Morning Lesson November 03, 2021 Transcription

Transcription is made from simultaneous translation which leaves a possibility for differences from audio

Part 3:

Baal HaSulam, Preface to the Wisdom of Kabbalah, #86

https://kabbalahmedia.info/en/sources/kB3eD83I?language=en

Reading item #86 “Know that the Nekudot are divided into three...”

1. R. (01:04) Meaning of lights that appear beside the Partzuf there are many lights, there are 10 types of the lights that are inside the Partzuf and around the Partzuf and in total the upper light that takes care of the Partzuf takes care of each and every part and in each state. These lights divide into those that take care of the livelihood of the Partzuf and to bring it to motion and to build in it the deficiencies and so on. There are many types of lights that engage in taking care of the Partzuf but in total we do not learn all of them. Also the Kabbalists are not capable of telling us all of them. Maybe till the end of connection we have not revealed all the lights that take care of their work on the Partzuf, we are all activated by these lights. But here we have to learn three forces, 3 lights that they operate on the Partzuf and they divide according to the part of the Partzuf that they operate. So in the Partzuf we have Rosh, Toch and Sof, three parts and what did he say? These lights we call them Nekudot, there are upper Nekudot, above the letters, meaning before entering the Partzuf, they are all called in the name of Holam. Rav is drawing. We have a Partzuf, then the Nekudot are divided into three phases, Rosh, Toch, Sof. These are the upper points above the letters that are incorporated in the name Holam. Letters are the vessels of the Guf. Vessels of the body or the Guf are called letters, Otiot. So these that are above the letters, these lights are called Holam and they are symbolized like this, a letter is the sign and the point is the light. The letters above the Otiot, the letters and the middle Nekudot inside the letters. Here we have the Vav and the light inside the letter is included in the name Shuruk or Melafom. This is the Holam and this is the Shuruk, meaning Vav and a dot within it. And the lower Nekudot below that also here we have the Vav as a sign of the vessel and the light that exits below the vessel. This is called in the name Hirik.

Reading Item 87 (05:53) “This is their explanation, Otiot are vessels...”

2. R. (07:33) If from above comes the upper light then it influences the vessel, bestows upon the vessel. The vessel receives force from this to connect its vessels that we're not in action to bestow to act on the intention to bestow. Let's say the light bestows to the Rosh, this Rosh, this Toch, this is Sof. So the Rosh receives instead of a half a degree that it had before GE, and this is AHP. So they connect together by the upper light to 10 whole Sefirot. The same thing later on turns out in Toch that we have GE and AHP and the bestowal between them is the Parsa and by the bestowal of the upper light it also turns them into 10 Sefirot of Toch. Then we also have GE and AHP and here also there can be the 10 Sefirot of the Sof. Even though as we will learn this caused the breaking, the shattering.

3. S. (09:52) What is the force of the Nekudot that manages to move the letters?

R. These Nekudot are lights, and don’t just think they are dots, or points, they are lights and they operate inside the desires, inside the vessels, and the lights that operate on the vessels from within the vessel of these desires, they begin to come to motion. They become ready to connect and ready to rise and intention to bestow. This is how the light influences the vessel. This is called that the lights bring the vessels to motion. They awaken them

4. S. (11:10) The growing of the coarseness in the 10 is the same addition of light of moving that we receive?

R. Surely all the changes in us are only by the lights that operate around us and because we are broken and the general light that clothe in us, in the end of correction is also seemingly broken. It is divided into seemingly many actions. So all these small lights they operate and they activate us, as much as we more and more will advance then these lights will turn to greater lights, bigger, more concentrate and we will work with them or directly and more simply. Until we will reach a state until we will be one vessel and one light.

S. Can I ask a question about Hirik from Item 86?

R. We haven't reached it yet, he just gives us a definition, that the lights at the end of the Partzuf, the lower Nekudot under the Otiot, letters, are called Hirik. What is under the Otiot, the Otiot are vessels, so the lights that are under the vessels, what is under the vessels is called that the lights break the vessel. Soon we will learn that.

