Part 2:
Morning Lesson September 13, 2021, Transcription
Baal HaSulam, Preface to the Wisdom of Kabbalah, #42
Item 42 (0:26) “This thoroughly clarifies the reason for the decline of the….”
1. R. (2:54) Meaning, we have the Partzuf that receives the light in order to bestow to the Creator, to the host, like the guest and the host. The host keeps putting pressure on it to receive more and more. The Partzuf feels that if it will receive any more, it will be for his own sake rather than for the sake of the host. It cannot be in a stronger force of overcoming and this is why it purifies. It says, ‘I can't do this anymore, I'm coming out of the connection with you when you're giving and I'm receiving and I'm turning my reception in bestowal, I can't.’ So, it comes out and this is called the purification of the Partzuf. After the purification, there are records that remain for him from what he had from the host and the host keeps putting pressure. He's thinking maybe I'll receive a bit less, maybe I can withstand the pressure of the host if I take less. So, it goes and it receives less and this is a second Partzuf already after Galgalta called AB. The interesting thing here is that the moment it stops receiving, this record of coarseness that he received by it disappears because besides that he won't receive it, if I receive, I can't withstand it. So, he stops receiving it. This is the first form of reception of the light in order to bestow after the first restriction.
2. S. (5:00) The moment the Partzuf realizes that it can't take in anymore, why doesn't it just go back to the previous state and keep receiving what it can bestow? Why does the process of purification kick-in?
R. Because it changed his mind over what you did, because he won't be able to withstand it. This is why he stopped receiving because he can't withstand the pressure. So, he stopped receiving. He decided to go back to the state of not receiving. Look what it does here. It decides it won't receive any more and that it will go back to a state of not receiving at all in practice. Rav drawing: Let's say this is the Partzuf. This is the Rosh. It makes the calculation of how much it may have reception only for the host. This part he will receive and accept. The part that is left cannot receive it. so, it brings it inside and by that it builds in the desire to receive a part that receives, called Toch from the Peh to the Tabur. That is the inner light, Ohr Pnimi. This is called Ohr Yashar, direct light. And this is Ohr Hozer, reflected light. Then he received as it is written he received 20% out of the 100% that comes from the Creator. As he receives the 80%, 100 - 20, that puts pressure on him for not receiving. Where does it put the pressure? On the Tabur, where the limit is, the border of the reception of light. That is the surrounding light, Ohr Makif. Then here he feels the striking of the surrounding light with the inner light and out of that he decides I can't withstand it and I am going to purify. As it purifies the screen that comes down from Peh to the Tabur, it rises the screen back to the Peh from Tabur. Accordingly, he stops receiving and it rises back to the Peh. That is all that happens to it. As a result of that, it used to have the 4th phase of coarseness and the 4th phase of clothing, called four over four. When it purifies what remains is 4 of clothing and 3 of coarseness as the screen has purified and can no longer receive as before. It regrets it already. Then, the next Partzuf emerges, not over the coarseness that it had before of 4/4 but with records of 4/3. That's why the next Partzuf that emerges comes out in a different way. He will come out of the Peh to the Tabur the upper Partzuf, will have a Rosh, Toch and Sof, everything within the Toch of the upper Partzuf. This will be called Galgata, and this is called AB, it emerges over the records of Dalet/Gimel, 4/3.
3. S. (11:05) A question regarding the record of clothing. It says in the second to the last paragraph ‘that there is a discernment from the fourth phase that doesn't have enough to clothe in the upper light. What does this mean?
R. Record of the clothing is part of the memory, a recollection of the light he received from the Creator. While the record of the coarseness is the recollection of the desire to receive that it used to have, that it wanted to bestow to the Creator.
4. S. (12:06) From looking at these processes mechanically, it turns out that the Partzuf escapes from the pressure of the surrounding light and develops onwards. Is this development from Galgata onwards on those same degrees, is that realization of that same pressure?
R. Certainly the surrounding light is the one that puts pressure on Partzuf to develop more and more and then all of the Partzufim eventually come to this world, the lowest state. From this state we start rising back to Ein Sof. That is what we are learning in the wisdom of Kabbalah. We learn how these Partzufim descend. There are five degrees of descent here called Olamot, the world of Ein Sof, AK, Atzilut, Beria, Yetzirah and Asiyah. That is how we rise as well, through the same 125 degrees, 5 words time 5 Partzufim times 5 Sefirot in each and every world is 125 degrees. Each ascent of ours is according to what we acquire in faith above reason.
