Part 3:

Morning Lesson October 01, 2021, Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #58

Part 58 (0:15 - 06:28) “This is the meaning of our sages' words….” twice

1.S. (06:42) It is not clear where he is, what he's trying to explain?

R. You need to read several times. He's telling you how according to the Creator's plan even though it says I created the evil, inclination, the will to receive. The will to receive itself cannot be maintained, because if it's maintained only by what it wants to receive then it is on the level of still, vegetable and animate. The human level similar to the Creator it's within the will to receive that differentiates himself from the Creator and there also needs to be a will to bestow similar to the Creator and accordingly He will be called Adam, human. Even though everything is Created from the fourth phase there has to be sparks of bestowal in that fourth phase as well which is from the second phase. Meaning that Bina has to connect with Malchut and then in this connection of bestowal between these two phases there will be a connection between them that will enable some similarity and resemblance between the Creator and the created being. The lack of the created being is in the Creator, this is called the Malchut rising to Bina and accordingly the Malchut which is the quality of the created being will absorb an influence from the Creator which is the Bina that will reside in Malchut. The more there is connection and accord between the qualities of the created being and the Creator, then they will feel their reciprocal connection and they will exist this way. We begin to learn this part that already talks about the connection between the Creator and the created being. The Creator has to be incorporated with the created being and vice versa and according to this match between them they will have a connection.

S. Why is this sensation of shame not enough? Why do you need the quality of Bina to here?

R. The feeling of shame also belongs to Bina now without the feeling of shame there will not be any connection between the Creator and the created being. The feeling of shame, meaning that what exists in the upper one does not exist in me and that is why I have shame and that's it. Accordingly, we connected the created beings in the Creator. The Creator to begin with has the roots of the created being and we too have roots of the Creator. Meaning that at first Bina and Malchut were connected and later on this connection was broken and then the qualities of Bina entered the governance of Malchut. We will learn that soon here in the Preface. Then the qualities of the Creator entered the created being and exist in the created being in the way that Malchut our ego, can relate to all that belongs to the Creator and inverts that. Meaning that is why the human is the worst of all the worlds, of all the created beings things he is broken and then we can gradually correct ourselves to achieve the level of the Creator.

2. S. (11:35) What we learn here in Adam Kadmon, his mixture of Bina and Malchut qualities, is this what allows us to reach that same connection?

R. Yes of course, we have to discover these qualities of Bina and Malchut within us. From having Bina, the qualities of Bina, by that I connect to others. I identify with what exists in them and what does not exist in me. We call this envy, lust and honor and then we learn from each other what else we should acquire. What else should we want. That is why it says that envy, lust and honor take the person out of the corporeal world where we are as beasts and into the spiritual world whereby lust, envy and honor we work towards the opposite to achieve a greater intention of bestowal.

3. S. (13:07) Did Bina in the Malchut, is that the point in the heart?

R. No, the point in the heart is Bina and the heart is Malchut.

4. S. (13:35) The fourth phase made a restriction on each desire and bestowed it to the Creator for herself. What is there to add to her, she did everything?

R. Nothing except just to do it on our own accord.

S. What is he referring to by the quality of mercy?

R. That she connected with Bina and wants to bestow to the Creator only to the extent of Rachamim mercy, and then for her the main quality is the quality of mercy and so for that, to do that she adds the quality of Malchut and then Din, judgment.

5. S. (14:31) The ability of Bina to cause the creation of the Parsa causes the light of Hassadim in the Nekudim of AK?

R. I don't know sir, I have not learned that yet. I am catching you a few times now that you want to ask, what you want to ask and not what everyone is learning now and hearing now.

6. S. (15:14) He writes here in 55, initially He had the thought to create the world with the quality of judgment and then he saw that the world does not exist and then he added the quality of Mercy. Do we have to attain this or is this done ahead of time?