5. S. (13:07) What is that ZON of AK drew the light to AHP, why didn't AHP draw the light itself?

R. Where do you see this in item 86?

S. I think what he meant was that this is considered a new light when ZON of AK received from AB SAG and shone to the vessels of Nekudim. In the middle of 87.

R. So I’m reading from item 87 again and let's scrutinize it.

Rav reading 87 (14:21) “this is their explanation. Otiot, letters are vessels…”

6. R. (15:55) Vessels of Nekudim, we already spoke about them, they are the vessels of Keter AVI and ZON, they're all below the Tabur, they are from the Tabur to the Parsa. They brought down by the light of AB SAG the Parsa that was the lower Hei to the Peh of each degree. Meaning in the Rosh of the AVI they lowered the screen, that was at NE of the Peh to the Rosh to the Toch the role of light of Hochma found in the vessels in the second restriction. The ZON of AK received from AB SAG and shone to the vessels of Nekudim, lowering the bottom Hei to the Peh of each degree. Meaning vessels that were in Katnut in Rosh, Toch, Sof, only in Keter Hochma and GAR of Bina received in return all the vessels in return all the vessels to their Partzuf. Also in Rosh Toch Sof, and illuminated and shone to vessels of Nekudim the light of Hochma, lowering the bottom Hei back to the Peh of each degree and bringing the AHP of vessels and GAR of lights back to the degree. Each and every degree in Rosh Toch Sof received 10 Sefirot and the light of NRNHY thus this light moves the vessels of AHP in the Rosh Toch Sof, and elevates AHP from the lower degree connecting them to the upper one as in the beginning, this is the meaning the Nekudot move the Otiot. Meaning this light called Nekudot comes, then AHP of each degree receives force to connect with GE in the same degree. So Rosh that was divided into GE and AHP connects to 10 whole Sefirot, Toch that was divided into GE and AHP is connected to a whole Toch once again, Sof also its GE and AHP connect together to whole 10 Sefirot.

Rav continues reading 87 (18:57) “Since this light extends from AB of AK, which “

7. R. (19:10) Meaning this is the role of the light AB SAG which returns all the half vessels to wholeness, to 10 Sefirot.

8. S. (19:32) What you described at this moment, why is there this weird order? You said the light of Nekudot comes and AHP receives the force to connect with the GE. After all, all the work actually starts with GE?

R. GE are in the state of sanctity, in the intention is to bestow. AHP in each and every degree has no force to be in the intention to bestow, and this is what is below the Parsa of each degree. We have the Parsa of the Rosh, Parsa of the Toch and Parsa in the Sof. Now, the light comes from above. That is what I want to draw here. Rav referring to the drawing. The light comes from above and enters the Rosh. The Rosh is divided into two parts, the GE and AHP. They connect into one part. It enters the Toch and connects the GE and AHP. It enters the Sof and connects the GE and AHP into 10 Sefirot of Sof. This is theoretical, it is not what happens. We will learn this. But actually this light that comes is called the light of AB SAG. It comes and it nullifies, annuls the second restriction.

S. What is unusual in this light that annuls the second restriction?

R. That is a good question. This light includes both AB and SAG. Meaning that there is the light of Hochma here, AB. That is the light of Hochma. And SAG which is the light of Hassadim. Then the light of Hochma and the light of Hassadim together can actually, if they come to a certain place, they can correct any single place. Any place they come to. Because we have Keter Hochma Bina ZA and Malchut. If Hochma and Bina connect together and bestow below, they can correct it all. What does happen and that is the problem, is that here there is a Parsa. This light of AB SAG does not reach below the Parsa. It corrects only that which is above the Parsa. What happens beyond that is the light of AB SAG, Hochma and Bina is called AB SAG, illuminates and shines and it appears to them that they corrected everything until the Sof, to the Sium. To the end of all the degrees. They thought that they could be in order to bestow in all of those degrees. They didn't understand that they could not correct the vessels that are below the Parsa. That these vessels are not corrected and therefore the shattering took place in them. This is what we will learn and we come as a result of the shattering in order to correct the shattering. Actually we are the children of the shattering.

