Part 2:

Baal HaSulam. Preface to the Wisdom of Kabbalah. (The Breaking of the Vessels and Their Fall to BYA. #101) Twice.

Reading item #101 (0:08) “Now we have thoroughly explained the raising of MAN and the Sefira of Daat..” twice

1. S. (06:10) He said that the bottom Hey elicited from the Peh and it lowered the posterior vessels that were falling, so how can he both show the light of the posterior and the anterior?

R. No, it's not the light of posterior, it's the vessels of posterior.

S. The vessels are posterior, how does he raise both of them?

R. Because he was in the state that his vessels were falling below and when they are falling below then they are adhered to whoever is below and the Upper Light came from above and gave strength to the vessels of the Panim to rise. Then the vessels of the Panim started rising and they took with them the vessels of the posterior. Why? Because they were together at the time of the descent.

S. What is the essence of this action of the anterior, posterior rising together. What's the essence of this action? Why should it happen?

R. It will happen because they were in a state, that they were first of all in a new state, one on both and the Upper light came and worked on both of them.

S. Now the anterior and posterior are two completely opposite things, so I don't understand why they should be connected. Can you explain this, they are two complete opposites, what causes them to be adhered together all of a sudden? You see it posterior and anterior together.

R. The single light works on both of them together, that is why they are under the domination of a single light.

S. What vessel comes out of it? Posterior and anterior?

R. We will see.

2. S. (08:35) It is not clear why Hochma and Bina, or AB of Ima so, why is Hochma in the posterior? Why is it not always in the anterior, in the face, and when Ima wants it takes.

R. I didn’t understand. Aba and Ima are opposite to one another, they’re opposite. Ima is Bina, Aba is Hochma. That is why when they want to act together there is a problem here. They need to work for the sake of the third.

S. Aba is above Ima?

R. Yes.

S. What, it always wants to bestow so what should it be in the posterior to Ima?

R. Aba is towards the Ima is in achoraim in the posterior that we need to scrutinize. Ima is in posterior with respect to the Aba, that we also need to scrutinize. Let's read again item 101.

Rav reading items #101 (10:03) again

3 . S. (13:04) Does the upper feel the AHAP of the lower one or only its Galgalta Eynaim?

R. The upper one feels only what it can feel to the extent of its connection with the lower one. Sometimes it does not feel anything in the lower one, sometimes Katnut sometimes adhesion in Gadlut.

S. Why does the lower one complement its Gadlut instead of it, meaning coming down to its AHAP and causing Gadlut there instead of raising its AHAP so it will have Gadlut?

R. Why the upper one brings down the AHAP?

S. Why does the upper one complete its Gadlut coming down to the AHAP and making the Gadlut there instead of raising the AHAP to the upper one?

R. Where is that written? The upper one cannot do that.

S. What I'm asking is the difference between the lower one and the upper one will always remain the AHAP of the lower one.

R. The AHAP of the lower one can’t rise to the upper one.

S. What I am asking basically is why does the lower one complete its ten Sefirot in its own place instead of rising with AHAP to the upper one?

R. Again.

S. Why does the lower one complete its ten Sefirot in its own place rather than completing its ten Sefirot in the upper one’s place, meaning rising with its AHAP with the upper one?

R. Because the upper one raises it. The upper one raises the Galgalta Eynaim of the lower one to him and does there complete ten Sefirot.

S. But it says that the lower one comes down, got Gadlut from the upper one, goes down to its own AHAP and making the Gadlut there.

R. He can’t go down to the AHAP of the lower one.

S. Once the lower one completes its Gadlut instead of him what happens then?

R. Gadlut instead of it? What is that?

S. He got force from the upper one, came down to its own AHAP, meaning he got the force, completed the ten Sefirot there.

R. Well?

S. What does it mean that the upper one in the lower one are equal? Are they equal in degree or do these states of the upper one and lower one always there?

R. There is the upper one and the lower one and sometimes the lower one goes up to the upper one and sometimes the upper one goes down to the lower one.

S. What does it mean that it goes down to the lower one?

R. To help the lower one, otherwise how will it help him?

S. Okay, but the order of degrees is always the same, there's always an upper and a lower?

R. Yes.

4. S. (16:13) This whole process starts from ZON of AK that got an awakening from Bina and raised MAN and then the light of AB SAG came, one moment before they received it when they were still in Katnut. It’s as if this whole process was on the border of awakening. There was Katnut of Nekudim there?

R. Yes.

S. It's a process, a continuous process that the light came, inserted all the light into Gadlut?

R. A Zivug on the Gadlut and then the Nekudim entered Gadlut and shattering.

S. When he says from below upward he is always referring to the raising of MAN from the fourth phase or is it not absolute?

R. It does not have to be.

S. It can also be in Katnut?

R. No, in Katnut there cannot be an ascent.

S. Where can it be from below upward?

R. It can only be on the condition of in raising MAN and then the upper one raises the lower one.

5. S. (17:49) Is this Zivug, coupling, does it happen in the Rosh of SAG or Rosh of Nekudim?

R. The preparation is done in Rosh of SAG and then in Rosh of Nekudim and then it expanded to Guf of Nekudim and it reached shattering.

S. The Masach there is the Masach of Behinot Bet?

R. Yes.

S. How does it elicit Yechida?

R. The Zivug is done there in Gadlut of Behinot Dalet.

S. Yes, but the screen is the fourth phase. How can the screen of the second phase make a coupling on the lights of the fourth phase?

R. If they have the Reshimot and they demand so they will receive what is demanded.

S. Meaning in advance it knows that it will pass on lights that it does not have the ability to check them.

R. He didn't know that there isn’t. He doesn't have the Reshimot, where does he have it? If you have never yet mistaken in any place then you have no knowledge that you are going to make a mistake. On the contrary, if you have data that you are going to succeed and you're going for the final correction.

S. Basically it doesn’t matter. The shattering there was a coupling of greater lights than the screen.

R. Yes.

S. He says that the degree of Ta’amim expanded. There weren’t Nekudot here because before the Nekudot there was a shattering when they spread down to Gadlut. The degrees of Nekudot didn’t elicit there, only Ta’amim here.

R. Yes.

6. S. (20:08) This state of Gadlut of the Partzuf of Nekudim is this like in the four phases of direct light when He and His Name are One?

R. What questions are you asking? Because He and His Name are One. When is He and His Name are One? When is that needed?

S. When the vessel is filled with light.

R. From that the shattering came?

S. Afterwards there was a shattering. It seems as if everything is ready for the shattering.

R. In other words, you asking the following, the Kli did not know that it was going to shatter?

S. It did not know.

R. It didn’t know and it made a Zivug on the Gadlut?

S. Afterwards when there was a Zivug over the Gadlut it broke.

R. And then it shattered, yes. The cause of shattering, it didn't know that it was going to shatter?

S. Probably.

R. Then it did not have the Reshimot?

S. Yes, it thought it’s full.

R. So what is your question?

S. Is there an intermediate state before the shattering which is like the end of the correction when he his name are one?

R. No, of course not. Where can you get such a state?

S. Because all the lights are in the vessel already.

R. How? There's the light of Yechida there, and he wants to do a coupling on the light of Yechida. But not in the light of Yechida and there’s the Kli.

S. The light of AB SAG didn’t bring the light of Yechida into the vessel?

R. No.

8. S. (22:09) Why when the MAN rises from ZON of AK causes all the actions in the world of Nekudim lowering the bottom Hey?

R. Because ZON of AK are all the vessels of reception, they raise MAN that they want to receive in order to bestow all the light in Rosh of Galgata, and that’s what leads to the shattering eventually.

S. The Gadlut of Nekudim comes out of Rosh of Aba ve Ima or Rosh of SAG, I remember Rosh of SAG?

R. Right.

S. Why does he write it is the Rosh of Nekudim as if that is the place when Nikvey Eynaim comes down to the Peh and it doesn't talk about the Rosh of Nekudim?

