Morning Lesson February 1, 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, #117

Item #117 (0:17)

1. R. (2:20) Meaning that we had the world of Nekudim, and it broke. That it had ten whole Sefirot AVI and YESHSUT which is Rosh and Guf of the world of Nekudim and its Katnut, its smallness, expanded to the Parsa. From Tabur to the Parsa, and then in its Gadlut, adulthood, it also expanded below the Parsa and in this, it broke. What we need to do, if we can cause all those same parts that broke in the world of Nekudim, that they will be corrected, in this we actually reach the same goal. The world of Nekudim could not attain it, it was broken along the way and then there comes a new state, that we need to build a system that will correct the broken world of Nekudim and bring it to its corrected state. Whoever corrects the world of Nekudim from the entire shattering, it is called the world of Atzilut. Soon we will learn that it expanded above the Parsa, as was the Katnut, smallness, of the world of Nekudim. All the breaking from the world of Nekudim passes through the world of Atzilut. It is such a unique system, and it gets corrected, then we will have a corrected system from Tabur to the Parsa and below the Parsa, broken vessels. So from below the Parsa we need a unique system that will raise the broken vessels to be above the Parsa and there they will be corrected and connected to ten whole Sefirot. That is actually the correction; meaning, the breaking of the world of Nekudim is a necessary thing along the way in order to reveal to us all the broken parts that are truly not capable of receiving on the intention to bestow the upper light. Now by the breaking, after it, we can collect all these broken parts, sort them out by the upper light, arrange them, organize them, and begin to raise them to correction. All the broken vessels are below the Parsa. They all fell there, and from there we raise them above the Parsa and from them we connect the world of Atzilut and all the worlds of BYA below the Parsa that also rise as additions to them. We will speak a little bit more about that, but the main thing is that after the shattering we can raise the world of Atzilut, which is called the new MA. It rises instead of the world of Nekudim and begins the correction. That is it. Are there questions? We will try to answer them but in short and only on topic, what we spoke about.

2. S. (6:52) Yes, it is written here that the world of Atzilut corrects the world of Nekudim and I always thought it corrects the shattered vessels.

R. Vessels do not rise from below upward. Someone needs to raise them. So the world of Atzilut comes, scrutinizes the broken vessels, raises them from the place they fell in the shattering, which is called below the Parsa, to a place they can be corrected where there is light, which is above the Parsa, and that is how the correction is done.

S. That is actually clear but what is not clear is that the world of Atzilut corrects the world of Nekudim.

R. The world of Atzilut is built from the breaking of the world of Nekudim and in this it is called that he corrects it. Besides this all the vessels broken from the world of Nekudim, Atzilut corrects them gradually by many more systems it establishes.

3. S. (8:10) On these discernments that were broken and renewed, you answered why they were broken. How they are renewed, is this what we do in the ten when we are annulling and praying for our friends' lacks?

R. The upper light illuminates on the broken vessels from the shattering of the world of Nekudim. All the broken vessels fell below the Parsa. The upper light illuminates upon them and then these vessels, according to how the light scrutinizes them they can rise above the Parsa. There they can join one another, between them, as the upper light influences them, they connect there into groups of ten Sefirot. They receive from the upper light a screen, correction, and fulfillment.

4. S. (9:33) The world of Nekudim in Katnut and the world of Atzilut are both above the Parsa, so what is the difference between them?

R. The difference between them is that the world of Atzilut does not connect to itself the true AHP but rather only the AHP of Aliya; Meaning, only the same vessels that can join GE and be with them as ten Sefirot but not ten Sefirot like they were in the first restriction, rather ten Sefirot that they can exist in the second restriction. Meaning that there is no connection there between the Sefirot in such a manner that the lights of Hochma can be revealed in them, rather only light of Hassadim and light of Hochma is revealed in them from below upwards and we will learn more about that.

5. S. (10:42) What does it mean to correct the world of Nekudim all together and to raise it above the Parsa, what is that process?

R. It is a process called correction and we need to arrange, to sort this correction.

S. The world of Nekudim is the world of separation?

R. The world of Nekudim is a process in which the will to receive wants to determine, according to its ability, connection between all the parts and build out of this a whole world in order to fill all the vessels below the Tabur of Galgalta and it doesn't work out for him because there was true Malchut there, that was uncorrected. By the breaking of the vessels we reveal this Malchut, and we understand that with her we cannot do actions like with all the desires to receive. That this true desire to receive of Malchut that was mixed there, it does not reach correction. It doesn’t reach it but because now by the shattering of the vessels this Malchut mixed with all the rest of Sefirot and then in each Sefira, in each and every one, there is that same Malchut, part of her, because in the shattering everything mixes up and from this entire mixture then we can now sort the parts with which we can receive an intention to bestow and those that we cannot with them receive an intention to bestow. Then we make corrections, unique ones, that we raise the vessels below the Parsa to vessels above the Parsa and we incorporate them one in another. That all the desires to receive will be in incorporation in desires to bestow and by this they will be corrected because they are annulled towards Bina. This is similar to what we say in faith above reason, Bina above Malchut, and that is what we want to occur. What are we doing by this that we want to keep our faith above reason and everything? That Malchut will unite with Bina but in such a manner that although it will be tied to Bina, it will be under Bina, that Bina will control. Then by such an action we are gradually correcting broken parts, that were broken in the world of Nekudim, and now we understand just how good it is it that we have many broken parts and not just one big broken desire; Rather we can take with tweezers each and every part and raise it to Bina and to incorporate it in Bina and by this to correct it. This correction is called AHP of Aliya, AHP of rising. Meaning these parts that are called Awzen, Hotem, Peh (Ears, nose, mouth), the will to receive, we can raise it and correct it in the incorporation in Bina.

