Part 2:
Morning Lesson September 27, 2021, Transcription
Everything is Obtained by the Power of Prayer - Selected Excerpts from the Sources, #16
Excerpt 16 Twice
1. S. (04:00) Since the Congress he has a feeling that he understands that he is a slave to the desire to receive, on the other hand he wants bestowing but cannot succeed, he feels the blockage, what can help him get through this to bestow to the 10 and the world Kli?
R. To receive more deficiency for spirituality from the group and turn this deficiency to the Creator. This is what he needs to do, he should look at his group and kind of pick from each friend how much each of them wants to be connected to the friends and to the Creator, to take it all to himself and want to be incorporated with all of the desires of the friends, in all of their cries to the Creator.
2. S. (05:52) It says that before a person puts to death his own authority, he cannot be rewarded with Torah, what does it mean being rewarded with Torah?
R. To have contact with the Creator, to exchange words, “I to my beloved and my beloved to me” this exchange is called the Torah, the upper light that the Creator sends us. Torah is the whole system, the laws of connection between each other is also called Torah.
Excerpt 17 (06:42) Twice
3. S. (09:59) How can we use stubbornness in order to move everything to the Creator's authority?
R. Just keep going persistently and attend the lessons, the meetings, awaken the friends, I disseminate and circulate the essence of man's correction, this is called being persistent.
4. S. (10:32) From the previous excerpt and also this one I see that I have no desire for whatever it says there.
R. That is very good, you made efforts during the days of the Congress and now you see yourself as exhausted, they are trying to show you that your desire is 0, now let's see what happens.
S. What is the foundation for such requests as it says here, what foundation should I search inside so I can ask the Creator for such things?
R. The foundation or the basis can be only one, to connect with the friends otherwise you will not receive, you may receive a new desire but it's from the Creator and it is only changes of states but a real desire with which you can begin to work in spirituality, no one has such a desire. There is only one thing that you come to the friends, that you lose yourself there that you enter them and absorb from each one his forms of desire to the Creator and for the purpose of creation to become incorporated with everything that you absorb from them and then you advance.
S. So I need to get a desire to start working for them?
R. It's not even for them, it is positioning every friend as the greatest in the generation, look at every friend as the greatest of the generation and then you are easily impressed with what each of them has as without them you have nothing. I see today that people are sitting and they are empty, they don't have such desires, they don't have any burning desires. Why? Because the Creator is giving us the opportunity to be incorporated with each other and this is what we need.
5. S. (13:13) From which force do the thoughts inside of us come from?
R. Only from the Creator.
6. S. (13:31) Which person does he speak about in the excerpt, the person who is inside the group or another person because the body resists all of this?
R. He speaks about every person who already has a feeling and an ego, in the ego doesn't let him move forward, his ego is called his desire, his ego, the body.
7. S. (14:09) When a person is exhausted and he has no desire, the moment that he comes to the society he doesn't have the forces with which to talk and take part in the workshop, is it enough to just be there and listen?
R. At least in this way, but not in such a way that today I have a few friends who are not present today, I see those who are here and those who are not.
8. S. (14:54) It is impossible to describe that I myself would want to entirely annul myself before the 10 in the Creator, this is also something that is given by the Creator?
R. No, we need to do what we need to do, which is to connect to the friends and annul ourselves before the Creator.
S. This desire of mine comes from the help of the prayer, that I ask for the greatness of the Creator and the friends?
R. Let's say it is, yes, for each one it is in a slightly different style.
9. S. (15:54) What does it mean that nothing will remain under my authority, no desire but that all the desires will be aimed to the Creator?
R. I receive all of the thoughts and desires, everything that I have I received, from the Creator, each and every one, all over the world. But I want all of my thoughts and desires to be really as they are in Him and not opposite. The Creator is good that does good. What did He do? He created an instrument that flips all of the thoughts and desires of the Creator so that when they come to me, they become the opposite. Rav drawing: I do you like in a lens, there's some sort of an object like it goes and seen through the lens it is seen in a different way. We are asking for it to be inverted, this is called I saw an opposite world so that would exist in spirituality will be different from corporeality and we have to turn corporeality to be as in spirituality. We have to invert it and turn it upside down to be completely identical to what we have here. Similar to what we have here. How do we do this, change our desires from the desire to Receive? We can't replace the desire to receive itself because this is our nature. This is our beast. But using our desire to receive not for ourselves but for the sake of others, outside of ourselves, for all of society and humanity and the Creator, this is what I need. This is what we ask, then we will have exactly the same state here and here, (pointing on drawing) and to the extent that they are equal, that will be their level of adhesion.
