Kabbalah Series: General Overview

Lesson #3

June 2, 2005

In the previous two lessons we learned about the filling of Malchut Ein Sof through a series of five Partzufim called Galgalta AB SAG MA BON.

[Rav. drawing]

We say that there is the thought of creation, which is to do good to His creations which is the roots of everything and that’s the Creator to us. Before that there is something called Atzmuto [something or ] (His essence), which we cannot research the thought of creation.

Light comes out. It's called Behina Shoresh (root phase), which builds the Kli. This Kli wants to resemble the light and performs an action of resembling the light until it comes to a state where it wants to receive everything - the pleasure that comes from the Creator as well as His greatness. To enjoy both, because it feels the fulfillment in all its Behina in all its aspects, it’s called Olam Ein Sof (the world of infinity of no end), there’s no limitations which is a fulfillment called Dalet de Tabslut(?) and Dalet de Aviut. It’s the fourth degree of both clothing and the will to receive so it performs a Tzimtzum (a restriction) [the light] it dejects the light and now it is called Olam a Tzimtzum (the world of restriction) and that’s called Tzimtzum Aleph (the first restriction) and it remains empty. After that it comes to a situation where it finds, it decides to receive with the intention to bestow.

This act is by nature you’re giving, in its nature this happens through a force called the force of the Masach (the screen) against the natural desire of the Kli and in this manner the Kli, the vessel, is called receiving in order to bestow which is completely identical to bestowal, equals bestowal. So then of course, if the Kli does this in all its desires that appeared in Behina Dalet in Olam Ein Sof, in the world of Ein Sof, this act will be called the Gmar Tikkun of the desire, the end of correction of a desire through the intention through the Masach (the screen) through the Ohr Hozer ,the returning light. The Ohr Hozer (the returning light) is the intention that inverts reception into bestowal. Now the Kli begins to examine itself.

How is it possible to perform an act of reception in order to bestow? Because the Kli is in a state of having Reshimot (reminiscences) of Dalet de T’abslut(?) or Dalet de Aviut fourth degree of clothing and the will to receive the situation we had in the world of Ein Sof and it got impressions of both its great desire and its great fulfillment. So it begins to work on it. Meaning, it fills itself as consisting of five parts; Shoresh, Aleph, Bet, Gimel, Dalet, (root, 1, 2, 3, 4). Five parts of Aviut, the desire, and now it begins to try to fill itself up in with every degree of Aviut, but on the condition that it will be in order to bestow.

In the end, it fills itself in Reshimot, through Reshimot of Dalet de Tabslut(?)and Dalet de Aviut that gives us a partial filling and then we have Dalet Gimel 4/3, 3/2 Gimel Bet, Bet Aleph 2/1, Aleph Shoresh 1/05(?). Portions of filling in that Malchut Ein Sof that was emptied[ina in the Tzimtzum Aleph.

These five portions are generally called Olam, worlds. The world is a state of the Kli, a state of being of a Kli whereby the Masach, through the Masach, it realized all the Reshimot, the reminiscences that were in it in receiving in order to bestow. It fills itself as you say now we don’t draw it like that the Kli but as a straight line so it filled itself, part of itself. First of all, because it’s got intentions, considerations and calculations of how to perform an act in order to bestow. This part where it does that is called Rosh (mind) where it receives Ohr Yashar (direct light) feels it, first rejects it entirely and then calculates how much can you receive in order to bestow, receives that part within. That part that it doesn’t receive remains outside.

[He’s (Rav Laitman) writing] Ohr Makif (surrounding light): the parts in it are called Rosh or the mind or the head; Toch (the interior); and Sof (the end). The place where the Masach stands is called Peh (mouth). The place up until the point where the Kli receives the light, stops receiving the light is called Tabur (navel). The Masach that ends the Kli of Tzimtzum Aleph is called Sium (conclusion). Why am I saying this? Because in the future we’ll have Kelim, desires without the Masach, without the ability to sustain Tzimtzum Aleph and those will be below the Sium (conclusion). So, Ohr Yashar (the direct light) equals Ohr Pnimi (inner light) plus Ohr Makif (surrounding light). So now the Ohr Pnimi and the Ohr Makif together pressure the Masach at the Tabur and force it to purify.

