Morning Lesson January 18, 2022, Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 3:
Baal HaSulam, Preface to the Wisdom of Kabbalah, #104
1. R. So what did we speak on, we said that we have the shattering of the vessels and they're falling into BYA so here we are scrutinizing the need for the shattering of the vessels, why did everything the Creator created goes through some shattering and falling from a spiritual level to corporeal level, and not only corporeal level but the level of Klipot meaning opposite of spirituality and we need to correct them and raise them to the degree they were in an even more 620 times more, so we are in item 104.
2. Item #104. (01:13) Regarding the Partzuf of Taamim that emerged in the world of Nekudim which is the first of Partzuf of Nekudim which are more than the level of Keter it has been explained that it emerged with Rosh, and Guf, the Rosh emerged in AVI and the Guf is the expansion of ZAT from the Peh of AVI down as usual in each and every previous Partzuf, there is an addition of new names in order to separate, discern between the names that are above the Parsa or below Parsa or from Tabur. This expansion from the Peh of AVI is called Melech HaDaat it is a Guf that expands from the Rosh, the king of Daat and this is indeed the whole of ZAT of Nekudim, the bottom seven Sefirot of Nekudim that once again expanded to the place after the raising of MAN. There were records that are ascending from below the Tabur to above, to the Rosh of SAG and then every Partzuf of Nekudim exists there and then this Partzuf expanded from above and to below. I am going to keep reading but since the root remains in AVI for subsistence and establishing to the face-to-face of AVI called there Moach HaDaat which makes AVI copulate, AVI is Hochma and Bina, the records have to ascend Hochma and Bina and force them to connect together, that they will want to bestow to one another. From Hochma to Bina and from Bina to Hochma and all in all, they will take from above Keter, the upper light and extend it below. And this state of AVI that they connect between them and turn to Keter, ask and demand Keter a fulfillment, that is called the coupling of AVI, Hochma and Bina. Then from there they receive what they do from Keter that is called Moach HaDaat, an expansion from above downwards into a Guf it is called by the name Daat or Melech HaDaat, this is the first Melech of Nekudim. Meaning below the general Tabur expanded lights and vessels from Rosh de SAG and in these vessels as usual Keter, Hochma, Bina, ZAT, Hochma and Bina called here the AVI, they connect and they brought their ZAT a new light and this expansion that happened in ZAT from AVI, that is called the first Melech, the first King of Nekudim, Melech HaDaat. Why is it called that way? Because it creates the coupling between AVI, so it has both of them.
3. Item 105. (05:41) It is known that all the quantity and quality in the ten Sefirot of the Rosh appear in the expansion from above downward to the Guf as well. Hence, as in the lights of the Rosh and the coupling, Malchut returned and descended from the place of NE to the Peh then GE and NE which are the interior of vessels reunited with the posterior vessels, their AHP and the lights expended in them. Similarly, as they expanded from above downward to the Guf the lights were drawn to their posterior vessels too, which are TNHYM in BYA, meaning it expanded below the Parsa of Atzilut. Malchut in the Parsa of Atzilut is mixed in those vessels meaning that the lights cannot expand below the Parsa. As soon as the lights of Melech HaDaat met this force they all departed the vessels and ascended to their root. Meaning the light ascended above, because the vessels were not worthy to receive them, in these vessels there was not coarseness, screen and reflected light, that in them in the reflected light, the direct light can clothe. So again Malchut in the Parsa of Atzilut is mixed in those vessels that are not allowed to use it and the lights below the Parsa, the Malchut there is mixed with all the Sefirot in the Parsa as soon as the lights of Melech HaDaat met this force they all departed the vessels and ascended to their root. All the vessels of Melech HaDaat broke, face and back died and fell to BYA since the departure of the lights from the vessels is like the departure of vitality from the corporeal body called death. At that time, the screen was refined from the coarseness of Phase 4 since these vessels have already broken and died and only coarseness of Phase 3 remained in it.
4. S. (08:43) Why is it stated that the condition of the second restriction was disregarded, and the light crossed below the Parsa?