S. How practically?
R. We have the group and we have the Creator. If not then we are as a beast which receives whatever, receives from the Creator and there's no question about it. It engages in whatever; it engages in life, money, family, sex. If I want to make my desire as His then I need a means, and this means is already “needing to be on the path,” on the way, a unique box that I received from the Creator, one force. And this force I invert it and flip it into the opposite. How do I do this? Slowly I receive guidance, how I make it into the opposite, instead of reason, above reason, instead of Malchut, Bina, instead of reception, bestowal. This is what we are doing by the environment, by the society in the connection with the Creator through the 10.
This is what we are in, we just need to understand more that this is what we need to use and work on it. This is the opportunity given to Adam, meaning someone who wants to become similar to the Creator. And if not, we will be as a beast, meaning the beast does not make mistakes, as it does everything by instinct. Whatever commands the Creator gives it, this is what it does, still, vegetative, animate, humans, this is how they live their life. This is how the Creator manages them here. They can be good people or bad people, it doesn't matter. They exist from within here that the Creator gives them commands and he does with them whatever he wants according to his program that ultimately this entire mass, He advances it also to correction.
10. S. (21:50) If during the day I raise a prayer to the Creator in the prayer is the prayer for the 10 but I'm the one who raises it is this considered a personal prayer?
R. It is my personal prayer but is a prayer that is accepted above because I am praying and praying for the group for the others.
11. S. (23:08) It says in the article that you should always remain virtuous, how will a person who is constantly going through different conditions keep this situation going?
R. There is a duality of states here matter and its opposite, on one hand I need to say everything is in the hands of the Creator other than the fear of the Creator, in trepidation there is none else besides him, the upper light fills up the whole world. On the other hand, I have to say that everything depends on me, if not for myself then who and then I am here in this contradiction in this new approach. Either I'm not doing anything I'm raising my hands and what will be will be or I take everything in my hands and I do everything, there is none else besides me. I need to understand that there are things that we need to be this and things they have to be like that. Because surely according to Nature we are as beasts and we are in complete control of the Creator, on the other hand the Creator gives us opportunities to realize above the level of the animal, the speaking and be free human beings. The approach is not like that, like a law, rather we need both to combine in us, like there is Adam and beast men and beast, the salvation of the Creator.
S. These the Creator will save?
R. Both the beast and the man in the dust we are incorporated of both according to the body we are the beast and according to the structure of the design we are beginning from the level animate, the level of beasts with this we want our internality to arrange, to order like the Creator like Adam, similar to the Creator. Thus, within men we have all sorts of contradictions of forms and such variations that it is hard for us to arrange it. Gradually we begin to understand how it must be arranged, we will progress and it will work out. Ultimately, we will need to reach a state that we are enlarging the man in us Adam, till the state where we do not need the beast in us and then we see that the beast simply disappears, it no longer exists, we do not need it, we do not feel it and then we remain only in spirit in Adam.
12. S. (27:14) If only one person raises the prayer all the time and we are praying only under his voice, what action should we do?
R. Man progresses only according from what he is advanced from above or according to what he requests from the Creator. If he doesn't raise his lack to the Creator then he is actually not he is not causing his own progress. The Creator hears everything, meaning he accepts everything, we are in him, in his system and we are also now an embryo within its mother, that is how we are in the Creator. All the world, all the reality that seems to us, it is all the Creator. Our question is how much we can connect together in order to bestow to him. Sure, direct bestowal to the Creator can be if it reaches him from within the 10 from within the Minyan. If we connect to 2, 3, 4, 5 however much possible up to the 10, doesn't seem like more than 10 is worthwhile but let's say as much as we connect and turn to the Creator our appeal is more stronger, more beneficial and the Creator answers. Thus, our work is divided into two stages, one stage is to scrutinize among us what we want, right, and as much as we can be to get connected together in one desire that is called in one heart and how we turn to the Creator, all of us together. That is actually our work if we turn to the Creator in the correct manner, we do not need anything more, everything ends here, everything is attained in the force of the prayer. We need to bring ourselves to the 10 to connect ourselves to scrutinize why we are connecting what we need to be directed to, what we are requesting from the Creator, in what manner to turn to him and to activate ourselves that is it. We do not need to do any actions that are not directed to the appeal of the Creator, we need to be truly only looking at this, not the other point of contact between us to him. It turns out it's very simply through us but it is very difficult, why? Because the Creator is disturbing us himself, why? Because he wants us to constantly advance to connect between us to be directed in a more sharp manner towards him so succeed in it.
