet within there is a concealed bottom Hey regarded, meaning from the zero there is also a one in there, phase one; It is regarded as a bottom Hey of the Metzach. Once the embryo receives the coupling in the upper one, it descends from there to its place, and receives Mochin of suckling, Yenika, of the upper one which is the coarseness of phase one considered the bottom Hey in NE, meaning it is already higher than him. Thus It requires the vessels of HGT too, HGT expands from NHY, and it has the level of ZA. Meaning in this way the Partzuf grows in the spiritual world and truthfully all the Partzufim to all created beings grow in such a way except the still; and the vegetative, animate in the corporeal world, we see how from a drop, from a seed, something develops with the upper force, the force of life, the force of livelihood and all the qualities inside come out and expand and develop. That is what happens here in the world of Atzilut.
3. R. (24:33) That is the first Partzuf that was extracted in the world of Atzilut. We will keep going and you will see how it all works out. Here it is really very difficult, we have nothing to ask even.
Rav reads: item 122: (24:51) Afterwards it raises MAN to the upper one once again, this is called the second impregnation, Ibur Bet. It receives the Mochin of AB SAG of AK, meaning it is more than what there was before and phase four descends from NE to her place at the Peh, at that time a coupling is made on phase four at her place. Meaning, at first there was a Zivug of NE like we are speaking here…in NE, and now the coupling happens in the Peh, not on half of the degree but on a whole degree. Then the Zivug happens in the place of phase four and the ten Sefirot emerge in the level of Keter. The vessel of AHP descends back to their place at the Rosh and the Partzuf is completed with ten Sefirot of light and vessels. This Mochin is called ‘Mochin of Gadlut of the Partzuf’ and this is a level of the first Partzuf of Atzilut called ‘Partzuf Keter’ or ‘Partzuf Atik de Atzilut.’
Let us now try, to maybe get on to something. Ask whatever you want, and we will try to somehow go over the things that are difficult for you.
4. S (26:33) Basically what we are learning now is a process. It is a process that would be said in the beginning that the Creator created the will receive, which is under the control of the created being, right?
R. Yes.
S. So in Behina Dalet, the fourth phase, why was this process happening when it came to the fourth phase, what is the control in man's hands?
R. We are speaking about the expansion of the will to receive from the light that in the light some black point appears, the beginning of the future will to receive, and the light is developing this desire then we get the four phases of the direct light. When then this development is revealed itself in the desire which is opposite to the light meaning it is the created being and it is opposite of the Creator and this is called phase four, in the four phases of direct light. From feeling how office it is from the Creator, according to the qualities that the Creator put inside it to begin with, it restricts itself, it does not want to be opposite to the Creator. Because on one hand it is the will to receive, on the other hand the will to receive developed by the light and it supposedly has two forces in it, two contradictory qualities.
On one hand it is the will to receive its nature of the desire to receive and enjoy the reception and on the other hand it was also created by the light and the light is the desire to bestow, it is the Creator. So it turns out this created being is in the state that it is like sliced into two parts supposedly, it does not know what to do. One hand he wants to receive and enjoy, it comes from its own nature. On the other hand it is in a state where the upper light that gave birth to it is opposite to it. So what to do? The created being is in the state this is called between Heaven and Earth. It is exactly half here and half there, in the place of Tifferet as we say. That from above the upper light is pressing and it is creating it, it is filling it. On the other hand, himself, in his will to receive, is entirely immersed in the bottom half and does not know what to do. It is perplexed. This state is actually a state that causes the first restriction.
The solution for this will only come in the Gmar Tikkun actually. To settle between the will to bestow of the Creator and the will to receive of the created being in the world that the Creator created one against the other, you can only be in the end of correction the receive will get the intention to bestow and in the created being they will both exist together, and they will not contradict. Because the will to receive will work in all of its wholeness and it will to bestow will work in the whole of its wholeness just the will to receive will work in its will and the will to bestow of the Creator will be upon the will to receive of the created being as the intention.
Then receiving in order to bestow, the created being will exactly perform the actions of the Creator, will resemble the Creator in exactly every way. Only in this way is it possible and we learned in the wisdom of Kabbalah how the Creator is organizing the qualities, the system that it will be able to bring creation, the will to receive, to be entirely, even though in its essence it will still remain there will to receive of the created being but according to its actions it will be like the Creator, as the bestower.
