Morning Lesson February 17, 2022, Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 2:
Baal HaSulam, Preface to the Wisdom of Kabbalah, #148
1. R. Yes, in the Preface of the Wisdom of Kabbalah as we learn Baal HaSulam wants to explain to us the structure of the system which connects us with the Creator. The Creator is in a higher degree, we are in the lower degree and between us there is a system, 125 degrees that are divided into five worlds and five Partzufim in every world and five Sefirot in every Partzuf, 125 degrees and we need in our work to rise in the same degrees from our lowest degree to the state of the Creator, the highest degree, that's it. So, let's continue even though all these things are not really clear to us, and even if we remember these things, they remain artificial because we have to attain them out of the work inside us and that's by the light that reforms, that shines to us from the highest degree, the highest point of the ladder until the lowest point here. This is the same upper light that bestows and causes our spiritual ascension, and we will understand what this is about.
Reading Excerpt 148 (01:46)
2. R. (02:15) This means that he explains to us what is happening when the worlds are being born and the Partzufim are born and how is it that for us after the shattering of the vessels in the world of Nekudim or Reshimot, records rise from the shattering to the Rosh of SAG then Rosh de SAG starts building the world of Atzilut for us by all these Partzufim and their worlds Beria, Yetzira, Assiya previously he was talking about the world of Atzilut now he's talking about the world of Yetzira and Beria now the worth of Yetzira. Thus it is considered that the world of Yetzira that was sorted and emanate by the world of Beria which is higher is in the degree of Nukva in Atzilut the world of Beria, this is because it is in the degree lower than Beria which was then the phase of ZA of Atzilut when all the worlds are not in their degree but in a higher degree.
Now the ones below the ZA are the phase of Nukva, however not all the ten Sefirot of the world of Yetzira are considered Nukva of Atzilut, only the first four of Yetzira may be instead of Nukva of Atzilut. Why, the reason is that there are two states to the Nukva, face to face and back-to-back, when she is face-to-face with ZA her level is equal to that of ZA, then they are equal and when then she occupies only the four Sefirot TNHY of ZA, TNHY is Tifferet, Netzah, Hod, Yesod and it is at that time that the state of the worlds is back-to-back. There were only four Sefirot on the Nukva, hence the world of Yetzira too has only the four Sefirot of the place of Nukva of Atzilut and the remaining bottom six of Yetzira where at the first six Sefirot of the current world of Beria. According to the qualities of the place of BYA in the first discernment where the worlds BYA fell after the sin of Adam HaRishon which is now their permanent place. These worlds are in the degree after the shattering in a lower degree, than the state he's telling us about.
Rav reads 149: That world of Assiya which is sorted by the world of Yetzira is current degree of BYA, meaning its place that's not in the place of the world of Yetzira but in the world of Beria, in the place of the world of Beria, the current place. Since the world of Yetzira was previously at the degree of Nukva de Atzilut the degree below it, the world of Assiya is regarded as the current world of Beria, but since only first four of Yetzira in the phase of Nukva of Atzilut and its lower six were in the world of Beria. That's how it's divided, therefore only the first four of the world of Assiya below it is regarded as the bottom four Sefirot of the world of Beria, and the bottom six of the world of Assiya are in the place of the first six of the current world of Yetzira, at that time the 14 Sefirot NHYM of the current Yetzira all ten Sefirot of the current world of Assiya with 14 Sefirot were devoid of any Kedusha and became the shell section. This is the important thing here. There is a new discernment here called Mador haKlipot, shell section because only the shells were in the place of these 14 Sefirot. Since the worlds of Kedusha ended at the place of Hazeh of the current world of Yetzira, thus we clarify the levels of the Partzufim BYA in their position when they were originally emanated. There are such places there intended for the shells, there is no strength or force to stay in order to bestow, it is a result of the shattering.
Rav reads Item 150: Now we shall explain the third discernment that we have after the shattering, after the sin. The levels of the Partzufim BYA and the position they had from the added Mochin, what does that mean? Prior to the sin of Adam HaRishon, this is because through the illumination of the addition of Shabbat there are such awakenings from above, from Ein Sof when light comes and has nothing to do with the work of the lower ones, it is related to nothing, it is just that there is an ascent of light and the descent of light, like waves in the sea, that's how it comes. Why? Because the Creator, from the higher degree, wants to change the entire little reality, give it motion. It is like with us, we have day and night, we have months, there are differences between times, between states. So that's how it is also in this system that prior to the sin of Adam HaRishon this is because through the illumination of Shabbat there is this state that there's nothing to do with days or weeks in our world or Saturday, Shabbat. That's how it is in his spirituality, it is called the addition of Shabbat, it is the cycle every seven actions is called Shabbat.