13. S (31:35) The group stands before man and gives him some room to annul himself but what pushes him all the way to accept this?
R. Part of the desire man receives from his record this is called the point in the heart because he has a place in the Adam HaRishon even before the shattering and so he has records from there he fell from that high place in the system to the state called this world. On one hand he has these records, on the other hand in order to realize these records, he has a group and he has the wisdom of Kabbalah and this entire system that he needs to awaken the light that reforms and then by the light that reforms he advances as such.
(Rav drawing)
Let's say here it was the system of Adam HaRishon. We were all tied together, connected together and now we are in some state that we are all broken, shattered. A person needs to be aimed, directed to return to that same system to that same place where he was before connected with everyone, everyone, everyone, that everyone will be truly connected from 1 to 600000 that is called that way, a whole measure, that is what we need. We have a record from here, from our good state, now this record is by us here, as a point inside only one point. We need to pray, mean to raise in our desires by all sorts of desires that we receive from everyone that each one awakens the other to rise to the root of the soul, this is a friend and this is a friend and we are awakening such one another, that each one should return to the root of his soul. That it is not a matter of distance, it is a matter of revelation how much we are divided and separate and how much we can be connected here and he shall help his friend by envy. The main thing is envy that we work in order to return to the corrected state.
14. S. (34:54) In this drawing it is not clear what is the common address to the Creator after we have integrated, because previously in the answer?
R. The mutual appeal is simple, that we here we are connected in Adam HaRishon as one system. Not with everyone together and everyone together we were also connected in the 10. Now we are here but we are not a ten, each one for himself. We need to connect ourselves like in the ten similar to what is in spirituality as much as we do an effort to do this, this is called that we are raising ourselves to the system of Adam.
S. What is not clear is in the appeal that each one has, how can we connect all the appeals, each one?
R. We have one goal and that goal we need as much as each one can to complete the other, that is it. The style of connection is simple, I do not exist for myself I exist in order to connect everyone
S. Then I exist as 9 times for my friends in the ten, that is my completion for everyone?
R. I want to meet the glue between everyone.
15. S. (37:00) It is written, the words of the Torah are very easy but the ones that engaging it make mini calculations, why is the matter of annulment forgotten from our heart?
R. Because it is against our ego that was revealed after the breaking of Adam HaRishon the egoistic will to receive as was revealed after the shattering of Adam HaRishon and now it dwells and rules our entire reality in us.
S. What is so easy about this business?
R. The easiness is in this that I'm egoistically operating happily, that is good for me, that is my nature.
https://kabbalahmedia.info/lessons/cu/W0TO6MjE
Part 3:
Morning Lesson September 27, 2021, Transcription
Baal HaSulam, Preface to the Wisdom of Kabbalah, #53
https://kabbalahmedia.info/en/sources/kB3eD83I?language=en
Item 53 (00:23) “And now we shall explain the order of the clothing.” Twice
Item 53) (00:23) And now we shall explain the order of the clothing of the Partzufim Galgalta, AB, and SAG de AK on each other. Know that each lower one emerges from the Masach of the Guf of the upper one once it has been purified and has equalized its form with the Malchut and the Masach at the Rosh. This is so because, then it is included in the Masach at the Rosh, in the Zivug de Hakaa in it.
And once it undergoes the Zivug de Hakaa in the two Reshimot—Aviut and Hitlabshut—that remain in the Masach de Guf, its Aviut is recognized as Aviut de Guf. Through this recognition, it is discerned that the level emerges from the Rosh of the first Partzuf de AK, descends, and clothes its Guf, meaning at her root, since she is from the Masach de Guf.