R. Yes the shattering of the light of Nekudim.

S. The Zivug was over Rosh of SAG?

R. In the beginning yes, but it also came to Rosh of Galgalta. All the couplings are coming from Ein Sof.

S. Gadlut of Nekudim comes out of the coupling of the Rosh of Katnut of Nekudim?

R. Katnut then Gadlut, there's expansion from below upwards from Ein Sof in general and until there you raise MAN and from Ein Sof the light comes through all of these Partzufim until you reach a shattering. It is impossible there's only half of the path or a quarter of an action, it has to be a complete action.

9. S. (24:27) He describes two things we have learned, one is the elevation of the deficiency, the Partzuf of Daat and the Gadlut of Nekudim and the second thing is the part from above that the light of AB SAG lowers the screen to Peh and the descent of the lights. Can you take these two processes and organize it for us in order of the action, how does it work together?

R. Again.

S. The first process is in the world of Nekudim, the ascent of man of ZON, the Partzuf of Daat and the descent back. The second process is the arrival of the new light, the light of AB SAG, the lowering of the screen to the Peh and the descent of the lights downwards. How do these two processes go like in cause and consequence, how do they coincide and become one picture?

R. If so then we need to speak of the raising of Reshimot. We had Galgalta AB SAG, Nikudot of SAG, until then it's all clear. After Nekudot of SAG, the Partzufim of Nekudim come out. What is not clear?

S. The Partzuf of Nekudim in Katnut comes out of Nikvey Eynaim of Rosh of SAG, right?

R. Yes.

S. We come to the shattering of the vessels and their fall to Beria meaning the beginning of Gadlut. In Gadlut we learn this in two processes, the first is when we talk about the arrival of the new light of AB SAG and the lowering of the screen to the Peh when it comes down. The second thing we learn is the ascents of the MAN that cause the Partzuf of MAN that connects Aba ve Ima caused the descent of the light dowards. How do these two processes go together, one with the other?

R. In the beginning we say there is a light of AB SAG that brings Gadlut, adulthood to the vessels and the light of AB SAG comes and needs to give these vessels Gadlut. We have Gadlut in Rosh and not in Guf and that is why there was not a mistake. They thought that the Rosh expands to the Guf but it was not like that and that is why when they came, the light of Gadlut, it went from above downwards, and the Guf of Nekudim shattered.

S. When the light of Gadlut came down was Partzuf Daat there to connect Aba ve Ima or the deficiency that ZON elevated to Aba ve Ima, was that before there was Gadlut above that caused the light to come down?

R. The deficiency was there to start with and Gadlut they are going to attain now.

S. Meaning the deficiency was in ZON and that caused Aba ve Ima to be one before the other and in parallel, we can say that the light of AB SAG came that could have come down?

R. Let's say.

S. Is this what made the deficiency rise up to Abe ve Ima?

R. I did not understand, Aba ve Ima do not need to rise?

S. Aba ve Ima are in between, they connect the light of AB SAG, does the light from above of AB SAG that came is the root of this action deficiency that they elevated to Aba ve Ima? The light of AB SAG its decision to come is because the upper one decided or because the deficiency ZON raised to Aba ve Ima?

R. From the deficiency that ZON raises, no doubt.

Reading item number 102

Reading item number 103

10. R. (34:47) In other words there is another reason here, another cause for the purification of the Partzuf through Bitush, Panim and Makif that is through the shattering.

Reading item number 104

11. S. (36:54) The King of Daat came out on the same Reshimot of Galgalta, so it's the same size of Galgalta?

R. No, what are you asking?

12.S. (37:21) What is the screen in the Partzfuf Nekudim, how can we define it?

R. I don't understand.

S. The screen in Partzuf Nekudim, there is a transition of deficiencies here from the Guf of Nekudim to the Rosh of Nekudim, but who carries out the actions, who is the screen in the Partzufim? Usually we say that the Peh of Rosh that's where the screen is, in the Partzuf and it divides the lights through Peh of Rosh. Where in Partzuf Nekudim does it happen?

