Part 3

Morning Lesson February 2, 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, # 120

1. R. We have learned the Creator created the will to receive, this will to receive is the entire material of creation and the will to receive according to the plan of creation has to reach in order to bestow entirely and then he will resemble the Creator and he will be in the state like him. and by that the created being all incorporated in the will to receive will be like the Creator in the highest, best way. All that stems from the desire of the Creator to bestow to the created beings. What happens to us next is the will to receive goes through development in the four phases where the upper light, the bestowal of the Creator affects it, bestows upon it, develops it, the upper light it develops the will to receive. Bringing it ultimately to in order to receive, the upper light feels that it is opposite of the Creator. It does not want to use its will to receive, that is called the first restriction.

Then it decides that maybe I can still receive in order to bestow. So it performs his action of receiving in order to bestow where the essence of the will to receive is now to bestow even though it is receiving, it is something that is capable of doing but with intention for that I can bestow. That is how he does a number of actions called Galgalta, AB, SAG, upper MA, upper BON. Reaching more additions that are called the world of Nekudim in Katnut and in Gadlut and in the Gadlut of the world of Nekudim it breaks, where it no longer can hold the intention to bestow any falls to the intention in order to receive. Then all the desires that took part in order to give, they become desires to receive in order to receive. The upper light runs away from there and they lose the force of the screen, the force of the intention in order to bestow. This is the state that is called the shattering of the vessels. Why does the Creator have to bring the created being to such a state? It is to show the creature what its nature is, what is the nature of the creature.

That the nature of the creatures is only to receive. After that what starts is the process of correction of the shattering after the nature, the true nature of the created being has been revealed in the entire reality, the will to receive in order to receive. Now this created being is given the opportunity to correct itself with every desire that has been broken, all the will to receive has been broken, to correct it in order to bestow. Now we can understand why these Partzufim Galgata AB SAG MA BON were made, why this whole process was made. Because in this whole process there's a building of a new order of a system that can correct the broken vessels. The main thing about this system is Galgalta AB SAG or Keter Hochma Bina.

Where SAG, because it wants to connect to Malchut in the world of Nekudim, did not take into account that it cannot give the whole will to receive that exists in Malchut, these forces in order to bestow that is why it broke. But out of the shattering, vessels of bestowal that he engaged in and the vessels of Malchut mingle and they can correct each other. Malchut can bring it SAG great reception. SAG starts from the vessels of reception in him to ask from the upper Partzufim the Malchut of the Ein Sof, forces to correct these broken vessels. This is how the correction has been made and will reach the desired goal, the final correction. Without the shattering it was impossible to reach that. This is what we learn here about the world of Atzilut. What is the world of Atzilut? We had the world Adam Kadmon, Galgata AB SAG MA BON, and we also had the world of Nekudim. The World of Nekudim is basically a very special world, it didn't exist, it didn't last, it broke and in its shattering Partzufim were revealed that wanted to sustain themselves in order to bestow but they could not.

They turned around in the middle of the of the path to in order to receive and that is why they broke these vessels. The lights came from above from the Rosh of SAG, and their vessels fell down. Down meaning below the Parsa and we need to correct these vessels that fell. What does it mean that they fell, they received the will to receive in order to receive that was not in creation at all, ever. Now we have special vessels, new ones that are a desire to receive in order to receive. Meaning to enjoy, to give pleasure to himself having nothing to do with the Creator. We can't use the force of the Creator but basically only to have the desire to enjoy himself. These vessels are called broken vessels, they will be revealed in the shattering of the world of Nekudim, that they have been revealed in the shattering of the world of Nekudim. For us to think about it, why it was done because nothing was done needlessly. It was done because we, out of that, we can understand what the difference is between the light and darkness and the created being and the Creator, how to correct the created being.

Here we already talk about the correction of the broken vessels to elevate them and organize them correctly so that they will be as the extension of the vessels of Galgalta AB SAG MA BON above the Tabur so they will be like the vessels of receiving in order to bestow below the Tabur from the general Tabur to the Sium. This is what we are about now to learn how this was done. The interesting thing about all these things is that this precedes the creation of the word Atzilut of Beria, Yetzira, Assiya and after these worlds emerge, ABYA, then there's a very special structure called Adam, Adam HaRishon. It is spiritual Partzuf, it is very special that it exists in the worlds of BYA and later broke by the same process of the world of Nekudim. Then this Partzuf of Adam HaRishon starts to resurrect himself, to re-establish himself out of the forces that act on him through the worlds of BYA. That is how we learned what to do because we are the same broken Partzuf of Adam HaRishon. So it is all before us. The main thing is that we will understand generally what is going on with us here now we're standing with you before the second part of the Preface of the wisdom of Kabbalah when we already talk about the worlds, ABYA, everything up as below the Tabur of Adam Kadmon. We here we already talked to you about something that is related to us.

Reading item 120 (11:57) “it has been explained that the level of the new MA…” Twice

2. S. (14:44) If he says here that these levels return and then were annulled and broke?

R. No, it is not about the humans here, we are only talking about the world of Nekudim.

S. He already writes here about the world Atzilut, what is the connection between?

R. After the breaking of the world of Nekudim instead of it, in its place the world of Atzilut was established.

S. What does it mean the second restriction again returns to its place?

R. Why was there the shattering of the vessels because they canceled the second restriction and they received the light of Hochma in vessels that they thought could exist in order to bestow but they could not receive the light of Hochma in order to bestow and that is why they broke. Because the screen that was small had broken. After that, what comes over the remaining Reshimot from the shattering, a new Partzuf that is called the world Atzilut.

S. The second restriction is ….?

R. Of course, all of these Partzufim that are below the general Tabur they only exist in the second restriction meaning it is forbidden to use the will to receive itself that is why there was a shattering, that is why there is the first correction where the second restriction is not yet canceled. That is how all the Partzufim of ABYA are made. Everything below the Tabur is working on their second restriction not wanting to use the will to receive as it is but rather using the will to receive in order to bestow and only through an ascent, it is called AHP of ascent.

3. S. (17:49) Is the world of Nekudim some tester for building the worlds, does it move aside or does it continue to perform its role after?

R. The world of Nekudim does not exist because it broke. That is why we use the results of the shattering to make this compound of worlds in a better way. That is why everything comes out of the shattering of the world of Nekudim. About which we will not talk about anymore, we only use what is left of it, if all the shattering is a shattering for us to have an ability to correctly discern all the forces that are suitable for creation.

4. S. (18:47) Maybe I missed it but it doesn’t say how the world of Atzilut was born like the previous world of correction, it didn’t exist before and suddenly, poof, it exists?

R. The world of Atzilut just like the rest of the Partzufim, the worlds, the law of creation there's nothing new here just what happens here that the vessels broke, now we need to sort them out, organize them. To raise them to Zivug, a coupling and that Rosh which is AB SAG and later when it acts below the Tabur it started making the world of Atzilut, a result of Partzuf SAG.

S. Why does he not write about the world of Nekudim, there were a lot of items where he wrote about the descent of SAG?

R. Look, the Preface, that is how he wrote it. I cannot go into his intentions. Even if I do understand, I do not want to talk about it. But it is clear, it is written in a very restricted way, that is how he wrote it. We can say that your arguments are correct. He could have explained it a bit more, 100 more pages, 200 more pages but this is how he wrote it. He wrote about it just to go over it in general and not for you to get true material for correction, to start understanding creation, no. You cannot get from any study any material to understand creation. If you learn the study of the ten Sefirot, many people study that before they attain and they start philosophizing about that, that is what we call wise at night. He has no upper lights, moreover in the study of the 10 Sefirot, where this is where the lights of Hochma and Hassadim are, he has to be in very high degrees.

He talks about it as though he attains or understands, so where does he take it from, from him understanding, in his brain he understood that is how it happened, he made simple deductions just like we learn something somewhere else. This is not something you can do in the wisdom of Kabbalah, a person cannot do that and he's not allowed to do that. That is why whoever loves to write books and explain what is not written in them, in books of Kabbalah, well that is a serious thing, serious, severe. How can it be that a person understands, feels, can research, can teach others if he has not received these attainments completely in a healthy manner? it's not a thing that happens within the Sages of Kabbalah. I understand if you write to the beginners to draw them to study. I have no words to that, to start explaining out of himself ,the way he understands out of his intellect without attainment, without really being in the world of Atzilut or having these vessels, it's not responsible, it's not serious, but what happens, happens, what can you do?

S. When we read it seems very technical to me. Here it is not clear how to correctly use it?

R. You want it not to be technical, go into it with your heart.

S. I'm asking how because we're reading here…went down from Nikvey Einayim and they broke what does it mean to read with your heart?

R. Try to perform these actions in your desire, this means to accept it in your heart. That is what we should do, this is why we should reach.

S. Can you give an example, the same reading, the sentence here, the illumination of ZAT that goes down to Nekudim. None of these things exist in my new sensation so what to do? Without that sensation how could I do this in my heart?

R. Try to connect to friends, try to do these actions, try only this way you can receive it and receive it truly and it is forbidden to pass it on as lights. Never. It corrupts a student when the teacher takes his own screen and through it passes as some illumination to the student. it will corrupt the rest of the students. We will talk about it.

5. S. (25:36) There's a question about the Maaser, what is the root of it?

R. Look, I talked about Maaser many times, that we have many explanations about that. I don't know what I can add about it here. It is also written to know the scriptures of Kabbalah of the generations for thousands of years. Maaser is a tenth part, a person cannot correct it on his own, it belongs to Malchut and this is why you pass it on in some way. They used to do this in different ways. Let's say I have a farm and I grow potatoes so I gave one sack of my potatoes to the society, to the temple, to some place where they study Torah. I do not have many words for that. You are asking about it suddenly.

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Lezione del giorno27 дек. 2023 г.(Morning)Part 1 Rabash. What Is “For It Is Your Wisdom and Understanding in the Eyes of the Nations,” in the Work?. 36 (1989)

Part 1 Rabash. What Is “For It Is Your Wisdom and Understanding in the Eyes of the Nations,” in the Work?. 36 (1989)

Rabash. What Is “For It Is Your Wisdom and Understanding in the Eyes of the Nations,” in the Work?. 36 (1989)

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

Lezione del giorno27 дек. 2023 г.(Morning)
Part 1 Rabash. What Is “For It Is Your Wisdom and Understanding in the Eyes of the Nations,” in the Work?. 36 (1989)

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