9. S. (24:15) I feel that there's some work here, something unique, something dirty of all the light that descends and moves the vessels and raises them?

R. It is the Creator’s role to create a workplace for us that in the work of correction we can connect with him and enter into be partners with him and from that collaboration, that sharing, we will learn how to work together, we will know ourselves together. Just like we are in the group, prior to that we didn't know each other, we connect, we start in the combinations between us and we start to connect, soon we'll start to see how much we need one another, how each and every one he's precious to me because he is part of my soul. Then we discover it is even more precious than me, to me because the Creator cares for me but he does so to the extent that I care for the friends. Therefore it turns out that my attitude towards the connection to my friends defines my spiritual life. It turns out this is how we reach a state in which the shattering builds our new reality for us which way must get to know this way.

S. It simply sounds like the light does a very unique and big work here in the work in the vessels from their part, have no preparation for it?

R. For the time being no, what we learn both the vessels and the lights perform actions according to those qualities that the Creator established in them, we do not have yet here in Adam, the free choice or doubts or exertion it is still cascading from the Ein Sof to this world. The true spiritual word begins after this whole thing completely shatters and then we will start to awaken and to recover just like we are looking at this world and the extent which all the parts of creation began to connect between them atoms, molecules, bigger masses until the still, vegetative, animal and then from the animal comes this speaking all in gradual development. We are not yet here. You are still in the cascading from above down of these forces and when they reach the Sof, this is where the work begins of all preparation to becoming Adam of this world.

S. I'm simply, surely impressed by the work of the light, how it changes itself and moves the vessels and does this work, what can you take from this example to our work if possible?

R. Of course, we certainly need to learn how to invite the light to do the work here, it is not that we can perform the work like the light. We would like to do that. But all together we can pray, we need to ask for the light to do the work because we raise ourselves from below upwards. Therefore we are never, we can never forcefully do something good not with a force of our intellect or feelings, meaning not through the force of the action, altogether we need to ask just like babies. More and more and more and each time we will be more dependent on the Creator even though we receive forces and the mind and degrees of understanding and connection between us and we discover how much more we are dependent on the upper light. This dependency becomes a mutual dependency. Well, we will see it, it is hard to express it.

10. S. (29:40) What does the light AB SAG give to the vessel, what changes in the vessel when the AHP returns?

R. I think that, let's see it this way. Rav drawing We have Keter, Hochma, Bina, ZA, Malchut. This is the upper light that created the four phases of direct light. In half of Bina the vessels of bestowal ends and in the other half of Bina begins the vessels of reception. Therefore if we want to correct the vessels we need to raise them above the half point of Bina which is called the Parsa. The light of AB SAG. What is the light AB SAG? This is AB and this is SAG. Ohr AB SAG there are no other lights either Hochma or Bina, Keter is the source of the light. This light of Keter is divided into the light of Hochma and Bina. The light of Hochma is a light that builds the will to receive and it is fully meant to build the will to receive with the power of the will to receive wanting to be filled with the light of Hochma and the light of Bina is only meant in order to correct the desire to receive so that it will be in order to bestow. So through its work it will be like the giver then it turns out Bina by the light of Hochma becomes Bina which is also the desire to receive. Then it turns out that Hochma and Bina when they bestow upon the desire to receive they arrange it and format it, give it a form. So that this will to receive wants to receive just like the light of Hochma that formats it and also to be like the Keter to bestow like the light of Bina which formats it and then it turns out that from the influence of the bestowal of AB SAG it will be to receive in order to bestow. Therefore all together that which corrects all of creation is the light of AB SAG. This is the upper light in Keter which is the Ein Sof and AB is the light of Hochma and SAG the light of Bina the two of them are seemingly opposite. But they have a single goal.

11. S. (33:51) Holam, Shuruk and Hirik our vowels, what is the difference between these vowels and other vowels that are written by dots and short lines below the vessels, why are they special?