R. We'll read 104 again.

Regarding the Partzuf of Ta’amim that emerged in the world of Nekudim which is the first Partzuf in Nekudim which emerged on the level of Keter it has already been explained that it emerged with the Rosh and Guf. The Rosh emerged in Aba ve Ima and the Guf is the expansion of ZAT from Peh Aba ve Ima down. This expansion from the Peh of Aba ve Ima downward is called Melech Hadat. This is indeed the whole of the ZAT of Nekudim that expanded once again to their place after the raising of MAN, but since the root remained in Aba ve Ima for subsistence and establishing to the face of, to the face-to-face of Aba ve Ima called their Moach Hadat which makes Aba ve Ima copulate. Their expansion from above downwards into a Guf is also called by the name Melech Hadat and this is the first King of Nekudim.

S. Yes, he actually says the Peh of Aba ve Ima that's where the screen is, but there's one more special thing which is the fear of Daat which activates?

R. That's what copulates and connects them.

13. S. (40:10) Is there a connection between the order of the emergence of the Partzufim of AB SAG to the connection of Aba ve Ima?

R. No.

14. S. (40:30) In this whole process it says about the Rosh and Guf that the light enters there, but the shattering can't be, what about the Ein Sof?

R. I didn't understand.

S. The vessels below the Guf there is a screen ending Malchut, right? Until the lights ending Malchut there should be shattering. What about the Sof? We are not talking about the Sof, the light enters the Sof as well in the Gadlut of Nekudim?

R. In the Gadlut of Nekudim the light goes over all the Partzuf from above downwards.

S. Meaning to the Sof too?

R. Yes,otherwise how can there be a shattering?

S. That's the question because we're always talking about the Rosh and Guf?

R. The Guf includes Toch and Sof.

15. S. (41:45) Why was there a shattering and what broke? Is it the vessel, is it the screen?

R. The same Masach that was in order to bestow it shattered and it became to turn to in order to receive.

S. Why did the screen shatter, that I cannot understand to begin with, it was one big screen in Galgalta that was already over all the four degrees of coarseness. Why did it break at some point later in a more advanced state in Nekudim?

R. That we will learn because there were large lights and small vessels.

S. But below the Tabor goes the light of Bina, so what does it mean big lights? Since the screen there it seems that it didn't or couldn't manage with the light of SAG coming down below the Tabor but why didn't it manage this light or Bina couldn't give this big vessel?

R. Did anyone understand what they're asking?

16. S. (43:43) To begin with this Partzuf emerged over the coarseness of Bet Aleph, Tzimtzum Bet in the second restriction, and all AHP in the posterior ones fell below and Galgalta Eynaim are in the state of wanting only to bestow. I wanted to ask about our Ten, in between us there is AHP of the lower one that's the Creator for us and our goal is to bring everyone to Katnut and Galgalta Eynaim to adhere to the AHP of the upper one. Meaning to connect in a way that we will feel the AHP of the upper one and AHP of the upper one that doesn't have the forces that we have, rather all our Galgalta Eynaim are not corrected so they're also in a state that they have no force. It turns out that we're all in the same state of annulment and this is what brings us closer and we can adhere this way actually, and if we really annul ourselves we will be able to feel it and it will feel less the AHP of the upper one and then he will raise us?

R. In short, it's all correct, you just need to be shorter, everything's right except that it was too long.

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Ежедневный урок21 giu 2023(Утро)Часть 1 Рабаш. Что значит "чаша благословения должна быть полной" в духовной работе. 38 (1990)

Часть 1 Рабаш. Что значит "чаша благословения должна быть полной" в духовной работе. 38 (1990)

Рабаш. Что значит "чаша благословения должна быть полной" в духовной работе. 38 (1990)

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Ежедневный урок21 giu 2023(Утро)
Часть 1 Рабаш. Что значит "чаша благословения должна быть полной" в духовной работе. 38 (1990)

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Copyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены