Part 2:

Morning Lesson September 18, 2021 Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #45

https://kabbalahmedia.info/en/sources/kB3eD83I?language=en

1. R. (00:20) I don't expect this study of the Preface of the Wisdom of Kabbalah to make you know all the details that exist in the unfolding of the worlds, Partzufim and Sefirot, all of that from below upwards, but according to how we enter our inner actions, we also have to match the actions that we learn in the Preface, or in the study of TES afterwards. What is important now is to begin from the inner actions that each and every one of us will try to identify these states to advance. Accordingly we will also add to that all of the knowledge from studying the wisdom of Kabbalah itself, which is here in Preface.

Item 45 (01:45) “As we have explained concerning the two levels—male and ….”

2. R. (03:25) Meaning it gives us a rule that after Malchut of Ein Sof which established Malchut of Ein Sof right from the upper lights he says this: five Partzufim emerge. The first we call Galgata. It emerges over Reshimot 4 of clothing and 4 of coarseness. Then emerges the Partzuf of AB out of which clothes the Galgata until the Tabur of Galgata. And out of AB emerges the Partzufim of SAG. From SAG emerges Partzuf of MA and from MA emerges BON. This is what emerges and all these five Partzufim together they are called the world of Adam Kadmon, five Partzufim. The first is called Keter then Hochma the third is Bina then ZA and Malchut. The Reshimot as he writes to us here are 4 and 4; 4 and 3; 3 and 2; 2 and 1; 1 and 0. This we will get into a little later. Now every next Partzuf emerges from the Peh of the previous Partzuf and each Partzuf has a name. The first one of Keter is called Galgata then AB, Hochma; SAG is Bina, MA is ZA and BON is Malchut. Five Partzufim. That’s how they emerge, one after the other until all of the Aviut, coarseness simply purifies, there’s no more of a desire with a Masach that can bestow. So the greatest Reshimot is Galgata, that’s why it's the Partzuf of Keter over 4 levels of coarseness. Then the second Partzuf has a lesser Aviut, Bina 2, ZA 1 and Malchut 0. What else can we add? They all end at Tabur of Galgata. Where Galgata finishes, ends its reception of light and becomes the place where all the other Partzufim end. And below that none of them not even Galgata have the power, the screen to receive here in order to bestow. These desires are so great here that all the other Partzufim that emerge and clothe in Galgata only clothe it to the Tabur, to that place where Galgata stops receiving light. There's a lot we can say but basically in a superficial way we covered it.

3. S. (07:31) This process of the expansion of the Partzufim. It takes place only once in creation or does it repeat itself?

R. No. (Rav drawing) Only from the world of Ein Sof where the Partzufim descend. As the Partzufim descend these Partzufim build themselves. This is Ein Sof here. The Partzufim build themselves in such a way until this world, all the way to this world. We have 5 worlds. The world of AK, the world of Atzilut, the world of Beria, the world of Yetzira and the world of Assiya, 5 worlds. And here’s us below all of them.

S. I just wanted to ask because these Partzufim expand because of the surrounding light?

R. You're asking something different. You’re asking, why do the Partzufim emerge one after the other? (Rav drawing) If there’s a desire, a big desire that keeps unfolding and descending, and the upper light works on it each time, and therefore the upper light that connects with the desire, they build Partzufim which means that the desire each time wants to adapt itself to the light, that's it. So let's say there's a certain desire here. It wants to shape itself as something similar to the light, to bestow to the light. To the extent that it can bestow to the light the light can enter it and then this whole state is called a Partzuf. All of that will be called a Partzuf. And so these portions, portion by portion of reception in order to bestow, ultimately lead to a state where all of the relation of the Creator, that light of Ein Sof that He wants to give to us, we can then receive it in order to bestow. Just like the host and the guest allegory.

