Morning Lesson February 4, 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, Item 120

1. R. (00:22) In studying Kabbalah we get several outcomes. One, is that even though we do not know, we do not feel, we do not understand, we do not yet discover the upper world, the forces through which the Creator operates us. The system and network of forces through which He operates us and all of creation still, vegetative, animate and human. Still, when we learn we awaken these forces to work on us to a greater extent and by that we hasten our progress. Other than that by studying the wisdom of Kabbalah we awaken the surrounding lights that surround our souls. For now they surround our soul but by wanting to do actions that we are reading about, that we are studying, those actions attract these lights to us then we are under the influence of the light. Each time a certain light from each one to everyone else, the vessel is gradually unfolding and advancing to its corrected form. That is already a meaningful spiritual result in which we are included. There is a study that happens in the mind, the head and there is a study that happens emotionally. The emotional study is when we manage to expand our vessels and then the upper light influences them and then we feel the influence of the light over the vessels. That is how we advance spiritually and before that we also advance corporeally. Meaning that as much as we can depict in a simple mechanical way these things, which is good too because we start there too where we still do not recognize what we are dealing with but somehow it happens, so it is worthwhile reading. In any case we absorb the light that reforms which is what we talked about. This is the required result from the study and this light is what corrects our vessels.

2. (03:49) Rav Reading Item 120: It has been explained that the level of the new MA expanded into a whole world in and of itself a new world as well, like the world of Nekudim. The reason is as it has been explained regarding the level of Nekudim the doubling of the screen from phase four. 2: This is because the illumination of the ZON of AK that shone through the Tabur and Yesod to GAR of Nekudim brought the first restriction back to its place and the bottom Hey descended from Nikvey Eynaim to the Peh which caused all these levels of Gadlut of Nekudim to emerge. Yet all these levels were revoked and broken once more, and all the lights departed them. Consequently the second restriction returned to its place and phase 4 was reunited with the screen.

What does he want to say? We had a Kli that wanted to receive in order to bestow. And it attracted the light from above, corrected itself, prepared itself for the reception of the light in order to bestow. When the light started entering the Kli, the vessel, then the vessel could not receive it in order to bestow, but it started receiving it in order to receive, it broke. That phase four, the will to receive in order to receive, caused the departure of the lights from these vessels and phase four as he says, reunited with the screen. Since then in the meantime we do not have a corrected phase four. This was item 120.

Reader reading Item #120 again (06:59) “It has been explained that the level of the...”

3. S. (07:42) Until this moment everything that happened was organized. There was some logic in the order of events but here I am completely losing it. Why is it happening? I do not understand why this is going up or going down. How can you understand all this?

R. We study, bit by bit we hear all kinds of data, action, information, states here and there, gradually they later connect for us into a complete picture. What is happening here, is the Creator created the will to receive, this will to receive needs to be transformed according to the purpose of creation, to in order to bestow. By that the nature of the will to receive which is the nature of the created being, achieves the form of the Creator, the degree of the Creator. You do not need to be afraid of these words because the Creator does not refer to the actual upper force but how the upper force appears to us. That is why we call it BoReh, from the words come and see. What is happening here is that in order to leave the created being to the degree of the Creator, then the created being must take on the quality of bestowal over the quality of reception. In the quality of reception it is completely opposite to the Creator. In the quality of bestowal it receives a correction from above, so as to be similar to The Creator and from that form of bestowal that it received from the Creator, it then shatters. What is the benefit of the shattering that is happening? Because it was almost similar completely to the Creator, so why was it shattered? Because it has to go through that shattering on its own and on its own recognize what its correction is to build itself in similarity to the Creator. It is impossible that the created being will be similar to The Creator unless it learns the forms that are opposite to the Creator, according to the rule that there is no righteous that did good without committing a sin. We have to fall, commit a sin, be in order to receive, want to steal, to kill, to do whatever bad evil thing required and after that, only then we learn what we need to correct, and how we need to correct. How we need to correct our nature in order to rise from in order to receive to in order to in order to bestow, to resemble the Creator. What is happening here, he explains to us, that will to receive which was created in the four phases of direct light and then does actions in order to bestow, that will to receive is not intended to be a created being, to become the created being because it was never opposite to the Creator. It has nothing to correct. It comes from the light of Ein Sof and unfolds through four phases of direct light, the five Partzufim of the world of Adam Kadmon and nothing happens with it. It is to bring the will to receive to correct itself so that it will feel how opposite it is to the Creator and how to become similar to the Creator and to maintain both these states. The goal of the Creator is to take that form of Adam, because of its goal to be similar to The Creator, Adam from the word Dome, similar. That means that it has to be shattered which means in order to receive, a form that is completely opposite to the Creator in all the qualities and desires of the created being. The Creator creates a very unique Partzuf which is called Adam HaRishon and then shatters it. Then from the shattering, this Adam begins to recognize how opposite it is from the Creator and gradually rises and corrects itself. In order to have the possibility for this broken system of Adam, it is a spiritual system that is completely shattered, it is completely in order to receive. All it wants is for itself, and it does not recognize or feel or imagine to itself what bestowal could possibly be, what does it mean to be the Creator. In that way, Adam obviously does not feel the Creator. To feel the Creator you need to have some qualities as the Creator has. That quality is there, filling up all of reality but we do not feel it. We do not have any connection to it. How can that be because we are opposite to it? We have no participation with it and in order to understand and to feel Him, I need to somewhat be like Him, and I am not, I am the opposite. And even that oppositeness is not something that I discover. We see from the Partzufim of Adam Kadmon that it is a simple descent from the world of Ein Sof all the way to a state where the force Partzuf SAG, the force of bestowal, becomes revealed. And this force of bestowal now has to connect with the force of reception called phase 4, which means that the Partzuf SAG connects with the NHY of Galgalta which is where the true will to receive lies and together they try to assemble some sort of a common Partzuf, a shared Partzuf. Based on the program plan of creation they tried but it does not work out. Why? Because the goal of creation is to build a Partzuf that is similar to the Creator and there are no preparations for it here yet. Partzuf SAG that descends below from the general Tabur, can then mingle, mix with NHY of Galgalta. Now Partzuf SAG is Partzuf Bina in order to bestow and Partzuf of NHY of Galgalta is Partzuf Malchut which is a receiver. When they both mingle it follows that from both of them comes a very special state where they restrict each other. The Partzuf of SAG that descended below, we already call that Nekudot of SAG. That Partzuf as it receives an addition of phase four from Galgalta, that Partzuf SAG is restricted. Then it turns out that it spreads below the Tabur and its spreading, its expansion, it is what we call the world of Nekudim in Katnut. Why the world of Nekudim? Malchut is referred to as Nekuda Shehora, the black point. Then Malchut is then mixed with all this Partzuf of SAG that descended below and therefore like black points that exist in this Partzuf. That is why it is called the world of Nekudim, Nekudot, points. It is the integration of Malchut in the force of Bina. When that Partzuf wants to exist, it raises MAN and receives the upper light in order to bestow because according to its force of Bina it is capable, but it contains Malchut within because of the connection it made with NHY of Galgalta. And so that Malchut does not allow it to receive in order to bestow and then this Partzuf is shattered. The shattering in this Partzuf is referred to as the shattering of the world of Nekudim. It is called a world because during the shattering it goes through a revelation of all of the desires to receive and then there's Dalet, Gimel, Bet, Aleph, Shoresh, all these Partzufim shatter one by one, and then we have the shattered vessels. These shattered vessels are below the Tabur where the world of Nekudim used to be and the Rosh of SAG which is responsible for all the corrections. Because it is Bina, it can be everywhere there is no limitations over it. Therefore, the light of Bina clarifies or sorts all of the broken vessels and begins to build worlds out of them or Partzufim. First, the world of Atzilut is assembled, and then the worlds of Beria, Yetzira, and Assiya. This is the result that we get from the shattering of the world of Nekudim and in this way, we already come to a system that can gather all the vessels and correct them. After that system was installed, another very special Partzuf was created, this is called Adam HaRishon. It wanted to receive in order to bestow as well, and it did not work out because the Malchut was concealed in it, and it did not feel it in advance, like in the world of Nekudim. It received with an intention to bestow, but the moment it started to receive, it was inverted in order to receive, and it shattered. Then we, all of us, all human beings together are the results of this Partzuf, of the shattering of Adam Ha Rishon. All of the worlds Atzilut, Beria, Yetzira and Assiya and all of reality in general, is designed for the correction of that system of Adam Ha Rishon, and we correct it, we are parts of it. Some of it was already corrected, and we have to complete this correction and reach the final correction. What I want to say is that all of these worlds, Atzilut, Beria, Yetzira and Assiya, they are already prepared for that because SAG corrected them. What needs to be corrected now is only that internal Partzuf which is the Partzuf of the souls, and we are parts of that shattered Partzuf, and when the Partzuf of the souls will become corrected, the final correction will come.

4. S. (23:28) Can we say that it is the first time that the Creator awakens the created being, and it is the first time that created being feels itself?

R. Yes, correct.

5. S. (24:05) Yesterday we heard that what we feel in the world is the impressions on the vessels of sensations. I wanted to ask about the world of Nekudim?

R. When Kabbalists reveal the upper world, they reveal it, speak about it, and write about it. Meaning, those who discovered the upper reality according to their vessels in order to bestow, they tell about it, and write about it, through their feelings and their vessels, that is how it is revealed, and also want to get there, and you, and everyone can reach that state.

6. S. (25:02) What is the difference between the shattering of the vessels in the world of Nekudim and the shattering of the vessels in Adam Ha Rishon?

R. The shattering of the vessels in the world of Nekudim is the shattering of the worlds, and the shattering of the vessels in Adam Ha Rishon is the shattering of the souls, which is that is externality and internality, and soon we will talk about it, and it will be more clear.

7. S. (25:47) What is the difference between the will to receive in NHY Galgalta, which you said has the right preparations, as opposed to the will to receive that existed in Behina Dalet, phase four. What is it about Galgalta, what is different about this will to receive?

R. NHY of Galgalta are desires to receive that are to the degree of the worlds, which is still vegetative and animate, that is why they give those forces, they pass those vessels to the souls that will come later on. It is like we have in our world, there are all kinds of forms of created beings, and they belong to a world. We cannot speak about them like a created being, more like birds or, you know they are still vegetable and animate, still we are saying it is part of the world, and man which is in the world, because he has the force to change the world, the correct the world, so we relate to him differently. He does not belong to the still, vegetative and animate, he has freedom of choice, he can change the world, he can ruin, but he can correct.

S. Is that the difference between the will to receive in Galgalta, and the Partzuf of Adam HaRishon?

R. None, just that it is under the restriction, screen, and the reflected light.

8. S. (28:02) Yesterday, you said and asked us to tell everyone that we are starting a new whole stage in our study. How should we correctly relate to that phase, and how not to miss anything from this special study that we are in?

R. First of all, do not miss any lessons, and even during later on you can go over it. You have to listen to the lesson and even more than once. That is what I recommend, it does not the matter as much as you understand, but it is important to hear it, hear it a few times, then you’ll see that it goes in gradually, the words become familiar in all kinds of actions, matters, you will be able to hear them in your ear more and more, and from the ear it will go inside. It is just like children starting to organize in this world, even though they do not know and do not understand, but from being in contact with adults, in this way eventually they acquire the knowledge of this world, and how to manage in it. That is how we are, that is why listen as much as you can, let us say, twice, listen to every lesson twice every day.

9. S. (29:48) During the study does the ten only draw the light if it is connected?

R. Yes, it is desired before the lesson to connect together and as much as possible internally and that will affect the lesson itself. The main thing is not to be under pressure, it has to be pleasant, it has to be that we understand that we are in a very special process even if we do not understand or feel but the process itself is special.

10. S. (30:38) What is a Partzuf and what is the difference between one Partzuf to the other and what is the difference between the Partzuf and the world?

R. The will to receive that can build itself all kinds of forms of the light that appear and bestow, it is called a Partzuf. In this way, we need to see the influence of the light on the Partzuf and the Partzuf on the light. We will see it

S. What is so special about the Partzuf of Adam HaRishon and why does it say that all reality exists within it?

R. The Partzuf of Adam HaRishon is actually the only Partzuf that exists, and we are in it and incorporated in it, except that, there is nothing.

S. How is it from Partzuf SAG, the world of Nekudim was born? How can Partzuf turn into a world?

R. The order of the Partzufim one after the other they establish the form of the world for us. Just like we have the coarseness of root 1,2,3,4, and then from that discernments are born. Those five discernments in the Partzuf, together they build the Partzuf, Sefirot, Olamot, the worlds or all of reality. All in all five.

11.S. (32:44) We talked about the world of Atzilut, and NHY, and then Zeir Anpin, and we are coming closer to where the Partzuf is born in a state of an embryo with a root level of coarseness, and in the vessels of Keter there is the light of Nefesh and Ruach. Where is the light of Ruach?

R. If we are not learning this now, why are you asking about it? You can ask about anything this way, but the others are not in this right now, so I am asking everybody look at him, the way he asked. These kind of questions, I do not want to hear them, only what we are speaking about, that we are all in this. That is what we are asking about,

12. S. (33:55) It says there is all these levels that were shattered, and all the lights departed and therefore the restriction came back, and the phase four was reunited with the screen. How does phase 4 come back to the screen, there was no screen, what screen?

R. What is happening here is that by all of these degrees of Gadlut, all those degrees return and annul, and shatter, and all the lights departed, so the shattering, and then, the second restriction came back to its place. Meaning, it is not that everything was shattered, but only Gadlut was shattered and the Katnut (smallness) remained, and the fourth phase was reunited with the screen. That is why all the Partzufim that are born now and expanding, are Partzufim that only exist on the second restriction, and the first restriction, meaning returning to Gadlut, the greatness for them, is only in special circumstances, and we will talk about it.

S. The screen, do we have to build it, or it does exist? and how do we build a Masach?

R. The Masach is built by actions when we invite the light that reforms. The Masach is the force of bestowal, the screen is the force of bestowal that we feel as a result of good deeds between us, the upper life comes and gives us the force of the screen, and we can build from our desires a special structure called a Partzuf that by it we can bestow.

S. In their tens, our work is to build the screen inside the ten?

R. I do not understand.

S. In the ten, is our work to build a screen inside the ten?

R. Yes, with our attitude towards one another in the ten we try to turn to the Creator, we pray and by that we draw the that light that reforms, and that bestows upon us, and by that we start receiving a mutual form of bestowal between us that becomes the screen, and from our actions between us, we can turn our actions toward the Creator. That is called “from the love of the created beings to the love of the Creator.”

S. Our whole work is in annulment towards each other basically?

R. Yes, yes and from this we reach annulment towards the Creator. It cannot be that you reach some correct quality to the Creator without performing it towards the friends first.

Excerpt #121 (38:05) “Hence, in the new MA that emerged.”

13. R. (40:24) Truthfully, he writes it in a very precise way, we just need to take these things and scrutinize them. For now we do not understand what he is telling us about, but he explains it very simply. What we have left after the shattering of the vessels we get the degree called the world of Atzilut, the new MA. What is it comprised of? The world of Atzilut, also from five Partzufim, because everywhere only has five, Keter, Hochma, Bina, ZA, Malchut, and why do we call this Partzuf the new MA, because there was a MA above the Tabur that came from the Rosh of SAG, there was also a BON there, and this is a new MA that comes below the Tabur, and we will learn what we still need to do for it.

14. S. (41:48) It is unclear, why from this whole process is there an embryo, I did not understand the connection?

R. We will learn about it. The embryo, or Ibur, is really a very special result that supposedly should not have come out, but because we have the coarseness of the root, and through the root, it is not whole, but it is in Katnut, in smallness, which is why this degree, which exists in the smallest way here, it is really the first phase of clothing. in the phase of coarseness of zero. It is the smallest possible for a created being, which is why is called Ibur, an embryo that in and of itself has no vessels, which is why, what it does have is some clothing in the Upper One, this form is incorporated in the Upper One, exist in the Upper One, and lives inside it. That is similar to a virus that it does not exist outside of us supposedly. It enters a living body, and there, on the account of the living body, it can exist, that is how we actually exist in the Upper’s body, and also children, which is how they also grow from the higher body in the mother, on the animate degree. We will talk about it gradually, we will get in there, and see how it happens in our world.

S. Is the embryo the result of many processes, or is the embryo one of the phases of the whole process?

R. Both, we will talk about it.

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A New Life. Excerpts 735

A New Life. Excerpts 735

A New Life. Excerpts 735

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Telif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır