Part 2:

Baal HaSulam. Preface to the Wisdom of Kabbalah. #49

Reading Preface to the Wisdom of Kabbalah.

Item #49 (00:15) The records that remain below…

1. S. (02:25) It is written that the Reshimot records and the Taamim in the Tagin hover over the Reshimot?

R. That are vessels

S. What does it mean that theTagin keeps the Otiot ?

R. There is one vessel with one light in it and that was the first state when the lights start exiting the vessels then we find differences between the light and the vessel.That's what we need to research because all in all those are the states the differences between the lights and the vessels that's what's going to obligate the vessels to take new forms and receive all kinds of new lights, inside them that's it, that's why that's how we research them so we have TANTA, the light that enters the light the exits and it according to that parts of the vessels.

S. The Reshimot, the records of the tastes are called Tagin and the records of the Nekudot are called Otiot and the Taamim keep the Otiot, what does it mean that the, what is this relationship that the Taamim are above the Otiot?

R. The relation between them are like a light and vessel first called come the Taamim and they come from above downward and the rest is as a response to the expansion of the Taamim in the vessels.

S. This impression that one keeps the other?

R. Right, it keeps it as a result of the previous form of bestowal.

2. S. (05:08) Why does he call the Otiot both vessels and lights?

R. First of all we don't know what a vessel is in the way that you think it is. We always just feel the inspiration of the will to receive from something that it is filled by, to the extent that there is a bit of difference between the two if there wasn't a difference we wouldn't be able to feel it, that's why we always feel the lights that are different from the vessels, if we feel it.

S. Why are the Otiot closest to us and not the Nekudot or the Taamim and we speak of the Otiot the most?

R. The Otiot the letters are the final form of the vessel, the clearest form of the will to receive changes by the lights that pass through it. That's why we relate to the Otiot, the letters, it's more clear to us what the end of the action of the upper one was on the will to receive that it created and that is the Otiot, the letters.

S. In the Ten when we awaken the yearning, let's say we yearn for all sorts of degrees if we are not in attainment, do we awaken these records in a stronger way? Let's say we're talking about reaching love of the Creator and we don't know what it is, but we do understand what's clear for us is love of friends and through the love of friends we are saying something that we want to attain something that we have no attainment in it's not clear for us but love of friends we know that we can exert in, when we announce that we want to attain a certain degree that we don't have an attainment do we awaken all these records?

R. Yes and each and every action we are awakening all the records because they're all connected to each other it's as one system, it's like a cloud around the Partzuf. Let's say that's constantly going through changes even if something changes in it everything changes.

S. When we're acting in all sorts of ways is there a strong awakening?

R. We are always going through changes that bring us to more exalted states.

3. S. (09:04) Can we say that Otiot includes the Tagin and Otiot in Taamim at the end of them?

R. From below upward if we will go to attain so yes that's like that but not if the Otiot letters themselves have all those records, those impressions,those elements of the lights, the Nekudot, the vessels.

4. S. (10:03) He's writing here that the first degree that comes out of each Partzuf and all of the other degrees are called Nekudot, so Taamim are the lights that come from the Partzuf that's why it's called Taamim?

R. No Taamim are lights that enter the Partzuf and the Partzuf feels them and upon them he responds.

S. The main thing in the Partzuf?

R. Yes, of course.

S. What comes after is no comparison to Taamim?

R. Everything is a response to the Taamim,

S. Meaning Malchut is working on Taamim and after the degrees?

R. Yes, you can say that too.

5. S. (11:11) Is it correct to say that we are Reshimot records of a broken vessel and a leftover of the returning light?

R. Correct.

6. S. (11:35) When the lights actually the Taamim departs, the vessel stays as a record as a Taagin, why is this kept if you call the refinement? Why would you want to keep a record if it needs to be refined?

R. The screen that sustains the lights refines itself but along with that the whole process beyond the screen and reception of the light and the striking and the beating and by the lights exiting the vessel,the refinement of the screen,all these things have remained in and been recorded on the screen. The screen actually keeps the whole process that the lights goes through the vessel it performs a coupling by striking, it receives the light in the vessel, it decides to refine itself and it's process of the screen of the head it goes from the Tabur to the Peh and by their drives the inner light out and it becomes surrounding light and all of this takes place on the screen.

S. It's the same process when the light returns the Nekudot and also there the records are the Otiot, is it the same thing? The same process there as you described?

R. I didn't understand what you said.

S. What you describe there about the Taanim, let's say you have the records stay below you also have these records that stay below with the Otiot concerning the Nekudot is that the same process as from the Taamim as becoming a record in this purification process? Is it the same with the Nekudot concerning the Otiot?

R. You can say that it's parallel to it, it's similar. This whole process is similar in both of them.

7. S. (15:08) Is it possible to say that Otiot is the material to build the new Partzuf?

R. Yes, correct, from the letters the next Partzuf is built.

Reading item 50: (15:44 )You already know the difference between the two Malchuts….

