Morning Lesson June 13, 2023

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.(Explaining the Three Nekudot [dots] Holam, Shuruk, Hirik. #86)

Reading #86 “Explaining the Three Nekudot [dots] Holam, Shuruk, Hirik”

1. R. (01:14) Yes, Here I see that there isn't anything to add, he just gave us the definitions; Holam, Shuruk, Hirik are three dots or Nekudot, they are also called the Rosh, Toch, Sof. So let's see what he is going to do with them onward? Why does he even need to insert this information and what do we need it for?

Reading #87 twice (01:44)

2. S. (05:11) We learned that the entrance of the lights in the vessels are Taamim, and here he says that the Nekudot clothes in the vessels, why, what is the meaning of that, where are the Nekudot?

R. Because the Taamim are not lights or vessels that are clarified yet; it's only the light entering let's say from the Rosh into the Toch of the vessels. There still aren’t any discernments there but the Nekudot that is already the lights that should have expanded into the Kli, into the Guf and the Guf resisted that and scrutinizes it and sorted the lights out; that's why all those lights that come from the Guf of the Partzuf they're already lights that were connected in the Rosh, Toch, Sof and that's why we can speak about them

S. From what we read there's like two roles here, on the one hand to shake and one is clothing also what does he means to shake it and what does it mean to clothe?

R. To shake it means that he brings them to livelihood, because the light comes to the vessel and awakens it and enlivens it, awakens it for action and shakes it up. But what else should I say, I don't know if there is anything to ask?

S. Yes, he says that he also clothes, what's the difference between giving livelihood and between clothing?

R. The light closes the vessel meaning that there is resembling, there is a connection between the light and vessel. That the vessel had the same qualities like the light at least partially and in this way they start connecting between them; that's called that ‘the light clothes in the vessel’.

S. And still he shakes and awakens the vessels from the Nekudot and it's still the light of Haya, it's a bit hard to understand that it's the light that departs and it's already crossed the resistance of the Kli? Maybe we can read it again, It's not that clear how the light that departs…?

R. 87, I will read it: this is their explanation Otiot, letters are vessels, meaning the ten Sefirot of the Guf, this is because the ten Sefirot of the Rosh are but roots to the vessels and are not actual vessels. Nekudot means lights which sustain the vessels and move them, meaning light of Hochma called light of Haya, it's considered anew like which ZON of AK received from AB, SAG and shown to the vessels of Nekudim, lowering the bottom Hey back to the Peh of each degree and bringing AHP of vessels and GAR of lights back to the degree that is the way that comes helps them attain vessels in the lights. Thus, this light moves the vessels of AHP and elevates them from the lower degree connecting them to the upper one as in the beginning, this is the meaning of Nekudot that moves or shakes the Otiot. Since this light extends from AB of AK which is the light of Haya, it revives those vessels AHP by clothing within them. So what isn't clear?

3. S. (09:59) Maybe to continue the friend, the Nekudot that he speaks of here, Holam, Shuruk, Hirik are the same Nekudot, TANTA, Nekudot, Taamim, Tagin, Otiot?

R. Taamim, Nekudot Tagin and Otiot. It is TANTA, that is, I didn't understand what you are asking?

S. The Nekudot of TANTA, TANTA is an abbreviation of Taamim Nekudot, the Nekudot of TANTA are they the same Nekudot of Holam, Shuruk, Hirik that he speaks of here or are they two different phenomena?

R. No. Holam, Shuruk, Hirik are three types of Nekudot that expand in Rosh, Toch, Sof.

S. Is there any connection between them, these are called Nekudot and those are called Nekudot. Is there any connection between them and their character in their style?

R. We will see you soon.

S. We say that Nekudot are TANTA, our Reshimot and he says that Holam, Shuruk, Hirik are the lights. So is it a different action or a different character, but it's still called Nekudot and here it’s called Nekudot, so here lies the question?

R. Because these are lights and those are lights.

S. In TANTA it's the Nekudot of departure of the Reshimot that remained in the Kli, and here is the Nekudot of lights that enter into the Kli and shake the Kli, so is there a connection between there or isn't there?

R. We will see, the questions are correct.

Reading Item #88 (12:14)

4. S. (14:25) How does the light shine through Yesod, there’s no connection between SAG and Yesod?

R. You mean that it comes through Galgalta? All the lights go through Galgalta.

S. But through Tabur it is straight but through Yesod …?

R. No, it does not go straight through Tabur, there's no connection. The connection is always from the Ein Sof to the place it needs to come to. It is always like that, yes.

