Part 2

Morning Lesson January 11, 2022 Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah #92 https://kabbalahmedia.info/en/sources/kB3eD83I?language=en

1. R. (00:30) There's something very special here. There is a vessel, a will to receive that has to resemble the Creator in order to bestow. There's a part in it that can bestow to The Creator. GE and the part that cannot, it is in restriction AHP, so how to correct it. The will to receive that is in the lower part of the vessel does not want to be corrected, it is in restriction even if it receives a certain change but those are vessels of reception, what can you do with them. Top half of the vessel, those are vessels of bestowal, they are capable, they're willing to perform an action between the top half and the lower half of the vessel. There is a huge gap of opposite intention, what to do. There is a construction of a special mechanism by which we can correct the entire will to receive the Creator created so that it would be with intention to bestow. Meaning the top half of the Partzuf will be in order to bestow with the forces of bestowal and the lower part of the Partzuf will be as it is, a desire to receive. Then through incorporation and gradual incorporation between the will to receive and the lower half of the Partzuf, together with a will to bestow and the top half of the Partzuf, gradually the system will come to correction. Of course this is all happening by the influence of the upper light on them. But the fact that the part of the vessel is already corrected and a part of the vessel it’s clear to us that it is corrupt. Already this gives us the ability to come to the correction of this second half.

Reading Preface #92 (03:13) “It has already been explained... “

2. R. (03:24) Meaning Malchut rises to Bina and says I can receive in order to bestow all the light down to the level of Bina including Bina. Where in Bina, the vessels of the reception begin. From this moment, from this part and below, ZAT of Bina, and Zeir Anpin and Malchut, you cannot receive the light in order to bestow.

Reader continues:

3. R. (03:59) What does it mean the emergence of the Katnut, a complete degree was elicited and it checked itself and divided itself into two parts, it’s upper half is in the quality of Bina and it’s lower half is in the quality Malchut. Then that top half of the vessel that can work in order to bestow is called a vessel in Katnut, smallness or infancy. Then each degree is divided into two halves. GE remain in the degree, meaning it can receive certain illumination in order to bestow for which they are called interior vessels, vessels of the face, Panim because the light shines in them and AHP, the second half of the vessel which fell from the degree to the one below it. Therefore they're called posterior vessels, vessels of the Achoraim, of the back. As it is written, that they cannot receive the light, thus each degree is now twofold made of internality and externality or Panim and Achoraim. Since the posterior vessels of the upper degree fell into the internality of its own anterior vessels. And the fallen AHP of Keter of Nekudim are clothed inside GE of Aba ve Ima of Nekudim. And the fallen AH of Aba ve Ima are clothed inside GE of ZAT of Nekudim. Meaning each degree conceals it’s AHP in each and every place and receives in action in a revealed form only the GE and this state is called Katnut, infancy, smallness.

4. S. (06:20) When we talk about AHP are we talking about the Malchut of Malchut?

R. No AHP is AHP, Malchut of Malchut is Malchut of Malchut. Don’t get confused here, it is not written about it here, you study what is written here. Otherwise you begin to connect all those things and you get nothing out of it.

Rav reading: #93

“In consequence when the new light of AB SAG of AK comes to the degree,” the light AB SAG is the upper light, when it comes to the vessel, it awakens in the vessel the desire to bestow. In the vessel, there is no light, there's no desire to bestow it’s a will to receive with the intention to bestow. Even if the desire to receive the vessel begins to want to work in order to bestow but can it bestow, no it cannot. But to receive in order to bestow, yes it can. This is the power that the light gives it. This is what is happening. Then it turns out that when the light of AB SAG comes, it is a special light that comes and gives a force of bestowal like SAG, the force to receive in order to bestow like AB. “When such light comes to a certain desire, a certain degree, it lowers the bottom Hey, the restriction or the end of the vessel of bestowal, brings her back to its place to Peh, meaning to Malchut during the Gadlut of Nekudim. And then the degree returns her AHP to her and its ten Sefirot of vessels in ten Sefirot of lights are completed.” This is how it's happening.