S. The correction is only done in the fourth phase?
R. Yes, it is only done in the fourth phase.
S. What is basically this correction?
R. To receive an order to bestow only now it is revealing itself in receiving in order to receive.
5. S. (32:11) What is the Ubar that we are talking about here?
R. Here we are speaking about the desire according to Baal HaSulam’s text we are speaking about the desire to receive that starts to rise after the shattering, which was not in order to receive with the intention to receive. When it was first revealed when it was cascading which was never such a thing and the will to receive in order to receive wants to incorporate in the upper one and receive a correction there to be in order to bestow. The will to receive cannot change but its intention can and be in order to bestow and this is what will happen, and this is the correction that we have to perform on ourselves. That is why we learned it in such a way, we receive the light that reforms and this way we go through our corrections, and I hope soon we will be able to implement it.
6. S. (33:31) These Mochin are called the Mochin of Gadlut of the Partzuf, what is that?
R. Mochin, is called the upper light, the light of Hochma, it is usually called Mochin.
7. S. (33:59) We see here that we have, in the world of Nekudim, we have two states of Katnut and Gadlut and in the world of Atzilut we already have three states if you can explain please?
R. Yes in the world Atzilut there is a state of the root, which is the embryo, the coarseness of zero, that the lower one is incorporated in the upper one and of the first coarseness when it can start working with its coarseness even though he annuls in the upper one and then two and three and onwards. We just need to listen as much as we can to absorb it and absorb it. Because now we are really entering a state that from there the created being starts. In the world Adam Kadmon there is still not a created being, in the world of Nekudim there is still not a created being, in the world of Atzilut is actually where all of creation exists. That is why, patiently try and absorb this information and we will gradually organize this. It is possible, do not worry, it is not simple but if it is possible.
S. He also mentioned to you that we have Netzach being a line, being the right line?
R. You will have thousands of details, can you hold on to this, you cannot get into all of these details now. Netzach, Hod, middle line, Yesod. No, wait, listen, that would be better it will not run away from you.
8. S. (36:21) Can we see that the root of the created being is the doubling of the screen, the association of Bina and Malchut?
R. Yes, a point,
9. S. (36:38) It seems that the embryo here makes the opposite process we used to have, it is as though it clothed in the vessels of the lower of the upper?
R. Right. Here we are speaking after the shattering of the vessels that the embryo ascends from zero and reaches the degrees from root to one, two, three, four here it is an opposite process until now we were to speaking from Ein Sof all the way down to zero to the shattering and even below to the desire to receive in order to receive. Now we are speaking about how all these shattered vessels with intentions to receive, they are going to start correcting themselves and rise through the degrees of the worlds, yes, we are also included in them.
S. So can we say that the embryo by its incorporation in the vessels of NHY, it raises them?
R. Yes of course, that is how we correct ourselves and the whole world with us.
S. Where is Bina in this world of Atzilut?
R. What do you mean the quality of Bina, the Sefira of Bina or the Partzuf Bina?
S. I do not know, is SAG Bina is the one that begets?
R. SAG is entirely Bina.
S. Yes, she brings down the world of Nekudim below Tabur later, so here she has an action in the world of Atzilut?
R. Of course, the whole world of Atzilut exists thanks to the quality of Bina.
S. But she does the actions that lead, that gives birth to more worlds or Partzufim?
R. You see, here, I wrote Bina from the Tabur to the Parsa, the quality of Bina is in control here and below the Parsa the quality of Malchut is in control so what are you asking? So here is the world of Atzilut and here are Beria, Yetzira, Assiya.
S. Does Bina perform an action here like in SAG; does she do the same action in Atzilut?
R. Much more than what you think, all the actions, all the spiritual actions of bestowal, connection it is all performed by Bina, everything is performed by Bina.
10. S. (39:37) We hear that all changes come from the light by adding Foundation storms my question was respected what you said that he wants to bring us to his degree are these the foundations that the…?
R. No, I did not want to speak with him not up to here. I also do not understand what is in your head right now. We are sending something concrete here from the world of ABYA what is up with you, and you are asking about material in this world there is no connection.
S. But he said that he wants to bring us to his degree?
R. He wants us to listen to what the wisdom of Kabbalah is talking about and not the periodic table.
11. S. (40:59) Can we say that the entry into the faith above reason is on the degree of the Parsa?
R. You can say it for now even though it will have a lot of additions and corrections.
12. S. (41:27) The question about the Partzuf of Ubar which is not mentioned is the place of the womb. Is the world of Atzilut, the womb the Partzuf of the embryo?
R. I do not understand you. He does not explain anything here. He just gives you names and a few points and no more than that. Even on Ibur you may have four hundred pages in the study of The Ten Sefirot (TES) and even that is not enough. What do you want here? We have to go through it. We need some general scheme like going through this. It is like a general sketch and then we will go through it again and again and deeper and deeper. The main thing I want is for us for now to also acquire the quality of Bina, Bina is called faith above because if we acquire this quality then we can correct our will to receive our Malchut. Then we will start descending on the degrees. As much as we acquire faith above reason, a greater faith above reason we will be able to add a greater Malchut to it. That is coarser and in this way we can rise. These are the things that we need to absorb, to take in, to adapt them. Otherwise we will just be studying things that will not have any connection to us. It is nothing.
S. He just throws so many concepts in one paragraph.
R. That is his style and still in such a way we will go and gradually reveal what we need. I will tell you why, specifically his style will benefit you in reaching prayer. To whatever you have in your hands, you will be able to do it in the group with her friends and with a prayer to the Creator and that will eventually bring you to an accent to the world of Atzilut and not in any other way.
13. S. (44:22) He writes that the Aviut Shoresh, then he suckles from Aviut Aleph, the first coarseness is how it grows, but the first coarseness is only clothing. I do not understand who is the upper one from whom suckles?
R. We will know later. Hold yourself and write it down afterwards we will scrutinize them. No problem.
14. S. (45:00) I also have a question of lack of understanding. Can we attain everything that you just took a picture of and all that is above GAR of Abba ve Ima.
R. We can attain everything till Ein Sof; it is all before us. What we know is what we got from Kabbalists who attained it from the internality of this degree. we will attain it all. Do not worry, you will not escape this.
15. S. (45:39) How can it be that the world of Nekudim broke? The Rosh cannot break so what does it mean? What is the essence of this action?
R. The Rosh is not shattered, the Guf is shattered. That is correct. The Guf is shattered and all of its Sefirot. Because the Rosh even though it was calculated in order to bestow, it could not do it in order to bestow in the Guf. This is where the fourth phase was in control that is why they shattered all of these vessels that expanded from the Rosh to Guf.
16. S. (46:25) At what point can we start connecting what we are learning in the Preface to the work in the tens. How can we move from the intellect to the emotion without being confused?
R. After you connect between you, we can think from the connection between us, we can start scrutinizing the actions in the ten, spiritual actions in order to bestow.
17. S. (47:05) What desire did Malchut have that caused this intention to receive for itself? What did he want in the spiritual world?
R. Malchut wants to resemble Bina and from that to Keter that Malchut wants to resemble Bina that is called Malchut goes to the state of Katnut and afterward it reaches Keter and goes to the state of Gadlut.
S. But where was the intention to receive, what kind of desire is that?
R. This is the desire of Malchut that Bina cannot correct. That is in the world of Nekudim.
18. S. (47:53) Previously I heard that all the corrections are done in the world of Atzilut, but now I heard it is done in Behina Dalet?
R. The corrections are not done in the world of Nekudim, the world of Nekudim wanted to perform corrections but from that is reached the shattering. and what happened is that instead of the shattered world of Nekudim, we get four worlds that all participate in the correction but the correction itself takes place in Atzilut.
S. You also said the correction is done in Behina Dalet the fourth phase?
R. It is the same thing the fourth phase is over all of creation, and it is divided into Root one, two, three, and four, and the main part of the correction takes place in the world of Atzilut. We will learn all of this. What we are starting to study now is a completely new stage and do not be confused with anything that we started up to now. Treat this is a new step that we will need to learn it, to get in there because we exist in it only without knowing about it, without awareness, so we will have to return to spiritual awareness and discover ourselves in the world of Atzilut.
19. S. (49:31) In the shattering when Bina mingles with Malchut is the division equal?
R. No completely not, where can such a question come from? Each and every desire receives the quality of Bina according to the extent it can and wants to correct itself to eventually resemble the force of Keter. So Malchut we need to connect the force of Bina to it in order to help Malchut become like Keter according to its intention.
20. S. (50:20) The will to receive is infinite, will we need to use all of it?
R. Yes of course, we will need to correct the entire will receive, everything that there is.
21. R. (50:49) Remember this good and tell everybody, this is a new part, from it we start studying about the world of correction or the world Atzilut. There will be a lot of actions and things that will be revealed that we do not understand anything about but gradually, as much as we advance, we will understand them more. There are parts or knowledge that you can get and understand and there are some that you can only understand after we incorporate into their corrections, but the material is new that is it. It is very difficult for people to understand what is going on, until Atzilut everything that we talked about everything was somehow simple but from here and onward from the shattering of the vessels and the correction of the vessels. Everything becomes much more difficult. But we will do it, no problem, the main thing is that we realize this between us and not discover it from the pages of the book but from our hearts that is going and correcting itself from receiving to bestowal.