R. Simple answer, none of these vessels and these vessels are results of Rosh, because only the Rosh can feel and decide and the vessels perform these things, simply like soldiers, so Rosh that is AVI does not feel that below the Parsa there is a desire to receive in order to receive, that there are no corrections in there. That is why the Rosh gives the command go there, you can fill those lights, you can fill these vessels below the Parsa, now we can reach the end of correction, if you have such a thing before you, how can you say no? That is why they all agree, and they all do it, what is in the Rosh expands in Guf. But the Rosh here did not know what was happening in the Guf because there are two forces here that work in the same area, the force of Bina and the force of Malchut. Malchut comes from the NHY of Galgata, Bina there comes from Nekudot of SAG, so you have a part that the Bina is in control until the Parsa and then there is Malchut that is in control below the Parsa and these desires get absorbed from Phase 4 of NHY of Galgalta they’re not seen, they're not revealed, they are restricted and that's it, that is why there is no coupling above. If you say: why did the Creator do it like that, he did like that to begin with because he wanted the vessels of reception and the vessels of bestowal to connect, that they reach the shattering and, in the shattering, they can reach the correction. In no other way there can be a connection between the vessels of reception and the vessels of bestowal. It is such a great plus and minus they cannot even come closer, not even to speak about getting inside and mixing, so then it turns out that the only way that we can mix the vessels of reception and vessels of bestowal is through the shattering. How can the vessels of bestowal come close to reception? The vessels of reception they want everything like a criminal he does not care he steals anyway and that is it. How can it be that the vessels of bestowal will come closer to the vessels of reception, which is the question and here there is a special concealment that they did not know to begin with in advance that you cannot enter the vessel of reception below the Parsa. That they do not advance that there could be a shattering there because there was never such a thing there were no records from it, meaning the upper force the Creator did not know but he built these systems in a way that in the same Rosh that is there they could not see these things, they could not. It is like a concealment that they did not know that they are going to in order to receive. That is why it says they are not guilty. Who is guilty? A higher force, the Creator. But you do not have any sentence to the Creator. His sentence is only in the end of correction, he thinks of Gmar Tikkun and sees that the creation is opposite for him, you cannot bring it to the end of correction if you do not mix the vessels of reception and bestowal together and organize them, gradually sort them out. Then this way to gradually correct them one by one, one after the other. But it is all in a very clear logical way, there are no problems, there is not something that goes against the laws of nature. That is what happens in the shattering.
5. S. (15:07) If you can sum it up it is possible to sum it up in the sentence that below the general Tabur spread the lights and vessels sounds kind of delusional?
R. Below general Tabur the lights and vessels expanded still on Nekudot of SAG, in the world of Nekudim. Nekudot De SAG has expanded, now we are speaking about the world of Nekudim.
S. How can you explain it: that you said the force of the ending Malchut in the Parsa of Atzilut is mixed with those vessels and immediately, when it happens, the light departs, it sounds supernatural.
R. So I just told you now.
S. So why should it be like that?
R. Because without the mixing, with the vessels of reception you cannot correct the vessels of reception.
S. It activates them so how does it suddenly happen?
R. You do not listen.
S. I do, but how does it happen?
R. The Creator is before us, above us, in his upper light that is what he does, the vessels of bestowal will corrupt, break, and enter the vessels of reception, by which they all want in order to receive and also the vessels of the will to bestow they want to mix between them. So also the vessels of bestowal and the vessels of reception they will all shatter, they will all mix with the will to receive completely, endlessly with such a mess, such a shattering, why is he doing this? Because with his light afterwards he is shining on this whole, on these vessels and correcting them and now until then when they mix, they all become vessels in order to receive, that what happened before the creation, not now in our world. This is before creation when these vessels mix with one another and the light shines on them from above so they start resurrecting and because you are in the shattering, they all mixed with one another, and you cannot separate between them now. So when the light shines and the vessels of bestowal awaken so it is a must that all vessels of reception that are connected to them, they also are corrected. Because the upper light bestows in such a way, otherwise the upper light does not have a way to touch the vessels of reception, do you understand? There are such desires that do not understand what it means to bestow in order to bestow. In each one of us there are such desires.
S. Is there some kind of external intervention here or is it only related?
R. It happened in our roots, before us this preparation, we are speaking about the lights and vessel that cascade front he world of Ein Sof and on the way, they go through such corrections in order for us to have, a way later on, to be resurrected and reach the degree of Divinity, of Godliness. So there is no other choice, look what happened, a shattering between the vessels of bestowal and the vessels of reception the vessels of reception are in order to receive but who is going to give them, the vessels of bestowal do not want to receive anything, what can you do? You corrupt them and mix them, then everyone would only want to receive, that is how it is done, what is next? Now after they shattered and they all want to receive, in all kinds of degrees to receive, now from above the upper light will shine on them and will bestow upon them and they, according to the magnitude of the shattering, they can gradually enter corrections. That is it. That is what we see, that as much as humanity is advancing it is growing, going through states that become worse and worse, people become more and more egoistic. The state becomes worse and worse and the worst of all are those who reach only in the end of correction that is us and whoever else came after us. They could not go out before that because first you need to correct the easier vessels that just shattered to bits and afterwards us.