Rav Continues: They have two ascents, the first is in the fifth hour of the eve of Shabbat and Adam HaRishon was born, at that time the illumination of the addition of the Shabbat begins to shine in the form of the Hei of the sixth day. The fifth hour of the sixth day there is an additional light from above. At that time ZA attained the phase of Yechida and rose and clothed Arik Anpin of Atzilut. Nukva, the phase of Haya rose and clothed AVI of Atzilut, Beria rose to YESHSUT, the whole of Yetzira rose to ZA, the first four Sefirot of Assiya rose to Nukva of Atzilut. All these discernments rose to Atzilut above the Parsa, the bottom six of Assiya rose to the place of the first six of Beria and below the Parsa. The second ascent was on the eve of Shabbat at dusk.
Also according to the times that come from Ein Sof, the upper light that changes all the states in all the worlds, bestows upon them with the additional light, they rise, less light they descend, that's how it happens.
Through the addition of Shabbat the bottom six of Assiya rose to the place of Nukva of Atzilut they were below the Parsa and now they rose above the Parsa. The worlds of Yetzira and Assiya stood in the world of Atzilut in the place of ZON of Atzilut in the form of face-to-face. Meaning they were truly connected with mutual bestowal to each other.
Item 151: Now we shall explain the fourth discernment, the level of Mochin remaining in BYA and the place to which they fell after the sin. Meaning what happened to what happened to all the Partzufim of ABYA with all that was in them before, during and after the sin of Adam HaRishon. Adam HaRishon is a new thing, we didn't have it before, meaning it is a system that was created and upon it that is the ascent of the creation we are talking about all the changes that were down from the upper light through the system of the lights. The system of the worlds, Olam is from the word Ha Olam (concealment) and then the upper light shines through the system of worlds and is filtering itself and these worlds direct the upper light to bestow in the certain way to the souls. The souls soon we will learn about them, they are parts of the Partzuf of Adam HaRishon. Here in the meantime it does not talk about that, but for this sake, they are already they start to be here to them the preparation was made.
#151: Now we shall explain the fourth discernment. The level of Mochin that remained and the place to which they fell after the sin of Adam HaRishon. Because of the flaw of the sin of the tree of knowledge, where he was born and was in all the worlds of ABYA and he wanted to receive all the lights through all the worlds in order to bestow but he didn't discern that he's incapable and he did receive in order to receive even though is not his fault because he didn't know about it.
So all the added Mochin they attained through all the two ascents departed from the worlds and ZON to being in VAK and Nekuda and the three worlds BYA were left with only the Mochin with which they initially emerged.
The world of Beria was at the degree of ZA which means VAK and Yetzira and Assiya in the above-mentioned measure too. Additionally the phase of Atzilut had completely left them and they fell below the Parsa of Atzilut to the quality of the place of BYA prepared by the second restriction. Thus the bottom four of Yetzira and the ten Sefirot of the world of Assiya fell and stood at the place of the 14th Sefirot of the shells. Meaning below the Parsa of Atzilut called the shell section. This is what happened and what he explains to us about this process that took place, he doesn’t detail about why it happens but the system that comes from Ein Sof and is built through all of Galgalta AB SAG MA BON below and is built below Tabur of AK is a system that goes through all kinds of stages of corruption. These stages of corruption he explains this to us in a very short way.
Reading Item 152 (16:18) The fifth discernment is the Mochin of Ima that BYA received at the place to which they fell, what does that mean after BYA departed from Atzilut and fell below Parsa of Atzilut, they had only VAK. Then YESHSUT clothes ZON of Atzilut and the YESHSUT coupled from the clothing in ZON, and they imparted Mochin de Neshama to the Partzufim and departed Mochin de Neshama to the Partzufim of BYA in their place. The world Beria received from them ten complete Sefirot at the level of Bina and the world of Yetzira received from them VAK and the world of Assiya only the state of back-to-back. Meaning there is an additional fulfillment that happens to us from the perspective of the world of BYA, this is the first discernment, and the sixth discernment is Behinat Neshama de Neshama, which the Partzufim of BYA obtained from posterior Partzufim of the five Partzufim of Atzilut. Why? This is because during the diminution of the moon, we still need to discern what is the action called “diminution of the moon”. The posterior Partzuf of Nukva de Atzilut fell and clothes in the Partzufim BYA, it contains three Partzufim called Ibur, Yenika, Mochin. The state of Mochin fell into Beria, the state of Yenika fell into Yetzira and the state of Ibur fell into Assiya and they became the state of Neshama de Neshama, meaning the state of Haya to all Partzufim of BYA that is the state of Haya with the respect to them.
Item 154 (18:30) The seventh discernment is Nukva de Atzilut which became the RADLA, the head that is unknown, meaning it’s not attained to the lower ones and the illumination of Yechida and BYA. This is because it has been explained that during the diminution of the moon the three states: Ibur, Yenika, Mochin of the posterior Partzuf Nukva of Atzilut fell and clothes in BYA. They are the state of the posterior of the bottom nine of Nukva which are Ibur Yenika and Mochin: NHY is called Ibur, HGT is called Yenika and HBD is called Mochin. However the posterior of the Partzuf of Keter of Nukva became Atik, to the Partzufim BYA. Meaning he is the upper one that determines everything for all the Partzufim of BYA, in a way that the lights of the current Partzufim of BYA are primarily from the remnants left in them after the sin of Adam HaRishon which is the VAK in each of them.
They received the phase of Neshama from Mochin of Ima, and they received the phase of Neshama de Neshama which is a phase of Haya from the bottom nine of the posterior Partzuf of Nukva and they received the phase of Yechida from phase of the posterior of Keter of Nukva of Atzilut. Meaning this is all about states and their absence of all these five Partzufim de Atzilut. We can't understand much of it and that's why we review them fast, so we can read all this part from item 144 which explains how the Partzufim of the worlds of BYA, Beria Yetzira Assiya and how they are in a state that is close to our state. What we have to learn now is the ascend of the worlds. We talked about it. There are all kinds of changes by the diminishing of the moon, and the ascend of the world that come from Ein Sof on Shabbat and all kinds of days and months that
there's an illumination from above that changes and bestows upon all the Partzufim and all the Sefirot; and that system is what we need to now see how it bestows upon on the ascents and descents in the worlds and there we can take part in the ascents and the descents of the worlds. Then specifically by us going into these actions of the upper one on the system of the worlds, we can connect to the upper one and to be connected to Him, to understand Him, to feel Him, to be the ones who take part with Him which is basically our goal.
R. Don't despair that we read it like this, because when we move on specifically by learning this way, we will understand what this is about. That's the rule in the wisdom of Kabbalah, we read from the beginning to the end and then we learn it again from the beginning.
Reading Item #155 (23:28) twice
3. R. (27:17) Okay these are things that we've learned previously, next 156.
Reading Item #156 (27:21)
4. R. (28:53) Are there any questions here please? none? Because it's proper to go over the material this way, well then let’s go back and repeat it again…oh a question…
5. S. (29:35) My question is from what we've just read about a half an hour, how do we draw the light that reforms in the best way, the most concentrated way without going left right and thinking about other things?
R. Great question. Because as much as we learn all these things, we will learn them in a technical way and that won't help us any bits, on the contrary it might give us a feeling of confidence that we are supposedly studying and understanding, but the contrary the more we are confused and the more we feel distant from what's going on here, that can help us. Because then we will have no choice but to pray, to ask that from above the force will come, the light, and aid us; that it will draw us ahead, that we will connect between us to the extent that we're connected and will also discover those to whom we are connected. That's why to get into all these studies to be able to depict them, draw them nicely in sketches. You can go to the archive and see how many sketches I've made for this, hundreds, and hundreds of drawings in all kinds of different states that are written here, and nothing helps. In the end, only prayer for connection. That from the connection to the Creator that will fill us and enjoy that place we prepared for Him in our connection, for Him. Nothing but that, and only in practice when He comes down and connects in us, only in practice from that action we can attain what's written here, and not in our minds, not to act on what we read here but to obtain it in practice. That's why we, all in all, need to try together with the study to try and connect. That is the whole thing.
S. (32:18) That's exactly what I wanted to ask you. We're divided into tens so what is your advice to every ten to draw the strongest light? How can we do it because every ten is different so how can we do it in the work practically? In the study, can we do something additional in the ten during the study?
R. Everything is obtained by the force of prayer as Baal HaSulam writes, there’s nothing else to do. Only to study together even things we don't understand, as a remedy. That is why it’s called “the remedy of Torah and commandants, Mitzvot ''and in this way we ask for connection and from the connection we will bring contentment to the Creator. By building the connections between us and filling us and that it will all come from us, in order to bestow to Him, and all of our joy will be from Him building, filling, and enjoying. Meaning to let the bestower, bestow. That's it. More than that, we don't need to such an extent, that we don't even want to belong into this, this is called that we want to remain restricted; that what we want to attain is one thing, whether we succeed in this or not; in giving contentment to the Creator, even that not, to such an extent that nothing for ourselves we don't want to participate in.
S. So not to ask anything for ourselves?
R. Right. It is exactly this way.