S. Who are those shattered vessels actually?

R. Broken vessels from the world of Nekudim.

S. Who is it, is it like souls, what is it?

R. These are not souls, these are vessels. Will to receive that in the world of Nekudim, they thought they could receive correction and be on the intention to bestow but the correction they received, it existed only until the Parsa so from the part of Partzufim that are above the Parsa, from the Rosh of the world of Nekudim until the Parsa, there, there were corrections and there, there was no breaking but because the lights descended to vessels below the Parsa then they broke. The vessel broke and the light departed and now we have Reshimot, records. Those same records we will know how to correct them in such a manner that there will not be a shattering and truly all the vessels will reach the correct correction.

6. S. (16:21) The world of Nekudim was completely corrected by the world of Atzilut?

R. By the world of Atzilut and the worlds of BYA but mainly the world of Atzilut.

S. So we do not correct the world of Nekudim, we have no connection with the world of Nekudim?

R. No. By correcting the broken vessels, we are correcting the world of Atzilut. Meaning we raise the broken vessels to the world of Atzilut and by this the system of Atzilut, Beria, Yetzira, Assiya comes and corrects all the broken vessels and that is it. The world of Nekudim, it broke. We just take all the broken qualities from it.

7. S. (17:19) I heard you describe a process in which you take, like a dirty plate, you dip it in soapy water, and you clean it. What is it in practice? Is it something that is associated with us? Can we go through some kind of process here, so that we can be partners in this correction?

R. We are partners in this correction because this correction passes on us, it occurs on us. We determine what vessels need to be corrected, what vessels we are scrutinizing, for what vessels we are praying that they will rise to the correction. We do all, we will continue learning and from this you will learn how it has done.

8. S. (18:11) You just said that we raise to Atzilut the shattered vessels and then you said the system of Atzilut, Beria, Yetzira, and Assiya. Can you explain that? I have never heard that before.

R. That will come later. Whatever you heard, you heard. It will become clearer later on.

9. S. (18:38) In what do we see that the world of Atzilut is imprinted from the world of Nekudim, how is that expressed?

R. The way it is expressed? The world of Atzilut takes care of the world of Nekudim, it takes care of it. It itself rises from remanence of the world of Nekudim and that is how it raises, establishes itself, the world of Nekudim in Gadlut is the same one that could not exist, and it broke.

S. In the world of Nekudim when he says AVI and YESHSUT, it is like Galgalta, AB, and SAG? So the structure was copied, but in the world of Atzilut, I do not see what exactly was imprinted, what was copied because I do not see anything similar, and I do not see any similar kind of work.

R. The world of Atzilut is not imprinted like in the previous Partzufim in Galgalta, AB, and SAG. Rather here the worlds were built according to their ability to be corrected. We have part of the corrections that we can be with them above the Parsa and below the Parsa. Desires on the intention to bestow in order to bestow and also desires to receive with the intention to bestow. Desires on the intention to bestow we can correct them by incorporating them into desires to bestow that is called AHP of Aliya. There are all sorts of big additions here, the more the corrections are difficult, because of lack of the force of the Masach, screen, of desire and thus they are more and more difficult and also more and more detailed because in all these small actions we can correct different types of the breaking. It is not like it was in the first restriction here there are many more additions in the second restriction.

Item #118 (21:35)

Item # 119 (23:42)

10. S. (26:07) How can it work out that every Partzuf that comes after fills the previous one with light? Because he is weaker, and he is flawed?

R. It is precisely what he is saying. He is not a lower Partzuf just like that for no reason. It turns out from the remanence of the vessels that broke and that he is corrected in such a matter that gradually, gradually, from all those same broken vessels he corrects himself and grows and grows and grows. Here for the first time we see that it's not from above from Ein Sof, from infinity, that there is a cascade of Partzufim from above; Rather, after the shattering in some place in all the same vessels that fell below and now they begin to grow and to be built from below upwards and in thus they reach until infinity, Ein Sof. Where did they break? In the border between the vessels of bestowal and vessels of reception and from this border that they broke, they begin to build themselves. We will speak more about that; we will learn more about that later on. You see that our next page here is titled the five Partzufim of Atzilut and how they are correcting all of reality.

S. Thank you for the explanation.

R. I try, but I will tell you once again. The main thing for me is not that you will learn all the details, the details, they are infinite. Baal HaSulam writes about this in many places. You cannot explain everything, it is not possible, it is not. It is like in our world as much as you may talk about it, even this small world, you cannot explain everything because of details, and everything is tied. So what we need is to make an effort to reach faith above reason and by faith above reason to begin to prepare ourselves, make ourselves ready, and to enter into the same system that we are learning now. We enter that same system. Enter it as active parts that are actually correcting this entire system and pulling it upwards to that same source from where everything descended, to Malchut of Ein Sof and it will happen. We need to make our efforts and it will happen.

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Ежедневный урок8 דצמ׳ 2023(Утро)
Подготовка к уроку

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