Indeed, the Masach with the mating Malchut of the new Partzuf had to descend to the place of Tabur of the first Partzuf, since the Masach de Guf with the ending Malchut of the first Partzuf begins there. Also, the root of the new Partzuf and its grip are there. Yet, the last Behina of Aviut has vanished from the Masach by the Bitush of Ohr Pnimi and Ohr Makif (see Item 40), and only Aviut of Behina Gimel remained in the Masach. This Behina Gimel de Aviut is called Chazeh [chest]. Hence, the Masach and the mating Malchut of the new Partzuf have no hold and root in the Tabur of the upper one, but only in its Chazeh, where it is attached like a branch to its root.
2nd Reading (02:50)
“53) And now we shall explain the order of the clothing of the Partzufim Galgalta, AB, and SAG de AK on each other. Know that each lower one emerges from the Masach of the Guf of the upper one once it has been purified and has equalized its form with the Malchut and the Masach at the Rosh. “
1. R (03:18) [Rav drawing] Meaning we have here Upper Light that reaches the Partzuf (face) and is established in the screen that is present here that doesn't want to receive it and then this screen throws it back and says I don’t want to receive you. And this part is called the Rosh (head).
Reader continues: “this is so because then it is included in the screen at the Rosh in the Zivug the Hakaa in it.”
.
Meaning, after it receives [the] part of what it decided [to receive] within the Partzuf (face), when it decided within the Partzuf, and then it refines, it exits the Partzuf (face) by the beating of inner and surrounding (light). and then the screen (Masach) refines [is refined]
Reader continues: “And once it undergoes the Zivug de Hakaa in the two Reshimot—Aviut and Hitlabshut—that remain in the Masach de Guf (screen of the body) ...
Meaning the screen of the Guf (body) goes on and refines and after it reaches the (Peh) mouth of the Rosh (head), it begins to feel that it has new and different coarseness, smaller than before, and then it descends to a state according to its coarseness where it can make a new coupling [of] striking and it makes a new coupling [of] striking here on the screen that it has remaining. And it receives as much as it decides and as much as it cannot decide. As much as it cannot receive it, does not receive. And that is the second Partzuf (face) called AB. And this is called Galgalta here.
Reader continues: “Its Aviut (coarseness) is recognized as Aviut de Guf (coarseness of the body). Through this recognition, it is discerned that the level emerges from the Rosh of the first Partzuf de AK, descends, and clothes its Guf, meaning at her root, since she is from the Masach de Guf.”
2. S. (07:24) What is the difference between the Zivug de Hakaa that is in AB over the third phase and the same Zivug de Hakaa that is in the purification of the screen?
R. I do not know. We haven't read about it yet. Why are you asking? You are not being considerate of others.
Reader continues: “Indeed, the Masach with the mating Malchut of the new Partzuf had to descend to the place of Tabur of the first Partzuf, since the Masach de Guf with the ending Malchut of the first Partzuf begins there. Also, the root of the new Partzuf and its grip are there. Yet, the last Behina of Aviut has vanished from the Masach by the Bitush of Ohr Pnimi and Ohr Makif (see Item 40), and only Aviut of Behina Gimel remained in the Masach. This Behina Gimel de Aviut is called Chazeh [chest]. Hence, the Masach and the mating Malchut of the new Partzuf have no hold and root in the Tabur of the upper one, but only in its Chazeh, where it is attached like a branch to its root.”
3. R. (09:12) So what does he want to tell us? We have the world of Ein Sof, of infinity. Malchut decided it wants to receive in order to bestow in order to be similar to The Creator and then it makes a Restriction and it does not receive and it only sees what is before it. It has here the host that wants to give. It does not want to receive. It rejects it and then it decides how much it can receive, and it receives inside, within its desire and in intention to bestow. That here is Direct Light that comes from the host, from the Creator clothed in Reflected Light the desire of the created being to receive only for the Creator. Thus, this is how the vessel begins to work. This reception that it receives from the Peh (mouth) to the Tabur (belly button) is actually complete Bestowal. It receives all that is possible. And then it sees the light that remains outside is very large and it cannot receive it. And if it remains like this in this state, he will never be able to receive it. Meaning, what does he have from this that he received a bit? He sees that he can't put up with this state. He can’t stand up to it. He returns back to the Peh of the Rosh (mouth of the head). But in the meantime, he sees though, (that) he receives, nonetheless. And in this he made some act of contentment, some action towards the Emanator, the Creator. When he returns to the Peh of the Rosh (mouth of the head), he is once more incorporated into the Upper Light here. And decides nonetheless, from what I have, I'm going to go and receive. Although he doesn’t have the same intensity of desire and the same screen that it had before, it still receives something with the intention to bestow. It makes a calculation and receives in the new Partzuf (face) what it decides to receive and he has also an empty vessel left, as well. And this Partzuf (face) is called AB. And so, this is how we see the Partzufim emerge. Galgalta is the Partzuf of Keter. AB is the Partzuf of Hochma and so on. That he can receive while in the intention to bestow until he has a screen, a desire and a screen. Is that clear?