S. This system also has feedback that we need to arrange the circulation of this entire process?
R. We certainly, everything goes through us as we are in a certain degree. The light goes through us and comes back to that degree. Meaning we're always realizing the worlds by which we rise. If we have risen to this degree, well then, this coarseness I realize in order to bestow already. That is how I raise and raise until our world with all of the worlds, I raise them to Ein Sof.
5. S. (14:43) I can't seem to understand how do we lose the records of coarseness as we have to remember there is desire and burden?
R. Because you regret that you cannot work with it anymore as you see you have done the maximum and you haven't attained what you wanted. You wanted to reach adhesion and you could not. You are left with much more coarseness that you cannot realize. That is why you stop. You don't have another ability and then the records of coarseness disappear. It's not that it disappears and you suddenly don't see it, but rather you regret that you cannot work with such a great degree of coarseness. So, then you go to a lesser degree because you can do at least something in order to bestow. This is certainly whatever you can, you will bestow just like in our state. We're not supposed to say, ‘what can I do, I can do nothing.’ And each and every moment if you can aim yourself to a certain extent to the Creator and the group, you must do it. You must use it.
S. Why does the surrounding light pressure the Tabur and not the Peh?
R. You will have to learn this, read this many times and then maybe you should address the Preface we have on our website.
Reader. Yes, in the archive website we have a whole series on the Preface you can go over it.
R. For all the people who are studying in the morning lesson, do we have some place that we can place the recommended series of the Preface?
Reader. Yes, it is in our archive.
R. The archive is something very big. I'm just a person studying in the morning lesson and now I want to read something about the Preface that was given ten or twenty years ago. So where is that? When I go to the archive, I don't understand anything there. There is an ocean of material there.
Reader. There are a few things we also sent a specific announcement to all the friends in their languages with the special links to the archive. On the main page there is a square that is meant for this and it points you to the series on the Preface to the Wisdom of Kabbalah. It's not concealed. It's right there in front.
R. In short, make certain that it is very clear that they can see it in front of their eyes and it will obligate them to go in and do this in such a way that it will have to go into it.
6. S. (18:17) What happens with the inner light when the screen rises from Tabur to Peh de Rosh?
R. The Rosh of the next Partzuf. This is when the Partzufim emerge they build the infrastructure for the next ones even though they are not yet there but you build Rosh, Toch, Sof, from the purification. They are called Nekudot and they add too many discernments with in the Partzuf of the feeling of the Creator and the understanding of the Creator for a person who performs these actions both in receiving the light and when the light comes out, he starts recognizing and communicating with the Creator more and more.
7. S. (19:27) Where is the end of SAG?
R. Sit and Wait.
8. S. (19:46) The record that we learn for each degree of coarseness has its record of coarseness and record of clothing and here it says that the record of clothing in the fourth phase remains to the next discernment this is not so clear?
R. Because the record of clothing has no interest in the screen it can exist it can illuminate and shine everywhere this is why it also shines to the next Partzuf which emerges over the record of Dalet Gimel phase 4 over 3.
S. The record of clothing worked and existed in parallel and in relation to the record of the fourth phase how does it continue on to the next one?
R. Hold on because you're going to be confused this way.
9. S. (20:54) AB turns out from Toch of Galgata?
R. AB emerges from Galgata, the same screen that emerged from Galgata is now getting the next Partzuf coming into contact with the Creator, the upper light to receive the second portion of the upper light in order to bestow.
S. Why Toch of Galgalta?
R. There cannot be Partzufim as they are true upper light but rather the desire to receive starts to show itself from the Peh and below because the head of Galgalta is the place of decision and the Peh below of Galgata is a place of reception in order to bestow. This is how schematically we generate that.
10. S. (22:23) Why does AB not come out of the Sof of Galgata?
R. Even Galgata doesn’t have the screen in order to bestow.
S. Why does AB scrutinize Galgalta?
R. AB discerns such Reshimot that Galgata works with the light of Yechidah and AB works with the light of Chaya and there is a big difference. AB can go for things that are much smaller and even though Galgalta is strong, Galgalta cannot work with that. There is a hero in quality and a hero in quantity, AB scrutinizes more than Galgalta it has Reshimot after Galgalta and it has the experience of Galgalta. AB is that same Galgalta working after the first experience it had, that is why AB can scrutinize more than Galgalta.