S. So the ability to receive light when it gets smaller...

R. This is called the purification or refinement of the screen.

S. So by that the created being is bestowing more to the Creator, by receiving less?

R. That is already something different. There’s a very special relationship here. How the greater Partzufim give to the Creator and how the smaller Partzufim give to the Creator. This is like what you see in our world. Do you enjoy an adult or a baby? You can’t compare. There are souls that are intended to give pleasure to the Creator in small portions and there are souls that rise high and work on a higher state. Who made them higher? Certainly the Creator. Who made the others lower, the lower souls, smaller souls? Also the Creator. So we have to try to realize ourselves in that we will be equal to everyone. If I'm very small in my coarseness but I've done everything that I could, then I am like the highest, greatest soul because everything is measured according to each one's specific personal ability of that soul.

S. So the smallest one, in your drawing, it passes more light through it than Galgata?

R. It doesn't pass on more light than Galgata. Galgata passes on all of the light to all the previous Partzufim and worlds that are below it. Galgata passes through all the lights. However the relationship that each and every one has with the Creator is measured by the ability of that individual to realize what is given to it. If I'm in my state which is lowly and weak but that's how the Creator created me, if I realize myself at 100%, that makes me equal to everyone else. All the rest is called go to the craftsmen who made me. And that's why everyone is equal, otherwise how is it possible that there are let's say billions of souls, and they are all equal. What makes them equal? None of them is similar to the other but if each one ultimately realizes 100% what he has to realize that comes from his nature that makes everyone equal.

4. S. (14:31) How does a person know what to implement from his own nature?

R. He has a group, he has a world, he has the Creator. He needs to squeeze himself to the last drop to bestow to everyone, as if he's the only one who has the ability to bestow, correct and bring everyone to correction.

S. Does his special nature or special destiny of his soul appear so he can be more precise in his work?

R. This happens in each and every degree as we rise up the ladder. Even what a person receives right now, what do you have now? Certain desires, conditions, group, everything in front of you. You’ve received all of that. Now look at how you realize it. On spiritual degrees there is more knowledge of it on the one hand, but on the other hand there is more responsibility and potentially more difficulty.

S. Like children who do not know what they will be as adults and a bigger person knows what his path will be, that’s how it is in spirituality?

R. Yes, yes.

5. S. (15:50) Where in the Partzufim are the degrees of male and female that Baal HaSulam wrote about?

R. In the Partzuf. It's not in the diagram, it's in the Partzuf. The will to receive is called female and the resistance to reception, the Masach is called the force of the male.

6. S. (16:21) Concerning clothing and coarseness we see it in a descending order like 4 and 4 to 4 and 3 to 3 and 2... Why is it a double 4? 4,4 to 4.3?

R. This we learn but I'll tell you. The first vessel receives light, let’s say here, Galgata. Receives light, then made a coupling of striking and received inside in order to bestow, right? (Rav is drawing) Now it is 4 of coarseness and 4 of clothing. When the Masach is refined it can no longer work with the coarseness it had, but the Reshimot from the light remained. And so it works with 4 and 3. 4 refers to that light that Galgata had. It also appears here in AB. It’s not going to receive it. It now receives a screen of level 3, the screen of AB, the screen of coarseness Gimel, 3. And so it has the light of Hochma. So if here there is light of Keter, here is the light of Hochma. It's always the case. The light stays from the previous degree but as a Reshimot. It’s not the same light that is received in order to bestow. It’s the light that exists at the Rosh. This is the Partzuf AB. It has Rosh, Toch, Sof. Now at the Rosh the light comes to it, and that’s level 4 like in Galgata. But it resists that light and then receives in its Masach only the light of Hochma because it no longer has the possibility, the ability to receive the light of Keter. And so the light of Keter remains as surrounding light at the Rosh. And the Guf spreads the light of Hochma.

7. S. (19:38) The coupling by striking on the screen, between who is it? The records of clothing and coarseness?

R. No, Reshimot can’t make any coupling of striking. The coupling and the striking happens only with the Masach. (Rav drawing) Here stands the Masach, the screen. This is the Peh.