5. S. (15:06) What is the illumination of Tabur and the illumination of Yesod and what is the difference?

R. The difference is which light the lower one receives from the upper one, either from the Yesod or from the Tabur.

6. S. (15:30) He says that is the illumination of AB, SAG, this is one thing and the other thing he says that he comes through parts of AK, once through AB, SAG and once through the Tabur. And the AK is above AB, SAG, the illumination of the lights is first AK and then AB, so how does the light of AB, SAG come to the Partzuf above it, Galgalta?

R. First of all the lights come from Ein Sof.

S. They come from Ein Sof and go below, and when coming to Galgalta it will go to AB, to SAG, so how does the light which is AB, as if go back and come back through Galgalta?

R. Well, what is the question..?

S. I'm asking how could that happen, because AB is above Tabur, how can it bring light to Yesod of AK of Galgalta?

R. I don't understand you so much but there is no problem passing light from AB below the Tabur. There is an issue to receive those lights below the Tabur, that they have to be checked and do a coupling upon them, but actually we all pass on light from Ein Sof.

S. To the relations what we spoke about before, what is happening between Nekudot of AB expand below and it’s degree of Taamim and degree of Nekudot in every Partzuf, so the degree of Nekudot spreads and shines to Nekudim that is what he's saying here?

R. The degree of Nekudot of AB?

S. Yes.

R. AB can’t shine below the Tabur, it doesn't expand below the Tabur.

S. Okay, but on the other hand it's the light of Hochma that expands?

R. That is why it can't expand.

S. But he does, he says it illuminates through the Tabur, through Yesod.

R. That's something else, he does illuminate but not that he expands himself.

S. What is the difference?

R. Either it is the light of Hochma or its illumination of Hochma.

S. So what we have here is the illumination of Hochma and the Nekudot, Holam, Shuruk, Hirik are just the place where it clothes upon, if it clothes upon that will be?

R. Rosh, Toch, Sof. Yes.

7. S. (18:29) Can we say illumination of his Hochma is like illuminating but not going through the degrees, it's like influencing on the outside?

R. How does it influence, from the outside?

S. I don't know if it's the right example, like a magnetic field that affects it without the direct connection?

R. No, it has to be upper, lower, the order of connection between them, Reshimot. It doesn't work that way.

S. So what is really the way to see it because the light does expand below the Tabur, it comes to the Parsa?

R. the light spreads everywhere; the question is according to which laws? What law is there? The lights spread below Tabur.

S. So what he's saying here is that through the Tabur, through the Yesod it just says which vessels are connecting to the light of Ein Sof?

R. Yes.

8. S. (19:55) I think there is a question repeating at least what I hear: why is it called Nekudot? It's lights that expand below upward, from AB SAG?

R. Because their source is when the lights started being purified then the Nekudot came.

S. He also gives an example, it’s like the Holam, he draws a picture, It's a point above the Kli, Shuruk is in the Kli, Hirik is below the Kli. What is the meaning, what is the essence of those Nekudot?

R. The meaning of Nekudot is that it is light that is coming out at the time of the departure of the Partzuf.

S. So why are they symbolized as a Nekuda?

R. After the departure of the Partzuf, there's nothing left of it except for the point of light.

S. When the Partzuf refines itself and the Nekudot of SAG itself is refined, so the light of the Nekudot comes below and that causes the second restriction, right?

R. Yes.

S. And then on the Reshimot of the restriction two, one, one and four and three that weren’t restricted. Why would it expand afterwards and it's called Nekudot during the refinement of SAG? It's clear why it's called Nekudot?

R. That's where their source is; that’s their source, that's why they continue to read the same Nekudot. That is what I can say.

Reading Item #88 (23:07)

9. S. (25:05) What is the meaning that the Nekudot are the light that fill, let's say that Holam that is above the letter or Shuruk that is in the letter and it doesn't fill the letter itself, it’s like a dot above the letter or in the letter but not the whole letter?

R. Illumination, that is not a light that comes as an inner light and fulfills the letters; but these are lights that shine from above, from below and that is why it's called that ‘they shake the Otiot’, the letters.

S. So what does that mean that they shake?

R. They get them in a certain motion.

10. S. (26:00) Is it correct that Holam is illumination from above, there is such a pleasure, and Shuruk is the way you will feel that pleasure and the difference between them is the Kli, between these two illuminations?

R. We will scrutinize it, but what you’re saying there is something here. Yes.

Reading Item #89 (26:42)

Reading Item #90 (27:35)

11. S. (29:29) The light of AB, SAG when it comes to Keter, so it’s called Holam and then when it passes to AVI it’s called Shuruk and down below it’s Hirik but is it the same one just changing its name?