R. What he wrote from attainment, from his attainment. How did he know? How did all the Kabbalists know what they wrote about in their books? Did someone tell them? Did someone send them a book from the heavens? They attained it and therefore they wrote about it.

S. So actually you will feel all the time the quality with judgments of things that everything is hard?

R. Don't talk about yourself, don't tell us about yourself. How you feel it, is how you feel it, I feel it differently. I feel endless mercy, complete Mercy.

S. That is because you are in the quality of bestowal and we are not?

R. Who prevents you from being in the quality of bestowal.

S. It is hard to pay for it.

R. Then pay more, with your efforts.

S. Effort?

R. Yes, effort, I understand you but there is no other choice

S. Then will we attain the quality of bestowal between us?

R. Yes that's it the creator has to appear between us. That is why it says come meaning come to bestowal, and see, discover the Creator in terms of the connection and discover the Creator.

7. S. (17:19) All the world's came from Malchut to Ein Sof above the world of infinity, right?

R. Right.

S. What is this Bina in Malchut?

R. Yes, the aspect of Bina already existed in the four phases of direct light. This is the second phase. You have the Shoresh which is like the Keter, Aleph, Bet, Binah. Bina is the quality of bestowal where the will to receive created was by the Creator. Okay I will draw this. (See diagram). In the will to receive created by the creator, this is called the root phase or Keter (crown). Then comes phase one, which is already a will to receive, the first phase That is why it is called phase one and what he wants is to receive and it receives the light and this is called Hochma (filled with light) but the light that works in the will to receive, this is the will and inside is the light. The light that works within the desire because the light is stronger. This is what is determining and brings the light to a second phase, where the desire itself wants to bestow. This is called Bina.

Bina wants to bestow Phase two. When Phase two feels that it entirely wants to bestow but it has no livelihood to get from it. It has to at least get something in order to exist and it continues even though her main desire is to bestow she has to somehow draw the light into herself in order to exist otherwise she will not be able to exist in order to bestow. When she draws a little bit of light in order to exist and bestow. It's like even if a person is completely righteous, he still needs to eat otherwise he dies. This is what we call ZA meaning ZA takes a little bit for its own sustenance. That's it. The main thing here is the light of Hassadim (Mercy) and from receiving only for his sustenance livelihood and no more from there it comes to a state that it only wants to receive a light of Hochma (wisdom) so instead of both this and that light it only wants to receive for himself. This is the main thing. that this is the main feature of its nature and this is called Malchut.

S. So that's it. The Malchut of infinity, that’s only for itself how does it awaken within itself the quality Bina?

R. What happens afterwards is that this Malchut which feels how opposite she is to the light because she only wants to receive and the will to receive is on is already her decision. She decided. When she was in ZA she decided she wanted to be a receiver so now when she receives, she feels the light that is facing her, the quality of the Creator the quality of bestowal that she feels, then she feels opposite and as a result of feeling opposite then what she has within is called shame. This is a big feeling in what she is feeling as in her feeling as to what she is about as opposed to what the Creator is. As a result, she arrives at an action called Tzimtzum (restriction) where she expels all the light she has within and does not want to receive it and by that she is similar to Bina and stays empty.

S. Then she needs to go through these two Partzuf of AK and then in SAG the desire to bestow is awakened within her again.

R. We will learn this soon.

8. S. (24:00) What does it mean that judgment and mercy, they prepare a person's body to be incorporated in the quality of bestowal?

R. That by the association of judgment and mercy we will come to the aspect of bestowal not by one but by this collaboration between the two, this is how we learn one from the other. Basically we are all the measure of judgment, the will to receive and we cannot understand what is the will to bestow unless there is a connection between them and they influence each other, the mercy over judgment and vice versa. We come to a state where these two qualities truly become connected, one with the other Malchut and Bina. We are going to learn how they try to help each other.

Part 59 (25:34) “this Association of Malchut in Bina….”