4. S (12:23) The root of the new Partzuf (face) and the place where it connects, what is the difference?
R. The new Partzuf (face) built from the previous Partzuf (face) after their previous Partzuf (face) scrutinized itself and received what it could for the intention to bestow, and he has no more, what to make some action towards the Emanator, towards the Creator because he completed everything. So, he begins to see only after he completed everything, that there is no more what to do. And suddenly, it opens up before him. It opens up to him that he can receive more in the intention to bestow but only on a lower degree; that he couldn’t see before because he was on the level of Keter (crown), Galgalta. And now that it’s opened up to him, that he can receive on a lower level of Galgalta, the level of AB. And then he makes a new calculation and receives with the intention to bestow. for the.
Let's say I was in a restaurant with my friend and he wanted to treat me. And so, he gave me the biggest portion he had, meat (or) something fancy, I took something from there and that is called Galgalta, no more than that I could. I couldn't not because I do not have the desire. But because it’s too much, too big for me to receive on the intention to bestow. I can take a bit in the intention to bestow. If I will take more, it will be in. the intention to receive. Then I am not doing that.
Onwards. After I completed it, I said “I don’t want to receive anything.” And then suddenly, I see the host, “Well, you don’t want this steak. So, at least, how about some salad?” “Salad?” “It’s not steak.” And so, I make a new calculation on the salad: what I could do and then I receive it on the intention to bestow because it is possible. It is possible. And that is called the Partzuf AB, meaning I'm adding to receive in the intention to bestow, for the benefit of the host and giving pleasure to the host. Just not like before, just less. As much as I am capable in order to keep a balance between me and the host that I do not receive more than what I need in order to think about the benefit of the host, for the good of the host and that is how I receive. I take salad - Partzuf AB.
S. (15:29) Meaning when he says place, the place where the new Partzuf connects, it is the same place where the new state is born?
R. Yes correct.
5. S (15:54) Why is the Chazeh the place where the Lower one clothes on the Upper one?
R. You could see otherwise, where the Lower one clothes on the Upper one. He receives a connection with the Upper one. That is called the Chazeh (chest). From there he receives the nourishment from the Upper one, like from the breast, like a baby receives milk from his mother. Thus, here the Peh of the Lower One is connected with the Chazeh (chest) of the Upper one. From this, it reaches us in our world all those same states and the building of the Partzufim of human beings.
6. S (17:05) You said regarding the Partzuf that it does not receive more than it can think for the host. What is this adaptation between the desire and the host that it can receive and control itself this way?
R. This is the extent to which the host becomes more important than himself. This is considered that he elevates the importance of the host beyond his own importance - faith above reason, in order to bestow - all these things, it doesn’t matter what you call it but for him the host becomes more important than himself.
S. (17:59) How does he begin to use himself?
R. It is very easy. If I elevate The Host to become more important than me, then everything that I exist for is only to fulfill the host just like a mother to a child. For her, he is more important than her, than she is. He is more important. And then there is no question about doing everything for his sake.
S. (18:40) How does the Partzuf begin to receive?
R. It only receives in order to bestow. For him it is not considered a reception. It is bestowal because he does it in order to give. He does not receive; he gives to the host. The method of bestowal is such that it receives because the host wants him to receive. And with his desire, he only uses it in order to fulfill the desire of the host. imagine to yourself how much these things change when you compare a spiritual action to a corporeal one.
S. (19:40) So, it feels its existence?
R. It feels itself and the host being both in adhesion now. There are many things here that sometimes it seems to us, I heard from students, that it seems to them that the Creator is the biggest egoist! When I do, I do everything for him, for his sake etc. We have to feel that. Then it will become clear to us immediately. Everything. Otherwise, when you explain this to someone, it always comes out, well, limping.
7. S. (21:08) When you say Partzuf of AB remains near Partzuf Galgalta, you always give the example of a child remaining near his mother. In the other examples, we can understand this part (this way too)?
