Part 2:

Morning Lesson October 08, 2021, Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #61

1. R. We talked about the will to receive becoming clarified in the Malchut. Rav Drawing. So, we receive the influence of the upper light on the will to receive in such a way that the will to receive responds to the upper light and then it receives it in order to bestow as much as it can. The will to receive begins from the Peh to the Tabur. Here it can receive, when it receives there is a surplus of the light that keeps pressuring and that makes the desire to receive become refined, it cannot hold to the pressure of the inner light. Let's call this number one and the surrounding light number two. They both are creating pressure and then the desire to receive, being equipped with the screen decides to purify and then it comes to a state where it receives nothing. This is state 1 this reception and stage 2 is the refinement of the screen or the refinement of the screen and it comes back to the Peh of the Rosh and when it comes to does that and it said of the Reshimot that it had here of Aviut, coarseness 4 and didn't yet have 4 of Hitlabshut but when it had that and here it has 4 of Aviut and 3 of Hitlabshut. This is Hitlabshut of the great light of Yechida and then the Reshimot it has left in the Masach is minus 1 so that is 3.

When it comes in contact with the upper light standing at the Peh of Rosh again it is included in the influence of the upper light which takes it one level down so it feels that is on the level of Masach not 4 but 3 so it goes down to level 3 here not 4 and makes coupling by striking and the Partzuf expands this is called the Partzuf of AB or Partzuf Hochma. It expands only to the Tabur the Partzuf of Galgata and cannot go down with because it has the light of Hochma it is entirely the light of Hochma when it came to that state then once again the Bitush of these two lights happens to it, the Bitush of the inner light and the surrounding light and then it becomes refined again and comes with the Reshimot of 3/2. The Masach here was 3 the Masach was purified but the light that it had in AB remains as 2 and from that state then it goes down to a level that fits a desire on the level 2 and makes a coupling by striking over this desire on level 2. It has these Reshimot of 3/2 and then it spreads below as much as it can, which means only to the Tabur and no more, because it has the Reshimot of level of 3 because it is still from Hochma. That is why it cannot go lower, below the Tabur. Because in the Tabur, the light of Hochma cannot appear there because it has vessels of reception. It can only receive in order to receive so it is forbidden for the light to go there. Above the Tabur these vessels of bestowal they can also bestow. When the remaining Reshimot 3/2 it receives the light and this is called SAG and that comes to a state of purification as well but as it purifies, on the way, as it purifies, these lights from the beginning of the purification of the screen until the end through this path all these lights can go downwards, they can descend below because these are lights of Bina.

They can go below, from here to here, all these lights can go there, of course they exist above as well. When these lights expand from the Tabur below they filled the Sof of the Galgata with a light of Hassadim. When they fulfill these vessels of NHY of the Galgata this is called the Sof of the Galgata. When they fill that with the light of Hassadim then they receive from the Sof of the Galgata and influence of Phase 4 that exists here, Bechina Dalet. Meaning the last and the coarsest, the greatest phase of the will to receive, it is the will to receive that wants to receive and this desire influences the light of Hassadim so much that it divides the Nekudot of SAG. This is called the Nekudot of SAG this expansion. This expansion happens as the screen rises from the Tabur to the Peh, this process has always called Nekudot, so there is Nekudot in Galgata and in AB and SAG. This Partzuf that expands below the Tabur can be divided into 10 Sefirot, Keter Hochma, Bina, Hesed, Gevura, Tiferet, Netzach, Hod, Yesod and Malchut. 10 Sefirot. KHB are called the Galgata. HGT is called Enayim and NHY they are called AHP. There are two parts of Tifferet here, the lower part of Tifferet is called Awzen, NHY are called Hotem and Malchut is called Peh and that is called Galgata Enayim Awzen, Hotem, Peh, AHP. and Galgata Enayim we also shorten that abbreviated like this like this GE.

That's it, because in phase 4 here influences these lights that expand here, so she restricts these lights at the place where the vessels of reception begin. In Tifferet there is a boundary here that's up to here there is GE and this is called the vessels of bestowal and from here downwards are the vessels of reception. Therefore Phase 4 influences all of these vessels of reception in the Nekudot of SAG that go below the general Tabur and she adds to them her desire of Phase 4 and here in the SAG it is only Phase 2. Let's write Phase 2, there is a Masach of coarseness level 2 and here it is 4 so it turns out that's when the 4 influences the 2 it restricts it and so the Malchut that stands here are the Sium rises and stops the expansion of the light at the Tifferet. So that means that what happens here is that Malchut rises and stops the light at Tifferet and this ascent of the Malchut which does not allow the light from above to go lower, this is called the second restriction. Before the Galgata, we had the first restriction and then the second restriction. I will write here, we had T1 and this is T2. Alright this is what we have in the descent of the Nekudot of SAG below the Tabur so they mingle with the NHY of the Galgata and receive the influence of the Galgata of Phase 4, it influence the will to receive the exists in this Partzuf and added to it her Phase 4 and then the restriction was made and so from here on, we talked about it already, we have the Parsa. The boundary between vessels of reception and vessels of bestowal, here are vessels of reception AHP and here are vessels of bestowal GE and the boundary between them.