Rav Drawing: If in the degree we vessels of GE and AHP and it is divided into two halves. The upper half is GE and the lower half is AHP and if the upper light comes and or bestows the vessels of GE then these vessels do in fact want to bestow. What is happening with the vessels of AHP? What does he say, he says the lower Hey is this boundary that is here it begins to descend. As if descending on the upper light, can influence also the vessels of AHP in the vessels of AHP re-enter the degree and they also want to bestow. Then we have all the ten Sefirot that want to bestow. That is what he writes, meaning this happens during the Gadlut, greatness. The returning of the AHP degree is called Gadlut. The ten Sefirot of vessels and the ten Sefirot of lights are completed. It is considered that the lower degree too, which was attached this is later, meaning this entire vessel that we have here, returns to a state of Gadlut, greatness. Then consider that the lower degree too which was attached to the AHP of the upper one, there's another degree here, it is attached to the degree above it and another degree and so on and so forth and this is how the degrees are arranged. And its’ part as well is GE which were connected with the AHP, they also received the upper light to them and therefore reconnect to the AHP. They rise along with them to the upper one just as they raise the AHP, this AHP of the upper one, they also raise along with it the GE that is attached to it. This is because there is a rule, there is no absence in the spiritual unless the lower one was attached to the AHP. But the upper one during the Katnut, they are not separated from each other during the Gadlut. Meaning when the AHP of the upper one returned to their degree. It follows that the lower degree has now actually become a higher degree, meaning the lower one rises to the upper one and becomes like Him. This degree here, rose to the upper one and together with it, the GE of the lower one also rises to the upper one and they rise together. What do we get here? Look at what we have here, specifically through the restriction that happens in the second restriction. The second restriction says that no more vessels of the reception are not admitted, there's a boundary here. But the boundary is only for the light that cannot pass down below because the vessels there are in order to receive but if we raise them in order to bestow, how we bring them the upper light, the upper light will sanctify the vessels, these vessels will want to rise to a higher degree. It turns out that while they are in the higher degree, both of them will rise. They will both receive the light in a higher degree, meaning we have no problem of dealing with the darkness, the concealment. Because we can just rise to a higher degree where the light is and that’s where the vessels are the vessels of bestowal. Let us do it and we can skip over all the problems.

Rav Reading: #94 (14:50) it turns out that when Abba ve Ima receives the new light of AB lowered the bottom Hei from NE back to the Peh, Abba ve Ima of Nekudim. This is Abba ve Ima, I do not know how you write it, when they rise to the degree, it turns out that Abba ve Ima receive the new light of AB SAG that raises them then they lowered the bottom Hei from the NE back to the Peh, raised their AHP to them, meaning the degree of Abba ve Ima you have the degree Galgata ve Enayim and AHP ten Sefirot. Thus ZAT that clothed during the Katnut these vessels, they clothed the AHP of Abba ve Ima, now rose along with them to Abba ve Ima. Thus ZAT became a single degree with Abba ve Ima. Meaning the lower one rises to the upper one it is in the degree of the upper one and this ascent of ZAT to Abba ve Ima is called raising MAN. This is MAN. When they're at the same degree of Abba ve Ima they receive the lights of Abba ve Ima as well. The deficiency of the lower one that was here and rose to the upper one and receives there in the upper a fulfillment. Later we have a question of how does he come down, back to this place. We see that it works like a pump, he goes up and goes down and through this we can receive the light in all the vessels. Meaning all the vessels of the Partzufim of the second restriction is not a restriction actually it helps the vessels although they cannot receive the light in order to bestow directly it allows them to be incorporated in the upper one and to go back down to their place and to be incorporated in the upper one and go back down to the place. It is like in our world, the upper one, like a mother who brings the baby up and lets him eat from her breasts. In this way it feeds it and it raises him. So she brings him up and brings him down until he is able to provide for himself, fulfillment by himself. So is this called MAN, since the ascent of ZA to Bina brings her back face to face with Hochma. Keter, Hochma, Bina, ZA, Malchut. Raising of ZA to Bina and asking half of Bina which is the upper half of vessels of bestowal, the lower half they only have the desire to give it to ZA the child. It turns out this is called MAN because the ascent of ZA brings her back face to face with Hochma. Bina turns to Hochma to receive the light from Hochma, it is known every ZAT are ZON, hence when ZA ascended with the AHP of Abba ve Ima to the degree of Abba ve Ima they became MAN to the Bina of the ten Sefirot of Abba ve Ima and she returns to face to face with Hochma of Abba ve Ima and imparts ZON which are the ZAT of Nekudim that ascended with them with the illumination of Hochma. There is a very simple matter here, although half of ZAT of Bina and below are vessels of reception and half the upper half are vessels of bestowal there is something that connects them. It could do special work that is the Bina that includes the upper and the lower half. Inside of it there is a desire to receive and desire to bestow. Wherein the desire to bestow it is connected with the Keter and Hochma and in the desire to receive it is ZA and Malchut. Therefore Bina is Ima, the upper Ima, its function is in this way that it connects the lower ones to the upper ones. Her children, her Malchut then she gave birth to Malchut and she connects, eventually, Malchut to Keter. This is what we get here and then in the middle we have Hochma and small ZA, these are vessels of reception that simply assist this work.