So it purifies yields the Partzuf AB, purifies once more yielding Partzuf SAG, and purifying once more producing Partzuf MA, purifies once more and produces Partzuf BON. That’s in fact these five Partzufim: Galgalta Dalet, Dalet AB,, Dalet Gimel, SAG Gimel Bet, MA Bet Aleph, and BON Aleph Shoresh. By that they use up Malchut de Ein Sof that works as a Masach to of receiving in order to bestow. There’s no more Masachim(?), intentions to bestow, there is no more strength to receive in order to bestow, and now Malchut de Ein Sof fills itself partly. What does it mean partly? If we take Malchut de Ein Sof, we might say that it fills itself in a part of itself and Partzuf Shoresh, in the part marked here, will be Partzuf Galgalta; Behina Shoresh is designated by Galgalta; the Partzuf that comes out of the part of Aleph, the Aleph part is called AB; Partzuf that come from Bet is SAG; Partzuf that comes from the Gimel part is MA and, Partzuf that comes out of the Dalet part is BON. So that’s all in all, that gives us a Kli that receives the filling and here, the remaining part is a Kli that was not filled.

All in all, well in the general, Malchut of Ein Sof after the Tzimtzum which is the Sof of Galgalta but that too we have to fill by way of receiving in order to bestow. So how is that done? Malchut Ein Sof, which received the entire light of Ein Sof in the state of Olam Ein Sof and could perform a Tzimtzum on it of ejecting, expelling itself from receiving from enjoying and can then decide to receive in order to bestow meaning, perform an act against itself. It had such great powers of reception and the sensation as a giver so as to enable it to work against it so that Malchut of Ein Sof has now used it up. Where can it receive now additional forces? So, here there is an act of the Partzuf of SAG, which is, in fact, the one that must now operate and not Malchut d’ Ein Sof. Why?, because Partzuf SAG or Bina that wants to resemble the giver, the Creator, once it feels the giver and wants to bestow, it builds in us, for us the rest of the expansion.

The Creator gave the creature the will to receive. Through His appearance in the creature He gave the creature a will to bestow. These two desires come from the Creator and this will to bestow is the one that operates afterwards within the creature. If it hadn’t been for Behina Bet, Behina Aleph would have remained filled with light as much as it was fulfilled and that’s it but, Behina Bet procreates Behina Gimel because Behina Gimel is a result of it wanting to receive in order to bestow and Behina Dalet, Dalet is only a direct result of Behina Bet because it wants to enjoy what Behina Bet received from Behina Aleph and Behina Shoresh. This pleasure here that appears in Behina Bet, in Behina Bet this pleasure becomes bestowal. In Behina Dalet it becomes reception that’s why Behina Bet is called upper Higvurah(?) upper prevailing so to speak or overcoming and Behina Dalet is called the lower Higvurah(?) the lower prevailing or overcoming. So in the name of Aya(?) two,Behina Dalet and Behina Hey Hey...[Sorry], Behina Bet has the same marking in the letter Hey? [14:53] because they’re a result of the sensation of the Giver. So, Behina Bet, Bina, is the one who operates in the entire reality according to the example set in the four phases of the Direct Light ____________[15:12].

Here in Olam Adam Kadmon, after the Kli realizes itself through the acts of Shoresh, Alef, Bet, Gimel, Dalet, just as it has here [pointing and referring to diagram] in Dalet(?) ________, [15:24] Shoresh, Aleph Bet, Gime,l Dalet and after Shoresh and Aleph, Behina Bet comes out which is called Partzuf SAG. Now Partzuf SAG begins to operate. It begins to work not on producing further Partzufim Bet Aleph __________ [15:44], Shoresh, MA(?) and BON(?). Its concern is once more for Malchut, which it gave birth to this SAG or Partzuf Bina and it wants to fill it with all the corrections (Tikkunim) and bring it to Gmar Tikkun (the end of correction) to receive in order to bestow. This is why out of this drive of SAG to give, it performs a special act.

Once Partzuf Galgalta expands and then Partzuf AB now Partzuf SAG expands and comes out in this. I am writing the Partzuf here, each lower Partzuf expands from the Peh of the Elyon(?) up to its Tabur(?). In the Peh of the Tachton(?) stands it in the place of the Peh de, of the Elyon, [de Elyon means of the Elyon, de means of in Aramaic]. Because Partzuf SAG is Partzuf Gimel Bet, 3/2 Partzuf Bina, it’s got a desire to bestow similar to Behina Bet from the four Behinot of Ohr Yashar (direct light). Its property is the property of bestowal and this is what prompted to act toward that part of Malchut from Tabur to Sium, which is still empty.