R. I do not know. Everyone. Everyone. When they adhered in spirituality, that is how they feel themselves in all kinds of forms of connection until they reach connections like in the circle. And then like the sphere, he has the form of Adam HaRishon already
8. S (21:54) There are many operations inside the Partzuf but it seems like the Ohr Makif (surrounding light) is what is driving everything forward. Correct?
R. Correct. Because the surrounding light puts pressure on the Partzuf and it awakens it to changes because it wants to enter and to become an inner light
9. S. (22:57) Chazeh, what kind of Partzuf is that? Chazeh, the chest, what Sefirot?
R. Bina of Guf (the body) ... [Drawing] You have Keter (crown). Hochma, and this is Bina … This is Chazeh. Then Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, Malchut - seven more Sefirot. Here, you have three and here, seven.
S. So, why would you depict Galgalta as hollow? If we look at Galgalta as a whole ten Sefirot, where is this place?
R. Chazeh? In Bina of Guf. It is one Partzuf Galgalta but you have to divide it into Rosh, Toch and Sof because each one exists by itself even though they are together. You cannot do it in any other way. You have to take the Toch of the Partzuf. It has the software of existence of its own. Then you should say you have Bina of that system and Bina in that system is called Chazeh. And from this Chazeh, the next Partzuf suckles. The next Partzuf is called AB - its Peh, its mouth gets nourishment exactly from this place, Bina in Galgalta. Just like in our world: where does a baby suckle? From the Chazeh, from the chest of the mother.
S. Can you continue this drawing - Galgalta, AB, SAG, MA, BON because it is kind of rare that you draw this way that the Tabur of AB and SAG -
R. Yes because they all end, we’ve learned this, in Tabur of Galgalta. [Drawing] So after AB, we have, from Peh de Rosh de AB, it comes down a bit and … there’s a SAG here … Rosh and Toch … then comes down a bit more to MA ... and a bit down more, it comes down and it becomes BON here. What is the problem?
S. It turns out that in AB, the Toch continues to the Tabur. That's the Tabur of SAG as well? Where is the Sof of SAG?
R. SAG is the desire to bestow. This is why there is no Sof above the Tabur. It simply spreads in parallel to AB and also goes beyond Tabur of Galgalta - that’s called Nekudot de SAG when they spread below and then fills the Sium of Galgalta as it purifies, as it refines. So, it comes down here filling in its Partzuf. In its Partzuf, it fills the Sof, the Sium of Galgalta. This is SAG - Nekudot de SAG.
S. The question is such - Bina, you drew the Sof that is above the Tabur. And in SAG also, the Sof above the Tabur. What about MA and BON?
R. No. About MA and BON, we’ll talk later. There is barely anything there because they don’t receive anything at all. But SAG Is completely in order to bestow. That's why he can spread below the Tabur and it doesn’t receive in order to bestow. That’s why it has no Sof because it doesn’t receive, because SAG is completely bestowal. It's only that you have a limitation in SAG where it spreads, because it has an illumination of Hochma. SAG in itself, is Gimel/Bet (3/2) And because it has Three (degree of Hitlabshut), this is the illumination of Hochma. That’s why it can’t come down below Tabur. But when it purifies, it becomes two over two (2/2). Nekudot de SAG, it can spread because below here is the Light of Hasadim, Ohr Hasadim. Mercy.
10. S. (30:17) Lights that beat the Rosh of the Partzuf of AB and which is the Chazeh of the Elyon Galgalta or is this general light? In the Rosh of the Partzuf of AB reaches the Chazeh of the Elyon Galgalta or is it general light?
R. No. When AB starts establishing itself, it is established on Galgalta, it is born in Galgalta and it holds on to Galgalta with all its parts
S. So seemingly, the Rosh of AB, how does it come into expression that the Galgalta is holding it?
R. The AB, the screen of Galgalta comes down to the Chazeh as it loses the fourth degree of coarseness and it turns to the third degree of coarseness. There in the Chazeh, it performs this Zivug de Hakaa. That’s why from the Chazeh to the Peh of Galgalta, what spreads is the Rosh of the new Partzuf, the Rosh of AB.
11. S. (31:44) What does it mean that the coarseness in Galgalta does not change? Then the light enters the Partzuf, the Light needs to grow?