1. S. () You said that Tifferet is divided into two but we usually say middle third.

R…Here we divide into two because it still does not relate to us.

S. Until now we learned above all the coming of the Partzufim there are rules and will learn the rules and then we saw the cascading one Partzuf after the other. Now there's something new that we didn't learn any rules about and it is confusing that connection between two Partzufim until now there was one Partzuf then another and not connected and now suddenly two Partzufim are connected and it influences the rest of the process, are there rules in the way they connect between them, can you say something about it?

R. Why not, yes, we can. how does AB emerge out of Galgata, how is it born, they are also two Partzufim, how did they influence each other and then SAG. These are things that we talk about or we can understand, what are you missing here?

S. One refines and the other comes out here is a state that they are two Partzufim they both have their own Rosh they're not connected to each other and all of a sudden, they are connected in the pass desires to each other it is like they are already changing each other after they were made.

R. No, they are connected of course, they are certainly interconnected, I just don't want to add to you more and more confusion, more data, more discernments and detail. When the Partzuf SAG emerges let's say, emerges over the records, how does it emerge, it raises its records to AB and AB raises these records to Galgata. Galgata turns to the endless which is adjacent to it and she makes a coupling over the records of SAG and AB and herself, Galgata in order to eventually give through from the Ein Sof to the place where the records rise to. In this way changes also happened in the Galgata herself, she is now about to give birth to another Partzuf. She is impregnated with this Partzuf and AB with his and SAG with his and before the Nekudot of SAG emerge or the worlds that happened later on, all the Partzufim change accordingly. When we are talking about here about the influence of 1 Partzuf over another Partzuf the Nekudot of SAG that descended below the Tabur, it is a part of Nekudot of SAG. The Sof of Galgata, the truth is that it happens before that even in the Galgata herself when the records rise through the Ein Sof there cannot be any change if it doesn't happen in the Ein Sof to begin with. All the records go all the way to the Ein Sof and they receive response in force and so on and everything and then they expand and all the changes that occur they happen throughout all the Partzufim from the Ein Sof to that place where the Reshimot arose from. What we are saying that has happens here in AB and SAG and the points of SAG that descend below, all of it comes from the Ein Sof. There is always a connection with all these Partzufim all the way through the Ein Sof this is where the changes come from so it is impossible that here in the Partzuf of Nekudot of SAG some change will happen if it doesn’t also exist in NHY of Galgata.

S. So in the coupling on the points of SAG in there is already the definitions of the second restriction?

R. What Zivug of Nekudot of SAG?

S. Nekudot of SAG while it refines the SAG the Nekudot come out so the coupling is on the way.

R. There's no second restriction there, so how could it be?

S. You said that it comes from the Ein Sof so before it expanded there was already a decision.

R. No, the decision cannot happen before the data rises upwards for the decision to be made and the data comes from here.

S. Okay so after the points of SAG expand then the decision came.

R. What do you mean decision happened, the decision needs to happen it is all the system, it is a machine that is working, it works deterministically, there is nothing but suddenly happens or comes or rises to Ein Sof from here to there. Everything's a chain of cause-and-effect so until the points of SAG descended below, what does it mean to expand below, they take all the will to receive that exists here and they begin to fill it up, with this desire, with their lights. Then as they make couplings on the way here to refine, to fulfill the NHY of Galgata of course they're Bina and Bina can be present everywhere. When they make these couplings, as they spread below as well. you see this red arrow that I drew here, I also drew another green arrow here. From the beginning, as they begin to lose the record number 3 of clothing, Hitlabshut, then already they can begin to be above the Tabur. When they make below the coupling, it is for the vessels that are below the Tabur and then they make these couplings and they feel the vessels below Tabur in their calculations as well. Therefore, they spread both here from below upwards and here from below downwards through all the desires that they can expand in because these are qualities of Bina. There are no limitations in bestowal, and if the lower one, the Partzuf below is willing to bestow on the level Bina, level of 2 of coarseness, there is no limitation it can be anywhere. Therefore, these lights spread here but it is under a calculation, what does it mean to be spread here? Before they spread here, they also feel they fill up NHY of Galgata because everything that happens, I have to go to the Ein Sof and from the Ein Sof begins the expansion through all of the Partzufim until it comes to where it began.