We can divide Partzuf Galgalta into Sefirot. Normally, we divided it into Keter Hochma Bina in the Rosh, Hechsed/Hesed(?) [18:37], G’Vura(?), Tifferet in the Toch and Masach(?) Yusod(?), Malchut(?) [18:43] in the Sof. Partzuf SAG, which expands through a Zivug de haka'a(?) in its Ohr Pnimi has Zivug de haka'a ____________[19:04] Dalet Gimel. What does it mean having a Zivug de haka'a(?) Shimel(?) [19:11] Dalet Gimel? It’s got Gimel Tahit(?) l’abshut(?) two, it’s got some Ohr Hochma that’s why in the Ohr Pnimi, because there’s Ohr Hochma it cannot fill up that part of Malchut, that part of the Partzuf from Tabur to Sium.. Because Ohr Hochma is forbidden to go below Tabur, there’s no Masach for receiving Ohr Hochma in order to bestow but one’s Partzuf side is purified as usual by Bitush (the beating) of Pnimi and Makif (inner and surrounding) and reaches Reshimot of Bet Tahit L’abshut(?) in Bet of Yud(?) which is Bina, pure Bina. Then this Partzuf can expand, of course, above Tabur, but also below Tabur because it is a Partzuf which is entirely Ohr Hassadim (light of mercy) so it expands this way. By expanding downward it also fills the Kelim, the vessels of Nehi(?) de Galgalta in its light: the light of Hassadim (the light of mercy) with its light, light of Bet deltabshut(?) and Bet de Aviut(?) Hassadim, it’s a light of bestowal, pleasure from bestowal.

The sensation of bestowal fulfills the Kelim of Nehi(?) de Galgalta which are a will to receive. Here we have Dalet Detlabshut(?) and Gimel d’Aviut after the Hisdachutz(?) the purification of Galgalta. Above Tabur and below Tabur we have Dalet Detlabshut and Gimel d’Aviut. Because the light of Hassadim fills Nehi(?) de Galgalta it induces a bonding of the two parts Nehi de Galgalta Nesachod(?) Yesod de Galgalta (the coarse part). The Dalet Gimel it connects because the equivalence of lights that is now in them the light of Hassadim that comes from Bina, which expands in both Partzufim brings them together. WHY? Because the light that expands in the Kli suppresses the Kli, you don’t see the Kli, you see the act of the light in it. So then the part of Partzuf GalgaltaI, which is called Nehi de Galgalta and the part of Partzuf SAG, only a part, well these parts join together and impart the Aviut to one another.

Dalet Gimel gives its Aviut, its desire, to Bina to Bet-Bet meaning ___________.Here we have a Masach in Behina Dalet and here we have a Masach of only Behina Bet. After the Yizdachut(?), the purification of the Masach, after the Masach weakens after AB and after, well Galgalta(?) and after AB. So then Bina feels Dalet d’Aviut, meaning it feels that it cannot provide Behina Dalet with a Masach and the fulfillment that Behina Dalet wants and for that reason Bina restricts itself meaning, its act from Behina Shoresh to Behina Aleph in reception and Behina Bet were out of reception now it wants to bestow.

We know that Behina Bet consists of two Behinot, two aspects, its got both a desire to bestow over here in its upper part and in the lower part it decides how it can bestow and then it realizes that if I receive this in Behina Gimel that reception will be as bestowal, that’s the will to bestow in the upper part of Bet. In the lower part of Bet there is already the intention to receive in order to give and here in Zeir Anpin Behina Gimel there is the execution of the reception in order to bestow so Behina Bet consists of two parts, a part that begins to want to bestow that’s the upper part and the lower part actually plans [well plans] the act of bestowal defacto(?). The upper part of Bina is called Gar(?) de Bina, (upper three of Bina). The lower part of Bina is called Zed(?) de Bina, (lower seven of Bina). What does that come from? Very simply, we learned that Zeir Anpin consists of six parts. It's got Hesed, G’Vura, Tifferet, Nesa, Chod(?), Yesod. Six parts, which are also called Vav(?)... Vav Ktzavot(?) (six edges?), and after that there’s Malchut that receives. Before that we have Bina, which gives them that Behina Bet, which builds Zeir Anpin and Malchut that stands after it. So all-in-all, in Bina we have a part that tends to the lower ones which is called Vav +1, that’s seven, Zat (seven), bottom seven... the bottom seven of Bina to which she will have to bestow. Now she plans how she can receive from above and pass it down to the bottom seven that will be below her – six Zeir Anpin _________ Malchut. [27:00]

Gar de Bina (the upper three of Bina) is Keter Hochma Bina or Keter Hochma Bina, where in order to understand bestowal Bina has to consist of Behina Shoresh, which is Keter; Behina Aleph, which is Hochma and herself [or itself] Bina and that’s why they’re called Gar – the first three. So Bina consists of the upper three and the bottom seven a part that tends to Malchut, but for its own act toward Malchut, each and every part in spirituality that is about to tend to feel something, to perform any kind of mission or an act or an independent act, that part is divided into Tzimtzum it might be tiny a tiny part of a huge Partzuf but if that part does anything specific then in itself it divides into a whole act meaning ten Sefirot, so that part of Zat(?) de Bina is divided into ten Sefirot of its own; Keter, Hochma, Bina, Hesed G’Vura Tifferet, Nesachod Yesod Malchut.

Now in that part Keter, Hochma, Bina, as we said, is made of Kelim that don’t belong to Bina these are Kelim that were made in it so that it would start working with itself. Hesed Gvura Tifferet, Hesed Gvura Tifferet are Kelim that we said in a previous lesson, these are Kelim within Zeir Anpin that still belong to the upper three because Hesed is like Keter, G’Vura is like Hochma and Tifferet is like Bina, corresponds to Bina. Only from Zat(?) de Tifferet will divide Tifferet as Zeir Anpin as Bina as Bina into two parts then Tifferet, in itself, will consist of Ten Sefirot its upper part belonging to Bina, Gar de Bina and, the lower part to the Zat de Bina.

What we have here in Tifferet, in part that belongs to Bina, that’s Gar de Tifferet. Zat de Tifferet already belongs to the part of Zeir Anpin itself below Bina. So these parts Keter, Hochma,Bina in and of themselves and Keter, Hochma, Bina in the ___________ [30:53], these parts belong only to bestowal [he’s writing bestowal]. These we call Galgalta and Einin, Einin is eyes. The actual Keter, Hochma, Bina are called Galgalta (Galgalta comes from the word Gulgal(?)[31:16] (skull) and Hesed, Gvura, Tifferet are called Einin (eyes).

The parts below the Gar, this is all Gar, all of it, the Gar in the Keter, Hochma Bina the Gar within Zeir Anpin, Gar de Zeir Anpin. So these parts are called Ozen, ear that’s Zat de Bina Nesachod(?) Yesod(?) is Choten(?), nose and Malchut is the Peh, the mouth all in all we get the Achap(?); Ozen(?), Choten(?), Peh. This is how we divide that part of the Partzuf of Bina that descended and mingled with Nehi de Galgalta. When the influence of Behina Dalet, the great desire, great Aviut when it reaches Bina, it’s influences only the AHP(?) parts, the part that is not for bestowal but for reception in the Partzuf. And, this is that part, that part isolates the influence on it, it adds to it the will to receive, Behina Dalet, Dalet de Aviut(?) so, in that whole Kli the part of the Ozen, Chotem, Peh or Nehim(?) de Bina, now it is governed by a great will to receive which is Dalet de Aviut.

In general we said that Bina has only Bet de Aviut of the Masach or its desire and so when a greater desire comes in this entire part we see that it is impossible to provide Malchut with its degree of Dalet, desire of Dalet, you can’t provide it anything, any lights, meaning what can be done is only to that part of Galgalta which is called, which corresponds to Keter, Hochma, Bina, Hesed, Gvura, Tifferet so for that to have it controlled by Partzuf Bina.

Because of that, the Partzuf of Bina, which is below, is restricted in its act toward Malchut; it doesn't operate its parts which is in the lower part of it. That Partzuf in itself is called Nekudot de SAG, Nekudot de _____________ [35:10] our point _______ Nekudot de SAG, Nekudot of SAG.

Why Nekudot de SAG? We said that the Ohr Pnimi in the Partzuf, the inner light in the Partzuf that extends from the Rosh, from the mind, it feels the Partzuf is called Taamim, flavors.Taamim and the Ahrot(?) that exit the Partzuf are called Nekudot, points. Why? Because they, they manifest, they show…portray Malchut as a black point that can’t receive anything. Here Malchut purified, Malchut de SAG purified from Gimel Bet and came to a state of Bet Aleph and as it became Bet-Bet this is called Partzuf Nekudot de SAG it expanded down and filled Nehi(?) de Galgalta this is why in this Partzuf we have fewer Bina on the one hand, bestowal or the influence of Behina Dalet on the other hand and the Tzimtzum of the Partzuf the Partzuf of _____________ [36:20] Partzuf Bina in its act with respect to Malchut.

It's not that Bina’s restricted, but a part in it that is intended to tend to Malchut that is restrictive as we use it here. That part of Bina, which is meant to tend to Malchut, to the lower ones, is now restricted and understands that it cannot provide the lower ones – neither the Masachim (the screens) or the corrections or the lights. That’s why this Tzimtzum (restriction) is called Tzimtzum Bet (second restriction), where Malchut which is being limited here... which is limited here. rises in... raises its limitation to where the Kelim Dashpa(?) (vessels of bestowal) end and its ascent there is called Tzimtzum Bet (second restriction). Sorry, I wrote Tzimtzum Aleph, I meant Tzimtzum Bet (second restriction).

So what does that give us? Partzuf Galgalta, which is in fact... which designates the entire Malchut Ein Sof after the AB in it and the SAG in it and Nekudot de SAG in it. When SAG purifies, it comes down and in the part that came down in it which is, this is pure Bina and that’s Zat de Bina tending to Malchut that part was restricted, because of the influence of Dalet d’aviut of Galgalta. So if we speak with respect to Malchut d’ Ein Sof then, the Shoresh gives to Aleph, Aleph becomes Bet, Bet to, should create Gimel 3 and Dalet 4 and Behina Dalet influences Bina in such a way that it says, well seemingly to Bina, ‘Don’t bring your lights down, I cannot receive it in order to bestow,” there’s a reaction of Malchut to Bina here, like a feedback, the connection between the lower and the upper; now it is the first time that it is made. Malchut influences Bina or affects Bina. We said that Keter, Hochma and Bina are the Eloynim(?) the upper ones, they’re called Gar, the upper three or the first three. From Zat de Bina there begins their bestowal down to the creature, they are still considered the Creator.

Shoresh is the thought of creation, Behina Hochma or Behina Alef is the entire light and the Kli that the Creator wants to give to the creation, Bina is when He gives His attributes to the creature so that the creature would understand who He is and thus be able to compliment itself and reach completeness and from Bina onward, these are upshots, results of the actions of the Creator towards the creatures. We see that the creature which is Malchut actually restricts the Creator because he doesn’t want, performs a restriction in the Creator because he doesn’t want to receive in order to receive and cannot receive in order to bestow so, it restricts the act of the Creator on it and says ‘I do not want it and you, don’t do it!’ This is called Tzimtzum Bet the second restriction. It is a very important act, because it creates the connection between the creature and the Creator and positions the creature in the position of the giver because even when it says ‘do not give me,’ by that it gives, it expresses it’s desire to be like the upper one and this act is, how should I put it, no it’s not quality its a point in, it’s a crucial point in the evolution from up downward because here it is the first time where there is a reaction of the creature to the actions of the Creator and from Tzimtzum Bet onward we can already talk about actions that in the end will bring us to the creation of the real creature.

Here we still don’t see in these actions that Bina actually gives anything to Malchut so that Malchut could be corrected, Malchut here below Tabur can only be impressed with the bestowal of Bina. But in the end when it connects with Bina what it gives to Bina is the Tzimtzum or it affects the Tzimtzum on Bina. So what happens here is a very special unification between Malchut and Bina where now they can operate reciprocally, mutually. Presently Malchut influences the Tzimtzum Bet on Bina, affects it but when Malchut is corrected it’ll compel Bina to give it back the lights that for the time being it refuses to receive. So there’s an act here only from the part of, only from Malchut on Bina, it’s the reaction of to Malchut to Bina but in the future it will produce many common acts of Bina and Malchut to the point where Malchut, here below the Tabur, will be corrected by Bina, will receive corrections from Bina and will fill itself up with lights in order to bestow and then this entire system will be corrected and the entire Malchut Ein Sof or the creature will reach G’marTikun, the end of the correction.

The Partzuf we said that it came down below Tabur, the general Tabur in order to tend to Tabur below Malchut so we called it Nekudot de SAG and that Partzuf when it came down, when it mixed with Malchut, it was impressed by Malchut, meaning after this act what kind of Reshimot, reminiscences, recollections, what kind of data do we acquire? We acquire data from Partzuf Bina that came down below Tabur, which is in fact Bet de Aviut(?), Aleph de’Aviut that are restricted in Tzimtzum Bet, plus the impression that it acquired from Malchut as Dalet Gimel. All in all these are the Reshimot, the data, the information that we have after this act of Bina over Malchut and Malchut over Bina. Reshimot, the restricted Reshimot Bet Aleph tell us about Partzuf Bina that was restricted. Reshimot Dalet Gimel tell us about how it was restricted, the part of Malchut here. As usual, if you have Reshimot and these Reshimot still haven’t been, still haven’t materialized through actions on them, these Reshimot now demand, because of the desire that they’re in. So the demand of the desire to realize them, so these Reshimot rise up to Peh of Rosh de SAG after everything that happened here below Tabur. Now they demand fulfillment. So what does Peh of Rosh de SAG do over these Reshimot? Peh de Rosh de SAG, Peh of Rosh of SAG. I’m drawing it here.

I’m making it wide, deliberately detailed.It’s got Reshimot Bet Aleph restricted, so now it makes a Zivug, a coupling on Reshimot. What does it mean restricted? Is Reshimot say, we don’t want fulfillment for the entire Partzuf, we’re forbidden; we have to receive fulfillment only up to the place where our Kelim end. Keter, Hochma, Bina, Hesed G’Vura and a part of Tifferet, that place where these Kelim end is called Parsa(?), or like a sensation. We want to receive lights up to here because up to here is a part of Malchut up to here a part of Malchut and the part of Bina can be in some sort of reciprocal bestowal its like, its small its like Gar but its still bestowal. So accordingly the Rosh de SAG acts in such a way that it makes a Zivug not on the Peh, its Peh, in Peh Zivug on Peh means feeling all the Kelim but on the part of itself so as to fill up only these Kelim de Galgalta and Eynaim , in order to fill up Kelim de Galgalta ve Eynaim you have to divide the Rosh’s will into Galgalta ve Eynaim and AHP, Keter, Hochma, and the upper part of Bina these are called Galgalta ve Eunaim. I’m sorry, Zat de Bina, the lowest part of Bina are called Yocha(?) so, making the Zivug only on Galgalta Eynaim de Rosh(?) it makes the Zivug only on Galgalta Eynaim de Rosh and the light of it from that it gives below the Tabur so then it fulfills only these Kelim of ve Eynaim below, Kelim of the Galgalta ve Eynaim in the Rosh that’s what it does the Rosh de SAG over the restricted Reshimot Bet Aleph. What we end up with in this Partzuf is called Partzuf Nekudim because it was adduced on Nekudot de SAG. This Partzuf Nekudim is very special, it contains, it consists of a special structure, it consists of three parts called Keter, Hochma and Bina and ZON. As usual although its small but we’ve already said that even the smallest part when it is born or performs an independent act is divided into ten Sefirot there is no more or no less than ten.

Hochma and Bina are called Aba ve Ima in it and so what is the special thing about it? It’s a structure. We said that a Partzuf cannot be less than ten Sefirot, that is why its Keter also consists of ten Sefirot and Hochma and Bina and Zon but in each and every Sefirot we work and in the ten Sefirot in general, only the parts of _________ [52:27] ve Enayim operate in it because every Sefirot is also divided into ten but, only Keter, Hochma, Bina, Hesed G’Vura and half of Tifferet operate in it and if we distinguish all these parts that operate in Keter from the parts that do not operate in Keter than we, we discriminate it in this way. Keter, it’s like this, Keter that’s ___________ [inaudible 52:50] and that’s the Achap, that’s the Keter so only Galgalta ve Enayim operate: the Achap doesn’t or don’t. And then we have Aba ve Ima, which also operates... a part of it operates Galgalta ve Enayim the Achap don’t and then Zon only the Galgalta ve Enayim in it operate and the Achap do not.

This is what came out, it’s a Partzuf but here I divided it in order to show how special it was built where the lower part of the upper Partzuf is in the upper part of the lower Partzuf. Why is it so important? From here this creates the connection between the Partzufim where the upper one is inside the lower one and that connection, that structure, continues up to this world and down to us and within us too. There is a part of the upper Partzuf if for example I, that’s me and I find within me, in my spiritual Kli I find the Galgalta ve Enayim and the Achap so, in my achap I can discover, actually in my Galgalta ve Enayim I can discover the Achap of the upper one.

It’s very important because then perhaps I can catch it and thus begin to ascend all the way to Ein Sof. What does it mean Ein Sof? Back to the thought of creation to do good things creations which is what the Creator wants us to come to. So now we see that Tzimtzum Bet, the connection between Bina and Malchut is in fact the salvation of Malchut by slowly connecting to Bina, to the upper Partzufim and thus gradually ascending from its own Galgalta ve Enayim to the Achap of the upper one and then from in the Elyon(?) from its Achap to Galgalta ve Enayim and then to the Achap of an even higher one and from the Achap of the higher one to the Galgalta Enayim of the higher one and then to an even higher Achap etc etc.

So, here we have degrees of ascent by which we can, by stepping on them we can reach all the way to Ein Sof. This is why I drew these Partzufim as gradations. So we have the world of Nekudim, Olam Nekudim mean Katnut, Bina is restricted, Katnut is smallness . So now there’s a special Zivug that comes up on Reshimot Dalet Gimel.

What are Dalet Gimel? These Dalet Gimel are Reshimot from Galgalta which say “we want to receive in order to bestow with the entire Aviut in us, Dalet d’Aviut, bring it to us,” so in SAG there comes a Zivug on Dalet Gimel. This Zivug is made on the entire Partzuf SAG(?) on it’s Peh and from this Zivug expands light to Keter from Keter to Aba ve Ima, from Aba ve Ima to Zon. It travels through Galgalta Enayim de Zon to the Parsa and to Achap de Zon. When the light reaches the place where the Parsa begins, the Kelim begin to break. Meaning what? Here there begins to be the loss of the Masach that’s called, that’s the breaking, it’s the breaking of the vessels Shiavarta Kelim(?) in Hebrew. But why? On the one hand we have Tzimtzum Bet in this place it means that here there is not enough power to receive in order to bestow. On the other hand the Reshimot Dalet Gimel demand of Bina with certainty they know that Bina can provide these powers of the Masach to Malchut because if it hadn’t been the case the thought of creation would not have been the principle, would not be that all the desires of Malchut would at one time have to receive in order to bestow. So, there is certainly a desire in Bina to give Malchut all the powers and fill it with all the lights it comes from the thought of creation.

The thought of creation is, well the end of the act is in the preliminary thought in other words, there will be such an end where you will receive these Kelim of Malchut, you will receive the powers of Masach and be able to receive in order to bestow. Now when Bina expands in a new Zivug and receives the lights, these great lights of Dalet Gimel it receives them from the world Ein Sof through Galgalta through AB and then of course it feels that it can and must bring these lights down to Malchut but we still don’t have the condition of Malchut being able to receive in order to bestow. The reason is that it still hasn’t mixed enough, mingled enough with Bina.

Here, at the end of Galgalta we have Malchut, which is only restricted in Tzimtzum Aleph. It has like a mere desire to receive in order to bestow but is unable. Here we have Bina, which gave to Malchut, which gave to Malchut only the awakening to be like the giver. Bina was restricted in Tzimtzum Bet meaning in Bina there remains a small part that gives and in Malchut its larger part is for reception is restricted with a desire to, at one time, realize itself with the desire to receive in order to bestow. So here Bina opens itself up and gives as much as it can, forces of Masach and lights of fulfillment. The problem is that below Parsa the powers of the Masach still can’t go through. What happens here? When Bina gives to Malchut it gives in two actions the first is called Ohr AB SAG, the light of AB SAG, which gives the Masach to the lower one. The second act is called the light of fulfillment which brings the Ohr Pnimi, (the inner Light) to the Tachton(?), to the lower one. The problem is that this act, the light of AB SAG that had to bring the Masach to the lower one in the first act, such an act never existed before and for this reason the Partzuf still didn’t have the discernments by which to know if that light was operating on it in all its parts because you can always check what happens after you have experience, actual experience. Of course there is the desire to receive in order to bestow in all the Kelim but they don’t actually know if that desire exists in potential or not, desire to receive in order to bestow.

So, because the Parsa hides these Kelim of SAG de Bina it seemingly can’t be tested, you can’t know for sure because the sensation that it is possible because there is a desire in Malchut and Bina and common Partzuf in the Zivug de SAG is, for receiving in order to bestow, this is why these Kelim below the Parsa did not know in advance that they were unable to receive in order to bestow. Their intention was only to bestow. But the fact(?) did not work out this why. They lost the Masach meaning. The breaking of the vessels means that the Masach, the intention, becomes from in order to bestow to in order to receive, is turned, is inverted. So, we have special Kelim which are Keter Aba ve Ima, Gar, the upper or first three, Rosh which caused the Kelim called Zat, the lower seven, the bottom seven, they cause them to break, to lose the Masach. Now the creature, Zat is the creature and Gar, the upper three, is the attributes of the Creator so now the creature breaks and loses the Masach and what does it mean to lose the Masach? The creature wants to receive for itself. That never existed before because in the four phases of direct light it received only in Behina Aleph and that was done by the Creator, when it wanted to receive in Behina Dalet when it finally received, it immediately felt shame and was restricted. It didn’t think prior to receiving Behina Dalet that it does want to receive and enjoy and that it will distance it from the Creator but here we already have information about the creature, that the creature will be separated from the Creator, opposite from here, from Him, that has a complete oppositeness. I am writing the sign Geltar(?), it’s a sign for difference, distance between parts so the creature doesn’t mind that there’s an oppositeness, an antipode difference between the Creator and the creature, now it wants to receive for itself and that alone is all that’s in it, in all its Kelim. But at the same time we have a very beautiful results from that, where in all these Kelim Bina and Malchut have now joined together so that they have now become inseparable.

Because the Masach disappears, the intention to bestow vanished. What happens is that both Bina and Malchut everything in their, all of it has the same intentions and directions to enjoy and that’s what mixes the Kelim, brings them together, unites them, attaches them to one another and that’s a very good result because we always thought how are we going to connect Malchut to Bina? How would Malchut acquire the powers, the forces to bestow from Bina, the nature of Bina. What happens here is that Bina came down to Malchut while losing the Masach they also joined together so now they are joined Malchut and Bina. It’s a bad joining combination; it's in order to receive; it’s a combination in which even the intentions are in order to receive meaning, the attitude toward the Creator is also an attitude of exploitation, “I don’t want to receive the pleasures that come from the Creator, I want to enjoy the fact that the Creator serves me,” that’s the actual reception for self. Malchut, Malchut of Ein Sof that enjoyed receiving the gift that it received in Behina Aleph and the fact that it felt that the Creator was given the present in Behina Bet and how it felt what action it was doing on it by performing the same act in Behina Gimel. When it wanted to enjoy all that, in Behinai Dalet it was only the manifestation of the act itself. For the first time that’s why there is no prohibition there because prohibition means that you understand the reasons and you break(?) [1:10:17] them again. So here, the intention itself, specifically that, breaks and it becomes in order to receive, so now the creature wants the Creator to be its servant, to give it, tend to it, please it.

To summarize, let's see what we’ve been through thus far through in our expansion. From the thought of creation we went through the Dalet ____________ [1:11:30] the four phases of direct light Behina Shoresh (Root), Aleph (One), Bet:(Two), Gimel (Three), Dalet (Four). I normally draw them in detail because they are the pattern, the mold for everything that will happen afterwards. Behina Dalet we call it Malchut d’Ein Sof, Malchut of the infinite and afterwards it performs the Tzimtzum Aleph, the first restriction, Olam of Tzimtzum, the world of restriction. Afterwards it works with a Masach or the screen producing Olam Adam Kadmon, the world Adam Kadmon, Adam Kadmon is the primordial man. The creation of the Masach and the five Partzufim of AK, Adam Kadmon, by which Malchut de Ein Sof, of Ein Sof fills itself but only in the upper part up to the Tabur. After that Malchut de Ein Sof, same Malchut d’Ein Sof. heaven fills itself up to the Tabur that’s called Olam Adam Kadmon.

Now it breaks below Tabur, breaches Tabur and below Tabur its sanctifies, purifies a part of Malchut that is below Tabur with the attributes of Bina [he’s writing Bina] and in the other part, this is called the Parsa [he’s writing Parsa] in the remaining section it breaks it or performs a breaking. So what do we see from here?, Through the five Partzufim of AK we have a filling here. Through Bina that came below Tabur we also have the filling of Tabur below the Parsa, well, up to the Parsa... Sorry, between Tabur and Parsa. We only need to fulfill the parts, the part of the broken vessels, but because they are broken, we have a connection between Malchut and Bina. So if we now induce, through some actions, if we now make Bina correct itself and then correct Malchut with its attributes, with the intention to bestow then we will be able to reach a state of fulfillment of the remaining part of Malchut. This will bring us to the end of correction, G’mar Tikkun where the entire Malchut d’Ein Sof will be in order to bestow, will work in order to bestow. Therefore, all that the Kabbalists teach us, from the breaking of the vessels onward, is called Olam Ha Tikkun – the world of correction. From here on, in this part, when we correct this part, we have to correct it and, we have to fill it and then we come to realize the thought of creation. That’s it.

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