Part 2:

Morning Lesson October 11, 2021 Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #63

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

Item 63 (00:25) “We might wonder at the fact that ….”

1. R. (02:00) Rav’s drawing: Galgalta expands downward to its Tabur, from Rosh to the Sium; afterwards AB Rosh and Guf after that SAG Rosh and Guf. There’s a special refinement in SAG. These Partzufim get rid of the light of Hochma, there's no Hochma in the Nekudot de SAG, therefore they can all descend below Tabur and fill the NHY of Galgalta with light of Hassadim. From descending into NHY of Galgalta and filling it with Hassadim they receive an impression from Galgalta in phase 4. Here is Hassadim, 2/2, 2 of clothing and 2 of coarseness. They are impressed by phase 4 at the bottom of Galgalta and these four influences Nekudot de SAG. Nekudot de SAG feels themselves divided into two: this part and the Tabur. They were impressed by NHY of Galgalta. We don't take into consideration what exists above Tabur, we take into consideration only that Partzuf which is below the Tabur, from Tabur to Sium. In that Partzuf we say that there are ten Sefirot, because anything that has a new role we can take each and every part and divide into ten Sefirot each. We have here Keter, Hochma, Bina, Hesed, Gevurah, Tifferet, Netzah, Hod, Yesod, and Malchut. This part that we just drew, this part of Partzuf Nekudot de SAG which extends below the general Tabur and mingles with NHY of Galgalta bestows its light to NHY of Galgalta. This is the light of Hassadim, Bina, and awakens the Malchut which influences this Partzuf and awakens in it a desire of her own, the desire from phase 4, a big desire. Then a desire to receive awakens in this Partzuf. It is not receiving, but a desire is there. All of these vessels that are below Tifferet are all vessels of reception and they had to receive only on the level of Bina and now they receive on the level of Malchut. Therefore, these vessels get restricted. They feel that Malchut has arrived and it awakens in them a great big desire to receive and that is why they restrict themselves. They don't want to use all of their will to receive. Their light can expand down to here from above but no more, it cannot go any lower than this place. This place is called Parsa. We just have to understand that here is Malchut NHY of Galgalta and here, in general, what is down below is the degree of Bina. Malchut, which influences Bina, awakens the will to receive and parts of the vessels of Bina and therefore obligates them to restrict themselves. There's no light here, and here there is light of Hassadim.

2. S. (09:35) What does it mean that even though they are on the degree of Zeir Anpin it is not like the level of Zeir Anpin below Tabur de AK?

R. Nekudot de SAG are no longer SAG because SAG is Bet. Nekudot de SAG is what comes out of Bet, it is like Zeir Anpin of Bina, ZAT of Bina. Rav reading: “We might wonder at the fact that there is still a great distance between them with respect to their coarseness, since Nekudot of SAG come from the coarseness of phase two and have nothing of phase four.” Like in NHY of Galgalta. Rav reading: “...And although they are the level of ZA...” Nekudot de SAG, because they are refined from SAG. SAG is Bet of coarseness. Nekudot de SAG is already Aleph of coarseness. Rav reading: “... it is not like the level of ZA below the Tabur of AK…” You can say that below the Tabur of Galgalta there is also the degree of Zeir Anpin. There is ZA of phase 4. There is a big difference between them, between what we have in NHY of Galgalta where they don’t want to receive anything, and here they don’t want to receive anything. There they don’t want to receive anything because they have no screen and the will to receive is great. Whereas here the will to receive is small and it doesn't want to receive but it wants to be in bestowal, in equivalence with the Creator, with the Keter. And that is why the difference between them is big. Rav reading: “...The answer is that the coarseness is not apparent in the Partzuf during the clothing of the light,” Meaning if the light shines we don't feel the coarseness as the coarseness is working in order to hold the light in it. Rav reading: “...after the departure of the light. Hence, when Partzuf Nekudot of SAG appeared at the level of ZA, descended, and clothed at the level of ZON from Tabur of AK downward, phase two and phase four were mingled together and caused the second restriction. This created a new Sium at the place of Bina of the Guf of that Partzuf, and also caused a change in the place of the coupling, making it the Peh of the Rosh instead of the Nikvey Eynaim…” Meaning the screen descended from Nikvey Eynaim to Peh of Rosh.

