Part 2:
Morning Lesson January 13, 2022 Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Baal HaSulam, Preface to the Wisdom of Kabbalah, #102
https://kabbalahmedia.info/en/sources/kB3eD83I?language=en
Reading Preface #102 (00:30) “The four phases Taamim, Nekudot, Tagin, Otiot are ...”
1. S. (03:10) He writes here that the upper light does not stop its action, it performs a coupling with a screen in every state of coarseness, this happens all the time?
R. Wait, first we're saying that we have a Rosh and a Guf. In the Rosh we have decisions. In the Guf we have actions. From the decision that happened in the Rosh it expands to the Guf. Then when the Partzuf receives some light in order to bestow, meaning receives revelation of the Creator in order to bestow to the extent that it identifies with it and no more than that it can hold itself. By that it reaches a state that the Partzuf is built in him that he decides in the Rosh that I uplift above my ego and perform an action which is opposite of my will to receive as much as I can resemble the Creator to do an action of bestowal. I do want that the Creator will clothe in me in order for me to be able to give Him contentment to this. He has the desire to be revealed in the created beings so I will do it as much as I can. Then he checks himself and receives revelation of the Creator in his desire. But after the Restriction and the screen in the reflected light in a calculation, the upper light or the Creator clothes in him from the Peh below in his desire according to the calculation he did in the Rosh, the Creator enters and fills him in the Partzuf. That is called adhesion of the Creator and the created being. After the created being did this action and made sure it won’t be in order to receive God forbid, but only in order to bestow, so he finished his action. Then the surrounding light comes back and presses on it and says you only took a small part you only get a thin line here that you received in order to bestow. And the created being, the will to receive with the restriction with the screen sees that it is really like that. That is why he refines itself because he sees that by this he did not finish the purpose of creation. He only received a small portion of it, so he refines himself. When he reaches the screen, what he received in order to bestow when it reaches Peh of the Rosh. He is incorporated with the upper light again and he sees he has more work to do. He sees that the Creator wants to give much more than he received in order to bestow and he performs the work again. That’s how the Partzufim are built. Meaning, to enter connection with the Creator, in order to give Him contentment and to feel Him that is called, that we are with Him like in a Partzuf receiving a part as much as we can resemble Him. That is our work. This is the expression of our will to receive. Then we become like the Creator according to our qualities. Like the Creator to some extent according to our qualities, according to our attainment and by this we are bringing ourselves closer step-by-step because all the Partzufim connect and connect until they will reach a state at some point where one Partzuf will be with one big coupling and the Creator can enter and fill all of reality.
2. S. (08:13) He starts in item 102 in a very interesting way. I would like you to explain this a little bit. He says that the 4 phases, TANTA, are discerned in Partzuf Nekudim too since all the forces that exist in the upper ones exist in the lower ones. What are these upper ones and lower ones and why should it be in both?
R. Every Partzuf is born from the previous Partzuf and everything that was in the previous Partzuf takes place in building the new Partzuf which is adjacent to it. Like in our life what the children have usually comes from the parents. It could even be from the parents of the parents but this is how it happens.
S. How do the upper ones add to the lower ones?
R. Through the work of the Partzuf itself.
S. What does that mean?
R. That's some kind of freedom was given to each one to use whatever he has the information that they got from your parents. You can use it in according to your period of time and to your environment and according to that you are not completely like an animal. But you can change this information, this data in an essential way. To think what you're doing with your life or change your direction. This is why Humanity is constantly going through changes. Every generation and the way it is. Why? Because you do not agree with what you got from your parents and you want to keep renewing yourself. And there are people who do not want it. That is why humanity is divided into different degrees of still, vegetative, animate and speaking. There are people that are still just as it was, that should be, I don't want to change anything, just want to live like this and that’s it, less concerns and I don't want to think about any big things. The main thing is that we have quiet and there are people that do not care. They can’t do it without doing some kind of a revolution, internal, external, personal or general.
S. All the work is to lower the upper lights to the lower ones?
R. All of our work is to give each and every one maximum abilities to participate in correcting the world.
S. By the connection between us?
R. By the connection between us otherwise you're not building anything.
3. S. (11:22) When the lights spread in the Partzuf are there also levels just like in the purification of the screen?
R. When the light enters the Partzuf it fills their Rosh, there's a coupling by striking, there's a calculation with the records of the previous Partzuf and these calculations determines which lights in which way they enter the Partzuf. According to the degrees of coarseness and so on.