R. No, I do not understand what you are saying. There is no such thing. They are changing all the time - the coarseness of the screen that causes changes in the light. The light can’t change but only as a result of the change of the screen. Examine your question. I don’t know what you're talking about, what kind of coarseness of Galgalta. Coarseness of Galgalta is Four. That doesn’t change.
S. Light of Nefesh enters Chazeh, goes from the Partzuf of AB, and the light of Ruach ...
R. No. Suppose this is so. What kind of coarseness remains the same in Galgalta?
S. And it’s Galgalta held the same coarseness when the new light entered?
R. Where? In Galgata? That is because it now performs, AB now performs the Zivug de Hakaa. That’s why new light from Ein Sof through Galgalta comes through AB. Your question is how does Galgalta get new light from Ein Sof as its coarseness doesn’t change?
S. Its Reshimot change ...
R. It has to change, of course. The Partzuf of AB turns to Ein Sof and presses on this light to AB.
S. There is some component of coarseness that must be composed of a few things?
R. The light always comes from Ein Sof. That is why it is impossible for Galgalta not to change. We are going to learn many Partzufim. From the last Partzuf, if it wants it, it raises its deficiency which rises and rises ‘til Ein Sof, through all the Partzufim. Then Galgalta is the first to make the Zivug de Hakaa with the Light of Ein Sof. Then the Light through it starts coming down when every Partzuf performs a Zivug de Hakaa. That’s how everyone, everyone comes down using the transmission of light from Ein Sof to whoever wants it below. Of course, everyone changes. Everyone. And who is ever in the end of the ladder is the one that makes the biggest changes in all the ladder. Because the smallest deficiency down there at the end of the ladder by this world until it goes up to Galgalta, it becomes very big and then Galgalta performs a Zivug over it. it's written about it, you will find if you haven't found it
12. S. (35:37) The Light presses on the Peh and the surrounding on the Tabur. Why, in the drawing, it always looks like the surrounding Light is ...
R. Because this is what it really does. He wants to go into the Partzuf. That is what puts pressure on the boundary where the Partzuf stops its spreading in the Partzuf. That’s exactly the place of the Tabur.
13. S. (36:18) I don’t understand why the first time SAG emerges, its Sium is not in the Tabur above.
R. Look what is happening here. The SAG being Bina and Bina can spread below as well to the Sium to feel all the will to receive that the Creator has created. It is not capable of spreading below the Tabur. Why? Because in SAG we have Reshimot Gimel, the Third phase of Hitlabshut. And the second phase of Aviut, that’s Hochma, the illumination of Hochma. And this is why the spreading from the Peh in SAG cannot come down below the general Tabur. It can only be above where the light of Hochma can spread. Because there is a Reshimot here, Gimel of Hitlabshut, the third phase of clothing which is Reshimot from the Light of Hochma. However, as the screen starts being refined, Hochma disappears and all that is left is 2/2 as I drew here. This Light from 2/2 which is Hassadim inserted in the Light of Hassadim can spread below the Tabur.
S. How does it succeed to go below the Tabur of AB?
R. That is light of Hassadim (mercy) and it has no limitation on the light because it is the Light of Bestowal. Only the light of Hochma (wisdom) has a limitation - the restriction, the screen, the reflected Light - all kinds of limitations, because this is the light that is felt as pleasure in the will to receive. The Light of Hassadim is felt in the will to bestow as pleasure. And we have no problem to enjoy bestowal. It is just forbidden for us to enjoy reception because in enjoying bestowal, by that we resemble the Creator
14. S. (39:14) Why is the Partzuf, looking at the drawing, why didn’t the Partzuf of AB be divided above the Tabur to push on Sof?
R: Because it can’t receive all the Light of Hochma that comes in order to bestow. That’s what’s dividing its will receive into Toch and Sof.
S. Above the Tabur, the Sof is above the Tabur?
R. No no. This doesn’t matter where it is. It simply divides its desire into two where it can receive in order to bestow is called Toch. Where it can’t, that’s called Sof.
Now the question is different: why is the entire Rosh, Toch and Sof of AB above the Tabur of Galgalta? Now that’s simple: Because below Tabur of Galgalta, all the vessels that relate to the Light of Hochma cannot come and descend.