11. S. (23:24) If I once lifted 100 kilos and now, I can’t only lift 50 kilos, so this record of clothing is the illumination of what I once was able to lift?
R. Yes, you see that you once lifted 100 and now you cannot.
S. So what is a record of coarseness that I no longer feel it?
R. What does it mean you no longer feel it, in the record of coarseness you feel it, how much now you specifically are capable of receiving in order to bestow.
12. S. (24:41) Galgata realizes the work with the fourth phase in the Guf of the Partzuf?
R. Of course it performs a coupling of striking over the screen of the Masach of 4th phase and receives as much as it can from the mouth to the naval?
S. It's no longer able to work with the coarseness and now it is the result of the Sof of the Partzuf?
R. Yes, where do all the next records come from, they come from Galgata as much as it cannot realize the fourth discernment in order to bestow, but the 4,3,2,1,0- Shoresh it can realize in order to bestow, so from that come all the other faces from other worlds of AK as are all eventually from the mouth of the head of Galgalta, AB SAG MA BON we are all born there.
13. S. (26:16) When the light rises from the Sof the purification is this reflected light?
R. Let's see what you are asking exactly. I will tell you according to the drawing as this will be easier for us. We have the desire to receive and we have the restriction and the screen, our desire to receive, the upper light feels the Creator for him making the calculation with faith above reason as we talked about how it is done and then he doesn't want to receive. First of all, it rejects for himself and it won't receive and it makes the calculation of how much can I receive so it will be for the host. He examines himself saying okay I will receive 20%. Received 20% and can withstand that but the upper light from which he received 20% puts pressure and the rest of the 80%, so he doesn't have any choice. Either he will receive feeling of the Sof with 80% of the light but that would be in order to receive or it purifies, meaning come out of the connection with the Creator because he understands that he cannot receive any more and then it is reception won't be kosher, meaning it won't leave anything good because it's correction was as much as he can to receive the light in order to bestow all the way. Then he comes back to the state of Peh de Rosh, purified but whatever it received, it received. There is nothing that was erased, it only erased things in spirituality. It is of eternal nature and whatever happened, happens in the screen and then the screen comes back to the mouth of the head and keeps working. Well, what are you asking about this?
S. What I asked was about the nature, the emergence of the light when it comes out of the connection with the Creator, how does this happen, is this something that resembles the reflected light to bring it back or is it something else?
R. It purifies to the level of 4 3 2 1 and root and in these 5 degrees it purifies the screen and such the upper light exits accordingly and then it remains empty, there is no loss in spirituality, so this entire state where here, it had also remained empty. Two pictures one on top of the other as both exist.
S. This is clear as you said that in the Rosh it receives with faith above reason in the Toch, will he receive within reason?
R. What is making a calculation to receive in order to bestow and then the light of wisdom that comes here clothes in the light of Hassadim and both enter together and are called Ohr Pnimi.
14. S. (30:37) Every new Partzuf adds a new level of life to Galgata, meaning when the new Partzuf emerges the Galgalta bestows more to the Creator? How does this example of the guests and the host change now?
R. The guest, each time receives more and more, by this the host each time begs him more and more and by these small portions that we receive in each moment from the Creator, either we don't understand and we don't feel or that we already begin to feel and conform these receptions on the intention to bestow, in the extent we have force and faith above reason, then we build these Partzufim that we raise ourselves from this degree until Infinity. The extent that we can receive on the intention to bestow, to resemble the Creator. I’m asking you to make an effort to review the Preface that is recommended there, and it is available in all languages. People must go over it and learn.