S. All the expansion on the Partzufim is all done in the Rosh, nothing happens in the Guf before there is a decision in the Rosh so the question is where, in what state and what Rosh of the Nekudot of SAG is this decision made for the second restriction?

R. Second restriction also in Rosh of SAG.

S. After it expanded the first time?

R. Yes, it continues to take care of what it has, it is the upper one. Of course, it divides itself, Nekudot of SAG also belongs to SAG as you can see from the name. The Rosh of SAG is responsible to all the Partzufim that belonged to it, SAG has many Partzufim, so what and of course there cannot be any action in spirituality that was not decided on in the Rosh.

S. So after these Partzufim expanded the Partzufim of SAG, the Rosh of SAG already restricted these existing Partzufim?

R. Yes because they mingled with the records from the Galgata. The records of 4, level of coarseness influenced the vessels of reception inside SAG, in the NHY of SAG, in the lower part of SAG, there are vessels of reception. They are called womb, it is like in the woman that she has something that belongs to the lower one and these vessels will therefore now be this restriction. In order for the embryo to happen there, to develop there, more corrections will be needed, what corrections? Bina begins from being restricted, she has to grow, she needs to grow herself, it is like say a little daughter that grows up until she can become impregnated, she first needs to grow until a certain age, which we called Bat Mitzvah then she will have corrected NHY then she will have a womb but not in the meantime. But these vessels exist, however it is just forbidden to use them. That is, it.

S. So there is something new that the first time the Partzuf changes after it emerges with regards to the first restriction?

R. I don't think so, I don't want to go into all these things, there are so many details here and you are even taking the things that you don’t know and you are putting them all together. But it's good, think even if you are mistaken, it is okay, it is also not a mistake. It is from a lack of knowing the things because there are a lot of details in this.

2. S. (29:26) How does the Malchut acquire discernments to reach the middle of Tifferet and to make the second restriction, what causes Malchut to rise to the middle of Tifferet and to make the restriction?

R. The lights of Bina explain from SAG downward from the Tabur. You can say that these lights expand in the NHY of Galgata, that SAG can add these vessels in order to fill them and here that is why I stated it in the light of Hassadim that SAG wants to fill NHY de Galgata, to the extent that it does feel it also feels there is the fourth phase of coarseness. In what vessels is that felt, that except for the vessels of bestowal in KHBHGT there are also vessels of NHYM they are vessels of reception even though they are in Bina, these vessels aren't working as actual vessels of reception but receiving in order to bestow. It is vessels of Bina but still they are vessels of reception like a womb in a woman, that is what I like said like something extra to Bina because Bina is GE and it is only vessels of bestowal but in order to give to others, she needs to be in contact with them with the lower ones. That is why she also has vessels of reception but in order to connect to others in order to give to them. That of the others want something so they also in the Ima, there has to be also the same desire that they want, otherwise she will not be able to understand and will not be able to supply them with what they want. That is why she has to be included with the vessels of reception of the lower ones but only included, incorporated with them. Meaning it is not her own desires but in order to bestow to the lower ones, to understand and feel them, those are the vessels of reception in Bina, NHY. That's why in these vessels we say that because right now we are not allowed to use them like NHY of the Galgata so in them NHY of the Galgata bestowed their desires and these vessels become restricted, you can't use them. In Bina we are remaining with the GE vessels of bestowal that are cleansed of any will to receive and the will to receive in Bina, even though it does not receive for itself there's still the will to receive, it is restricted. There is like an extra restriction to the restrictions in the Malchut of the Ein Sof because now it is also restricting Bina that is why it is called the second restriction. Tzimtzum Bet, or Tzimtzum NHY of the points of SAG it doesn't matter, there are a lot of names.

S. Malchut doesn't have a discernment of bestowal, it is all reception, so this action the fact that it stops in the middle of Tifferet, how does the Malchut receive the discernments if it can only be discerned reception?

R. I do not understand you, I think if you want to receive even more knowledge you should go to the Preface which one?

Reader: They can go to Kabbalah Media and there's a clear button they can search.

R. So this is where you can study it, here we cannot stop, these are things that are most difficult to beginners and every time I explain it, we bump into this. Because if it is the first restriction and the will to receive it is clear but when Bina starts, the will to bestow, the connection between them, it is always a problem. It is always a problem and there's always a problem with what comes next. If you want to understand more you have to go there and learn about it, there is a good translation and drawings and everything is there. I do not have this strength to keep doing this, I'm just going through it a bit, so we have like a mutual language between us, but actually I am not about to get stuck in the Preface and not in the TES. These are things that you have to invest years in and they do not belong to the inner work. As much as you study, it is like saying knowing how to call the angels in the heavens, it will not help you to do the spiritual work and to attain the spiritual goal. How to realize yourself, no, it is worth learning it but actually Rabash always said to open the book wherever you want you want and start reading it, try to understand yes or yes no. There is the light that reforms in it but not that the knowledge is what is going to help a person become spiritual, no. It is written about that, it is not the wise who studies, okay. After all of this, the number of questions has disappeared.

3. S. (37:20) How does the Bina can be impressed by the desires of phase four? She is a bestower.

R. You do not remember what the second phase is in the four phases of direct light. (Rav drawing) We have the root, which is the light, Keter. We have the first phase, Hochma, where the light builds the vessel, Hochma, and fills it. The phase of Hochma and its end start wanting to be like the light. She wants to bestow, and that becomes the phase of Bina that wants to bestow. But after she is filled with the light of Hassadim, the light of bestowal, she feels, who am bestowing to? To the Creator? He does not have a will to receive, so I can’t bestow to Him. How do I bestow? I only bestow on the condition that I receive. Then, in her the will to receive starts formulating. That’s in ZAT of Bina, the lower seven Sefirot. From that, Zeir Anpin, the small one, is born. What does it mean ‘small’? According to the desire to receive in Bina that she wants to fill him, then Zeir Anpin is born. It’s like a small child that wants to receive from Bina. But when he receives in him, a big will to receive becomes in him. This is Zeir Anpin (ZA) and this is Malchut (MA). Malchut wants to receive the entire light that there is in Hochma, that it will all go and fill her, including the thought of creation in Keter. That is why there is a will to receive in Bina. Here, we say, there is GAR de Bina, the first three, and ZAT, the bottom seven. And there, is Keter, Hochma, Bina, Hesed, Gevurot, Tifferet, these are the Galgata, this is GE (Galgata Eynaim), and Netzah, Hod, Yesod, and Malchut, are the AHAP.

S. So in the next stage, in the Adam Kadmon, the Bina restricts herself because her will to receive grows?

R. The second restriction means that she can't fill the lower ones, because the lower ones have a lack of a screen. Then, Bina must restrict herself until the lower ones have corrections. When the lower ones get the corrections, that she is also responsible for those corrections, then Bina will open her bottom half, the vessels of reception. Through her vessels of reception, she can supply them with what they need. Bina is restricted not because of herself, but because of the lack of corrections for the lower ones.

4. S. (41:49) About what you said in relation to studying Pticha (Preface), Baal HaSulam writes in item 155, ‘’from the great desire and longing to understand’’ what we learn, we draw the light that reforms. So, there is something good about people now researching and trying to know what you are saying?

R. I'm now stopping you, please. I have learned for many years the entire Preface, and TES, and Zohar. We translated it to languages, of course, but not that from you knowing something, whether exactly it is or not, that what is in the book that this is going to give you attainment. That’s what I want to say. Also, Baal HaSulam writes, ‘’only from the big longing, from the desire,’’ and ‘’to know’’ means to connect. When it says, ‘’when Adam knew Eve,’’ ‘’to know’’ means to connect, and not from knowing in your external brain, that is worthless, and it is written. But study, I am not saying not to, study. But just so you know, ‘’it is not the wise one who studies.’’

S. Where is this boundary?

R. The boundary is in the goal, in the goal. That if you study in order to draw the light that reforms, so the light is important for you, the light that reforms. You want to correct your desire, your soul. But if you study in your mind, if you want to fill your mind, it has nothing to do with the desire. It’s the egoistic desire that wants to know. I met many people who only want to know. I was like that myself, and I studied in such a way when I came to Rabash. I’m saying, you can study, but as much as you do, you will see that it does not help you understand your state. Why not? Because the heart understands through a feeling, never through the mind alone.

5. S. (44:54) We learn that from Tabur to the Sium there is only vessels of reception. How does the light of Hassadim, that goes below the Tabur, transform some of the vessels of reception to vessels of bestowal?

R. Again, I didn’t understand.

S. We learn that from Tabur to the Sium there is only vessels of reception. How does the light of Hassadim, that goes below the Tabur, transform part of the vessels of reception to vessels of bestowal?