S. I didn’t understand your question. Why don’t they go below again?
R. Because they belong to the Light of Hochma.
S. That’s why SAG also can’t descend because of that?
R. Not all of SAG except for Taamim de SAG.
S. … the records of Taamim the SAG, right? My question is why it is written that when it is refined that there (are) two records that go below the Tabur that only occurs in SAG. What’s happening in the Partzuf in this record?
R. Reshimot, given its Three over Two (3/2). Three are the Reshimot from the Light of Hochma. That’s why it can’t come below Tabur.
15. S. (41:16) At the beginning it talks about the screen, where is the limit of the Neshama in the drawing?
R. I do not understand at all what you were saying at all, where is the border of the soul?
S. Is there Adam Kadmon in this drawing, is it not in every desire?
R. This happens in every desire. I don't know I do not see in you the understanding.
16. S. (42:02) Can you say that the record of clothing of Galgata is felt in AB, that the screen of AB begins to work with it only then he begins to understand that he cannot work with the coarseness of the fourth phase?
R. Yes.
17. S. (42:31) If the end of the Partzuf, Sof of the Partzuf of Galgata is not filled, is there something left in the Partzuf AB?
R. No, each and every Partzuf can add to the fulfilment of the general will to receive and their different portions of why, and whatever they can Galgata AB and SAG are portions by which you can feel Malchut of Ein Sof until it is completely fulfilled and all the light in it becomes the light of Ein Sof.
S. Why is this Sof of AB so small?
R. I did not have room on my screen.
18. S. (43:41) The general Rosh Toch Sof is established in Galgata?
R. Yes.
19. S. (44:01) It turns out that the Partzufim of Galgata AB SAG MA BON, from this position of the desire, like you brought the example of the meat, after such a scrutiny that I can only go and eat salad, what is this precision or is it impossible for the expansion to reach the Sof?
R. Excuse me. The end of Galgata is the desire, the entire Galgata is all the desire of the Ein Sof that divided itself in such a way that it has a Rosh that he wants to think before you the receives from the Emanator, it does the calculation that it can receive and what it cannot receive is the Sof. So here is the calculation, the thought and here is the reception, it has to be completely filled. The work of all the world and all the created beings is how to fill all this Toch and Sof of Galgata. That’s all. It fills Itself by the Partzufim Galgata AB SAG MA BON and from the Peh to the Tabur it completed what it could do. All the rest depends on all in the Sof of Galgata. Now we have to fill the Sof and this is why we will learn to do that. We are going to have here the worlds of Atzilut, Beria Yetzira and Assiya. This is the Parsa. That’s how we're going to learn this and this is this world, HaOlam HaZeh. Here below they say it, it actually does not exist but we have to mention it somehow. Then we have to go through the Machsom and to start existing in this world Beria Yetzira, Assiya and when we enter them, to the extent that we are incorporated in them we raise them to Atzilut. Then Atzilut requires, demands all these Partzufim that are called Adam Kadmon and Adam Kadmon is addressing the Ein Sof. And on the way back, it receives the light of the Ein Sof and from there it brings us to us until wherever we are here, suppose we’re here. That’s the work. Bit by bit, gradually we will include that inside us and we will try to realize it.
S. Meaning, we do not have such a primitive example from a world in SAG because we are far from such a level that we cannot understand why it made such a decision, why Galgata could not receive and in SAG he did receive?
R. I will tell you that all the Partzufim that cascade from Ein Sof, from above down to this world, it's not that they want, they don’t want, they decide or they don’t decide, there’s no such a thing. So, it is all mechanics. There are rules, absolutely laws between the will to receive and the will to bestow of the light and the will to receive of the matter, the Kli. There are no such decisions, it is like nature which has more, which is less that's it. That is what is happening. And this is why we learn how this all cascades and builds, we only learn this in only to learn what the rules are, the laws of the relations between the light and the vessel. And as we come from below, we have to raise MAN so that we can have in our vessel, in our will to receive, we are going to have a screen as well so that the will to receive, even though it is egoistic, it will get a desire to bestow. Then we are included in these Partzufim. Well, we will talk about it.
With this, we will conclude. Try to go through all the lessons of the Congress, browse through them, every lesson is one page. It should be on your phone, wherever it is possible before you, you should read the words there and try to incorporate more and more with these words that our teachers, our great teachers have written for us Baal HaSulam and Rabash and you will see how much this helps you, I embrace you and till tomorrow.