15. S. (32:44) What is the direct light comes from does it come from the surrounding light?
R. Rav draws: Direct light comes to us from, we learned the four phases of direct light, here the light of Infinity comes to us the Creator comes, Ohr and created the first, second, third and fourth phases, four phases of direct light until it's the fourth phase which is Malchut which said, I don't want to receive anything and makes the restriction the first restriction. After this we say all of the phases became a circle and the circle be called the world of infinity, Ein Sof and from this begins to be Partzufim, we have four phases of Malchut, the world of AK, Galgalta, AB SAG MA BON as its Partzufim after that emerged the world of Atzilut which also has five Partzufim, and are called different names Atik, Arich Anpin, Aba ve Ima Yeshut, Zon. After that we have Partzuf Beriah and Partzuf Yetzirah and Partzuf Assiya. Then we have five worlds and each one, there are five faces and each Partzuf are five Sefirot and thus we say we have 125 degrees from this world which is outside spirituality up to the upper world and we need to rise on the ladder created before us in all of these degrees and all of the time we need to receive an additional desire and an additional screen, force to overcome the desire and to build from them Partzufim, truly so. Brick by brick and thus Kabbalists called it the steps of the ladder. We have 125 degrees here, steps, and we're learning how to rise on these steps. And it's as much of the force of Bina will be above the force of Malchut as much as the force of bestowal will be above the force of reception or faith above reason, that is what we are learning now. Then we will be able to realize it in practice, but this study of how they cascaded from above to below, we can learn this without any connection to our ascent from below upward.
S. What is not clear is in what area does the force of Bina act?
R. In desire, we can’t talk about anything outside our desire, we don’t know what is outside our desire. We're always talking about within the desire even though we say above the desire, around the desire, it's still a sensation within the desire.
S. But if all the desire sees reality as it is?
R. It all depends on how much I direct my desire, how much I want to work with it. If I direct my desire that I see everything through bestowal then my desire already doesn't work with the desire but rather it is equipped with the force of bestowal and I see the world to the extent of bestowal that I have formed.
S. That is a layer that is hidden in the desire or we add this?
R. We build it by the light that reforms, but we are always in the desire to receive and we make an effort to gather the desire to receive to make it more and more resembling like the desire to bestow as if it is bestowing, as if it is like the Creator. This is called a created being that it has on it the form of the Creator as if he is like the Creator.
S. Is that a development of the desire to receive as a form of bestowal?
R. Yes that is why it's called Adam, similar to The Creator but it is still a desire to receive and it doesn't purify or change, it just has all sorts of clothing on it and these clothing through these it is similar to the Creator. Each time it seemingly clothes in a different manner more like the Creator.
S. How do these clothing accumulate more and more?
R. By the coarseness that the created being opens its ego that was restricted that opens it more and more and to the extent that it opens it, it gives itself the ability to open it and later it has the forces for it and then increasingly more in the forces of its ego becomes suitable to bestow like the guest and the host. If I want to bestow more to the host at first, I didn't want to receive anything, later I awaken a desire, appetite for fish meat or wine from lighter to heavier and heavier and heavier, I had these desires beforehand but I restricted them. I am opening them accordingly to how much I have a screen, the ability to bestow to the host, in my actions I am seemingly like the Creator and in this I want to be in Him as in equivalence of form as much as possible more and more. That’s what we are learning in faith above reason how we can clothe with our desire to receive but in the desire to bestow.
S. What does it mean we draw the light that reforms to develop this shape?
R. I want to receive this force that will turn my desire to receive into a desire to bestow, into the intention to bestow to be above my desire to receive, the form above my desire to receive forces the Bina where can I take this from, I need to take it from the Creator, the force of Keter is the Creator, I am only the Malchut, so I need to wrap myself in a restriction and also in a form of bestowal and in this I can advance.
S. What is not clear is how the drawing of the light that reforms build in me the force of bestowal?
R. We don't know now, we can't speak about it now, it's not a problem but still you are asking like this, how can the light that is influencing us, how can it change the forces in us, our inclinations. For now, just take it as an example that it happens but internally how it happens, you can write it down and one of these days you will begin to feel it, how it's happening and then we will begin to attain it and how it truly happens. These are the most inner work in nature, because this one against the other, how the Creator formed the will to receive and now, how he cares for it to give it the form of bestowal. We are getting mixed in it and there will be no action without our participation so if it's not for now later on we will understand and feel these things and these things are truly wondrous, what is happening in creation.
16. S. (42:50) Why when the Partzufim emerge cascading from above downwards that the Hitlabshut is more than Reshimot of the Aviut?