8. S. (20:12) For every portion there is 10 Sefirot of the Sof that cannot be received?

R. There's such Partzufim that do not have them.

S. I don't understand why the 10 Sefirot of the Sof, the10 Sefirot of the Toch they can receive in order to bestow?

R. The Sefirot that can be received in order to bestow so where will their place be?

S. I understand that it's written in the Sium but in each part of the portion that cannot be received?

R. I guess until the Gmar Tikkun it should be like that. In Gmar Tikkun there will not be an Sof we return to Ein Sof, meaning we can receive in order to bestow without any limits and that's it.

S.We are usually saying, let's say that we take say a small portion like a cup of water or glass of water and we try to perform that in order to bestow, the question is is it even in that portion that there is a part that belongs to the Sof of the Partzuf?

R. I don't understand again.

S. I'm asking if there are five portions on the table according to the example of the guest and the host, five Lights if in each portion there is a part that enters the Tof and there's a part that enters the Sof

R. Let's say so.

9. S. (22:11) What is the significant difference between the desire called Malchut that's in the Sof of the Partzuf and the desire to receive that's in the Guf?

R. It's the same will to receive it only depends what screen it can use.

S. What does it mean it's the same desire to receive?

R. The will to receive that weighs in what sort of comparison it can be towards the upper light that is in the Rosh, then what it can be in equivalence with, he performs that and it is called the Toch of the Partzuf and whatever cannot be an equivalence with the upper light so it comes out of the connection with him and that's called the Sof of the Partzuf.

S. Yes, but how can it be that there's a desire that doesn't receive the light in order to bestow there is something?

R. There is a very big difference between to want to receive, to want to bestow, and to want to receive in order to bestow, and cannot receive an order to bestow. There are such states, how is it with the guest and the host? That the guest really wants to receive but he knows that if he receives he will be disconnected from the host and then he doesn't receive. On the one hand he has a desire for on the other hand he doesn't have the right intention, a sufficient one or he cannot pay.

S. Is it connected to the force of pleasure?

R. The intensity of the pleasure right, it depends on everything as much as he can receive from the host in order to only think about the host and not himself.

10.S. (24:4) Galgalta before it extends to the light Ein Sof, what is below the Sium Raglin that there is a vacant light, empty space?

R. They don't feel there's anything there that's why it's called a vacant space. Afterwards when more vessels and more screens are revealed, well screens, vessels same thing, then they discover that there are more more things under the Sium Raglin.

S. The Galgalta didn't feel it, it wasn't included as part of its calculation?

R. We can't say much about Galgala but below the Partzuf, the Partzuf, doesn't feel because it's screen the way it identifies with the upper light and all kinds of possibilities, they end on its Sium Raglin.

11. S. (26:01) It's as if in the light there is no barrier, it's endless. and in the vessel there's suddenly something that has a measure from here to here, I can from here to here from there to there I cannot, why does a vessel have it the matter of quantity?

R. Because it works against its will to receive, it has no choice and must take into consideration its ability to be equivalent to the host.

S. Why is this ability qualitative and not quantitative?

R. It's also in quality, in quality and quantity.

S. It is quality but it has the matter of quantity?

R. There's both because that's the vessel that's the way it measures itself.

S. Where does he get it because in the light there's no measure of quantity?

R. The vessel responds upon the light but it responds on the light.

S. Why is this response not endless as the light is endless, meaning 100% qualitative?

R. That's the difference between the will to receive and the will to bestow. The will to bestow comes from the Creator, the will to receive comes from the created being and if the created being wants to inverts it's will to receive to be in order to bestow then he's really limited.

S. Why is it like that? It's difficult for me to understand the difference between the Creator and the creature here.

R. What?

S. Let's say that the light is now striking the screen that's in the Rosh, it can enter the infinite pleasure of Ein Sof.

R. To where?

S. Into the vessel

R. On behalf of the light it can do whatever it wants to do but it won't be an equivalence of form anymore it won't be according to the laws of creation.

S.This division between the two types of the 10 Sefirot, the Toch is what can be received and so is where there is rejection where it cannot be received? It's as if there is a quantity here, the same pleasure this far I can receive, and this far I cannot receive?

R. It's not the same pleasure, part of the pleasure that comes from the host can be received in order to bestow and he receives it in the Toch, and the part that he can't overcome in order to receive it in order to bestow, he bestowed to the host, so he won't receive it. There's a place for that in the Sof of the Partzuf where he doesn't receive. he feels it and holds it far away.

S. Why are there two parts?

R. Because that's how he sees his will to receive, that in part he can enjoy the host and by this giving good back to the host and all the other half he can't do good to the host even if he receives from Him and that's why he doesn't receive anymore.

12. S. (29:40) So the end of the Partzuf is in pleasure that is not clothed with the connection with the host?

R. It's not clothed.

S. This is why it's the Sof of the Partzuf?

R. Yes that he performs the end on receiving the light in order to bestow.

S. This is that same Malchut that said I will rule?

R. Not only I will rule, the Sof of the Partzuf is the awakening vessel of reception in order to bestow.

S. All the pleasure of the talk is in the pleasure of the host?

R. Yes.

13. S. (30:40) The force of detainment that he writes about that is revealed in the Sof?

R. Yes.

S. This force of detaining where does that come from?

R. From the light itself, that it reveals in the light other than a great pleasure from the reception of the light, from the connection in the light, he discovers the greatness of the light and the greatness of the host, which is why he cannot receive anymore. There is too much pleasure, too much.

S. Why does it detain?

R. Why? Because he cannot cloth it in returning light.

14. S. (31:36) When we say the light of Ein Sof, the direct light, it's really not infinite, it's finite. It's the vessel's impression from the light in phase 4?

R. Yes.

S. It's not something that has no limits, it's limited indirect light?

R. If you have a cup and you want to fill it to the end, then will you have an end?

S. Yes.

R. Where?

S. Meaning Ein Sof or infinite means there's no more else to fill.

R. Yes, this is called Ein Sof.

S. To begin with when we use direct light surrounding light, this infinite light, is it limited to that same cup?

R. It's not limited according to your vessels it's not limited.

S. But the cup has edges, it's limited, it has edges, what happens beyond the cup?

R. It is limited but it's not that the light is limited.

S. What's the border of the….?

R. It is the border of the vessel, but the endless light infinite light the infinity light it has no end give it a barrel no problem it will fill it for you.

S. This might be philosophy but the vessel of phase 4, the biggest vessel that exists in reality,

R. Yes.

S. Is there something, let's say a barrel, is there something beyond the edge of the barrel or outside the barrel?

R. Outside of the barrel certainly there is something but they're no longer called a barrel, it's no longer called a vessel.

S. It's not called light either?

R. The light you can also not measure because it's out of the barrel let's say, I'm not sure what you're asking about.

S. What happens after the infinite vessel of phase 4 is there something greater Azmuto?

R. Everything is measured only according to the vessel if there's no vessel there's no light. You want to ask about the Creator? The Creator is infinite outside of the vessel inside of the vessel however you twist it.

15. S. (34:36) Is Phase 4 just a phase or is that a vessel?

R. Phase 4 is a discernment, it's a phase when it starts to become when it starts working as a vessel it becomes phase 4.

S. The state of phase four is a state that still doesn't have vessels if I understand correctly?

R. No, the phase is not a vessel, through the screen, restriction, returning light, and then vessels.

16. S. (35:24) Could we say that in Galgata the Malchut is totally restricted totally until the Sium the end

R. I don't understand the force of detainment.

S, Before it receives

R. Yes, it sustains itself and detains from receiving,because it doesn't happen in any other Partzuf.

17. S. (36:05) In the beginning he writes that there's two types of Malchut in every Partzuf, the coupling Malchut and then he writes at the ending Malchut reaches a state that it doesn't receive anymore. What is that state that it doesn't receive anymore?

R. What Partzuf do you speak of?

S. What he writes at the beginning, that there are two kinds of Malchut in every Partzuf, the coupling Malchut and the ending Malchut, then he tells us that the coupling Malchut brings out 10 Sephirot of reflected light and then he says that the ending Malchut that every Sefira reaches its own discernment that isn't worthy of receiving any light, what does that mean?

R. The will to receive that cannot receive in it anything else because it has no screen.

S. Then from here it becomes the coupling Malchut and the next Partzuf?

R. If the light comes and refines. it purifies. it gives it forces in order to bestow, then it will be able to do in order to bestow and will be able to expand.

S. The difference between the coupling Malchut and the ending Malchut are the screens in every Partzuf?

R. That's correct, everything depends on the screen.

18. S. (37:31) It turns out that writing the letters is the screen moving between the Peh and the Tabor, that's how?

R. Yes.

S. Adding the letters is the constant search in the equivalents of form with the Creator?

R. Yes.

19. S. (38:00) All these discernments we're learning about the discernments in the vessels or in the light?

R. Discernments in the light from the site of the vessel, in the light the light has no discernments of its own the light of Ein Sof but when it cloths in the vessels, the vessel contains it and has new discernments, new forms of discernment on it which is why collides all forms of names this is all from the vessel.

S. The process of revelation here, is it a process of light or the vessel itself, the qualities in it and only the light is revealing it?

R. The light reveals itself from the vessels

S. I'm asking because eventually the process we're talking about is that where we discover the Creator or do we eventually discover what's inside of us already? Only with the help of the light if we could say that, because it seems that what is happening here in this process the vessel recognizes more parts inside of it as time goes by because

R. Relative to the light the vessel reveals itself. In comparison to the light. The lights shake the vessels, if the light would come and get stuck in the vessel there would be no screen and inner light and nothing.

S. All of these discernments were in the vessel to begin with?

R. No, only when the vessel meets the light. Only when the vessel meets the light.

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