R. You can say so. We will see about it later.

12. S. (29:56) So why doesn't the second restriction protect from the shattering?

R. I didn’t understand.

S. When the light reaches the Parsa it writes that there is a second restriction there?

R. Yes.

S. So why doesn't the second restriction reject it and keep the vessel so they won't shatter?

R. I don't understand.

S. Why is there a second restriction if it doesn’t work, if it can be broken?

R. Do you know what he is asking?

S. Maybe we can read it again he then says that he couldn’t completely annul it because it is there but it doesn't work.

Rav reading item 90 again (31:00): “Here it is considered…”

S. Does Tzimtzum Bet, the second restriction, work here?

R. Yes.

S. In what?

R. What do you mean, in what does Tzimtzum Bet work?

S. It's supposed to prevent the lights from going below the Chazeh.

R. Yes

S. But it wasn't successful in doing it here, the vessels shattered.

13. S. (33:08) If I understood the student, so he says that in the second restriction something new was born, the Parsa, that's the screen that's supposed to reject the light that came through it. So what happened that the light came and it is as if the Parsa is not working, it doesn't reject the light and it shatters.

R. I don't know, maybe today I am… again what does Tzimtzum Bet do?

S. Gives birth to the Parsa and then there's the screen there that should reject the light that is trying to go through it, the light of AB, SAG just came, the third illumination of the Hirik. The light came to the Parsa and instead of rejecting the light which is her duty it shattered, why?

R. Because she didn't protect herself.

S. What does that mean?

R. That she received the light. She thought in order to bestow but it came out in order to receive: below the Parsa are the vessels of reception.

14. S. (34:26) So where is it felt that it is in order to receive?

R. Where is it felt that it's in order to receive? In the meantime, nowhere.

S. Until the Parsa he was sure that he will bestow.

R. Yes, those are the Kelim that are there.

S. That's why it went below the Parsa and suddenly he discovered that now it is in order to receive?

R. Yes.

15. S. (35:02) The second restriction had a different character than the first restriction it's not like there is a screen on the Guf that controls everything like Galgalta, let say but part of the vessel just disconnected from the Guf, that's theTzimtzum Bet, the second restriction. Once he added them back then it was shattered because everything that happens afterwards is a process that comes because of it.

R. Yes.

S. So he just added the AHP.

R. Yes.

16. S. (35:40) This is also a question that keeps coming up. Tzimtzum Aleph, the first restriction, once it happens that's it, we're done it never stops. Tzimtzum Bet, the second restriction, was made but suddenly there is a Gadlut in the Keter meaning it can be used, Gadlut in Aba ve Ima. Why is there even such an ability because there is a Tzimtzum, a restriction, that means a restriction, not using the AHP why is it suddenly used?

R. Because there are additional conditions that can bypass this prohibition.

S. Where does the bypass come from, that ability? No one passes Tzimtzum Aleph, the first restriction. Why is there even a possibility to do this on Tzimtzum Bet, the second restriction?

R. How? What happens in Tzimtzum Bet?

S. Light comes to Keter and I don’t know why, but Keter uses his AHP. Why is Tzimtzum Bet not so strong that it says there is not using the AHP, a decision was made and that's it, we are not using the AHP? That’s the question I think.

R. Okay, so what do you want?

17. S. (37:05) The second restriction is on the illumination of Hochma because there is no restriction on the light of Hassadim, right?

R. Right.

18. S. (37:23) Where is the Rosh of this action, of the expanding?

R. SAG.

S. The Rosh is in SAG? Why is the calculation there not precise? Why is it not correct, that calculation?

R. Why did he cause the calculation to be done? Why did it make a mistake, right? The thing is they didn't have the precise Reshimot on the AHP.

S. Why?

R. The general excuse is that the Creator wanted there to be a shattering, simple.

S. Why or how does the record rise? Why is it clear? Because the Creator wants it but what wasn't right there in the calculation? The coarseness? How they related to it?

R. They didn't feel there's a shattering. They didn't feel there could be a shattering because according to the Kelim they had in the Rosh everything fell into place and they could receive in order to bestow. There are no Reshimot to enable the shattering. After the shattering they're already Reshimot. Spirituality works according to the Reshimot and that is why without making a mistake you can't reach correction. There isn’t a righteous in the land that has done good and didn’t sin. Meaning there isn't a correct action in the desire, that's called the righteous one in the land, that doesn't feel the shattering; meaning, that I am good and didn't sin. He has to sin and only after that will he come to correction. This is necessary.

19. S. (40:17) If we go back to the matter of Tzimtzum Bet and look at the whole system as the end of an action begins with the thought so could you say that the second restriction doesn't come in order to protect from the shattering but in order to bring conditions that yeah, there could be a mistake and there could be a shattering?

R. Of course, everything is aimed towards shattering because the shattering discovers the lacks that are in the system and then you can correct them and fulfill them with light.

S. Yes because the purpose of the shattering of the world and the souls is in order to put the quality of Bina into Malchut and quality of Malchut into Bina so it turns out Tzimtzum Bet, the second restriction, came to bring the conditions in order for the shattering to happen.

R. Tzimtzum Bet can be only from the shattering and the shattering can't be preplanned; it's against the Good that does Good. That is why it works this way.

20. S. (41:40) What does it mean that there is a new light that brought the place of the coupling from Eynaim to Peh? What happened there?

R. It's a new light that is stronger than before that comes in order to lower the place of Zivug from Nikvey Eynaim to Peh because in Nikvey Eynaim it's light only in the combination of Bina in Malchut and in the Peh, it's seemingly the Zivug on the Malchut itself.

S. What, it discovers a new way to receive lights?

R. Let’s say so.

21. S. (42:36) Not clear, the light of Partzuf AB through SAG fills Nekudot of SAG so it seems that it's a mistake that it was planned in advance.

R. Towards who?

S. Towards Partzuf of Nekudot of SAG from below upward it brings the light of Haya. What, in SAG they were lacking illumination?

R. Again.

S. Partzuf AB through SAG lowers the Guf into the Nekudot of SAG and it just shatters everything into pieces. You can even say that it was a mistake but it was a predetermined action.

R. Of course, what’s the question?

S. You said that they didn’t know about it.

R. They didn't know. They didn't know because there wasn't yet such an action and the Reshimot from this action is something that isn't yet, now it will be, and then accordingly the action will be known in advance.

S. We learned that the upper one never passes light to the lower one, meaning it does but only to the extent of the lower one can receive, and here there is a different state.

R. There are new conditions here.

S. There is no request on behalf of Nekudot of SAG here.

R. I didn't understand.

S. Nekudot of SAG don't raise MAN in order to receive lights that will break it. It raises a request to SAG.

R. Okay, we need to think about it.

22. S. (45:24) Question about the area of the coupling from the Nikvey Eynaim to the Peh of Rosh of SAG: The light AB, SAG that comes, does it come from the MAN that the lower one raises or because the upper one actually discovered new vessels and they want to descend into them?

R. That he wants to go below, it needs the light of AB, SAG in order to do the correction upon them.

S. The MAN doesn't come from the lower one. The MAN was above the Parsa in Nikvey Eynaim?

R. Right.

S. Then from the revelation that the upper one wants to expand. Another question about Zivug of Peh of SAG, the first coupling was on the Tabur, now the same place there's a coupling that is successful in going below so what is the difference between the lights?

R. What second Zivug?

S. The coupling of Nekudim of Gadlut happens in Peh of Rosh of SAG and the coupling of the first expanding of SAG also happens in Peh of Rosh of SAG, so why here does it stop in the

Tabur and here it does go below?

R. I don't understand you.

S. When SAG expands it performed a coupling and expanded until the Tabur of SAG, then the process of Nekudot starts and in Nekudim, after Nekudim of Katnut it goes below again in the same place?

R. In the world of Nekudim?

S. No, in SAG.

R. Nekudot of SAG, not Nekudim.

S. Maybe it’s not the same place? Now when we say the coupling went from Galgalta Eynaim to Peh of Rosh of SAG, so is that the same Peh of Rosh of SAG that happens in the expanding of SAG? Is it the same place?

R. Yes.

S. Why in the previous time it only went down to Tabur and now it goes below Tabur?

R. Because Nekudot of SAG they qualify the place and now you can go down even further.

S. It's the additional records that I received, additional discernments?

R. Yes.

S. Now the light that comes from the Tabur didn’t cause the shattering but the illumination that came from the Yesod did cause the shattering because it’s below the Parsa? Peh, Yesod of Galgalta is below the Parsa?

R. Let's say so.

S. It’s the vessels it’s trying to expose.

R. Let’s say so.

S. Then the illumination of Malchut has to come next? Meaning that it will go into even deeper vessels?

R. No, the illumination of Malchut isn’t related here.

S. The lower vessels then awaken.

R. Yes but it doesn't belong to the illumination of Malchut.

S. Okay, the illumination of the Yesod, that’s what caused Aba ve Ima to lower the light below the Parsa?

R. Okay, we need to go through these things from start to end, from the Nekudot of SAG and onwards, including the shattering. All of this process isn’t clear to us. That’s what I think. Well, we’ll try to do it tomorrow.

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