S. What is the discernment of the degree of Zeir Anpin?

R. The degree of Zeir Anpin is Aleph of coarseness, Bet over Aleph, 2 over 1. This is the degree of Zeir Anpin; Bina is the degree of Bet, the second degree.

3. S. (13:30) How does a mingling between Bina and Galgalta occur?

R. The minute the light appears in the Partzufim, it determines how near or distant these Partzufim are from each other. The minute the light appears in the Partzuf. Let's say you have a big barrel and a small cup. They both get milk or wine, it doesn't matter, they have the same thing inside. This is why according to what exists in them they are close to each other so if the lights appear in the Partzufim we don't see the Partzufim themselves but actually the light in them. You are nearby according to the closeness of the light that is in them.

S. According to what equivalence does it happen?

R. NHY of Galgalta and Nekudot of SAG are related, they are close according to the lights. There’s the light of Hassadim in SAG where they descended below the Tabur and there's also the light of rejection, the light of Hassadim, in NHY of AK of Galgalta but they can come close to one another and actually connect because the lights in them are of the same kind. We will learn how it is happening. This is ahead of us.

4. S. (15:51) What happens to the four Sefirot when they restrict?

R. In the act of restriction when they are restricted? What do you mean what is happening with them?

S. Do they rise or stay in the same place? Do they somehow stop working? According to what you drew, do the NHY of Nekudot de SAG below the Parsa rise upwards or do they stay there?

R. Why should they rise?

S. Because it is said that Malchut rises to Bina.

R. This is the meaning of Malchut who is here and Bina that is here. Malchut rises to Tifferet, Tifferet is called ‘Bina of Guf’. The Malchut controls all of the desires, all these qualities, so that they will all be in the will to receive. The domination of the Malchut over these Sefirot is called ‘the second restriction’.

S. Does this mean that only the Sefirot of Malchut rises above the Parsa?

The domination of the Malchut rises from its place to the place of the Parsa. The dominion, the control. Malchut itself cannot rise, it cannot climb by itself. Maybe we refer to it as a shorthand for the language, but no one can go up or down. It is only the control.

S. I don't understand what the dominion, the control, rises?

R. Malchut’s will to receive is now revealed from the Sefirot between her and Tifferet.

5. S. (18:04) Why does the place of the Zivug change from the Peh de Rosh to Nikvey Eynaim?

R. The place of the Zivug, the coupling, is a place for the screen to stand where he says ‘I am up to here. I wish to receive the upper light in order to bestow and below this place, my lower desire, I am not able to aim in in order to bestow.’ That is what's happening, that is what we see is happening.

6. S. (19:00) Comparing these two Partzufim of Galgalta with the new Partzuf with the new Sium, which bestows more?

R. The new Partzuf bestows or influences Galgalta.

S. Does it have a bigger deficiency than Galgalta?

R. It doesn't matter. If you're a baby it influences you more than the other grown-ups around you

S. Why?

R. Ask yourself who is the head of the family, you or the baby?

S. But we say that there is none as wise as the experienced; they have experience here.

R. I don't understand what you're saying. Where is the will to receive that we now have to serve? It is revealed in Nekudot de SAG, it is a new desire.

S. The direction was always to bestow more and more but there is more deficiency?

R. So we have to bestow more according to the deficiency that now appears in those vessels. If we fill all of these vessels with the upper light it will be the end of correction. When is the end of Correction? It is when the upper light needs to expand from Ein Sof, Infinity, down to this world. It is the other way around in the second restriction. It is stopping here in the Parsa.

7. S. (21:07) As a result of this we can understand according to what is written that there is equivalence of form between the discernment of the point sag and ZON, meaning at this state our VAK is the Katnut, is this correct?

R. Correct.

S. If this is so, inside VAK is the light of mercy and illumination of Hochma?

R. Where do you take that from, after the second restriction you don't have that.

S. What I'm asking is about Sium when we are getting the same ten Sefirot of the Partzuf?

R. It's not the same, but you can say in each and every detail that they have Sefirot.

8. S. (22:21) Usually the light of Mercy comes as a result of the rejection of the light Hochma and here it spreads like the light of Hochma in Nekudot of SAG, how does this happen?