S. So man himself, he corrects the forces of bestowal? Does a person himself restore the force of bestowal to normal?
R. Man does not do anything, I do not know what man you were speaking about?
S. Who turns the entire mess, who restores balance?
R. The upper light that shines on the vessels after the shattering, the upper light that shines on all the vessels in the unified way, so it sorts out the vessels that are close to him they awaken more of the vessels, those that are further away they awaken less or not at all, they might awaken later, that is the process. Enough. You are not allowed to ask anymore; you have had enough questions.
6. S. (22:28) What does it mean for the lights to depart from the vessels and return to their roots?
R. That they go back to their roots, oh you want to say, where does it go to? It goes back to AVI and then to the Rosh of SAG.
7. S. (23:05) It is not clear, why did the vessels that receive light in order to reach the corrections, then they start to receive in order to receive while still the Tzimtzum Aleph was there?
R. Of course that also disappears in the shattering, the second restriction disappears in the Rosh of Partzuf because you want to receive Gadlut, greatness, you want to go through the Parsa, so Tzimtzum Bet disappears. The lights are received that are suitable for the first restriction, when they are received if they are received an order to receive so it is also canceled. The first restriction is the probation of receiving in order to receive, the second restriction is also speaking about the vessels of bestowal that you can only use the vessels of bestowal.
8. S. (24:18) I know that there is no absence in spirituality, and it sounds as if the broken vessels have no role, what is their role?
R. That is later on now we are only speaking about the shattering, what happens with them later on we will speak about it, you will see as much as the shattering is essential, without the shattering you cannot bring these vessels to final correction.
S. I mean they are passive as if they have no role.
R. How do you know what happens after the shattering? Why are you jumping ahead, now we speak about what happens after the shattering?
9. S. (25:15) How is it possible if all the heads of all the Partzufim are connected in Ein Sof, even the head of Nekudim did not know about the vessels of reception but Rosh of Galgata does and the coupling goes through there also? So how is it that the system allows it?
R. Only the Rosh that demands the light for the current Partzuf is responsible, which is now AVI of Nekudim and then in them there are no records and no information that the vessels that are below cannot receive in order to bestow, there is no such thing. We will learn it more and more and it will be clarified but these are things that are written very nice and good and are sufficient.
S. You said that the vessels of reception and the lights reject each other and cannot even come close, and that is why the shattering comes. The shattering is clear. The question is how after the shattering remains the vessel with some spark of light in it. What allows the vessel to maintain the spark of light in it?
R. That is something else, how in the will to receive there can be a spark, that spark comes from the Creator, and it does not belong to the will to receive. Because the will to receive is created by the Creator in that will to receive there is that same root that was born from the Creator, that root where the will to receive was born from the Creator, that is called the divine part from above or the point in the heart and it exists in each and every created being. In the still, vegetative, animate in each and every one because it is connection with the root.
S. How is it kept there?
R. It is part of the Creator that is part of everything, he fills everything, surrounds everything, it is the Creator it is not that it exists under laws of lights and vessels.
S. So is it something above it?
10. S. (28:03) It says that they broke and died and fell to BYA, how does BYA become a place of death?
R. If there is a will to receive in order to receive and it receives, that is called death.
S. Right but I expected them that they would fall into the point of this world because BYA is a place of holiness?
R. First of all below the Tabur of Galgalta there is a problematic place, there is direct light, the light of Hochma cannot expand there but what can expand there is the light of Hassadim. The light of Hassadim can expand above Parsa and below Parsa, it depends on the vessels that are there, so what are you asking?
S. Until now these were vessels of holiness there was no Ohr Yashar or Ohr Hozer but there was the light of Hassadim and then they wanted to just bestow, now their vessels that completely fell out of holding us in the will to receive how can they be in BYA then?
R. Because they demand Gadlut, greatness, what was before was Katnut there was a coupling on one and Root now they demanded greatness Gadlut on Phases 4 and 3.
S. I understand why they broke; my question is why after this shattering they are in BYA the place of holiness?
R. It is a place, not sanctity or impurity, it depends on what expands there, also in the vessels of purity and the worlds of impurity expand there. BYA itself means nothing, you are asking on behalf of the lights or the vessels. What do you want to ask I do not understand?
S. On the part of the vessels?
R. On behalf of the vessels that are the vessels of TNHY there, vessels of Nekudot of SAG, these vessels of reception if the light shines on them so they can be in sanctity, if the light does not shine on them, they can be in the Klipot, impurity. We will speak about it