R. There are many such symbols and signs. All together all these signs just like we write them in the Hebrew grammar, it is all included in these vessels where all together we have 22 letters because this is how it is arranged according to the Partzufim and the Sefirot. In addition there are five letters of MNTZePaCH these are letter that are in the end (of a word). Where the world of Atzilut underneath it is the Parsa as we learned and all 22 letters above the Parsa and 5 additional letters are at the Parsa. All together 27 letters, here we have 27 letters to describe and express every possible desire there could be in the spiritual world. 27 letters. Hence the Hebrew grammar we have 22 plus 5 equals 27 letters and the laws between them are also all like the laws between the lights and vessels therefore for thousands of years nothing changes, nothing. It is not like, if now, we were to meet a Frenchman that lived a thousand years ago or a German or Russian person, it could be that they could not even understand each other to that extent, it would be different in both in writing and in speech. But in Hebrew nothing happens. We can open books that were written 3000 years ago. Let's say the Torah, the Bible, the Pentateuch that was written at the exit of Egypt meaning 3000 years ago. We can read everything that was written there and it is all understood, everything is understood. Because these are laws that stem from the relationship between the lights and the vessels and that does not change. It does not belong to our world.

12. S. (37:39) What changes were made in Nekudim in relation to the Nekudot of SAG that it appears to him that he cannot receive the light?

R. The thing is these are questions that are. Rav drawing. Again the same diagram. Galgalta AB SAG, back to Peh of Rosh we have the Nekudot of SAG, the intermingling with NHY of AK the restriction 1 and 2 and this is 3 the restriction. The Parsa which is here. From here onwards as the Partzuf is refined it reaches the NE of the Rosh of SAG and from here emerges light that cascades where the records took place and the Katnut of the world of Nekudim comes here to the extent the Parsa can stand. Then we have Keter Aba Ve Ima and ZON. All in the GE and this is Nekudim, the Nekudim in smallness. It comes from the NE of Rosh of SAG. This is the Nekudot of SAG and this is Nekudim. Why are there points because they emerged on the refinement of the screen of the Toch of SAG returning to the Peh of Rosh and therefore all these places are called Nekudot.

S. So what is the difference between the vessels, those of Nekudim, that they think that they are ready to receive the light in greatness?

R. They are completely different vessels. The Nekudot of SAG belong to SAG all together. They can go down later when they intermix with the fourth phase then the restriction takes place in them. But they are the vessel of Bina, even Nekudot of SAG they are still Bina. Whereas the world of Nekudim emerged upon the records that in their smallness, the records of 2/1 and there's an addition of 3/4 so this is already a mixed Parsa, it's a mixed thing of the fourth phase, they can spread only through the Parsa. Immediately as they spread to the Parsa, they implemented these records of 2/1 in smallness and the records of 4/3 of Gadlut come to them and they receive them, meaning the intermixing of 2 Partzufim of Bina and Malchut and Bina and Malchut here begin to work in one Partzuf. What never happened in the cascading of the Partzufim thus far. There's a very big advancement here that you can connect Malchut with Bina but how, through the shattering otherwise they cannot unite. Through the negative connection where they shatter each other and intermingle, later the ability from there comes to be below the upper light to sort them, connect them and fill them. This is work we need to be involved in.

Reading Item 88 (43:58) “You already know that ZON of AK shone…”

13. R. (45:03) Meaning the Keter of the Nekudim stands here and when it shines through the Keter of Nekudim this is the beginning of Nekudot.

Reader continues (45:18) “...And the male level does not expand...”

14. R. (45:55) Meaning there's illumination above from the Tabur which is completely from above which does not enter the vessels and there's no vessels there which is the Keter which they all standing from above down. It is all revived like Keter and the light that comes to the Keter from the point of Nekudim it shines there and that's it. Meaning there is no more expansion to the rest of the actions. That is what he is saying and the level of the male does not spread to the ZAT of the Nekudim which of the vessels of the Guf which is called the Otiot and it is considered that it shines upon them from its place above which expands below the Tabur and does not spread in the Otiot themselves which begin from Tabur downwards and the illuminations through Yesod is called Shuruk meaning the Vav with a dot, it stands in the line of the letters. This light that illuminates inside the vessels is called Vav with a point inside.

