Morning Lesson February 14, 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, #139
Reading Item 139 Twice
Reading Item 140 (03:01)
1. S. (04:44) What does it mean that the foundation of the degrees is what expands to the Guf?
R. It is because in the Rosh it is only intentions and in the Guf that is called the intention itself, the action itself. From the intentions to the desire. That is why before there is the spreading from the Rosh to the Guf it is not considered a complete action.
S. The world of Atzilut in this case is what's inside the Guf?
R. No, no in Atzilut there is also the Roshim and the Gufim of the Five Partzufim of Atzilut; Atik, Arik Anpin, AVI and ZON, five Partzufim just like Galgalta, AB, SAG, MA, BON that is it. In every Partzuf we have the Rosh and the Guf and what we have the Rosh which is potential and what will happen in the Guf from spreading from the Rosh to the Guf is called practical. That is the main thing.
2. S. (06:06) He says things that are seemingly contradictory, he says in the AK seemingly did not have an entire quantity of AK as well. He said the main degrees according to their expansion below, is there a contradiction here?
R. No, but rather in the world of Adam Kadmon what is in the Rosh spreads to the Guf. Here in the world of Atzilut only part of what lies in the Rosh spreads into the Guf that is called VAK. Part of what you can make the calculation about in the Rosh, only part of it spreads into the Guf. This is the manner of the second restriction.
S. So what does it mean, their expansion, what is expanding?
R. The upper light expands from the Rosh making the calculation, deciding and the upper light from the Rosh expands into the Guf and vessels of reception go into the Guf with the intention that envelops it with the intention to bestow.
S. I understand, okay so what does it mean without the Rosh without the Rosh here?
R. Where?
S. He writes VAK without a Rosh.
R. VAK without a Rosh, there is no GAR, which is something else. There are only small lights, Nefesh and Ruach. That is why it is called VAK six ends, six extremes and not all the lights called GAR, NRNHY.
3. S. (08:08) He writes that the main is the Atzilut of the degree, today he wrote during the degree the core of the degree is according to its expansion in the Guf, why?
R. The Atzilut of the degree is until the degree is established, it is not in the world of Atzilut.
S. Clear. If it is not from Atzilut it is from GAR, right?
R. The main part of a degree is, again there is Rosh and Guf, if we are talking about the complete degree there has to be an expansion into the Guf because what lies in the Rosh that expands into the Guf is what was in the Rosh. Because the truth is the Rosh of the Partzufim we do not discover them, no lower one discovers the Rosh of the other one but the Guf clothes in his Guf, he receives from his Guf, and he can testify for that.
Reading Item 140 (09:21)
4. R. (09:42) Meaning Atik of Atzilut is like Partzuf of Keter of world of Atzilut. Compared to the Partzuf of Keter of AK which is Galgalta. So here, Atik is in VAK compared to Galgalta. Meaning in Galgalta we have five lights NRNHY, in Atik we have Nefesh and Ruach compared to Galgalta.
Reader continues: (10:12) “Arik Anpin of Atzilut…”
5. R. (11:16) This is simple, we have five Partzufim in the world of AK and we have five Partzufim in the world of Atzilut. So in the world of AK we have NRNHY in each and every Partzuf and in the world of Atzilut we have only Nefesh, Ruach in each and every Partzuf compared to the world of AK, because there is no Partzuf, there cannot be a Partzuf with just two lights, there is always five. There is this saying, ten not nine or eleven. But that is how we consider them because we compare one and the other, the small one to the bigger. That is why all Partzufim of Atzilut compared to the two Partzufim of AK are called VAK, this means one-half degree, Nefesh Ruach.
6. S. (12:20) Why did the Partzufim of Atzilut which corrected the vessels of perception are only in the degree of AK?
R. The Partzufim of Atzilut, they already emerged in a corrected way. After the shattering of the vessels in the world of Nekudim when the light SAG comes to them, SAG does not pass on to them the light of Hochma. To the extent that it is able to illuminate inside of itself, the light of Hochma within the light of Hassidim accordingly the world of Atzilut is built. This is why the main thing is what we have below the Tabur, the general Tabur of Galgalta, because the main thing there is the light of Hassadim, and the addition is a light of Hochma. That is why it is called the light of Hassadim and the VAK of Hochma that can illuminate this Hochma. We call it from below upwards, they don't receive it in their vessels of reception in a way just like above the Tabur but only by rejection. That is called VAK.
Reading Item 141 (13:56) Twice
7. R (19:09) This means that this way we see that in addition comes to all the five Partzufim of Atzilut that can rise and clothe from the outside, of course. They do not attain the same degree as in the five Partzufim of AK but rather they clothe on them and they attain what comes to them, what can they receive, what they can attain.
8. S. (19:38) Why does the Partzufim go up when there is a rising of MAN from below?
R. Look, let us say I am working in some workplace, I got a paycheck $100 but I want to get $200 so I am told with your job you cannot, but if you rise to the height of another higher level then you'll get that salary. So that is the whole matter of the ascent of the Partzufim and the ascent of the Olamot, the ascent of the souls in their place they cannot get any more than that. They have to ascend, only in the ascent. That is why this is what we are learning here. So there is no choice and whoever wants to bestow more and to bestow more in spirituality means to get more from the Creator because he receives in order to bestow, so he has to rise to a higher degree and this is what happens here, this is what we are learning. This is the matter of the rising of the Partzufim of the Neshamot that this way they can bestow to the Creator only by them rising from their state to a higher one every time until Ein Sof through all the 125 degrees. That is how it works.
9. S. (21:48) What is raising MAN that moves the whole system like this?
R. Raising MAN is raising a deficiency, a prayer, by asking, you get forces from above by which we can rise to a higher degree, meaning to let go of our ego and to bestow more. To help everyone more to be closer to everyone, to be closer to the Creator, to bestow contentment to him more and that is all by the prayer. The prayer causes the ascent. In spirituality there is always ascents and descents, I rose to a certain degree, meaning I can bestow more now. I rose, I bestowed from it onto everyone and to the Creator through them, now I receive an additional coarseness and I fall deeper, lower from where I was before. Again I go back I work on myself to connect against my new discovered egoistic desire with my friends and I go back with my friends to the Creator until I develop a prayer and this prayer helps me, it's causes an ascent and I rise to an even higher degree than before because it corresponds to the descent.
Now there is an ascent then I bestow in this new degree. I gave, I bestowed through everyone to the Creator, I get an additional coarseness then I fall even lower than I was before. That is how it is, ascents and descents. I fell down to minus one, I did my work in connecting between us and the Creator, I rose to the degree of plus one. I received an additional revelation of the Creator, adhesion with a Creator then I fall down to minus two, I worked in the degree minus two annulling the will to receive connecting the friends this raises me to the degree plus two bestowal to everyone the light I received and when I finish that then I receive a descent minus three then rise to a plus three. That is how it is every time ascents and descents, ascents and descents and it is through the Creator through the friends to the Creator, all in all.
S. In the descents we cannot request?
R. In the descents we can pray and ask for the Creator to give us the force to rise so we will be able to overcome our ego and connect between us and bestow to him. Specifically in descents and in the ascents, it is not a request but rather gratitude. When we are grateful to the Creator for helping us to rise above our ego and to cling to everyone and through them to him, to the Creator and bestow to everyone. To help bring the whole world a bit outside upwards that is how it is, ascents and descents.
10. S. (26:17) In the second passage here he writes and then the five Partzufim of Atzilut rise and they clothe the five Partzufim of AK. Can we understand at what point do they clothe AK?
R. They clothe on their original Partzufim in the world of AK, if they belong to the Partzuf of Malchut, ZA Bina, Hochma, Keter then this is how they close on these Partzufim in the world of AK.
S. Also from the Rosh. Where is there a border in relation to the Partzuf of AK?
R. This depends on their degree of their coarseness they can rise, look at The Ilan book of Baal HaSulam, the book of trees, there are all the sketches right there. All of his drawings are right there but he did them on himself by himself and we could use them, all of the rest. I don't know what to say. I myself drew many sketches, many drawings, but I prefer to let go of them since I did them and I prefer to just talk. Besides when I talk to beginners because we have to depict these things not in a graphical way, clothing, rising, or descending in a graphical way but emotionally and later it is a problem to shift from the drawings to the internal depiction, a more internal depiction, the emotion.
11. S. (28:47) I do not understand what is written about the completion of the ten Sefirot, how many kinds are there?
R. How many kinds of completions are there? Two. We have yet to learn about this.
12. S. (29:24) Can we say that VAK is the will to bestow, and the GAR is the will to receive?
R. No, entirely not.
Reading Item 142 (29:44) Twice
13. R. (31:23) Meaning it is not a true Mochin, fulfillment it is only a descent.
Continued reading 142 (31:29) “Since these AHP are not…”
14. S. (32:41) We want to know specific states, concrete states first, in the first method of the greatness of the Rosh then the second method the greatness of the Guf. How can we know that we have received the screen?
R. When you receive you will know it's called because you need to do actions, as a result of the actions you need to feel what you received and then it will be clear what you received. That is it. So there are no complaints. I cannot explain it to you before you yourselves as you say that we need, we must, so do it and see. How can I explain to you what it is? For you it will remain as material without attainment.
S. So can you please elaborate, why do we need two methods here, the greatness of the Roshim is the first and the Gadlut of the Guf is the second?
R. A hundred percent intention to receive or to bestow if we do intention in the Rosh and the intention to bestow, we can receive and what is in the Rosh expands in the Guf. If we are not capable of working with all the desires of the Guf then we do it in part and then accordingly then it expands, the upper light expands partially in the Partzuf, that is it.
S. That is the first method.
R. The completion of the first kind, the completion of the second kind we learn this from the world of Nekudim.
15. S. (34:54) So through the six thousand years of the correction we only rise to the upper one through annulment?
R. We work in the correction of the will to receive but it is only at the time of the ascent, the time of descent it is only the time of correction. So during the time of correction we raise all of our desires and the final coupling the Creator brings all together, accumulates all, that these desires that we did correction in the AHP of Aliyah they descend, these desires to their place and then they receive their whole correction and their whole complete fulfillment.
16. S. (36:00) What does it mean that AVI lower the Hey, the bottom Hey?
R. That they are capable of working with their will to receive in order to bestow to the lower ones.
17. S. (36:26) What changes as a result from the second restriction, without the second restriction would there not be a difference between the vessels of reception and bestowal?
R. The second restriction is that we are not capable of working with the vessels of reception as they are. Rather only in the AHP of Aliyah. How do I say this? Let us say like little kids, babies, or even those who are still inside the womb of the mother, they are not capable of providing for themselves fulfillment but by annulment towards the upper one, in all the different parts of their desires, they can reach a state where they can receive from the upper one. But this reception is not a whole reception but rather a partial, by annulment towards the upper one and that is called the completion of the first kind, the second kind and other all sorts of forms that ascend, connect, and adhere such one to the other. Everything is still by us in use until the end of correction, the true reception in all of our vessels, the light happens only in the end of correction when there will be a screen on all the desires to receive.
18. S. (38:09) What intention should we have when we study the preface, like Zohar should we intend to feel it?
R. Actually it is the same thing in the entire wisdom of Kabbalah. The correction comes by the prayer, prayer is called the intention then we raise it to the Creator and request connection between us that we shall have a vessel to receive an intention to bestow all that the Creator wants to give us.
19. S. (38:45) Is the state where Atzilut clothes all the Partzufim of AK does that describe the final correction?
R. Atzilut and its descent until the end of correction, Atzilut rises on all the Partzufim of AK like we have drawings in the book of The Ilan, then there is a descent from there until the point of this world of all the Partzufim above the Tabur that remains AK and below the Tabur all the Partzufim of Atzilut and then from the Rosh of Galgalta until the Sium of Galgalta we have the light that fills all the Partzufim. That is what needs to be and that is what is called the final correction of all the Partzufim, and the light of Ein Sof is revealed in everyone.
S. Why does additional coarseness cause a descent and is it possible not to descend?
R. Is it possible, we need someone to feel the descent, the coarseness, how much it is disconnected from the Creator, from bestowal, opposite from him and then we begin to work on ourselves how to work on the intention to bestow. It is not simple. We cannot skip on all of these things because they are opposite discernments, opposite scrutinies. There comes to the created being the will to receive and throws him entirely off of the Creator because they hate him and do not agree with him and so on. All who is larger than his friend his inclination is larger, then it begins to work slowly, gradually in stages until he reaches a step where he can agree with him and reach correction. It cannot be immediately that there will be an inversion, a flip. You try to work the smallest of your will to receive just how much you are not capable to work on the intention to bestow or to even think about someone or something. Okay?