Part 3:
Morning Lesson September 21, 2021, Transcription
Baal HaSulam, Preface to the Wisdom of Kabbalah, #46
https://kabbalahmedia.info/en/sources/kB3eD83I?language=en
Item 46 (00:01) “Now we have clarified the Bitush of Ohr Makif and Ohr Pnimi,”
1.R. (1:28) Rav is drawing...We said that we have a Partzuf which is Malchut of Ein Sof; after the restriction it decides to receive in order to bestow and therefore it arranges itself in a way it is directed entirely to bestowal and then it's entire previous state which was a circle, became organized according to a part that decides which is called the Rosh, the head, the part that carries out the decision called the Toch, the interior, and the part that can't have a decision which is called Sof, the end. Because not on the entire desire there is an intention to receive in order to bestow, it remains in bestowing in order to bestow. Here is the decision that is the head, the second part is called interior, and the third part is called end. According to how much the vessel can arrange and organize itself, the upper light comes into the vessel and it does not want to receive anything, but afterwards it decides that a part of it will receive and from this it builds the head, and from this it receives light inside. The part from which it receives into the desire is called Ohr Pnimi, inner light. The part that can't receive which corresponds to the end remains outside and is called Ohr Makif, surrounding like. Then what he says is that besides the reception of the light there is also the beating of the internal and the surrounding, where the surrounding light presses and says you have to accept me, why? because look how much you have here in the end in this part, how many desires to receive you still have that you didn't use. The Inner Light Works corresponding to that meaning what it received within weakens it tremendously and demands that it receives more. if it didn't receive Inner Light there wouldn't be a surrounding light because the surrounding light comes according to how much it receives inside; you see how many flavors you have and how much you filled yourself with, receive some more and the surrounding light doesn't say receive in order to receive, it says receive in order to bestow; but in this decision in receiving in order to bestow it seems that it can't because if it receives in these desires which are at the end of the Partzuf, they could not receive in order to bestow; so what happens is that it depart from its state and it goes back up to the Peh/mouth Tagin of the Rosh (head), gradually rid itself of all the screens in it and in this way it departs. We have one light called Taamim, flavors, another light called Nekudot, dots. The lights that depart, what remains of the light of Taamim is called Tagin, and what remains of the reflected light that departs is called Otiot, letters. We have: Taamim (flavors), Nekudot (dots), the records are called Tagin, and Otiot (letters). These are what remains of the direct light and reflected light, respectively.
Item 47 (7:50) “It has been explained that through the Bitush of Ohr Makif ….”
2. R. (8:15) In other words, through the collision between the surrounding light and the Inner Light, these boundaries of the screen, it continues to receive but it will be in order to receive, because it doesn't have a screen here in order to bestow, it only has a screen to sustain itself from avoiding receiving. It has no choice but to be refined, so it becomes refined and the screen weakens progressively until the lights that were inside with the inner light come out.
Reader continues: “the equivalence of form with the Peh de Rosh
3. R. (9:00) The screen from Tabur comes to Peh, the mouth of the Rosh, the head.
Reader ….
4. R. (9:10) Connects with the screen that stands at the Peh of the Rosh.
Reader “However, the Masach is not purified at once...”
5. R. (9:17) So the screen that received the light within now returned to Peh of Rosh, mouth of the head, with all the records in it, and here there’s a constant coupling by striking; here in Rosh we have all the lights. Then the screen that stands here of Peh of Rosh, which already has the Reshimot that it received in order to bestow, he also stands here and comes to contact with the upper light.
Reader continues: (9:50) The upper light does not stop shining….”
6. R. (11:30) After the screen comes from Tabur to Peh the Rosh, it becomes incorporated with the upper light that is in the Rosh; under the influence of this upper light, it descends from the state it was into a lower degree than before and creates here a new Partzuf. From the state through Peh de Rosh it places its Rosh, and from its downward its Guf, the body. Rosh Toch Sof. And here it makes a decision and receives form it in order to bestow some part of the upper light.
Reader: ... (12:42)
7. R. (12:50) Still drawing... Here too we have refining, the Masach goes back to the Rosh and becomes incorporated there and then we have another Partzuf, which expands, and then another Partzuf which expands, we have all together 5 Partzufim of: Keter, Hochma, Bina, ZA and Malchut. This is what we say about this world, that it came out of the Malchut of Ein Sof which realized itself in 5 Partzufim is called the world of Adam Kadmon.
Reader “and the level of Hochma departs as well….”
8. S. (17:51) Is there something close between Nekudot and the Ohr Makif Ohr rejected lights, how is their relationships?
R. The Taamim Nekudot Tagin Otiot are all 1 process, the light influences the desire to receive and the desire to receive intensifies not wanting to accept it but only with the intention to bestow. Then, it turns out that it makes a coupling by striking with the screen and refines it, forces it either to receive more or you leave, either one. You can't stop midway, just standing under pressure from here or there, by this you are not deciding what to do and that doesn't bring any contentment to the Creator which you decided to do. What the vessel decides is it has no choice but to receive in order to bestow and if you can't, then to depart but in departing even the previous state of receiving in order to bestow, it departs from that is well because it can't stay there as it sees if it doesn't receive more the way the host wants, then stopping midway is the worst state and this is why it becomes refined and as it is refines it’s called ascending to the host is not using its own desire in order to receive it also can't work in order to bestow anymore so it's only option is to be refined.