S. What I'm trying to understand is when the screen is refined there is the degree of ZA Bina Malchut etc. The question is when the light spreads is it the same?
R. But it is ten Sefirot of direct light and ten Sefirot of reflected light, that’s the difference. When the light enters or departs there is a difference in its tendency and everything.
S. Still there's a coupling, the question is, in the spreading, in the expansion is there the same on the degree of ZA, is it the same coupling?
R. No, we have to learn every degree on its own. It is not the same light, not the same vessel, not the same screen, nothing, that it was similar. There are the same rules and laws but except for those it is all different.
S. Because of that tendency?
R. Because the desire keeps changing. It cannot be that it will be the same light but the process is the same process. The rules are the same rules. There is coarseness below the restriction then organizing it above the restriction as much as you can use the coarseness in order to bestow. Then there's the Rosh and a Toch and forces to bestow, that you realize them in the coupling by striking. That you want to connect to the upper light but by the striking, which striking? That you strike on your egoistic desire that exists in you, strike them and you want to use it only in order to bestow. That is why it is called a connection but through rejection. That you reject your intentions to receive, connect to the extent that you have an intention to bestow and by that the upper light can fill you.
Reading Preface #103 (14:30) “And here in Partzuf Nekudim it was done in precisely...”
4. R. (15:45) Just like in the first restriction in Galgalta AB it doesn’t matter which Partzuf.
Reading Preface #103 (15:54) again
5. S. (16:54) It is not clear here, is the refinement of the screen is not done because of the clash of the inner and surrounding light but due to the force of judgment of the ending Malchut?
R. As usually we learn in the Partzufim Galgalta AB SAG, there the refinement of the screen happens when the screen rose from Tabur to Peh, and along the way it lost its forces because you entered contact with the upper light. That strikes it and annulled it and when it reaches the Peh of Rosh it completely comes to zero. But here if we speak about the Partzufim that come out, but let me read it again, 103: And here in Partzuf Nekudim it was done in precisely the same manner because there is a Rosh and a Guf so what happens when the lights enter the Partzuf. Here two Partzufim emerge AB and SAG, one below the other and in each of them there are Taamim, Nekudot, Tagin and Otiot, TANTA as usual. The only difference is the refinement of the screen was not done here because of the clash surrounding light and inner light but due to the force of judgment of the ending Malchut, but because of the previous Partzufim the surrounding light presses and annuls the Masach, but due the force of the judgment of the ending Malchut incorporated in those vessels as written in item 90. For this reason the empty vessels did not remain in the Partzuf after the departure of the lights because the screen disappears, they received in order to receive, that is why their refinement, the disappearing of the screen happens because the lights just came out of the vessels when the vessels discovered that they were in order to receive instead of in order to bestow. It's not like that it was there that the lights departed in the three Partzufim of Galgalta AB SAG but broke and fell and died into BYA. What are you asking now?
S. What is the force of judgment?
R. Malchut is the will to receive and never otherwise. The will to receive isn’t refined; it never disappears, otherwise creation will entirely disappear. Then the Malchut when it receives in order to bestow, the upper light the force of the screen, it worked to receive in order to bestow. This force of receiving in order to bestow it disappears from it. And then only the will to receive remains and it’s revealed without the intention to bestow that is why the light departs. Not only that it departs but that same light that would fill it supposedly, by entering with the forces of Bina, it cannot stay inside because the force of the Malchut is revealed. That is why these vessels that received it supposedly in order to bestow, it turned out that they took it in order to receive. That is why they broke and fell and died and fell into BYA. There are three degrees of a descent. First the screen broke that was in them, in order to bestow. They died meaning the light departed them, what filled them before and fell. That they are already not close to the Creator, on the contrary they fell away from Him, distant from in order to bestow and now they are the worst, meaning from all the system of sanctity. That is why it is called the shattering of the vessels. They did not empty themselves from the light but the will to receive in them, from the height that it was in order to bestow, it fell to a state of in order to receive.
6. S. (22:41) What is the limit when the upper one draws the lower one to Bina. Who fights this war with the ending of Malchut the upper one on the lower one?
R. I do not understand your words.
S. We are learning the ascent of the lower one to the upper one. What I'm asking is who is running this war with the ending Malchut, it is as if it is trying to draw the lower one downwards?
R. I do not understand your words. I'm telling you where is this written, where are you asking about it?
S. Can you explain what you are now explaining in the framework of the ascent of the lower one to the upper one?
R. The lower one isn’t raising to the upper one. Where do you see these words here? Here it is not written about it, it is not speaking about it here. On the contrary the Partzuf wants to draw the lights into it in order to receive, it discovers that it wants it.