8. S. (20:19) So all the Partzufim have the records of clothing from the previous Partzuf? And Galgata has her own?

R. No, Galgalta has it from Ein Sof.

S. What does it mean from Ein Sof?

R. At first there was the light of Ein Sof, the world of Ein Sof where the circles of Hochma, Bina, ZA and Malchut, they all expanded there. When they reached the circle of Malchut they felt that they are opposite to the light and then the restriction was made, Tzimtzum Aleph, first restriction. After the restriction begins the light, Kav. Now we’re talking about Partzufim, how the light enters the line meaning the light that existed in the circles departed completely, and then comes the light of the line. It's a line of measurement, how much it can receive in order to bestow. So all of these circles they restrict to a line that is received only with measurement and weighing. The equivalence between the light and the vessel. According to the extent the vessel can be similar to the light it can receive the light. And to extent that it is not similar, that light remains outside. Who makes the calculation? The Masach.

9. S. (22:36) Can you please explain how the coupling happens in BON when the screen is 0 and the coarseness is 0. What does it mean that there is a coupling?

R. It’s like the restriction, let's say it’s like the restriction. Not letting the pleasure penetrate the boundaries of the desire, but actually making the striking is impossible, it can’t do that. It has to just guard itself.

10. S. (23:19) Galgata received light because the surrounding Light works on it. She begins to restrict, to reduce her Masach. But when we as a Partzuf receive the light, and again the surrounding light works on us, what do we do with that? We also start to reduce reception or on the country we increase it?

R. We are increasing the will to receive and the screen. That's called sending from below upward. Here we were speaking about how we descend from above downward. We descend from above downward and then the screen goes less and less, 4 3 2 1 and 0. And when we start from this world in the worst state we go from below upward, those are our states.

S. And the change in the degrees happens through the restriction each time?

R. Yes, each time.

S. And for us too it goes through the restriction?

R. Yes because we make the limitations.

11. S. (25:05) The calculation happens at the head or at the screen?

R. Only the screen standing in the Peh of Rosh does the calculation and it decides how much to receive and how much not to, and in what way.

S. So what does the Rosh do?

R. The Rosh is a result of the screen. The Rosh discovers what the Creator wanted to give, it discovers the desires that are in the Guf. The Rosh calculates with the decision of the lower one and the desire of the upper one and eventually this is all prepared In the Peh of Rosh.

12. S. (26:01) With regards to the circles and line, if we can look at the drawing, where and how does this light of circles that were restricted, where is it now? Where is it in regards to the line?

R. Where did the light disappear, that was restricted from the circles?

S. Yes, there were circles and then they became a line so where did all the light go that was in the circles?

R. All these things that were, still exist, there is no lack in spirituality, it all remains. And all these pictures are filled and all connect together until they reach the full form of the complete Malchut of Ein Sof.

S. And where does it manifest in the second drawing?

R. I cannot draw everything. There is the Malchut and in that Malchut everything happens. All these states we cannot draw one on top of the other, it will be a mess, so we draw each of them separately. But actually they are all in the one place, in the desire. A desire is a place. In the desire of Malchut of Ein Sof.

S. I'm asking because when we say the Galgata makes the Zivug over Aviut 4, the highest level of coarseness...

R. She doesn’t perform the Zivug.

S. Galgata itself. Why doesn't that coupling end at the Sium, why the Tabur, why doesn’t she fulfill the whole Partzuf with light? We say that Galgata makes the coupling over level four and yet the Partzuf is only fulfilled until the Tabur and not the Sium. What is it about the Sof of Galgata that can’t be fulfilled?

R. Lack of a screen.

S. But its Aviut level 4, she makes the restriction over level 4.

R. The light comes from the Malchut of Ein Sof, performs the coupling, gets a part of it as much as she can in order to bestow her desires from the Peh to the Sium. But she can’t receive in order to bestow everything. Like the guest and the host she can only get a part and stop and say no more than this, I can’t. Not that she doesn’t have a deficiency or desire, she does, but she doesn’t have the intention to bestow to the host from the same desires that are below the Tabur, these are the biggest desires. She cannot fill them in order to bestow, and those greatest lights had to come in here but she can't. That's why she stopped herself here, in the Tabur and says this is what I can receive and no more. That's the Partzuf of the Galgalta.

S. Why is it called that she makes the Zivug for over Aviut four if she can't fulfill it?

R. No. There’s coarseness that is general in a Partzuf and there’s coarseness that she can work with. So the maximum coarseness she can work with in order to bestow, that’s called number 4. It’s not connected to anything. It’s only what she decided now in her current state.

S. Is there a connection between what exists below the Tabur of Galgata and the light of the circles that was restricted?

R. The circles are the light of Ein Sof, there are no limitations there. And the light of Galgata there are limitations, it’s a special light, a lot less than the circles, a very thin line as Baal HaSulam writes, compared to here where it’s Ein Sof, there is no limitation, it’s infinite.

S. I couldn't understand because if she makes the Zivug over level 4 then why doesn't she fulfill everything until the Sium?

R. Because there is no screen. I go into the restaurant and I'm willing to eat everything on the menu. On the other hand I look in my pocket and I'm limited so I order everything according to what I have in my pocket, all the way, and by that I only fill half of my desire. What don’t you understand here?

S. What does it mean that she makes the coupling over level four?

R. We say that because what she did we call that number four.

S. Why doesn't that then include all the menu in the restaurant, all of the desires?

R. The lack of a screen. I'll take you to a restaurant and you’ll see how it works, ok?

13 S. (32:34) What determines the ascension that is done from below?

R. Only the connection in the group and the plea to the Creator. In the connection in the group you make your Malchut, your mutual desire as much as you are opposite from one another, but you overcome to connect together. By that you also take the coarseness and the overcoming and from the fact that you did both things, hatred on the one side, that you don’t want to connect, the will to receive will get strong. You know there is this thing in microphysics when you want to bring two particles together. The force that wants to separate between them, the more you connect them the more you want to connect them, that force becomes huge. That's what they use in all the bombs and it's the same thing here. The more we want to connect, the forces that want to separate will increase exponentially, that's why there is a problem here, there is a problem in the connection. But it all depends on a connection between us, and from the connection we will reach the Creator. When we connect for his sake then the vessel becomes suitable for the light

14. S. (34:43) The number of the clothing should be always higher than the number of the coarseness except for Galgalta. Is this why we don’t have the desire for the upper one?

R. It's still not a shattered state. In Galgata we have the screen of coarseness, number 4, and the overcoming of that screen on four. And it discovers the upper light above it that is there and shines upon her in a whole manner. As much as she can resemble that upper light she performs the reception of light in order to bestow and that's called the Partzuf of Galgata. She did as much as she could, she filled the part of her, more than that she couldn't. The pleasures there are bigger than the screen. She can’t do anything there. Afterwards it turns out that she receives for the second time so the light is less than before and she has less of a desire than before in a screen which is less and other conditions. And then she receives in order to bestow a smaller light and a smaller desire and that's called Partzuf of AB and in this way she receives as much as she can to receive until the end, until this world, where everything ends and in this way 5 world's come out, Galgata, AB, SAG, MA, Bon, the Partzufim in each and every world. And the worlds are called AK, Atzilut, Beria, Yetzira, Assiya. And by this all the line of Ein Sof ends and below it there is already this world which is all egoistic.

15. S. (37:26) I had this idea that following the four phases of direct light that there were four discernments there, is that connected?

R. No. After we get the four phases of direct light and we get the last Malchut which is called Malchut of Ein Sof because she wants to receive all the light of Ein Sof. That’s why she says it’s Ein Sof, limitless. She discovers that her reception is opposite from The Creator that gives, and that causes her shame and from that state of shame she restricts herself and says I cannot receive ever anymore for myself like I did. Even though she didn’t know, and it wasn’t prohibited. But that is what she feels. That by receiving like she did in Malchut of Ein Sof she is opposite of the Creator. And that is something she cannot tolerate. There's nothing worse than the created being feeling itself separated, sliced off from the Creator. On that it is written I’d rather be dead than alive, better to feel death than this state of separation. And all these cases of death and separation in this world are a result of that state. That's why in each state after that, Malchut tries to keep herself not to be a receiver but only either to be in restriction or above the restriction, receive in order to bestow. And that's called bestowing and not reception.