R. Because the screen purifies if I receive from the host a portion on the intention to bestow and he puts more pressure on me, the surrounding light puts pressure on me to receive, I tell the host that I can't, I am not capable, I am done. Then I exit from connection with the host that he is the host and I am the guest, I am closing this connection between us and I can't bestow to him anymore and then I purify and onwards is to exit the connection of the receiver to the giver with the host and this is called the purification of the screen. That I won't seemingly have any more connection with the host, I was a guest once, I am exiting and no longer a guest, this is called the screen is purifying from the Tabur to Peh.
S. You have answered it already, why is the clothing more important?
R. The record of the clothing is how I received the light and the record of coarseness that I needed to stop receiving and here I exit the connection that I had before and it is less than the record of clothing.
17. S. (45:23) The Ohr Yashar, where did this come from?
R. The surrounding light is the light that comes to the created being and the created being, the light comes to the desire to receive as much as it is capable to receive, as much as it is not capable the light remains outside and puts pressure, it wants to be received as the surrounding light and here inside is the Inner Light. Of course, there is a state that he can't stay in, here in the Tabur between what it can receive and what it cannot, he feels he wants to receive more but here he is bestowing on top, above Tabur is force of bestowing and below no force, so in Tabur he feels a large pressure and has no choice but to exit this state as fast as possible to leave the table. Then the host no longer puts pressure, I receive as much as I have received and I exit the engagement, to sit by the table and feel the pressure from the host all the time, he can't do that anymore because he has not even one gram more to receive more than what he already has.
S.
The
direct
light
where
does
this
nature
come
from?
R.
The
direct
light
comes
from
the
Creator,
also
us,
we
are
nourished
by
the
direct
light
that
comes
from
the
Creator
but
there
we
begin
by
states
like
that
we
begin
to
feel
the
attitude
of
the
Creator
to
us
and
begin
to
feel
the
source
of
the
light,
what
comes
from
him
like
the
guest
and
the
host.
That
I
can
identify
the
host,
what
he
wants
to
give
me
and
how
much
pleasure
he
wants
to
give
me.
This
is
beginning
to
be
revealed
to
what
extent
it
is
beginning
to
be
revealed
is
the
extent
that
I
am
with
him
and
“me
to
my
beloved
and
my
beloved
to
me”
that
I
want
to
give
him
and
he
wants
to
give
me
of
course.
I
want
to
give
him
pleasure
that
I
received
from
him,
meaning
the
host
needs
to
be
more
important
than
the
portion
itself
that
I
am
enjoying,
I
need
to
feel
the
portion
and
I
must
enjoy
from
it,
but
I
must
protect
and
keep
guard
that
the
importance
of
the
host
will
be
more
important
than
my
pleasure
from
the
portion.
It
is
not
what
we
eat
in
some
meal,
this
is
the
upper
light
that
fills
my
desires,
that
built
these
desires
in
a
manner
that
it
fills
them
is
truly
no
more
suitable
fulfillment
to
a
deficiency.
Here
I
feel
how
weak
I
am
and
how
much
there
is
a
border,
we
don't
know
how
to
measure
how
much
Galgata
receives
the
upper
light
it
is
not
20%
like
we
sometimes
say,
it
is
more
like
a
thousand
of
1000
of
1000
of
a
1000
percent,
it
is
a
very
thin
line
the
reception
of
the
light
and
all
of
the
world
all
the
way
down
to
our
world,
a
very
thin
line.
That
is
how
it
is
until
the
end
of
correction,
only
that
in
the
end
that
action
in
the
end
of
correction
with
all
the
records
and
all
of
the
desires
that
we
make
a
connection
with
all
of
them
that
is
called
the
Creator
brings
them
all
together
with
all
the
records
and
desires
together
we
make
a
coupling
of
striking
on
everything
and
then
we
receive
the
upper
light
on
the
intention
to
bestow
with
the
entire
desire
to
receive.
Beforehand
it
is
just
a
very
thin
line.
S. Can we say that until I made the calculations there is no direct light, everything is surrounding light?
R. Correct.
18. S. (51:16) Galgata is Malchut of Ein Sof performing a Zivug and the coarseness appears in the Rosh in AB the coarseness is out of the Guf?
R. No also in Galgata the coarseness is not truly revealed in the Rosh, the Rosh makes the calculations it doesn't have the coarseness as the same coarseness that is in the Guf the Rosh makes the calculation on, the head is the intentions, you take in the coarseness in your force of opposition and you make a restriction then everything, it makes the calculation, the Rosh makes the calculation.
