Morning Lesson January 27, 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, Item 112
Reading Preface Item #112 (00:17) Twice
1. S. (05:12) He mentions the four Partzufim here and the first one of AK he says that the coupling by striking is on the coarseness of the ten Sefirot in it from Tabur below, so what is the difference between the four Partzufim, why does he mention them?
R. The difference between the four Partzufim is upon what coarseness do they make themselves resemble the force of bestowal of the upper light, which is it. All in all each one of them according to its coarseness and the screen on the coarseness wants to resemble the upper light and then it turns out that that from the greatest coarseness we have a cascading of the Partzufim until there is a possibility in them to receive the force of restriction and the screen from the lights and to resemble themselves to the upper light and four Partzufim emerge from that; Galgalta, AB, SAG, AG, MA, and BON. He connects them together basically.
S. He says that ten Sefirot of ZA clothes from Tabur below, does the order of the Partzufim change, of the Partzufim?
R. No but rather below Tabur we have more additions that we are about to learn now there is the world of Correction there. All these Partzufim then emerge for us in the world of Adam Kadmon are only Partzufim of Keter and that is how they cascaded from above downwards without the mingling of the will to receive from below upwards they cascade directly from above downwards that is it.
2. S. (07:30) Can you explain why the shattering of the vessels did not stop the system but made it reorder and what that order is?
R. The shattering of the vessels cannot stop the system from going because the system is managed from above according to its plan. It is not that the system itself can bring itself to what it thinks. There is the thought of creation that has to be realized all the way and there is no paralyzing here or shutting it down because there are screens, there are restrictions, which can still work in order to bestow that is why the system cannot be paralyzed.
3. S. (08:30) I think that here he just mentions a lot of things, and nothing is clear about it. The world of Nekudim is completely different from the upper MA, and both the previous Partzufim and the World of Nekudim were built completely differently.
R. That is not his intention what he says is that the will to receive keeps on working as much as it can imagine itself, adapting itself to the will to bestow and that is why the Partzufim keep on emerging above the Tabur and below the Tabur, they keep on going wherever there still is an ability to perform a restriction, a screen, and reflected light that is where the Partzufim are being built.
S. But how can he connect the external part of Partzuf of Nekudim and the MA of AK is the internal part, how can you connect between them, it is not clear?
R. Because everything comes out of the Rosh of SAG. SAG is in charge and the place of birth for all these Partzufim. That is it. The will to bestow of SAG determines that all these Partzufim will practically emerge, and they will be realized.
4. S. (10:38) What is the Masach, the screen, what is its role in the whole Partzufim?
R. The screen is everywhere you have a will to receive, that is it. It is only that we say there is a screen in the Peh of the Rosh and there is a screen in the …of the Tabur in the same … but actually there is a screen wherever there is a desire and there has to be a restriction over the desire and the screen to work with a desire in order to bestow that is how it works.
5. S. (11:32) What can we learn from the division of the Partzufim in the work?
R. That as long as the coarseness is still a reality, that feeling that you are different from the Creator then this feeling of difference awakens the creative being to perform all kinds of actions with equivalence of form with the Creator because there is a collision between the coarseness, the feeling of coarseness, and the feeling of light, to being the opposite of each other. That is what awakens that create a being to perform actions of equivalence with the light.
6. S. (12:28) He writes about the inner part and the external part, what does he mean in relation to what is internal or external?
R. That is something that we will learn for now we will have their Partzufim that is spread below the Tabur of AK or of Galgalta they have both internally and externally. Internality is the Nekudot of SAG, and externality is MA and BON, and we will see what other divisions we have there. There are many Partzufim, Olamot, world, full Olamot, worlds, and we will learn that.
7. S. (13:30) We are talking about the screen in the upper light and the desires of all these states, is it possible to get a hold of these desires and what is the best way to bring all of this up and elevate?
R. I see that your questions are not in the direction of the lesson, they are spread in different directions so let us keep on reading.
Reading Preface Item # 113 (14:12) Twice
Rav Reads Continues for Reader Item # 113 (18:11) - “...called HaVaYaH of MA. But the fifth Partzuf of AK, which emerged from the Metzach [meaning Galgalta which is Aviut of Shoresh, root coarseness], has only the level of Malchut, called BON. Yet, because the first phase of clothing remained there, too, namely the phase of ZA, it is called MA, as well, though by the name of MA that emerged from the Metzach of AK, meaning from the incorporation of the coarseness of the root, called Metzach. It is also called “the new MA,” to distinguish it [additionally to MA] from the MA that emerged from Nikvey Eynaim of AK. This new Partzuf of MA is called “the world of correction” or “the world of Atzilut.”
9. R. (19:16) There are many details here and it seems to us that it is difficult but in truth there is nothing here besides explaining to us what is going on here in a simple schematic way. He gives us a list of Partzufim that emerge from the Behina Dalet, fourth phase and on after the first restriction what we get.
9. S. (19:51) In what way is the new MA different from the previous MA?
R. MA is called a Partzuf that comes out on the coarseness of Galgalta, AB, SAG, MA, and BON, five Partzufim so Galgalta is the Partzuf of Keter, AB is Hochma, SAG is Bina, MA is ZA, and BON is Malchut, there are five Partzufim that need to come out. Now what do we get from this? That when these Partzufim come it turns out that we have a problem here there is an addition to the cascading of the Partzufim and it all comes that it from the fact that there are not sufficient forces in those Partzufim, meaning in the screens, that these Partzufim can come out in a whole way. Then it turns out that we have Galgalta, AB, and SAG, that are whole, big Partzufim, that is called GAR, the first three Partzufim. Then we have more Partzufim MA and BON that come out of SAG, and in SAG we already understand that it wants to be like Keter but already from being completing in bestowal it wants to reach a form of bestowal of its own but it cannot but only on the condition that it takes the force of the reception and raises it to him and gives birth if so to actions of bestowal. SAG itself does not have enough forces, it is not Keter, it is just SAG. It turns out that the corrections that take place below the Tabur are partial corrections. That is one thing. The second thing is that…
S. I just wanted to be precise about MA. It says here that it comes out over the root coarseness but if it is ZA why is it root coarseness?
R. Yes, the coarseness of the root of phase one and we will speak about it more. There are a lot of little additions here that we truly have to pay attention to, and we will speak about them all.
10. S (23:10) Did I understand correctly that the new MA is made up of these four components?
R. No. Every Partzuf is divided into ten Sefirot or five Partzufim within it and it of itself like all the other Partzufim there are additions. These additions usually stem from that the more the Partzufim is move further away from the beginning of the cascading of the Ein Sof they become weaker, their screen is weaker and that is why they cannot behave like the previous Partzufim, and they try to resemble the upper Partzufim in all kinds of additional corrections that they can do. A bit more and a bit more to resemble the upper, more exalted Partzufim. That is why they are clothed in all kinds of actions called corrections. That is how they implement themselves. So, eventually after many, many corrections, all kinds, we have to understand that all the Partzufim from the Rosh of Galgalta until the Sium of Galgalta they all clothe themselves on the Galgalta. Eventually when they connect, they will bring all these Partzufim to a circle. To the complete form of the will to receive in order to bestow and for now we learn how it happens and how it takes place in action.
11. S. (25:07) Out of these excerpts we started learning that as result of the second restriction of Bina of the common Rosh it divides into GAR of Nikvey Eynaim and ZAT. It is not clear where the screen is now, in which place, and in which order?
R. It depends on what you were asking about. In Peh of AK, in Peh of AB, in Peh of Galgalta and AB and Peh of SAG, then the screen in the Peh Abba ve Ima of Nekudim then it shatters that screen and now we're speaking about the world of Correction, that the world of Correction comes, and it is Atzilut, Beria, Yetzira, and Assiya, a new system that behaves according to its own screens. We will learn about it and soon will get to it, but for now he does not tell us about it yet.
12. S. (26:29) How can we not be confused when the name changes all the time?
R. There is no problem here. You need to connect all these things to ten Sefirot or five Partzufim, all in all, or to different degrees of Aviut. There is no more than that, you have five and in those five you have everything.
S. But why does he change the names? Does he want to confuse us?
R. That depends on where you are. He cannot call all the parts of all the Partzufim, he cannot call them the same name, or you will not know what he is talking about. That is why all in all you have ten and no more and no less, ten parts in creation from the will to receive there was something different from the light and the light that bestows upon it builds its development through ten parts, ten degrees. You have nothing but that. But when you reach, when you start studying, you need different names. Just like we speak about each and every person. You do not call every person, “hey men.” You have to give them a name to discern in what way he is different from the others. So, for that we have a lot of signs even in this world, he has a personal number, he has a name, a last name, and all kinds of things.
S. But here he is talking about the same phenomenon, the Partzuf of Nekudim. Why is it called Partzuf, rather than Olam? Why in this item he calls it Partzuf?
R. This is how he functions, like a Partzuf, but when he receives an addition of coarseness and starts dividing into many Partzufim, that is already called a world.
13. S. (28:58) Is it correct while we are learning to draw in my mind sketches you did with the Olamot, worlds and Galgalta Eynaim?
R. I recommend doing it if you can, if you like it; there are people who like drawings. I used to really like it. You can see it in my archive, this is where it all is and please, try. I have big folders, I have albums. I also went overseas and came back with them, and all the congresses and lectures. I used to draw a lot. It is especially good with beginners as they feel these things are more tangible and closer. But truly Kabbalists would not really support that because then the person thinks that that is what he has before him, and he does not try and pass it emotionally into himself. Yes, we want these things to enter our feelings especially that we exist in the last generation, where everyone must have reached a state where “they will all know me, from big to small.” That is why I am drawing less and less.
S. Sorry Rav, I meant in my memory not to sit and draw. We drew it many times. That we can bring it back when you explain?
R. The memory also needs to be not an intellectual memory, pictures; but emotional memories, emotional, and there is a difference. There is a big difference. Like if you say big about something in the emotions, and big about something in your mind; it could be a big distance, big intensity, and depth and so on. So, we need as much as we can to give them spiritual discernment of what we are speaking about, that when you will start saying Galgalta AB SAG instead you will depict actions of bestowal that come from the Creator and clothe in the created being. This is how you will get the essence of the actions and not otherwise. Otherwise you will have drawings that exist on the paper and not in your emotions. There is a very big difference between being a “wise guy'' as the Kabbalists say, that a person is just studying these things as pictures, drawings, and someone who is trying to draw it as it is written right on your heart; on your heart you need to write this, on your desires. Then, you will study correctly. There is a very big difference between writing on your heart and writing on paper. That is why, as much as in the past I used to push my students into writing and drawing, today I see that in practice we are coming close to the emotional implementation, and we have to realize it in our feelings. That is why less drawings…unless you want, you can go to the archives and see all these things there with all the prefaces already explained, and you will see it.
14. S. (33:47) What is the significance of Partzuf of BON having coarseness of zero, receiving only the degree of Malchut, if it has complete equivalence?
R. That is how we call it: the degrees of coarseness in this screen. But obviously it is not Malchut, it is the ten Sefirot on the lowest degree that can be in order to bestow and that is why we call it the level of Malchut. But there are ten Sefirot: Keter, Hochma, Bina all of the Sefirot until Malchut. This is how we are comparing the Partzufim with one another. Like sometimes we say about a person that has no head, is there such a thing that he has no head? But he behaves as if he does not have it. That is what we are saying here too: Keter, Hochma, Bina, in each and every Partzuf we have ten Sefirot, and all the lights of vessels and everything, just Its degree is very small. That it has all parts in a big person just he behaves and functions like a child. So, we say as if he does not have anything except for let us say a Peh, a mouth, that is Malchut. This is our calculation.
15. S. (36:26) What is the state where the Sefira of Daat only appeared and we already say that we do not take Keter into account in this state, what is that state?
R. Daat…you have to go back a bit at the preface. Daat is when we combine Bina and Malchut with Hochma and Keter. That in Bina we have the force of Malchut, and then Bina functions in its will to receive as the Keter and from that the point of Daat is built. We will speak about it more; it is before us.
16. S. (37:34) I did not understand the beginning of this item, the first sentence?
R. To understand this we need to go back.
Rav reads Item 113 and explains – These five phases of coarseness in the screen are named after the Sefirot in the Rosh, that is, Galgalta Eynaim and AHP: The coarseness of phase four is called Peh, on which Partzuf of AK emerges. The coarseness of phase three is called Hotem, on which Partzuf AB of AK emerges. The coarseness of phase two is called Awzen, on which Partzuf SAG of AK emerges. The coarseness of phase one is called Nikvey Eynaim, on which Partzuf MA of AK and the world of Nekudim emerge. That is how it is called, Partzuf. Then from it there is an expansion. The coarseness of the root phase is called Galgalta or Metzach, on which the world of Tikkun (correction) emerges, called, the new MA, since the fourth Partzuf of AK. Next paragraph: But the fifth Partzuf of AK, which emerges from the Metzach, the skull, which is the phase of Galgalta, considered the coarseness of root, or Malchut, it is called, BON. Yet, because the first phase of clothing remained there too, namely the phase of ZA, remained there, it too, is called MA as well. Yet, it is called MA that emerged from the Metzach of AK, because it is the incorporation of the coarseness of the root, called Metzach. That is why it has an ability to work in something that it was incorporated with the coarseness, even though it is the coarseness of the root. It is also called, the new MA, to distinguish it from the MA that emerged from Nikvey Eynaim de AK. And this new Partzuf of MA is called the world of correction or the world of Atzilut.
So, even though it comes as the coarseness of the root and supposedly has nothing in it, it can include inside it everything from above downwards and let's say, to build itself from all the other forms, and that is why it actually through the upper light from above and the forces of Malchut that come from below; it will be called the world of Correction.
S. Over what screen?
R. The screen from zero to four.
S. In the beginning of this item what screen is he talking about?
R. These five coarseness’s of the screen.
S. What screen does he talk about?
R. It is the screen that stands in the Rosh of SAG and from it, it starts expanding in the building of the Partzufim below the Tabur: Four, three, two, one, zero, from below up, from above downwards.
S. In Rosh of SAG later he writes here that the coarseness of the fourth phase is called Peh, over which the Aviut of Aleph de AK emerge.
R. That he tells you, from Galgalta where it came from, he explains all of the cascading. The first Partzuf of AK that came out from Peh Rosh of AK of Galgalta. From below upward is the Rosh and downward is the Guf: that’s Galgalta.
Rav reading section 114 (42:05) “We should still understand why the first three …”
17. R. (43:24) In the middle, there are more worlds of Atzilut, Beria, Yetzira, Assiya. All these things we are going to learn. But this whole system is a system on how to correct the shattering that we learned about. Because the vessels were shattered, the ones that wanted to receive in order to bestow and it did not work out for them, they were shattered. So these vessels now, from the shattering, need to rise, to resurrect, and from them the worlds are built. Atzilut, Beria, Yetzira, Assiya, and when all of these worlds finish being scrutinized, finish correcting the shattered vessels, then from this all the general vessel, the Malchut of Ein Sof, will rise and we will get Gmar Tikkun. We need to discuss it and work on it and also see where we are. Because, these worlds are external vessels, but where are we humans in all of this? This is what we still need to clarify, but that will be, maybe tomorrow, or for sure in the future.
18. S. (44:56) What is the role of the world of correction? What is corrected in it? When does it emerge, and why?
R. The world of correction needs to correct the shattering and everything that came out of it. It brings the system called Olamot, by that, it corrects the system called souls, until everything will work out in a way that it will come to the complete correction, in order to bestow.
19. S (45:52) Does the shattering mean the shattering of the borders between Bina and Malchut and if so, why is there no integration when parts of Bina enter Malchut?
R. Because there was not a right incorporation, a good one. It was lacking the screen, which is why it shattered. It is the right question and, in this question, the answer itself is in there too. Because there was not the right incorporation, so then, that is why they were shattered.
20. S. (46:35) The worlds that were born by the creator after the second restriction, are they parallel to the worlds that were born after the first restriction?
R. The created being is called Adam, man, who was created after all the worlds of ABYA came, and then the Partzuf of Adam HaRishon came, and we will learn about him separately. After the whole system of the worlds will be clarified, we will understand where the Adam is in there, and what his role is there. How it needs to cause the correction of all the system. So now we are learning the system of how supposedly it takes place on its own, how it is corrected on its own. Afterwards, we will learn how man corrects the system of the worlds. It is before us.
21. S. (47:49) How are the ten Sefirot revealed in us? How do we identify them?
R. Where are the ten Sefirot revealed? I will tell you. They are revealed in the desire. Revealed in us, the desire to attain the Creator, the desire to know our Creator, to discover our Creator. When we go towards that, towards revealing the Creator, that is, through equivalence of form with Him. That we want to build inside us the image of the Creator and from that, we will know Him. We cannot know anything from the outside. We always know something that is in us. Just like right now. Let us say, look at a baby, what does he discover? What does he reveal? Something inside him. It develops more, so it can absorb more. That is how we are. We have to reach a state that we will open ourselves, not only as vessels of reception, but also as vessels of bestowal. Then from this, and only from this, we will know the upper world, the spiritual world, and in this way we can advance.
22. S (49:28) The Partzufim below the Tabur, what is the importance of the addition they give us here, with the correction of Malchut of Ein Sof?
R. We only exist in them. Atzilut, Beria, Yetzira, Assiya. In these worlds, we exist. In the Partzufim above Tabur, it is Keter, Hochma, Bina it is called, or Galgalta, AB, SAG. We attain them later on but somehow; we are not speaking about it. There is the ascending of the world but for now we have to see ourselves, how we attain the entire system that is below the Tabur and for now, for us, it is to identify with the world of Atzilut.