R. It doesn’t. The light can’t turn into anything. You have the drawing before you, you see it? Here, this is what we need to see, not the people, with all due respect. We have the drawing. The light of Hassadim, that comes from Bina, descends with the vessels of Bina below the Tabur. It expands through these vessels, inside the vessels of the Galgata. We learn that it’s parallel, there is no parallel here, there is no such thing. There’s no two desires to receive, there's no nothing twice. It expands in the vessels of Galgata because in these vessels also the vessels of Bina exist. The vessels of Bina bestow upon the vessels of Galgata, and the vessels of Galgata bestow on the vessels of Bina, you see. Bestowing in Hassadim (mercy) from Bina to Galgata, to Keter, and bestowing back from Keter to Bina. From Bina bestowing to the Sof (end), fills the Sof with the light of Hassadim, and from Galgata bestowing to the vessels of Bina, she brings her fourth phase. (Rav drawing) You see this arrow, the red one, this states that Malchut, she raises herself to Tifferet, to this place, Tifferet, here. Just like that, Malchut ascends to Tifferet. These vessels, all of these vessels, she is now under the control of Malchut, the will to receive, that’s it, the will to receive. That’s why all this area of Bina enters the second restriction, Tzimtzum Bet. That’s why from here and on, we can feel the vessels from Tabur till the Parsa. This is the border called ‘’Parsa’’, in this area the light can expand, it’s allowed. Below this, no, it is not allowed. This process is called ‘’Tzimtzum Bet’’, the second restriction. From then, till the end of corrections, this border called ‘’Parsa’’ is in a very clear way, it separates between the vessels of bestowal and vessels of reception. That is the vessels of Bina and here, the vessels of Malchut.

6. S. (50:46) How can Malchut even feel the light of Hassadim, the light of Hassadim can only be felt in the will to bestow? In Malchut there is no lack to feel light of Hassadim.

R. It is a very smart and good question. It’s hard to answer, maybe you can help me. We don’t feel, not the light of Hassadim, and not the light of Hochma. We feel pleasure or lack of pleasure. Our will to receive can enjoy Hassadim, Hochma, light of wisdom, light of mercy, just give it pleasure, just give it joy. The pleasure is the fulfillment. If I give someone something and enjoy, I don’t care that I gave. The main thing is that I am enjoying. That’s called to give in order to receive. To bestow in order to bestow, that’s also called a ‘’Klipa’’, sometimes, even greater than receiving in order to receive, because, even in my vessel of bestowal, I'm using it in order to enjoy. That is why, it is not the matter of the light of Hassadim or light of Hochma. Also, the light of Hassadim, we have to understand what it means. It is pleasure that comes from the action of bestowal, and that’s why it is allowed for it to expand in all the vessels that exist below the Tabur, above the Tabur, wherever you want, wherever they can enjoy bestowing in order to bestow, it’s Bina. Bina has GAR and ZAT, the upper part and the lower part, they can bestow, and enjoys the fact that the other is bestowing. Now, the question is, what does it enjoy? What does it feel that the other is bestowing? That’s the qualities of Bina. This is where we need to understand more, how she feels that someone enjoys her, and how Malchut enjoys. There is a problem of the Partzuf here, it has an incorporation from the created being and the Creator, from the Creator and the created being. Then, to the extent that they are incorporated in Malchut, the upper qualities above Keter, by that the Partzuf is made. That’s when the created beings start understanding the state of the others, the state of the Creator, because all the others are felt to us as the Creator but disconnected from us. That’s things that we're still going to have to get into, but I'm afraid we’re going to get confused if we do it now.

Again, we learned that Nekudot de SAG, that have descended below Tabur, that have mixed with NHY de Galgata, bestowed the light of Hassadim (mercy) to NHY de Galgata, received from Galgata the fourth phase that she has there. As a result of receiving this fourth phase, they restricted themselves, the Parsa was made, the border, for the light to expand from Ein Sof until the Parsa, and not to go downward below, from now onward, we will always bump into. If we

want to receive something below the Parsa, where are these vessels, we must raise up above the Parsa, only, because below the Parsa you are not allowed to fill the vessels. You can only fill the vessels below the Parsa, to the extent of the light of Hassadim (mercy) that is very small, which is called the light of birth. We will learn about it. But the light of Hochma can be the light, either it’s above the general Tabur or it’s above the Parsa, that’s it.

I hope that you will be able to see, here and there, extra materials. We need to give them better ways to find it and in all languages. The fact that we bump into this, it is always like that, you can explain it in many ways and many things, but a person needs to keep going and to make sure that these vessels will be felt inside, where is the Parsa, where is that limit. By the way, our Parsa is the difference between the vessels of our breath and digestion, and in the middle is the diaphragm. The diaphragm, it separates between the lungs and the stomach, and in the middle, we have the Parsa. We'll learn it, it is all before us.

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