19. S. (52:46) The screen that rises back Peh de Rosh and purifies rising back to a restriction as if it comes back to the restriction again?
R. The screen that rises Tabur to Peh de Rosh and reaches the upper light there and is incorporated in the coupling of striking with it and gives birth to the next Partzuf called AB
S. It performs a restriction again?
R. It constantly is keeping the restriction having to do with all the Partzufim into all of the conditions as the restriction is the condition, there's nothing to speak of the conditions that I don't receive to myself anything and that all of my thoughts will be the only for the benefit of creation, this is the first condition to be in spirituality otherwise we don't rise through this world through the barrier to the spiritual world.
S. That is considered that every day to have a new Creator when a new Partzuf emerges
R. Yes and then you have problems with them.
S. I understand that from above down the records are built but from below up you have all the records already so what prevents them?
R. No friends, that is impossible if you don't read the Preface we won't advance because I see by these questions just how much you're not familiar with the material, where the records are from it is an obligation to read. Maybe organize some mutual reading with everyone. I just don't have the time and I don't know what else I can do. When I gave so many courses of Pticha, and they're all recorded, that I should give another course? All of these courses are already there in the past. We won't advance if you won’t add from yourself something more from each one separately or in the group on the Preface, this is an obligation. I thought at first to go to TES but I understood that this is impossible as we will stand there on some half page and not move, the Preface is a concentration from TES and you see how many questions there are and how we lack the knowledge of the material.
20. S. (56:20) According to the drawing we will see that Galgata is the biggest Partzuf and each additional Partzuf receives less and less but the guests and hosts are different, they receive the smallest pleasure and then it grows.
R. If we are speaking from below up words of how we rise then we are rising from the small portions to the greater one and in the cascading from the Partzufim from Ein Sof down to this world it is the opposite, from Infinity the greatest and the most wide and then all the way down to our world in the lowest state.
21. S. (57:23) Is the light that Galgata did not receive the other Partzufim get it later?
R. Yes but all the lights passed through Galgata, they passed through all of the Partzufim to the last one which is actually now working and inviting the light. All the light that comes to it comes through the upper Partzufim and fills them. They make on all the lights that the lower one receives, a coupling of striking and receives them with the intention to bestow and such this is from above down to the lowest Partzuf they receive with the intention to bestow, they receive from above to bestow to below all the time.
22. S. (58:28) After the Partzuf purifies and the process starts from the restriction?
R. Always each action begins with a restriction.
S. Before the action of restriction it is faith above reason is the action?
R. Yes.
S. Can we see this in the drawing?
R. No, because here we are drawing actions, above reason is not an action, it is still the vessel arranging his attitude to the light.
23. S. (59:26) Why is it so complex?
R. It is all very simple, the problem is the confusion in our head that our ego is sold to our mind, in the desire to receive but if we begin to learn how to work with the desire to bestow it is very simple and there is no problem. Really spirituality is so simple that we don't see and we don't identify it, for us it is hard because we want to reach spirituality with our egoistic mind and to understand it in this way and this is impossible. Until we don't turn and flip ourselves, invert and take the vessels of faith above reason and enter spirituality with that in practice, there is not much to think about here as wise one does not learn. We need in practice to make the actions a faith above reason in relation to the friends and to everything and then you will see how just much you will enter into the upper world.
24. S. (01:00:57) We learn how the Partzuf purifies, how do we equalize to this same process of expansion from below?
R. This we learned in the wisdom of Kabbalah, this is called already from below up words is called the work of the Creator, the spiritual work how to climb the ladder in degrees from Partzuf to Partzuf to Infinity is what we learned with you in the lessons each and every day in the first part. The second part is the Preface, how the Partzufim concatenate downwards.
S. The same principle of what we should do to pass on the light?
R. Correct so as much as we learn the creation of these Partzufim we are learning their influence on us, their process of getting us ready for an ascent but we don't learn in any place the ascent of the Partzufim other than what we learn Ibur, Yenicka, Mochin, it is in the 7th part of TES of the breaking of the vessels and after is Atzilut, the systems of ascent we learn there, this is still not for us to use in practice just for study. I hope first we will enter a faith above reason and then we will enter TES and we will understand what it is talking about.