R. Light of Mercy comes to the vessels of bestowal if there are any vessels of bestowal this is where the light of Mercy will expand it to.

S. He says the coarseness is not felt before the clothing, how does he know if the light clothes if he doesn't feel the coarseness?

R. I'm not certain what you're speaking about, where does it say that?

S. He writes that the coarseness is in the Partzuf after the departure of the light?

R. Because the moment that the light clothes in the Partzuf you cannot discern the coarseness but only the light that shines in it, where does the coarseness appear, when there's no light in the Partzuf, the light departed and then you feel how thick is Partzuf.

9. S. (23:36) How can it clothe if you did not feel the coarseness previously?

R. How can it be, where are the Reshimot, where is the coupling by the striking, how did the light clothe in the Partzuf, it performed an action by the coupling by striking that are on the screen and this is how it clothed in the Partzuf.

S. What's not clear is why he writes that the coarseness of the Partzuf is only apparent after the light departs?

R. When the light is clothed in the Partzuf is not apparent, the coarseness is supporting the light in the Partzuf the coarseness is holding the light in the Partzuf and the bigger the coarseness the bigger the light because the coarseness is also a screen and with a coupling, the drawing of the light.

S. Is there a difference between during the coupling and the departure, does the coarseness change?

R. Of course if you understand me it is Nekudot.

S. What defines the coarseness of this Partzuf during this drawing or the departure?

R. The record of what coarseness he uses and what for.

S. What’s not clear is when it clothes it has coarseness that defines how much the light can spread, that is one definition. But when it departs, the definition changes?

R. Beforehand the coarseness was helpful that contributed to the expansion of a light in it but now when the light departs the coarseness shows how the Partzuf is different from the Creator and this is how the light departs.

S. Is that the difference from the Taamim and Nekudot?

R. Yes that is the whole thing of how we use the parameters, the coarseness, the light.

10. S. (25:59) It is still not clear why after the coupling of Nikvey Einyaim in Rosh of SAG the world of Nikudim clothes below the Tabur?

R. Because it only has the light of Mercy that is why it can clothe in places where the light of Hochma cannot clothes and if there is an opportunity then each and every light tries to and is happy to fill all of the available vessels in order to fulfill them.

S. But that is no longer a coupling of Bet Bet it is Bet Aleph restricted?

R. It is the degree ZA de Bina that can go below Tabur.

11. S. (26:59) Can we say that Mercy is a state when there is Mercy in the lights and in the desires?

R. Yes of course it can't be any other way, it can't be the light of Mercy if we don't have the vessel of Mercy. When the vessel feels itself to have the coarseness but it's not enough to receive in order to receive, but it can in the very least perform an act of bestowal in order to bestow so he does it and is happy about it, that's why it can go down below the Tabur and it has a screen to protect him so he can work there as Bina.

12. S. (28:03) It is not clear why Partzuf SAG you call the vessels below Tabur you call the vessels of Bina? Its Malchut there, Behina Dalet?

R. The vessels are NHY of Galgata but inside those vessels what expands there in the vessels of Galgata are light of Nekudot of SAG. They can go down there because they are only Mercy, therefore they don't awaken NHY of Galgalta to receive them in order to receive or even to receive in order to bestow, but rather they engage in bestowal only, also in NHY of Galgalta when they don't want to receive the light of Hochma they're only in bestowal therefore they can be together.

S. Below Tabur it is always Malchut, why is there a concept of vessels of Bina, it’s always a Partzuf thinking how it can bestow?

R. No that is not correct, if you want to go deeper into it go into the study of TES, it is written about it in such a way, there are those that get it and those who don't. Try to see it and feel it there, I'm explaining it schematically so it will be understood to people who need to know a bit more about the nature of the vessels to some extent because all of the rest we obtained from our actions.