Reader continues: (47:33) “...The reason is that this illuminating comes to...“

15. S. (48:07) Why does Item 87 talk about the light of Haya in the Partzuf? Is there light in the Rosh of the Nekudim?

R. No, the main thing in the world of Nekudim is that the Nekudot of SAG came down, I am showing the drawing, the Nekudot of SAG came down and connected through the NHY of AK and bestow to the NHY of Galgata the light of Bina they thought they can receive something because they are already in bestowal and then they give their desires, to the Nekudot of SAG and Nekudot of SAG restrict themselves and build a place for the place for the worlds of ABYA and all these records rise to the Rosh the records of Katnut and in the NE receive a coupling upon the NE and build the Katnut of the world of Nekudim which is Keter, Aba Ve Ima and ZON. This is the Katnut (smallness) of the world of Nekudim is just a small Partzuf, it's named for the future that what will be born from it, it is called a world. It is born above the records of 2/1 restricted and then comes the record 3/4 which was born here in the NHY of AK and this is where the coupling takes place in the Peh not in the NE and from this Keter and Aba Ve Ima perform the coupling on the Gadlut of 3/4 and then it turns out that the great light of Hochma emerges over the ZON and by this light they want to develop below the Parsa but are not capable of doing so. Since they have no screen to stand before the light of Hochma and be in vessels of receptions like here. Meaning this whole structure in Gadlut, in maturity. Referring to the drawing. This is the coupling off 4 / 3 and this is where the shattering took place, the light goes till the Parsa, but when it moves below the Parsa then you have the shattering of the vessels. Although the shattering happened below the Parsa and it is a complete Partzuf and then out of it taking place below it influences above and they shatter. These records from the shattering rise and returned to the Rosh of SAG and the Rosh of SAG performs the restriction on them it starts to arrange and then it turns out from that that the world of Atzilut, Beria, Yetzira and Assiya.

16. S. (53:16) What does it mean that the lower Hei lowers back to the Peh in each degree?

R. Referring to the drawing. We have the matter of this second restriction, where in the Rosh, Toch and Sof we have the ability to use only the vessels of the GE. We are not allowed to use the AHP vessels as there is no screen there. When the light of AB SAG comes and gives the vessels of the AHP to also receive an order to bestow.

S. What does it mean that the lower Hei lowered back to the Peh of each degree?

R. That the lower Hei that was here, this limitation here emerged downwards to the end of the Rosh, to the NE of the Sof of Toch and from NE of the Sof and all these degrees return to the 10 Sefirot, this happens by the light of AB SAG

17. S. (55:09) What is the connection between the light of Hochma and the light of Hassadim?

R. Light of Hochma is the light of the purpose of creation which we have to receive in order to bestow, this is what the Creator wants. Because AB itself is the light of Hochma, it is the Creator which addresses us. The light of SAG is just correction of clothing on our behalf that we want to receive in order to bestow. Therefore this is why the light of AB SAG is called a light that comes from above that corrects the vessels and fills the vessels.

18. S. (36:08) Is the light of AB not the light of Hochma so how come it does not cause the shattering?

R. The light of AB is the light of Hochma and if it receives in order to receive then the vessel shatters but if the light of Hochma if it is received in the clothing of Hassadim in order to bestow that nothing will shatter, on the contrary it would reach adhesion. This is our work where we need to invite corrections that will bring the lights that will correct this before and it is all filled with the light of Hochma.

19. S. (56:46) With what force are the vessels of Nekudim born with?

R. The vessels of Nekudim are all results of SAG that is all that I can say now

20. S (57:13) What does it mean that GE and AHP connect in the Rosh, Toch and Sof?

R. GE and AHP connect to 10 whole Sefirot and then this comes to a complete Partzuf.

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Ежедневный урокJul 26, 2018(Утро)
Часть 2 Урок на тему "Одна группа. Одна Европа" (Подготовка к конгрессу в Италии 2018)

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