9. R. (27:08) Okay so we'll have to explain this so I'll draw again. We have Galgalta. This is the Rosh, Toch and Sof. Instead of names I will use numbers which indicate the level of coarseness. Then after the Galgata what clothes the Galgata is AB from the Peh to the Tabur of Galgalta. This is AB with coarseness of level three. After AB from the Peh to the Tabur is SAG, the Taamim of Rosh de SAG emerge, here is the Rosh of SAG and the Guf of SAG, when the Guf of SAG begins to purify then all the lights of SAG emerge below and pass through the Tabur because it is the light of Hassadim, so it can go anywhere it can be anywhere and then above the Tabur, this is the Tabur, this is SAG of coarseness level two and the Nekudot of SAG can go below the Tabur, why because the Galgata still has light of Hochma, in AB there's still light of Hochma. So Galgata is 4/4, so AB is 4/3 meaning it's coarseness 3 but it's coarseness is level 4. Sag is 3/2 the records of clothing are 3 and the records of coarseness level two and this is in the Taamim of SAG from the Peh to the general Tabur to here. However, when the light of Hochma ends and refinement begins then only the light of Hassadim remains and these lights of Mercy can’t go below the Tabur. There's no screen there, there is no desire to receive which wants to receive in order to receive. These lights can't expand there because they are all bestowal, light of Bina which is SAG is Bina, when the light of Hochma departs the SAG which belongs to level 3 and so only level two is left. I will indicate it like this. So, this is 3 /2 and this is 2/2. Then these lights, the lights of Hassadim can go below the Tabur and they fill up the space, here in the whole place that exists from the Tabur to the Sium, I will just write Sof and this is the Peh.

10. R. What is he telling us in item 59. (Rav reading) “This association of Malchut in Bina occurred in Partzuf SAG de AK and prompted a second Tzimtzum in the worlds from itself down. This is because a new Sium on the upper light was made on it in Bina’s place.’’ Meaning there is no Sium in the upper light, only in Malchut, that Malchut made a restriction and says, in me upper light is not going to enter because I am incapable of receiving it on the intention to bestow. Here, a new Sium was made till here. This restriction is already in Bina, this because a new Sium.... It follows that the ending Malchut of the Sium Raglin. Here, this Malchut above the point of this world, it is below all the Sium here. This is we, here, in this world. It went up and ended the upper light instead at half of the Bina in the Guf of SAG of AK, meaning till here. Here is the point of SAG that went below the Tabur (navel). From Tabur (navel) to the Sium (end), here in the half, it says here in some place, we have a new Sium instead of half of Bina of the Guf of SAG of AK, called Tifferet of the Guf, HGT. Thus, Tifferet is Bina of the Guf. (Rav drawing) Meaning, if here we’ll make a division to ten Sefirot, then in the place called Tifferet we’ll have a new Sium (end). The light expanded, first of all below, and then something happened to it. It stopped and only reached up till here. Meaning that more light that will come afterwards, we'll come up until here and not more. There won’t be any below. Here is the new Sium (end), the new Sof (end). (Rav reading) “since KHB de Guf is called HGT,’’ (Rav writing) Hesed, Gevura, Tifferet, (Rav reading) ‘’Thus, Tifferet is Bina de Guf. “(Rav writing) So, I wrote here Tifferet - I’m sorry, I wrote it in Russian. (Rav reading) ‘’since KHB de Guf is called HGT. Thus, Tifferet is Bina de Guf.’’ Meaning, Tifferet is Bina of the Guf. It turns out that upper light can expand till Bina but not more. (Rav reading) ‘’Also, the mating Malchut, which stood at the Peh de Rosh de SAG de AK’ (Rav drawing) Here was the mating Malchut, the upper light would reach here, and the Malchut would make a restriction, screen and reflected light, from the coupling of striking, and the upper light would expand below, in this Malchut, after this entire process that it went through here. Then, it bestowed back to Malchut in such a manner that it rose to Bina of the Guf. (Rav reads) ‘’the mating Malchut, which stood at the Peh de Rosh de SAG de AK, rose to the place of Nikvey Eynaim [pupils] de AK’’ (Rav drawing) This place is Nikvey Eynaim [pupils], where do we have this Nikvey Eynaim [pupils]. Nekev is from the word ‘’like a whole’’ that we have in our eye, that specifically through it we seemingly see. (Rav reading) ‘’Nikvey Eynaim [pupils] de AK, which is half of Bina de Rosh. Then, a Zivug for the MA de AK was made there, at the Nikvey Eynaim, called “the world of Nekudim.” (Rav drawing) Meaning that the Malchut that was standing in the Peh (mouth). This Malchut rose to Nikvey Eynaim (pupils), and in Nikvey Eynaim was made a new screen, a new decision. From Nikvey Eynaim onwards, was made a coupling on the upper light. And from within this, comes the light below to the place where it was standing, and expanded from the Tabur until the Sium. This Partzuf is called “the world of Nekudim'' that came out of Nikvey Eynaim, emerged from Nikvey Eynaim, and expanded below. It’s called “the world of Nekudim.'' I understand it is kind of a big mess and confusion, and nothing is understood, what I'm drawing here. You can go to twenty or thirty Prefaces, that I taught the groups, in the archive. You can see there, maybe, explanations that may be more understood for you. Please, start looking around in our sources, in our archive. It’s good, although I'm telling you this is complicated, because this is the birth of the spiritual world which is close to us, with which we are engaged in. Here begins to be already the upper world with respect to us, and we influence it and it influences us. It begins to be a bit more complicated than what we learned before, more complex. It’s natural and understood to me that it’s not clear, that it can be clarified ultimately after many many months that a person learns it and makes an effort, and somehow, she begins to feel it inside.

11. S. (43:03) All that exists in the Sof of Galgata, meaning below the Tabur, is this ending Malchut. How can we in the work of the ten speed up the shattering of Bina in order to get closer to bring the qualities of Bina closer to Malchut?

R. We already are in broken vessels in which there is Malchut and Bina, in mixture between them. All our work is how we can locate these vessels, to make them scrutiny, and separation, and corrections on the parts of the vessels that we can ascribe to bestowal. To add to bestowal, that's what we need to learn to do. This too, was made in our connection with the group, and in requests to the upper light that shall come and sort these things for us and progresses to it.

S. Rabash gives us an example that a person has the vessels of the eyes, and ears, and mouth, and nose. If you can explain to us through the example of Rabash.

R. What do I need to explain to you, what your eyes are?

S. Rabash gives us an example of a person who has vessels of eyes and ears. So, according to his example, without drawing itself, so we can feel more of the depth of it.

R. I cannot make it so that you will feel more. I can only explain how you will feel. It’s not by my explanation but rather by your work.

S. How can we speed up in our work in the ten?

R. That’s written in a thousand articles. You have gone back to questions, how can I? You can by listening to the advice the Kabbalists give you. So please, do it if you want. Me, by explanation, I can never bring you to it, I can only direct you, but you must bring the effort, the yearning.

12. S (46:25) When the couplings happen in the Nikvey Eynaim in the whole process there, that happens in the world of Nekudim. The coupling is in Galgata Eynaim, and the Nikvey Eynaim, and AB. Does the light pass through all the Partzufim?

R. Yes, the light passes from Infinity through all Partzufim, even though we are here. (Rav drawing) This is our place here, let it say, let it be. We will draw the light from above, we'll raise our MAN through all the Partzufim to Infinity, Ein Sof. Here's the sign of Ein Sof (infinity), we’ll raise all the MAN there, and receive in return, from there to us, the MAD. It works only in such a manner, through all the Partzufim and through all the worlds. It’s all by this that we raise a question mark, here, that we want to be tied to the Creator through this entire system. Because the Creator is called Infinity, Ein Sof, and we are here. In the middle, is this entire system that, in sum total, is our connection with the Creator.

13. S. (48:53) It says something that is not so clear, why is the coupling Malchut rising to Nikvey Enayim, what is the reason for that?

R. It is a certain restriction that cannot stand at the 4th phase of the Peh because there is no forces to receive with the intention to bestow, this is only enough force to bestow with the intention to bestow thus Malchut makes a coupling in the Peh of the Rosh from the lack of a screen. There is a screen only on coarseness of other root 1 and 2 and then third and fourth phases there's no screen and thus the coupling is only on the light of Mercy. Coupling on the 4th phase was in the Galgata, the coupling in the third phase was in the AB and the coupling on the second phase only the mercy without Hochma was inside SAG. Although in the Taamim, the taste of SAG, there's some illumination of Hochma but in the points of SAG there's no Hochma, it is only Hassadim therefore it could descend below the Tabur and in this place we already talking below the Tabur that is it. Our state general is the last degree here.

14. S. (50:33) The decision is the quality of mercy with the quality of judgment is the gift the Creator gave creation as we learn in the article in the beginning of the lesson and it is a matter of above nature that the Creator gave this gift to the created beings to be in adhesion with them.

R. If we would not connect our will to receive to the Creator through the system, we would never reach gradually to resemble the Creator to become similar to him, to adhere to him, we would remain just like this. You cannot explain anything to the beast except what belongs to its body alone.

S. So this was his gift?

R. He gave us a gift of incorporation of the quality of bestowal and by quality of bestowal to reach adhesion with him.

S. Which is the association of the quality of judgment and mercy?

R. Yes.

15. S. (51:55) if you could show the diagram before the part of SAG, I did not understand why the ending Malchut is below the Sium Raglin, she's empty of light and the part of Galgata of the Sof it is also empty of light?

R. Let us talk about it later, you are jumping ahead too much, we haven't talked too much about this place yet, and what lights are there, we only talked about the division. That we have Galgata, AB SAG, the points of SAG, that exit and expand the load the Tabur and that it, also how and why they expand and why we have not spoken about it that what you just said here.

S. In item 58 we say, it talks about the ending Malchut which is below the Sium of Raglin AK, it is empty of light and in previous items, it is about how this part of this Sof of the Galgata is also empty of light so I didn't understand this.

R. So here there's no light of Hochma below the Tabur and that the end, below the Sof, there's no light at all, no light of Hassadim and no light of Hochma.

S. So there is light of Hassadim in the Sof of Galgata?

R. Of course, Galgata that doesn't want to receive anything so against this there is light of Hassadim. Did the points of SAG descend below the Tabur they descend to the light of Hassadim here.

16. S. (54:10) We say about the Malchut that her qualities is control in the receipt and about Bina we say giving and mercy, what is the quality of ZA?

R. You can ask like this about everything. Ask about what he is saying here, what he is writing here.

S. We drew before the four phases of the direct light so I'm asking what is the phase called ZA?

R. This is that Bina feels that she must continue to light of Hochma that it cannot only be in Mercy light of Hassadim, this degree is called ZA, so she has a bit of light of Hochma according to the decision of Bina, according to what the Creator gives meaning how much the lower one decides it wants.

S. If we want to extol the quality of Bina, we say we extol giving if we want to raise the quality of ZA, what quality do we praise?

R. We have not reached this, this is still very far we have no connection with ZA and I'm asking do not confuse us with your wise questions.

17. S. (55:55) What is the measure of Mercy?

R. It is the quality of bestowal that is in the vessels.

S. I thought we were talking about the light of Hassadim?

R. Light of Hassadim is what expands in the vessel when it wants to bestow.

18. S. (56:25) Can we get advice when you study? I understood that women also understood the Preface of Kabbalah and TES. How did you get there by studying with the teacher or everyone does it individually because you cannot do this in the 10.