Rav Item #96. (22:26) Despite the above mentioned descent to Abba ve Ima does not mean that they all together became absent from their place and became absent and ascended to Abba ve Ima since there is no absence in spirituality. It doesn't mean that it has left its former place and moved to a new place as one relocates in corporeality. Rather, there is merely an addition here: they came to the new place while remaining in their previous place. Thus although the ZAT ascends it to Abba ve Ima from MAN they nevertheless remain in their place at their lower degree as before. Meaning it's something very interesting here, very special, those vessels of reception when they rise above with the AHP of the upper one they also remain down below. What does it mean? How can it be? You have this division into two because we are talking about the deficiency, Bina this AHP of Bina, there is a deficiency requires does deficiency from GE that exists next to it, then it raises this deficiency upwards, and this way there is a transfer between two degrees from the lower one to the upper one. There was a raising of deficiency and this way the upper one can feel the deficiency of the lower one, this way we can raise our deficiency, it is enough for us to be in adhesion in a group and the group belongs to a higher Partzuf, a higher degree. If we are in adhesion in a group, by that together with the group we can raise our deficiencies upwards and there our deficiencies receive fulfillment, they go back down to our place and they help us correct it. That is what he is writing in Item 96.

Rav Item #96 (25:22) Despite the above mentioned the ascent of ZAT to Abba ve Ima it does not mean that they became altogether absent from their place and ascended to Abba ve Ima since there is no absence in spirituality. Also a change of place in spirituality does not mean that it has left its former place and moved to a new place as one relocates in corporeality, rather there is merely an addition here they came to a new place while remaining in the previous place. That's also ZAT ascended to Abba ve Ima for MAN, they nevertheless remain in their place at their lower degree as before. Only the deficiency rises, but the vessels remain in their place called lower level, therefore the deficiency that rises to higher level receives the certain fulfillment and lowers it down to get together with it itself and this way we have an elevator and ability to rise up and to go back down. In this way we are able to correct ourselves. The main thing is to raise our MAN to a higher degree and later we can receive that fulfillment on the lower degree, in this way each time we arise and we go down, come up and we go down in more exalted degrees. Clear? It is not so clear. I understand that there is room for some confusion, but you hear it, you should hear it again and again until it crystallizes, it takes time. Let's go to 97.

Rav Item #97 (27:26) Similarly you can understand that even though we say that ZON ascended for MAN to Abba ve Ima and received their lights there, they left and they returned to their place below. Here too it does not mean that they left their place above and move to the new place below since had ZON been absent from their place from above Abba ve Ima, the coupling of Abba ve Ima face to face would stop instantly and would not pass the lights down below and they would return to be back to back as before this before the assembly ZON to them in MAN and they would stop their abundance, ZON below would lose their Mochin, as already been explained above that Bina naturally craves only the light of Hassadim, as in for he desires Mercy, Delighted in Mercy and she has no interest whatsoever in receiving the light of Hochma she does not want to receive anything from Hochma and Hochma doesn't give her anything only when ZON when ascends to them for MAN does Bina return and the coupling of face-to-face with Hochma to Bina, to bestow illumination of Hochma to ZA. Hence it is necessary that ZON will always remain there in Abba ve Ima to give subsistence and establishing to the coupling of Abba ve Ima face-to-face otherwise the lights will be lost from down below. For this reason it cannot be said that ZON left the place of Abba ve Ima when they come to their place below, their own place. Rather as we have said and your change of place is but an addition, when ZON goes up and comes down there is a Zivug, transference of light, it is an addition they lose nothing along the way all those ZON descended to their place below they n remain above as well and they obligate Abba ve Ima to be in coupling, in Zivug, and the light from Abba ve Ima shines from below it fills the ZON.

Okay? Not so much, but after you read it a few times you will see that you can understand it, you can take it, it is all logical, there is nothing that goes against intellect. We are working in this way in our lives as well, also in our lives we work in the exact same way, you raise something up above, we connect things to it then we come down, we go down and we use this contact here. There is nothing special here ZON cannot receive the lights in their place so they rise to Abba ve Ima with their deficiency they obligate Abba ve Ima to enter connection, Abba ve Ima enters connection and Abba passes to Ima the light of Hochma what ZON demands and from there the light expands below, when ZON expands below Abba ve Ima remain in connection with him between themselves. ZON remains also above and obligates Abba ve Ima to be in connection. Like in our world like children even though they came out of Abba ve Ima, Although there are they came out of Abba ve Ima, they can come back to them and make demands, because they gave birth to this kids to ZON they owe them and they provide to them whatever they need and ZON demands, this connection remains constant all the way until the end, it never stops. Clear?

5. S. (33:05) You said that there is a condition that we need to search and emotionally depict it inside ourselves, as we went together through this process of very important work that we have been doing through the Congress, after all this do you think that we have the vessels in order to zoom into the emotional part of things in order to clarify this mechanism? Because suddenly it became clear, is it a correct discernment or should it be something separate, should we study mechanically according to the explanation that you are giving?

R. First of all this is difficult material, it is not absorbed easily although if you delve into it you will see that it is extremely logical, in this way you also build various mechanisms in our world, corporeal mechanisms. Again, I'll say there is nothing special here. Maybe I will draw it again so it will be simpler. You have a system, the thing that is called Hochma, it has a force, a desire and then there's a system of Bina, they are opposite. Hochma wants to receive and Bina wants to bestow and that's how they were created by the upper light because Bina wants to bestow, it wants to resemble the Keter. We have Keter up here. Because Bina wants to resemble Keter and Keter is entirely to bestow entirely bestowing, so what does Bina do, it receives the desire to receive inside of it, receives the will to receive inside of her and infuses it, so it has vessels of reception by which it can bestow, what is the analogy here? It is to a mother, a woman, who receives all it needs in order to give it to a baby and this is not considered reception to her, because it is all in order to bestow to the lower one. Then this way although Bina is the desire to receive it works entirely in bestowal, and we need to resemble that Bina to reach a state where all of our vessels although that includes vessels of reception, they will be like vessels of the bestowal, like, although other than the Creator, no one can have vessels of bestowal. But I recommend we're going to start studying daily, the second part of the lesson. Gradually we will penetrate this and understand it and feel it and you will see how it will become clear.

6. S. (38:05) Do we first of all need the degree of Katnut in order to raise MAN?

R. We come to the degree of Katnut and then the degree of Gadlut where Katnut changes but Gadlut doesn't change, it is permanent.

7. S. (38:32) Any deficiency of the lower rises to the upper, what type of deficiency arises?

R. The upper one feels all of our deficiencies but it responds only to those deficiencies that help us rise to the upper one. He receives such deficiencies but all the others no, but we will learn about it.

8. S. (39:07) What is the work of the lower when everything is done by the light of SAG?

R. The work of the lower is to prepare itself for the reception of the upper light that will bring it the desires that can be sanctified, to ascend, to bestow, our work is mostly work for preparation, to be prepared to receive the upper light.

9. S. (39:33) How does MAN appear to the lower, with the help of what?

R. MAN does not appear in the lower one, it is the rising, the raising of the deficiency of the lower one to the upper one. What appears in the lower one is MAD if the lower raises the deficiency called MAN, the upper one in the return lowers forces to the lower one in order to bestow and this is called MAD and with the help the lower can perform acts of bestowal and receive the upper light, add desires to itself and become sanctified.

10. S. (40:28) Why does the Parsa have two thirds of Tiferet?

R. We learned about it more than once, that's where the vessels of reception begin at the upper third of Tiferet are vessels of bestowal, similar to Bina and two thirds and down are vessels of reception that is why the shattering took place there. The upper third of Tiferet is still full of the light of Hassadim, meaning he gives the will to receive there a force of protection, so they only want to bestow.

Reader Item 98 twice (41:40)

11. R. (44:18) ZA and Malchut are called ZON, ZA and Nukva and they raise their deficiency and they want the light of Hochma for their correction and fulfillment in order to receive to bestow then this MAN, deficiency goes up, through this MAN of Abba ve Ima by the MAN of ZON, Abba ve Ima enter the state of face to face, mutual bestowal to one another, this position of Abba ve Ima face-to-face causes the Zivug, coupling between them then the light goes down when Abba ve Ima face-to-face the light from their coupling descends down to ZON and this way they work. The connection between the Abba ve Ima and the connection between them, in order to give to ZON on this connection is called Daat. It is deficiency that remains in Abba ve Ima and connects them and when ZON drops out of the connection but they remain in Abba ve Ima. We see it also in our life when the husband and the wife give birth even when they separate for some reason the connection that caused the birth of their offspring remains in them. Through this connection, children can connect to them, meaning the Sefira of Daat, ZON, by ascending to AVI the Sephira of Daat remains and it places Abba ve Ima face to face when ZON needs to receive from them. That's what we have learned thus far, we will continue tomorrow until we finish this part, we will also review it. We will have something that is closer to us, the matter of the breaking of the vessels and the creation of the world of BYA. This is our spiritual neighborhood and you need to learn to enter and to correct it. For the time being we will continue with our day as usual, I am asking you to review the material again as much as you can. It's not too bad if you can't do it, if you don't have time for it but also prepare ourselves for tomorrow’s lesson. Both the first part of the lesson and the second part of the lesson, thank you very much and remember what we spoke about yesterday, the main thing is the prayer and the prayer of many in the public from the group even two or three but not one, good luck.

https://kabbalahmedia.info/en/lessons/cu/DXJr65Aw

Kabbalah Media

Kabbalah Media

My LibrarySign in to like, save and subscribe to videos

Series of lessons on the topic: Baal HaSulam - undefined21 agosto 2021 - 23 febrero 2022Lesson 782 de feb. de 2022

21 agosto 2021 - 23 febrero 2022

Lesson 782 de feb. de 2022

Baal HaSulam. Prefazione alla Saggezza della Kabbalah (Pticha)

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

My Library
Sign in to like, save and subscribe to videos

Series of lessons on the topic: Baal HaSulam - undefined
21 agosto 2021 - 23 febrero 2022
Lesson 782 de feb. de 2022

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