Morning Lesson February 6, 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, #121

Item #121 (00:17)

1. S. (02:56) If I may ask how were the three lines made in Malchut?

R. The three lines are called Netzach, Hod and Yesod if it is in NHY or Hesed, Gevura, Tifferet if it is in the middle vessel or Hochma, Bina, Daat if it is in the top third of the Partzuf.

S. Why does he call it the three lines and not Hesed, Gevura, Tifferet?

R. Because they are connected with each other and perform one coupling by striking together.

2. S. (03:52) He says since there is only clothing without coarseness because there are no vessels. How can there be clothing without coarseness? What does he clothe on?

R. He clothes on vessels but not in a form that he is connected to the vessels. Meaning, how do I explain this to you? We have an additional illumination except for what the created being can attain on his vessels of coarseness there is an extra illumination by incorporation with the vessels of the upper one.

S. he says this level is called Ubar, an embryo, meaning there is only root coarseness there?

R. Yes.

S. What does that mean?

R. The smallest coarseness possible.

S. from this you get an Ubar, an embryo?

R. Yes, that is where it starts from, how can it come from anywhere else? Where would it develop? Meaning coarseness zero the smallest coarseness is called the coarseness of the root.

S. So how do you explain it when he says the screen only after its refinement is the embryo?

R. After all the screens from Malchut of Ein Sof refined by the expansion of these Partzufim they reach a state that the coupling takes place on the smallest screen that remains which is called the coarseness of the root.

S. I understand this is a condition for the embryo?

R. Not a condition. The question is what is this embryo unique? It is unique in that it has nothing of its own and that from it know something new can develop. It is connected to the upper force and from himself he lost everything. Lost it all. Then he can start developing now by his forces from new.

S. What does it mean that he lost everything? What does it mean the embryo lost everything?

R. All the lights in the vessels that cascaded from Malchut of Ein Sof now came to the general zero.

3. S. (06:45) What does it mean that HGT spread from within the NHY? Expand from there.

R. He writes it here in such a brief way that obviously this is hard to understand. The thing is NHY can expand on their own because it is the coarseness of zero, of the root. That because they are connected to HGT which is the coarseness of phase one that is why they can expand. Meaning that a higher degree expands and in it also a lower degree expands. It is like a hint for what will happen later on, that in the greater Guf which is more developed and bigger, inside it can develop a smaller Guf and lower one. Like an impregnated woman, that she has something that developed from a zero, from a drop of seed. How? It develops while being in the body. Something else develops and this other body, the upper one supplies the lower body that develops inside it. It supplies everything it needs in order for the embryo to develop. Where does it come from? Here exactly we see the root to such a development. How can it be that on the animate level one will develop inside the other?

Very deep and great things that are very interesting. Later on we will talk about it some more. Especially when we will feel that in that way we are developing, that we are connecting between us and incorporating in the upper body which is Bina, the upper mother. Bina is our mother, and we start developing in her as an embryo, as such a body that receives everything from the mother. We will just need to annul ourselves, only to annul ourselves like the embryo which is annulled towards his own mother where he is in her and she is supposedly in control him in everything. After the ninth Sefirot when it develops, when it reaches the tenth Sefira it has to be born and then it starts existing in an independent way supposedly, in an independent body. But obviously he is being taken care of and being fed from the upper one. In this way he develops and in this external development there is also a special process that we will learn about, how it takes place according to spiritual degrees. Then we will understand whether we are okay or not when developing our children, raising them and so on.

4. S. (10:33) He says that because it came out of Metzach, Metzach is also in root coarseness. Why Malchut?

R. The root is the Malchut, the coarseness of the root is the Malchut.

5. S. (11:05) In the world AK the couplings go from big to small and in Nekudim and Atzilut from Katnut to Gadlut. Why is it opposite? From great to small from AB-SAG it diminishes, it decreases.

R. Because there it comes from Malchut of Ein Sof which is filled with lights, and it begins to try to accept them in order to bestow and that is why there are degrees of a descent here. As much as more and more of the will to receive is revealed in the created being and he can receive in order to bestow less and less, until a state comes that even the shattering takes place. And after the shattering we see that the development has to be by the created being uplifting on opposite degrees from the lowest degree until the world of Ein Sof. That is the natural way it takes place on those same degrees. Only in the awakening of the light upon the will to receive, to build, to create the will to receive, then by this comes the degrees of the descent, the Partzufim, the Sefirot from above downward, until they reach the shattering. And that upper light that works upon them causes their correction. Then it turns out that we have degrees of ascent from below upward in a way that we have a ladder of degrees that come from below upward, through all those degrees that descended from above downward and then we are speaking about souls. How the souls can uplift, ascend on that same ladder of degrees that came before them.

6. S. (13:47) When a Partzuf is born does it mean a screen is born?

R. Yes, the screen is actually the most essential, central data in the Partzuf.

Item #122 (14:11)

7. R. (15:14) This means that after the records remain from the shattering, these records incorporate in the Rosh of SAG and Rosh de SAG gives birth upon these records to new Partzufim. So the first Partzuf that is born on the records of the shattering after it was scrutinized is called Partzuf Atik. And it is the first Partzuf, the most upper one in Atzilut, that first one that comes out after the shattering of the vessels. That is actually what we can say about it for now.

Item #123 (16:12)

8. R. (17:14) Meaning as we see on the second restriction that the AHP of the upper one descends into the Galgalta Eynaim of the lower one in the same way, in the corrections from below upwards. So the light that comes gives forces to Galgalta Eynaim of the lower one to ascend and incorporate in the AHP of the upper one. And then it turns out that there is a special connection between AHP of the upper one and Galgalta Eynaim the lower one. According to this Galgalta Eynaim of the lower one starts receiving vessels of AHP even though it is vessels of AHP of the upper one and this is called Gadlut of the first kind, greatness of the first kind. And there is a special connection here. Look at what is happening here. AHP of the upper one and Galgalta Eynaim of the lower one start becoming connected between them into ten Sefirot, which is unnatural because they are very different, the AHP of the upper one and Galgalta Eynaim of the lower one.

But by this the lower one starts receiving forces of bestowal from the AHP of the upper one and in this way, it starts growing. So in other words what do we have here? The upper one helps the lower one in its forces, in its mind, in everything like we help a child, a baby. We come to him for that baby, and he wants to do something, but he cannot. So with our hands, with our mind we help him put things together, organize things, lift them and so on. That is exactly the root here. By the connection of the AHP of the upper to the Galgalta Eynaim the lower one, the connection between them gives the lower the ability to do things that the lower one cannot do on its own. He wants to, in his little Galgalta Eynaim but he gets help from the AHP of the upper one, that there are great forces there and they can perform everything for the lower one. That is what we need to take into account. That we will always get help from the upper one if we discover the willingness to connect to Him and then He comes to the connection with us and helps us. That is it. Everything is rooted in the cascading of the worlds from below upward. That is what we need to implement to adapt to our work.

Item #124 twice (20:56)

9. R. (22:32) So then before we get the Partzuf of Atik of Atzilut, Atik is called from being disconnected from all the rest of the Partzufim, or the Partzuf of Keter of Atzilut. And the second Partzuf that comes after it is called Arich Anpin. Arich Anpin from Arich being Hochma that expands from below upwards, Arich and Anpin is Panim, face. That is the light of Hochma, face is the light of Hochma. That is why the Partzuf of Arich Anpin expands from the Partzuf of Atik from below upward. That is the second Partzuf of Atzilut, Partzuf of Hochma. Atik is called Keter and Arich Anpin is Hochma. Here in the world of Atzilut we have names, new names to all the Partzufim, and even all the actions. That it will be easier to speak about it later on in order to not get confused.

Item #125 (23:56)

10. R. (24:09) Because during the descent each one fell into the other. Now when we correct the upper one so the lower too joins him.

Reader continues

11. R. (24:57) That is according to the order of the degrees. The upper part of Bina is called Aba ve Ima and the lower part is YESHSUT, we already talked about that. That was in the world of Nekudim.

Item #126 (25:16)

12. R. (27:04) We're going to go over this again tomorrow in order to understand these things a bit more. For now let us not confuse ourselves more, let us leave it the way it is, and we will keep going tomorrow.

13. S. (27:28) Impregnation was not clear in 122 in Katnut and Gadlut.

R. As much as creation is more developed it reaches, we see it on the still, vegetative and animate, that it is more and more connected in its development from one form to the next. Meaning Ibur, Yenika, Mochin from the lower one to the upper one develops to such an extent that on the animate degree we reach a state that each next form develops from the previous form. And then it reaches birth, and it gets taken care of by the upper Partzuf. That is what we discover in the wisdom of Kabbalah, and we discover the roots for it, where it comes from. Why is it like that with us? Why do we need in such a way to give birth to our offspring? Why do we need to take care of them in such a way and what else do we need to do? We will talk about it more, but it is good that you are asking, but not for now because we ended the lesson already.

14. S. (29:26) If the AHP of the upper one is the vessels of reception how can it bestow upon the lower ones?

R. We do not have in all of reality vessels of bestowal. Vessels of bestowal means the will to receive that was corrected and then it bestows like the Creator. But vessels of bestowal it is a hidden part, it contradicts one another. There are no vessels that bestow. It is like water that ignites, I do not know what to say. But something that one contradicts the other. That is why when we speak about vessels it is always the will to receive. And if it can bestow it is only by the intention that it puts upon its will to receive. It has to go through great changes that its will to receive does not even get taken into account, does not see it as right for an action. And only by working with it in order to bestow only with its intention, to the extent of its intention, yes. That is something we will learn and perform it upon ourselves. That it is important for us in all our actions that we do, it is important for us, only the intention. And all of our actions have to be in order to realize the intention of bestowal.

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