R. I recommend learning the Picha, the Preface specifically together. After you read some item parts a few times together, you will see how much it adds to you. I taught the Preface tons of times especially to men. Women not so much. They would participate in these studies and I do not know what happens behind the screens but in front of me there were not any women. Now it is all open to men and women that everyone should participate, everyone can participate. I think that there will also be women who will want to know the Preface and the Wisdom of the Kabbalah at least in a general manner and later maybe even advance. I do not know. We are in the state of the last generation where everything is possible but in general, I think that maybe we will open all of our lessons to women as well, also our morning lessons and maybe allow them the ability to somehow participate at least in the meantime in a small manner. Only with questions that directly pertain to the study, not just what they feel like it. I think we will try to do that. Because let's not forget that up to 70% of the friends of Bnei Baruch are women. Female friends of Bnei Baruch and not male friends. Right? We need none of them very much for dissemination and the women can give us a huge force in this and without discrimination we will not succeed in anything. In our times in the last generation.

S. Meaning that in the meeting of the 10, can we have some item from the lesson and discuss it? It seems complicated.

R. I can't really say, if you have half an hour and you can talk about some part in the Preface of Kabbalah, try it out. Maybe that is not the main thing. The main thing is the articles, connection and everything that we learn in the first part of the lesson Preface or TES, which is like the Preface but more expanded. I'm not saying it is not important but it is not important for men's progress in which we begin to study every day.

19. S (01:01:02) A question according to the diagram. It says here that instead of the NE, there was a coupling in the MA in the Rosh (head) so is it the Ma of NE or is it something else? You didn’t world of the points because you didn't mention the face MA

R. I do not want to ruin it here. It'll be too much. Maybe tomorrow or the day after we will draw all these things and how they develop onwards. It will be clear how the world of Nekudim emerged because it is very important for us. The world of Nekudim is really the root of our world where it begins and then we will reach this.

S. We have the Nekudot of SAG and the Nekudot of Galgalta and the Nekudot of AK, do they have some role or we never mentioned them. Do they have some function?

R. I don't know. We draw here maybe a thousandth of what exists, maybe 1 millionth. You do know how many details in each and everything in each and every item, but we truly are only what we need for now. At the time that we are studying from where the world of the Nekudot emerged so we draw how it can get from infinity to the Ein Sof and reaches and how it reaches the Peh of the Rosh of SAG and the Nekudot of the Rosh of SAG and that is it in this simple manner. we will reach it on word and we will draw more. I'm you I'm telling you now is your time go to the archives and you will find their Minnie drawings that I made and you will see that everything is there what is written. but I cannot go over everything. here we are learning for the main understanding of what we need to do in order to reach attainment. to reach connection with the Creator. and not in order to understand mechanically what we learned the University how this is called and what is happening with it. just goes up this goes down and so on. we want to attain these matters and to attain is called that we need to work in the group. whatever you may say but knowing what is no written here AB SAG on all these things there we are drawing here you will not attain spirituality you will not only rather from internal work

20. S (01:04.47) Why in the Nekudot of SAG the force field above matches the force field below R. We will learn about it in the next lesson. This is called the second restriction. We need to explain the entire process that is going on here.

21. S (01 :05:26) How were the Kabbalists certain that this is the system and what they attain will not change in the next degree?

R. That is what they attained. That this system is a whole a whole system and a true system that answers all the forces that are in the upper nature and not that all attained but all attained with all the doubts and questions that they checked and formed. Till the ARI and Baal HaSulam who arranged for us the knowledge of the system. It is really the matter of the reincarnations. That from the first Kabbalist Adam, and then after him everyone to us, all are engaging in attainment and as each one adds all of this is sum total, we reveal it to be the same system. We hope to reveal it in a clear manner before everyone. That we will feel and will attain it even more than what we are familiar with in this world, and not that we will just attain it but rather that we will be able to work with it. Truly to work with it and that with the system and that is how we will progress.
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