13. S. (30:21) What is the difference in the NHY of Galgalta and NHY of Nekudot of SAG are being used?

R. It is simply a desire to receive that has a big screen over it not to receive and from below Tabur of Galgata we have very small light of Mercy because the vessels of NHY of Galgata, we say that they don't want to receive anything, we stay empty here. These are the desires to receive that don't want to receive anything, therefore there is an illumination over it, where here from above there is illumination that expands from Tabur down to Sium, a small illumination. It is also called the light of Mercy there are many types of light of Mercy which is typically the filling that fills the will to receive that doesn't want to receive. The same here, the Nekudot of SAG that expands down Tabur and starts to get refined and they don't want to receive anything. All the light that comes out during the refinement of the screen from Tabur to the Peh they can descend below the general Tabur and they also don't want to receive anything and they mingle with NHY of Galgalta which influences them with its coarseness of Dalet 4, but they fill NHY Galgalta with the light of Mercy and the coarseness level 4 causes a restriction to those vessels, it oversees all of the desires to receive there and it restricts them, that they are not used again. Therefore the upper light expands down to the Malchut, the final Malchut it grows up and restricted itself from expanding except for the place of the middle of Tifferet called Parsa, and the upper light from Ein Sof continues down to Parsa and it cannot expand beyond that.

S. Partzuf Galgata performed a coupling over the Partzuf it incorporated with Aviut of level 4, hasn’t it?

R. If you're so smart I will answer a bit more, everything that we learn that takes place in all of the Partzufim has to go up to Ein Sof, and start the couplings from Ein Sof all the way down. Therefore we have here the world of Nekudot of SAG, these Reshimot, how do they know how to go down or up and everything goes up through the Partzufim to Ein Sof. Galgata is making a coupling and striking over these Reshimot from Nekudot of SAG to Galgalta which makes a coupling with the upper light and Galgata is restricted according to the new coupling and it passes it AB and to SAG which also comes out restricted. Where does each and every action come to us to this lower Partzufim because everything comes from Ein Sof and Galgata is like Keter, the one who manages or overseas expansion of the light and she is the one to perform the actions first. When we say that the light of Mercy influences from HBD HGT the Nekudot of SAG on Galgalta and is causing a restriction in TNHY of Nekudot of SAG, all of this is happening in the action of Galgalta itself, not the way we draw it here with the arrows, first of all the records go up to Ein Sof Galgata makes a coupling, then AB then SAG and finally Nekudot of SAG.

S. Can we say NHY of Galgata is the potential and NHY of Nekudot of SAG is the implementation?

R. Both are in practice. Here these are clothing over Galgalta, it is not exactly its actions, the second restriction, it clothes in the second restriction, but here Nekudot of SAG the actions of the second restriction are entirely her own actions.

14. S. (36:05) We are only talking about Galgata of Ein Sof after which the first restriction starts filling itself with the lights but in order to bestow, so Partzuf of Galgata is that same Malchut of Ein Sof with a screen of coarseness AB SAG. All the time it only speaks about Galgata of Ein Sof and this way it corrects itself? And Partzuf SAG is the same Galgalta, examining the second part of AHP, in what way it can work with the vessels after the Tabur? Is this correct?

R. This is 100% correct, truly I'm very happy this is what you are saying.

15. S. (37.21) Tell us please, does this help us advance us, this way that we learn?

R. What advances?

S. This way that we are learning, like we are technicians banging a nail on the table?

R. You have to transfer it to your feelings.

S. What do you mean?

R. That we are learning the way that it's being taught in the wisdom of Kabbalah without feeling. You see the books of the Kabbalists, they write about it mechanically and that is it. The person who reads these books already reads them according to how his impression is.

S. How does this enter my feelings? How does what we learn clothes in my emotions?

R. According to how you can add what you are reading into your heart.

S. So the way we learn in the 10, what intentions should there be in such a lesson?

R. The intention should be for me to feel what I am reading about. Let's hope that you would feel it, that you would read about the Nekudot of SAG, the second restriction, lights go up and lights go down, Reshimot, that it will shake you up until you begin to be so impressed until you have tears coming out.

S. But we don't feel it.

R. You should want to feel it and then feel it

S. Does this bring the feeling closer, the wanting to feel it?

R. Yes.

16. S. (39:47) Why did the place of the Zivug change and the Peh of the Rosh have become in... as made in the place of Nikvey Einayim?

R. That is the second restriction, just try to imagine what is going on here. I have my will to receive, I can use it to bestow to the Creator. From the fourth phase, 3, 2, 1, 0 and accordingly I can bestow to the Creator. If I give from the degree of 0, I am called an embryo. I am with my desire to receive with the Creator but I can't feel him. If I can give to him from degree 1, I am already called a child, a small one. And the second degree I am already bigger. From degree 3, that is already like a grown-up. The fourth degree, I’m already doing my last corrections. This is what we see. So these degrees work with the light of Hassadim, they don’t have the power to receive in order to bestow, to resemble the Creator with light of Hochma. The degree of 0 is a baby. It is called an embryo, Ubar, just as he is inside of his mother, nothing depends on him only annulment, restriction. The first restriction, to some extent, it ascribes itself to the Creator. He smiles, he comes and responds to something, just like babies with us. The second degree is called a little one, a child, but it is all the way up to youth. The third degree is already when you can bestow as much as possible with all of his might. This is called to bestow in order to bestow the complete degree. The fourth phase is even to receive in order to bestow, it is called Zaken, old, meaning that he has acquired wisdom. This is how we develop. These are the degrees of Katnut, smallness and these are the degrees of Gadlut, adulthood.

17. S. (42:44) I heard that there is no light of Hassadim without the light of Hochma. How does it work that only the light of Hassadim remains?

R. There's no light of Hassadim or the light of Hochma. There's only the upper light and we only discern and distinguish between the light of Hassadim and Hochma according to our vessels, our efforts. From the Creator there is only one lite without any changes or anything like that. We distinguish this light, we make various discernments in this light. Nefesh, Ruach, Neshama, Chaya, Yechida. This is all relative to those who receive.

18. S. (43:38) What is the difference between the light above the Tabur and the light between the Tabur and the Parsa?

R. From the light of infinity, the light that comes down to the Tabur, this is the light Hochma, and below the Tabur is mostly the light of Hassadim, Tabur to Sium returns the light of Hassadim or no lights whatsoever, a small illumination it depends what we are talking about whether we're talking about the empty space or place that needs corrections where there are degrees of Bina they already depends on what exists below Tabur.

S. What is the difference between the darkness below Parsa and the darkness in our world?

R. The darkness below Parsa is the darkness that you feel, that it is dark, that there is no light and no light is not the same as darkness in our world, we don't feel the absence of the upper light that is the difference.

19. S. (45:27) What is the difference in the connection between the screen in the restrictions?

R. The connection between the screen and the restriction, a restriction is a restriction. I clothed myself, I don't want to be in contact with the upper light because they cannot use it correctly and I don't have the strength that is the restriction. A screen is when I can attribute myself to the Creator by giving back to him this can only be above the restriction meaning I make the restriction which is mandatory as there's no argument here and above the restriction aside from the restriction I can also work with these lights to some extent, the pleasure is in order to associate them with the create or not with me. Although we want to according to my nature, the desire to receive does not get refined but I am willing to work with it in order to bestow. And this is how we work with the coarseness.

20. S. (45:56) What is the degree of ZA and ZON and what is their role?

R. ZA depends on where we are talking about, that degree is typically degree Aleph of course no send it comes to the light of Mercy according to the illumination of Hochma and Malchut is coarseness level zero or the other way around according to the coarseness of the vessel it could be level four depending what we're talking about. Rav Drawing. When we're talking about the degree this is what we say, that we have the degrees of how much do you desire to receive how close can it be to the Creator at the degree of 0 Root 1 2 3 or 4, Dalet, accordingly when we come to these degrees we call them Malchut ZA Bina, Hochma Keter or in the Partzufim. We say that it is BON MA SAG AB Galgata it depends where are the world, so ABYA of AK, it depends on what we are talking about but in general these are all our names and ultimately we have only Malchut the desire to receive in the four phases of direct light so we won't forget about it, the four phases of direct light and after all we have to correct it from the degree of coarseness 0 down to the degree of coarseness of 4 so it will all be in order to bestow to the Creator just as the Creator wants us to give to him. Nothing like that in all of creation.