S. But the number four I heard you say, why do we start with four? Four and four, etc.

R. Because all in all we have five discernments in the vessel, root, 1,2,3,4. That’s why we speak about the vessel that it is divided into five parts. And if we take into account that we have the zero, the root, so all in all we say four parts. We don't usually take the root into consideration because the root belongs to the Emanator and the coarseness really starts from the first phase.

16. S. (41:15) Is there a connection or a difference between the concealing screen that the Creator positions before the created being or the screen that the creature positions?

R. The Creator agrees after the entire system was stabilized that on behalf of the created being there were a lot of actions, the shattering of the vessel and everything. And in everything, the Creator agrees with what is happening. The Creator agrees with all the actions of the created being. The created being wants to be under the screen, he doesn't want to receive in order to receive. The Creator takes his condition and keeps it, doesn't give it to him. And from then on we have a law in creation that the Creator wants the created being to only receive in order to bestow. To begin with we learn that this limitation didn’t exist but the created being that felt the upper light and the Creator’s attitude towards him, the created being, he chose this way. He wanted to bestow back to the Emanator. That’s why the Emanator agrees with him and helps him. Helps him to reach bestowal, equivalence of form, adhesion. But to begin with the Emanator doesn't press on the created being to do actions that resemble. Even though He made all the conditions that the created being will feel and decide that he needs a restriction and a screen and reflected light, and he wants to resemble the Host, otherwise he feels shame. But we still have to say that the created being chose to resemble the Creator. We have to find these writings and you see that's how it's written. The Creator agrees with the created being and in this way starts relating to creation.

17. S. (44:06) The desire of Aviut 3, Gimel, is included in Aviut 4? So how does Galgata relate to that?

R. Partzuf AB came after Galgalta. How does Partzuf AB receive the light? It receives the light from Ein Sof that is here. Through Galgalta the light goes to AB. That's why everything that AB pulls into it, it pulls through Galgalta. And then SAG, Bina, it goes through Ein Sof through Galgata to AB and to SAG. And that’s the way it does it every time meaning all the Partzufim and even us that were after all the Partzufim were here between this world and spirituality, we extend the light from Ein Sof to us through all the worlds. That's why in our actions, even the smallest ones, we cause an addition of light in all the words.

S. Galgalta works with coarseness level 4?

R. Of course.

18. S. (46:05) In the refinement of the screen what’s the relationship of the guest towards the host?

R. The guest would rather leave the connection with the host and not to receive in order to receive.

S. So he feels that the host is farther or closer in his reality?

R. That depends because there is coarseness and the clothing, inner light and surrounding light, so you can’t say it in one way. He feels himself when he departs from reception, he feels himself. That he supposedly leaves the connection with the host on the one hand. On the other hand he keeps bestowing to the host.

19. S. (47:02) I want to ask that basically in Behina Dalet, that Galgalta detracts, it’s only fills up to the Tabur of Galgalta because it has no masach the Masach is determined by the upper one screen but it's possible that because it doesn't want to advance to Galgalta, that's the maximum?

R. There is no such thing, there is never a limitation on behalf of the upper one. All the limitations come from the lower one.

20. S. (47:44) Continuing the previous questions, the light that exists in the circles, in the Malchut of Ein Sof, where is it ultimately received because 4/4 is much less than all the circles then where is all that light received, ultimately?

R. The light that was received in all the vessels of the circles is accepted in the line from the beginning of creation to the end of creation. All the Partzufim, we also draw the Partzufim, and all these Partzufim of ours are only in order to fill the Malchut of Ein Sof, which is round, with that same light that was there before, just to do it 625 times more, meaning we extend this light.

21. S. (48:47) In the Masach, what is the calculation of how much lights to let in based on? How is that done?

R. As much as the Creator wants to give and as much as I can receive in order to give back to Him. The screen is the calculation.

22. S. (49:22) Can we relate the coarseness of the masach of the Guf and the reduction of the intention?

R. Of course, the force of bestowal becomes less and less, that's called “the screen is refined”.

23. S. (49:52) The four of the clothing of Galgalta comes from the light that was received from the light that was received from Malchut of Ein Sof?

R. Yes from Malchut of Ein Sof, Galgalta begins and from there she receives all the information that’s in her. You’re correct.

24. S. (50:22) So it turns out that in the Partzufim of SAG MA BON, there is no end?

R. Each Partzuf has its own ending.

25. S. (50:41) You explained before that the worst thing for the created being is to feel detachment from the Creator and this is how it always wants to relate to the Creator. Does that mean that the created being feels that everything was created for him?

R. On the one hand, yes; on the other hand, what does it mean for him? “The world was created for me”, that’s what each one must say, and I, in order to serve my maker, that’s it. The world was created for me so that I can serve the Creator and then I can receive from all the whole world, for the world as much as I want but it has to be in order to bestow to the Creator.

S. It's not because the created being feels as the king of the creation, it's because of its desire to connect to the Creator?

R. Why not, yes. The main thing is to bestow to the Creator, I’m telling you.

26. S. (51:59) In Behina Dalet, Phase 4 of the Galgalta, it’s not the general desire that was created, right? It’s just a specific option that she has to receive?

R. Correct, that’s the coarseness of the screen.

S. So we can say that all that exists below the Tabur is all the desire that exists and what Galgalta received was that specific part that she could receive from the restaurant menu?

R. Yes, you're asking correctly. (Rav drawing) You have Malchut of Ein Sof, and after the restriction of these four phases you start receiving in the line. You understand the difference between what we got in the line and what we got in Ein Sof, the difference, huge, but that's what we all-in-all get. And afterwards, gradually, meal after meal or portion after portion, we do discover all of the Ein Sof, after the Gmar Tikkun but eventually this light enters the line and through the line, we get all the light of Ein Sof.

S. that’s clear, what is confusing is: why do we write 4 and 4 for Galgalta, and then it seems like it’s all of the desire but apparently it’s only the specific part where she has a masach.

R. It’s because in all the Kli, we have the five degrees of coarseness because it has five parts: Keter, Hochma, Bina, Zeir Anpin, Malchut in every Kli, in every vessel on one hand. On the other hand, we need also to scrutinize all the Malchut of Ein Sof. Malchut of Ein Sof, obviously you can draw circles in Malchut of Ein Sof, then what will that give you? You can’t compare what you receive from the light of the line and the light of Malchut of Ein Sof. It's a completely different kind, the light that enters the line is the light that goes through the screen. It's a light that enters the screen, the screen compresses it, it formats it, and does such things with it that we can't even imagine. It limits in every little detail from Ein Sof to the final detail, it start formatting it in such a format that is called ‘a line’ because in every detail there must be equivalence, a connection, an adaptation between the will to receive in order to receive with the restriction, with the screen, with the intention to bestow and with the light of the Creator gave. These are conditions that you cannot escape, that's why what you're asking, you asking nice, correct questions just think about it and you'll get an answer. And in the fourth phase, it’s because there are four phases in the vessel: Root, one, two, three, four. What can we do? The language is brief, we used the same discernments, the same letters for everything because really there is no difference between a general vessel and a little individual. From taking the vessel, you have the same parts.

27. S. (57:17) So there are five: there’s the Keter and then there’s the four. So why in the vessel are there only four? What happens to the fifth?

R. No, the vessel has four degrees. We say that because Keter is like the title, like the head, the source where from it the Creator shines and relates towards the vessel. That's why we say Keter, Hochma, Bina, Zeir Anpin, Malchut and the Keter still doesn’t belong to the vessel but it’s where through it, even though it’s a vessel already, but through it the Creator appears and relates to the vessel. It’s something between the Creator and the created being. There is also in Baal HaSulam and also in the Zohar there are explanations about it. It's a place where we learned, like in Atzilut, where there's no difference whether it belongs to the light or the vessel, that there is no difference, people get confused with that. There's a lot of stories there.

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