Part 2:
Morning Lesson October 07, 2021, Transcription
Baal HaSulam, Preface to the Wisdom of Kabbalah, #60
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1. R. Basically all the problems we have in the study is to understand the internal actions that lie within this system of creation. These actions are all aimed at bringing creation to the identification with the Creator, equivalence with the Creator, even though Beria, creation, is from the word Bar, which means outside, otherwise it would not be creation. The created being would not be a created being if it would be in the same quality of the Creator, it has to be the opposite quality of the Creator. That is why it is created as the will to receive. The nature of the Creator is to do good to others and the created being has to be in other qualities. That is why the Creator created us in this form of wanting to receive, and wanting to control, wanting to do everything on the account of others that is how we advance. That is creation itself. There is another subject of the correction of the creation. The correction of creation is what we have to do along with the Creator. He gives the strength for that, the vessels for that, He awakens us and then advances us to make corrections over ourselves. The corrections are seemingly simple. The will to receive remains the will to receive; it is only that we move on to an intention in order to receive and from that we move from in order to receive to in order to bestow. According to the intention in order to bestow, we come close to the Creator. Not according to the desire but according to the intention, the way we use the desire. In the desire we always will receive to enjoy. What is changing is what we are enjoying and who we want to give pleasure to. For that to happen we are learning how it's done in systems that govern reality. We have the first system, which is the Creator, the system of Bina. Rav drawing There's the system that the Creator created which is the system of Malchut. So, what we need to do is somehow bring the created being, Malchut, closer to Bina. Here we have the matter of the intention, the desire may be the will to receive in Malchut, but the intention can be in order to bestow and by this Malchut will rise, in its essence, to Bina. What do you need for that? To perform a restriction over the intention of Malchut for itself and to give Malchut an opportunity to take upon itself the intention in order to bestow. Does Malchut act to go do good for itself or to do good for others? That is what is changing. This is basically the whole correction. If we think about it more internally it divides into many actions. First of all, Malchut has to acknowledge the extent it is opposite to the Creator, from Bina. It has to reach a recognition of its true oppositeness to Bina. She doesn't agree with it and she doesn't want it. She wants to resemble bestowal. She has to bestow in a way that Malchut will not to just come closer to Bina, but to be like Bina and enjoy having a connection with the Creator and want to resemble the Creator. It is possible. This is something you are allowed to enjoy, it is not forbidden to enjoy bestowal. Go ahead because the Creator enjoys bestowing upon the creatures as well. So, there's a matter of Malchut needing to be impressed by Bina, to be incorporated in Bina. Bina has to show itself as being the upper and after Malchut being incorporated in Bina it can return and bestow back to Bina. It can bestow a feeling of deficiency of wanting to be like it. This feeling of deficiency and raising the deficiency to be like the upper one is called MAN.
If the lower one is asking the upper one to be like him, this is called MAN, Mayin Nukvin. To have this connection between them they must be connected in a certain system, because they are opposite to one another. This is what happens as the association of Malchut and Bina, and then Bina and Malchut. We learned that in order to do that, this is done in the Partzuf called the Nekudot de SAG, in the Partzuf SAG. What is done there? Rav continues drawing. Galgalta spreads in the Rosh, Toch, and Sof from the world of Ein Sof until this world. This is Galgalta and after that Partzuf AB spreads from its Peh to its Tabur. The Partzuf SAG spreads from the Peh until the Tabur. This is the general Tabur, this is for everyone, starting from the Sium de Raglaim until the Tabur. Then we learned that Galgalta emerges over the coarseness of 4 of clothing, and 4 of coarseness. AB comes out of the coarseness of 4 and clothing of 3, and SAG 3 over 2. When Partzuf SAG spreads, it is Partzuf Bina and in Bina there is still Hochma, and this is 3. This is Hochma.
Rav continues drawing. When Partzuf SAG ends here in this general Tabur and starts being refined and the Nekudot de SAG start emerging, these Nekudot de SAG that are purified, are refined from 4, 3, 2, 1, 0. That is how they are refined, like the refinement of the whole process. It is always this way in all its Behinot, in all its phases. Immediately when it starts being refined, the lights of Hochma emerge from it, 3 and all that is left is Bina, meaning in the Nekudot de SAG. When the light comes out of the Partzuf in Nekudot de SAG all we have is Bina itself. Truly, it is the degree of Bina.
Rav continues drawing. This is the degree of Bina and then all these lights of Bina may come down below the Tabur until the Sium. They have no problem because they are Bina, the force of bestowal, and they could be anywhere. As these lights spread below the general Tabur they are mingled with the desire that lies down below the Tabur of Galgalta which is coarseness of Dalet, the fourth phase, with a strong screen that doesn't want to receive more than what comes from the Tabur. Here it is 2 over 2, clothing 2, and coarseness 2. Bina. It is then mingled with coarseness Dalet, phase 4 of coarseness. It is getting the impression from this coarseness in phase 4. That’s why it starts wanting what lies within this coarseness, this number 4, to spread in it, also the light of Hochma. Then it turns out that this impression of number 4, this Dalet, over here to 2, causes a restriction. The restriction was made in the Nekudot de SAG when they were divided into two parts.
Rav continues drawing. If we divide the whole Partzuf from the Tabur to the end, to the Sium, the upper part is Keter, Hochma, Bina, Hesed, Gevurah, Tifferet, Netzah, Hod, Yesod, and Malchut. So, it turns out that HBD HGT are above this new Tabur called Parsa and part of this Partzuf is below the Tabur and here we have the qualities of Bina. This Malchut that we have below it doesn’t have the qualities and doesn't control it. It is pure Bina and it is above the Parsa. The qualities of the Partzuf of Bina that are affected from the general Malchut are below the Parsa. We have this division of Bina above and below because this is Bina itself from the general Tabur to the Parsa. That’s Bina itself, but below that, like the Partzuf of Bina, like the Sefirot of Bina, it is also wanting to bestow to others, like a mother wanting to bestow to her children. So, there is the quality itself and there is also the quality of bestowing to others and it is restricting by this. When it comes to a desire, number 4, meaning a very big desire, bestows upon it but her screen is only a screen of 2. It turns out that she is impressed from a desire, 4, and that is why it restricts itself. This is a very important, very special thing. This is the entry of Malchut, the will to receive of the created being bestowing upon Bina, upon the quality of bestowal, the quality of the Creator, and then Bina starts being connected from the will to receive and the will to bestow. This is why this Partzuf divides into two: a part of Bina and a part seemingly of Malchut.
And this is considered to be that Malchut that is here below, Malchut, rises to Bina and this rise of Malchut to Bina is called the second restriction. This place mustn't have the lights spreading it because the vessels will receive it for themselves in order to receive and this is why light must not come in there meaning all the lights can spread from above all the way to the Parsa but not beyond below the Parsa lights must not spread but least what is done here this place from the Tabur to the Parsa is now filled with a force of bestowal the force of Bina. That is why it is possible to receive it in order to bestow, as if that boundary that is called the Tabur has come down below the Parsa, meaning the area where Holiness the force of bestowal can control has become bigger on one hand. On the other hand, below the Parsa is truly forbidden to receive all the upper light because you can be certain that it be received in order to receive. What has been done here a clear limit, a clear boundary has been made here and we have it between the sanctity and the Klipa, the shell. The light that comes from the Creator and the will to receive that controls the creative being and this is why this boundary is called Parsa is the boundary that really controls from now on. Now the question is, what does it give us, what are all these things for us? First of all, developing in this way doesn't depend just on the desire, I'm in my car and I'm turning my steering wheel whenever I want and wherever I want. The creation is going according to its clear laws and it has one law all in all, that the will to receive should reach the will to bestow. It needs to reach equivalence of form with the Creator. What does that give us, first of all it gives one thing, that this part right here this part below the Tabur, it already becomes ready prepared worthy of the expansion of the upper light that is called the expansion of Holiness meaning that there are few more vessels, these right here below, that they are now able to receive in order to bestow. And this area is called the place for the world of Atzilut. It comes from the word Etzel (meaning close or near), His area in the qualities of the Creator. Obviously, that above the Tabur this area from Ein Sof until the Tabur that is all this is also in the area of the Creator, for here for sure the Creator is in control and in Atzilut. He is in control and will learn to what extent. Still, these are vessels of reception that have become as they resemble the Bina and then they become like the Creator like the vessels of bestowal. But these desires that are below Atzilut, there is a place for the world Briah,Yitzirah, and Asiyah. These places here, there cannot be any vessels of receiving in order to bestow but only bestowing in order to bestow in the very limited way, that is why below the Parsa and they are called the worlds of separation. That they are separated from this area where the light can expand. What does this give us, we are only coming close to understand and feel and discover where the correction is. The correction will be in such a way that here now, the desire to receive is in control because up till here the light can show up to the upper one. The vessels here are ready to discover the light and here the vessels are all a will to receive but here the will to receive is in such a way that it can discover the light. Then what happens is, how can we correct it, how can we correct these vessels of Briah, Yitzirah and Asiyah that they will be corrected. We will learn that their correction is by raising them above the Parsa, where the upper light exists, where we can fill them, and in such a way we correct them. When we raise these vessels, we raise these vessels from the world of Briah to Atzilut, this is called 2000 from Yitzirah to Atzilut that is also called 2000 and from Olama Asiyah to Atzilut that is also called Alpine 2000. 2000 2000 and 2000 is 6000. It’s called years but it’s not the years we know, it is degrees. In spirituality there is no time, it’s degrees. When we are done ascending to the world of Atzilut from Briah then from Yetzirah then from Asiyah, then these vessels take corrections and fulfilments while entering the world of Atzilut. According to that, the Holiness that is in Atzilut, meaning the vessels of bestowal the desire to bestow, it supposedly descends and then what we are left with is this lowest layer in the world of Asiya that cannot be corrected. This state that it is corrected to is called, the Light of the Messiah, Mashiach, that a special light has to come from above, a special light and it comes to the world Asiya to the end and here it corrects these last, final most difficult vessels and that is the work of the Messiah. Why? Because the word Messiah, Mashiach, comes from the word Moshech, pulls. That He pulls these vessels up. The created beings can’t help Him. They just ask Him to do it. By this we aid, we help the correction of the world, Gmar Tikkun, the end of correction. That is why it is called that. That these vessels also rise above, they ascend to the world of Atzilut, they join it. Afterwards, all of them, they all go back down. In the way that they raise Man to the Ein Sof, and from the Ein Sof everything comes back down and all the holiness, the force of bestowal, spreads from the Ein Sof till this world. This world also rises to the degree of Atzilut. There are many things here that belong to ascents, descents, shattering and problems, everything that belongs to the scrutiny of the vessels, the correction of the vessels. For now, we will remain in this and we will go according to the text a bit.
Item 60 (28:38) “This is also called Tzimtzum NHY…”
2. S. (31:32) You said that the rise of Malchut to Bina under the Tabur is called the second restriction, so why does Malchut rise to Bina?
R. There's restriction of the vessels, because in them the will to receive was formulated. That is why Malchut ascends to the place where the will to receive started from. Rav drawing: The upper light bestows upon Malchut then it gives her the force of bestowal, the force of bestowal appears at the Tabur, the general Tabur, and Bina expanse down below the Tabur and it can enter everywhere because it is the force of Bina, she doesn't want anything she has no connection with the vessels of reception. Then a part of Bina that doesn't belong to the will to receive that is called Keter, Hochma, Bina, Hesed, Gevura, Tifferet, in Bina; so here \\it builds its Sefirot and these Sefirot have no connection with the will to receive, meaning when they enter this area, the forces of Bina they purified this area, they refine it, a correction in this area; that in this place after the Bina also the light of Hochma can spread in here. So, it turns out that the border between the holiness, Kedusha, that the light of Hochma can spread is now lower than it was, in the point where these vessels end, KHB HGT, up to hear the upper light can expand, this is this arrow, the blue line (drawing). But the vessels that are below the Parsa, NHYM of the Nekudot of SAG, the light of Hochma cannot reach this area because it is vessels of reception, and if the light of Hochma will come here they will take it in order to receive; that is why the Parsa is here watching over them, guarding them, meaning there is a feeling in the vessels that they cannot receive lower than the Parsa.
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3. S. (34:30) What is the Parsa? Is that related to Bina?
R. The Parsa is the border, the limit between the vessels of bestow and the vessels of reception.
S. What is the Parsa made of?
R. Rav drawing: Bina includes 2 parts: the upper area of Bina includes KHB HGT, the lower part includes NHYM. The upper part are the vessels of bestowal, Bina herself, pure from any will to receive and the lower part are the vessels of reception that have a desire to receive, but these desire to receive in Bina it’s in order to receive from below; meaning the light spread and in the upper part, it has nothing to do with reception and in the lower part when it enters, they receive the light in order to bestow to others, because it is Bina, it’s like the mother, what she talk she only does, to give it to others; So she is connected to others to all kinds of Malchut; And then it turns out that when she receives here, even though she doesn't receive for herself but she does receive, that is why there is a problem: if these vessels that she gave them, if they cannot receive, it will also work on Bina that she too cannot receive in order to bestows for herself, she doesn't need anything. But to receive it in order to pass it to the others, she also cannot do it because others cannot receive it. That is why in Bina, in these vessels there is the matter of the second restriction. What does that mean? While Bina has no one to give to she restricts her vessels of reception and doesn't use them because she doesn't need them for herself. Like a woman who needs to give to her children and wants to give, but let's say the child is sick and can't receive let's say normal regular food, so even though she feels sorry about it but she doesn't receive it for him because she does, she can pass it to him, that is called the 2nd restriction. That Bina and her vessels of reception, that are destined to bestow to others, she is restricted but not because of herself but because she has no one to give to, Because the vessels there are not corrected.
S. In the same sentence he ends by saying that there's internality and externality. What does it mean?
R. We will talk about it later. This is enough for you. Ma and Bon there, there's a lot of things there, you know how many things we study in the wisdom of Kabbalah? I don't know, we are studying a fraction of a billion and billions of details that are in spirituality, it doesn't even reach us. Even when Kabbalists write, they write only from what they were inspired and impressed from. But in all of spirituality each one who enters discovers something on his own behalf from his own vessels, until they reach Gmar Tikkun. In the Gmar Tikkun we all receive the light of Ein Sof meaning with no limits and no limitations and then we will know everything.
4. S (40:40) You have mentioned the vessels off Beria corrected that she gave birth to Parsa herself. What's the meaning of that they raise those vessels?
R. We haven't learned that yet. We will learn about it. All of our work there. We will learn about it but for now I just said one sentence. All of our work is to raise the vessels. I don't even know how to get back here (Rav Drawing). I said that all of our work is in order to raise the vessels. We will learn about it after this shattering that the vessels from the worlds of Beria, Yetzira, Assiya to Atzilut. Then when we bring them all to Atzilut. Then we correct them. This is called the AHP of ascent. We correct them by ascending. Then we will the AHP of the descent. That is called the 7000. We 2000, 2000, and 2000 that is 6000 years. The 7000th years is when all these vessels ascend to their place and then the upper light fills all of this whole area until the Sium with all the light of Ein Sof. That is what we will try to reach. We will reach it for sure but let's try to reach it as soon as possible. What we can do is speed it up. That is upon us.
5. S. (43:10) You just showed us the system of Adam before the breaking. My question is in the 10 we have to attain similarity of form to the Creator between us. Is this the whole correction? Can we go just by this simple road to see the friend in his merit, that it is the merit of the Creator and His greatness. Can we go through all these processes with this simple thought?
R. Yes. Yes. When we advance in understanding of what spirituality is, we also discover that as much as we are included from this system, that I drew here, and as much as we can with you reach a state that everything exists in us and not in some other place. There are no other places in spirituality. It is between us. We feel the lights, the vessels, these worlds, these Partzufim, it is all felt in the relationships between us. We will need to feel all of this, learn about it, and correct it.
6. S. (44:40) When Bina stops receiving in order to bestow, what happens next? Will she later take the vessels of reception or does everything stop?
R. We will learn about it, how Bina and Malchut are connected between them and how Malchut supplies Bina with vessels of reception and Bina supplies Malchut with lights and the desire to bestow. All states are born from the relationships between the Bina and Malchut.
7. S. (45:21) Why are the Nekudot of SAG in SAG called the same in the text?
R. It is a general named Bina, SAG it includes Taamim Nekudot Tagin Otiot, all those Partzufim individual and private Partzufim as there a lot of Partzufim in the refinement of the screen Partzufim that go below the Tabur, there are many details SAG is everything, it corrects creation, it is representative of the Creator towards the created beings.