9. S. (20:06) We can imagine to ourselves what Taamim which is the entrance of the light but the exit of the light the Nekudot what can we compare the Nekudot to?
R. It is when I came out of what I received which I don't regret but I leave receiving now, what I received from the host from the degrees 4 3 2 1 0. I leave the reception of the light in order to bestow because I see that it doesn't bring me to a state where I can satisfy the desire of the host.
S. Meaning, it is a conscious refusal?
R. Of course yes.
10. S. (21:16) Where are the discernments made, in the screen or the Guf?
R. In the desire, the screen is also in the desire everything happens in the desire.
11. S. (21:40) Why is the action of receiving in order to bestow not bringing a new desire to bestow but the greatness of the host?
R. What it has in the Rosh is exactly the point from which it develops because in the Rosh it has contact with the Creator, with the upper light of Ein Sof and therefore only out of being connected to the light of Ein Sof, from that it decides and to the extent that it has awareness, that it knows the light of Ein Sof depending on the desire that it has and the restriction and the screen it has according to that, it will have the power to receive in order to bestow.
S. In the refinement does the screen renew the coupling on the same coarseness, there's just a new sorrow that wasn't there before?
R. No there's no such thing, what does it mean on the same coarseness, the screen that is refined, is refined from using the coarseness that it had before each time to a lesser coarseness.
S. What is the difference in the inner light that was in the expansion and that of the refinement?
R. In refining we don't have inner light we have different names for these lights, new names.
12. S. (23:30) Is there a difference in the fulfillment when the screen of the body of Galgata rises to Gimel and Partzuf AB?
R. Of course, that is why the one is called AB and the other is called Galgalta the light that fills every desire is different according to the desire and there's a difference between the desires, Partzufim, Sefirot, worlds they are different first and foremost in the lights that fill them.
S. It's the same coarseness?
R. No it's not the same coarseness it is different every time, there's no such thing as something being different from something else and it has the same coarseness, the same desire and the same light that is impossible.
S. Even though it's the same degree the coarseness is different?
R. What degree is the same degree?
S. When the screen purifies from Galgalta?
R. It's not the same state, it is a state I received from above downward and now it's a state when I emerge out of the reception the essence of the state is completely different.
13. S. (24:56) I don't understand the difference between the screen Tabur and Peh of Rosh, why when Masach, screen rises from Tabur we say it, similar to the qualities of the screen Peh of Rosh?
R. When the screen stands at the Peh it is a screen that needs to decide if the upper light is above it in the head which is unlimited light in the head, the light of Ein Sof, so the screen stands and calculates with its reflected light which it elevates from the Peh upward what I have and how much can I receive in order to bestow then in its own reflected light in the Rosh it checks how much can I receive in order to bestow, it checks everything makes a decision and begins to receive in the interior of the Partzuf.
S. The question is why the screen of Tabur when it begins to refine to Peh of Rosh it begins to draw near in qualities, why do the qualities become similar?
R. Yes, because now the screen on Tabur which reached the Peh of Rosh doesn’t receive anything and then they become equal, identical.
S. This movement, the ascent of the Masach of Tabur determines the coarseness of the general screen?
R. No, when the screen rises from Tabur to Peh it pushes away the Inner Light which it received in the interior of the Partzuf and those lights exit until the screen reaches the Peh de Rosh exists from the interior of the Partzuf.
14. S. (28:13) The Masach de Tabur describes when it loses the last coarseness of the root it equalizes with the screen of the Peh, so the screen of Peh has no coarseness?
R. It has a coarseness according to what it decides to use in to fill up the interior of the Partzuf. Basically, everything begins from the screen from the Peh to the Rosh not wanting to receive anything for itself and then under the influence of the upper light which tells it receive as much as you can, at least something, it then decides it must receive something for the sake of the Creator in order to bestow. Therefore, it opens a little more of its desire to receive from the restriction onwards so it will be reception in order to bestow and by this it builds the interior of the Partzuf. It is all created from the point of the desire to receive which decides how to use its coarseness in order to bestow upon the Creator. From this emerge, Rosh, Toch, Sof and the whole of the Partzuf of Adam develops. It is all from the point of the will to receive which is a black point, dot, which now wants to bring contentment to the Creator and from this the Partzuf develops.
15. S. (31:20) Can we say that the lights of Nekudot and Otiot that appear in the refinement of the Partzuf AB they become the Taamim of the next Partzuf?
R. Every time we get a new discernment it is completely new which never existed before and is unlike anything else. Any discernment in the desire to receive in some new connection with the upper light begets something completely new.
16. S. (32:29) He talks about his Hizdakchut, in Partzuf Aleph or it’s all the Partzufim?
R. Pretty much the same for all of the Partzufim, we will learn it on the way.
S. The Hizdakchut, Dalet Gimel Bet?
R. Yes, it has to happen as there are clear mechanics here.
S. And the 10 Sefirot that emerge are in the Guf?
R. Yes, outside of the Guf we can't talk about the degrees or anything. Everything is inside the desire, outside the desire is surrounding light which we don’t know much about.