21. S. (50:21) Why are the Nekudot de SAG affected so much from Galgalta, how can you bestow coarseness to a more refined Partzuf by nature?

R. Every Partzuf is a desire to receive and if I have an opportunity to receive in order to bestow or to bestow in order to bestow, in various ways more than what I'm doing right now, then I am ready to hear and to seek advice, to do something. Because for me it becomes an opportunity to rise and climb the degrees of sanctity and more and this is how we make progress.

22. S. (51:25) What screen should have been below the Parsa so that there too it would be possible to receive the light in order to bestow, what is lacking there now?

R. The screen of the 4th phase.

S. What is the difference between that and what used to be in Galgata?

R. It is exactly the same coarseness that Galgalta bestowed to or influenced the Nekudot of SAG. See phase 4 is Malchut influencing Bina, the coarseness of the fourth phase. That's why there was a restriction here. You ask how we can receive light there, we need a screen over the fourth phase. It will be a light of Bina, of correction. So what do we do in practice, everything comes up from here, from the worlds of Beria, Yetzira and Assiya and everything goes up to the world of Atzilut and they get corrected there. All of the vessels of GE. Then they are lowered to the world Beria and they have an addition of coarseness level two and then to the world of Yetzira, level 3, and level of Assiya, degree of Malchut, level 4. This way we come to the end of correction, meaning first we correct these things in the world of Atzilut, in the incorporation with the upper one and from the upper one we bring it back down to their place. This is how it is called, Parsa goes down and we correct those vessels in their place not as they climb to the upper one.

23. S. (53:27) Can we say that the screen is a place where the Creator starts to be built?

R. I don’t get the question: what do you mean where the Creator is starting to be built?

S. When you explain there's a difference between the restriction and the screen it seems that this is the place of the interaction between the created being and the Creator so according to the coarseness that is the way the image of the Creator is created by the created being?

R. I don't understand exactly, I can't arrange those things, ask maybe tomorrow.

24. S. (54:38) Talking about Bina, its intention, it seems as if it played a trick in order to join Malchut?

R. There is no other choice, you are right. Keter, Hochma, and Bina, these three Partzufim received as much as they could. What is left after that? ZA and Malchut. If they could receive properly, it would be the end of correction, but they can’t. Even Galgata cannot receive below the Tabur, it has no screen. So what can we do? Only Bina can come down, because it can be anywhere, it can add a screen to Malchut and to bring about the correction of Malchut. In what way? By mixing with Malchut. Bina mingles with Malchut, and it breaks itself together with Malchut. Bina enters the will to receive. By that the desire to receive becomes more vicious, it can now use the vessels of bestowing in order to receive even more than before, and this is where Klipot come into place, the shells, they have an opportunity to simply, seemingly to bestow in to receive. That is all the wickedness in this world. We are all of those people, charlatans who jump on us and through these seemingly good deeds, they take everything possible from us, they govern us and confuse us, all the governments and all of those managers. Then we invest everything that we have, the whole entire force of Malchut, although they are running us from the corrupt degree of Bina. Bina breaks down here and it works down below for the sake of Malchut. So it turns out that we come to a state where those things have to be there for the sake of corrections. They work in the direction of corruption for the sake of the corrupted Bina, and this is called how the ego swallows everything and vomits it out. Malchut goes to Bina, and Bina uses Malchut in a vicious and cruel way, and Bina itself becomes more vicious and more cruel compared to Malchut, this the matter of the Klipa, the shell. But after Bina and Malchut mingle, this way the light begins to influence the degree of connection between them, their shattering and then the vessels begin to be clarified in an opposite way. There is the recognition of evil in the connection between Malchut and Bina. They begin to scrutinize them, correct and sort the correct vessels from the intermingling and they see that they cannot use the Klipa, rather it is using the will to bestow in order to receive and in this way to come to a state where only the vessels of reception are left. And the vessels of bestowal we use them in order to bestow correctly. This is called recognition or revelation of evil and why is it evil and bad? It is because we are able to discern the vessels of receptions and see how they can be in order to bestow. We will talk about it, you will find better words than me for that and for the time being we will say goodbye until tomorrow.
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