S. When they say the points of SAG the intention is below the Tabur?
R. (Rav Drawing) These are the Nekudot of SAG that the screen refines itself from the Tabur of SAG or from the Sof of SAG to the Peh. The screen that received the light refines. That is called the Nekudot de SAG. These lights that come out of the SAG during the refinement, they can all spread below the Tabur. All of these Partzufim can spread below the Tabur because they are Bina, the force of Bina, the force of bestowal when they mix with the will of receive at the end of Galgata, and they can do it because they are the force of Bina and she doesn’t want to receive anything. But this mingling with this Malchut, the true Malchut from the Tabur to the Sium, they are bestowing on to the Nekudot de SAG and dividing them into two parts. Apart that is pure Bina that doesn't want anything clear from limitations and restriction and the part that has the will to receive. Still in Bina there is a part that wants to bestow to others, like the Ima (mother) towards her kids not for herself but there is a will to receive there. That is why you can bestow on it. That is why this area restricts itself and the Parsa happens here. That separates between the desire to bestow in Bina and the desire to receive in Bina. This is what we need to understand. How good it is that this took place because now Bina can be connected to us in this area. This area is below the Parsa we are connected to. We can come there and ask and demand and receive from there as much as we are included in it, like children to a mother and Bina will give it to us.
(Rav drawing) This area in Bina, KHB HGT it completely has nothing to do with the lower ones but it can receive the lights from above. They exist here. That is why it has what to divide but only under the condition that the lower ones will be able to be incorporated in her NHY, raising the Malchut from Bina as we are always saying. That is why if we raise ourselves to this lower part of Bina, we can already take everything from Bina. All the studies here before us. Clear?
S. I understand that it is impossible to give a precise definition of where the upper and the lower border of SAG is because we're talking below the Parsa?
R. We will learn about SAG in a few more months.
8. S. (50:24) During the lesson should we focus on understanding the system or to stay in the intention to connect with the friends in order to give contentment to the Creator? Where to put my effort?
R. To make efforts in connecting to the Creator through the friends. For sure that is the most important. The study you will also hear another thousand times, and the main thing is that this study also needs to bring you to attainment, but not because of the study, it’s not the wise who studies. You can know all of these things, very nice to be professors in this, scientists, geniuses, experts, it won’t help you to get to spirituality. To spirituality, you get by annulment through the group to the Creator. (Rav drawing) The group is like Zeir Anpin. You know that there are Bina, Zeir Anpin, and Malchut. So, the group is like Zeir Anpin, that we are included in it. Then, we can integrate in Bina, that’s the whole thing. All these things we learn about you will know about it, they won’t run away from you, it’s written, ‘’it’s not the wise who studies,’’ to learn from drawings and from the text. The main thing for us is to attain, that we will feel these things, that they will be before us, inside us. That’s why that’s the main thing.
9. S. (52:21) In the drawing, AB, SAG, Tabur, Sium, the Mashiach, the Parsa, everything that you explained to us, is the exact same graph on the other end of the drawing of Bina and Malchut?
R. Yes. What we are learning is how to connect Bina and Malchut.
10. S. (52:59) Is it okay to associate our intentions here to the spiritual concepts that we're learning about?
R. No. I wouldn't say it’s so important. It is important, if we learn it in our heart, what we need to do, that the heart, our feeling, will agree to how we need to connect between us in the group. It’s without anything to do with corporally to be connected in the group in order to give the Creator a place, an area, that I’ll be able to bestow and clothe in it. Then, we’ll discover everything. That is the main thing.
11. S. (53:56) In the world of Nekudim was made, below Tabur of Galgata, the light of SAG comes down which is Bina, Hassadim, and the light of AB, Hochma. How can that be?
R. How can it be that here is also the light of Hochma, in this drawing?
S. Yes.
R. Because there is a correction of Hassadim here. The force of Bina is here, these vessels from Tabur to Parsa they all want to bestow now, that is why the light of Hochma can be accepted. Well, it's not the actual light of Hochma, it is much less than what is above the Tabur. But below the Tabur, also the light of Hochma can come, which is actually the light of Atzilut.
S. Until the Parsa, right?
R. Right, until the Parsa. Below the Parsa, you can’t, if you want to correct anything. Below the Parsa, you need to raise it above and correct it here and fill it with light.