S. Yes, but the upper one, he is under the upper one, he is protecting the lower one?
R. No, you need to read without taking into account what you already know.
7. S. (24:14) The question relates to the words broken and died in fell BYA but they were in BYA previously as well?
R. No, they were in Atzilut above the Parsa, we will not have time today already but we will talk about the shattering but we will talk about it tomorrow in a broader way.
8. S. (24:45) You said that the vessels received it with intention in order to receive these lights, is it possible, God forbid, that these vessels can deceive the upper light, conceal their intention?
R. No, the Rosh had the intention to bestow and they started receiving in order to bestow because they were above Parsa, but half the Partzuf was below Parsa and when the lights started coming and passing through the Parsa they didn’t feel they were entering a problem. But it turned out that they kept the lights going also in the vessels that did not have the screen in order to receive in order to bestow. It cannot be below the Parsa that is why the lights that went down there below were received in the vessels of reception and it was a great innovation for all of them and truthfully the Creator organized it in such a way because he wanted this vessels of bestowal and the vessels of reception to mix together. When they mix afterwards the corrections can happen one by the other and if there would not be this mixture by the shattering so the vessels of reception could never be corrected into an order to bestow. There could not be an intention to bestow in them and here by connecting the vessels of bestowal with the vessels of reception so the qualities of bestowal enter the vessels of reception and then by illumination of the upper light above can bestow upon them and correct them. We will learn about it but it starts here. It starts here.
9. S. (27:07) Why are the letters of the work after the departure of the light?
R. Because then you see the vessels, you feel the empty vessels and they explain to us what they want, then it is clear what state they're in. That is why it is written that the expansion of the light and the departure that builds the vessel.
10. S. (27:38) Why is it considered that the screens are refined as it rises from the Tabur to the Peh?
R. The Screen refines itself when it rises from the Tabur to the Peh because it loses and loses its connection with the upper light and in this way it weakens until it completely disappears.
11. S. (28:06) What is the mistake in the calculation of the Rosh if the body crashes as a result, was there Gadlut of the Katnut all at once?
R. There was no problem in the Rosh because according to all the information in the calculation it was correct but they could not take into account that same problem that in the Guf of the Partzuf the angel of death sits there as we say, the will to receive in order to receive and they could not feel that in their Rosh. This is why it's not the fault of the Partzuf of the Rosh but the Creator organized it in such a way that shattering, because without the shattering it is impossible to mix the vessels of reception and the vessels of bestowal and correct the vessels of reception that they would be in order to bestow.
12. S. (29:10) What causes the screen to rise from the Tabur to Peh?
R. It feels that it can't work anymore in order to bestow on the coarseness of that Guf that is why it has ascents. The screen is the result of the intention of the thought.
13. S. (29:43) What is the force of judgment in Malchut?
R. The will to receive.
14. S. (29:50) We see that the Bina gives Malchut the force to be corrected and that is impossible because Bina is opposite to Malchut?
R. Bina can illuminate to Malchut through this order of the Sefirot and Malchut is incorporated and receives from Bina the forces of bestowal. We will learn it but this is how it happens. This is what happens from us, we are all egoists and how do we reach a state that we are bestowing on one another until we love each other. It does not seem reasonable to you I understand but I understand but it will be for you in the future.
S. How do we, the lower ones turn to the upper one to elevate us upwards and why would not that bring us to the shattering?
R. First of all that there was a shattering before it already organized the system that it cannot happen again. That is one thing, a second, it is also organized in this way even though we are lower ones in opposition to bestowal we can ask the Creator to give us the force of bestowal and we will still learn about it. The system is very complex and even though we are egoists we can gradually come to a state that we truly bestow.
Reading Preface #104 (31:35) “Regarding the Partzuf of Taamim that emerged...” Twice
15. R. (34:24) Read this, go over it a few times, you have to renew this after a few hours and it will settle in the head and the heart, we will still enter these things and you will see that this is a system that we exist in, we just need to discover it. It's a system of forces that we exist in, it works on us to activate all of humanity all the world around us. And we have to start feeling it. The Creator's advancing us towards that you see what he's doing with all of us, we are becoming more and more connected up on all the Earth and we have no choice, we will discover how dependent we are on this more and more until we make the decision. We have no choice and we must connect between us correctly. Only in such a way we can reach wholeness, perfection and adhesion with the Creator.