Part 2:

Morning Lesson February 16, 2022 Transcription

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

Baal HaSulam, Preface to the Wisdom of Kabbalah, #144

1. R. (00:13) Explaining the three worlds Beria, Yetzira, Assiya. First of all, we need to understand that these worlds, there will be no need for them if there was no shattering as we learned, and in order to correct the shattering we need to begin its correction from the lowest possible desire to receive. The lowest desire to receive is the desire that has no connection with the measure of bestowal with the quality of the Creator, therefore, it is completely outside of all the worlds Beria, Yetzira, Assiya. Moreover, the world of Atzilut and AK which are above, and therefore, all the corrections begin from the will to receive in order to receive, which are in the living body, like a person in this world, and it begins to take on a certain illumination from above which influences him, because during the shattering, the desire, the spiritual desire to receive shattered and all of its pieces in the shattering were incorporated in these, and those, and those in these, and therefore, in even the smallest desire to receive all of the parts exist from all of the desires up to the possible highest possible ones, because the shattering was truly from above down through all the desires.

Therefore, it turns out that the correction is necessary for everyone, and the correction needs to beginning from zero, and that zero also has all kinds of forms of incorporation from the disturbance that are above it, from all the desires. Hence, the zero itself is also divided into still, vegetative, animated, and speaking of this world and every part of them is also divided into still, vegetative, animate, and speaking that way more, and more until we see according to the corrections that take place throughout evolution where there is no part that can correct itself in a guided way towards correction until we begin to awaken as part of the corporeal disconnected from spirituality form, we begin to connect to spirituality, to be integrated and it's somewhat, to receive from it all kinds of influences in us too, we will see that in the connections between us, we bestow upon the spiritual world, and this is actually our degree where we are in this transition between the corporeal world and the spiritual worlds.

All of our corrections are already in the spiritual worlds Beria, Yetzira, Assiya, Atzilut, AK and the world of Ein Sof from below upwards in this way we advance. Therefore, we need to first learn the corrections and discernments that are in all the worlds of Beria, Yetzira, Assiya which are the closest to us, to which we are connected. Meaning, that will to receive of us ours which yearns from the Creator will receive it from the world, the spiritual world of Assiya and through the spiritual world of Assiya we bestow on all the rest of the higher worlds until we reach the Creator. So let us see what connection we have between us in the worlds Beria, Yetzira, Assiya.

Reading Item 144 (04:47)

R. (05:10) To a matter of the place, that is important also.

Reading Item 144 Continued: (05:14) “to the levels of the Partzufim BYA...”

2. R. (06:40) Meaning, that we can see that there is a system here, it is not like we are in some space somewhere, and some light is influencing us, or some ray of light is coming to us and does something. Rather, there is a system which connects us to Ein Sof. Ein Sof meaning, the revelation of the Creator in a complete manner, and from that state, that place, which is called Ein Sof towards us, there are the cascading the lowering of the degrees. The worlds, Partzufim, Sefirot where we are in the lowest edge of this whole system, and the light of Ein Sof bestows upon us through the system, in order to raise us back to that Ein Sof.

Along the way we have the worlds of AK, Atzilut, Beria, Yetzira, Assiya, five Partzufim, five Sefirot, in each Partzuf and we need to adapt ourselves from resembling and being like every Sefirot, every Partzuf, every world through that raising ourselves upwards and to the extent in which we want rise up, we need to accordingly understand that for that we need to connect, until we reach the highest possible place where it is written that “one receives one, where the Creator is one and we become as one” and by that we correct our Kli from the shattering we bring it back to the place the whole place that is connected, and thus, attain accordingly according to the essence of all that that he created, accordingly we reveal the Creator as the Creator says “you made me” where as if we connect our vessels together we reveal that way the Creator.

3. S. (09:12) There's something essential that we don't understand, that we learned that the upper one that is adjacent, pulls the lower one towards correction. According to the order of the degrees, but we also learn that all the corrections are by the world of Atzilut. How does that work out?

R. The world of Atzilut arranges for us all the corrections that are correct, and from the world of Atzilut all kinds of lights that awaken us come down and according to how we answer these lights correctly, we ascend and correct ourselves, that is all correct.

4. S. (09:59) There's a process here called as you said from below upward, all of the degrees go from below upwards, so my question is what motivates them? How can you go from one world to the next?

R. All of these degrees from above down are called the degrees of deadening or of concealing and it is all to let us exist in a freeway, so that we will have free choice. So, that we will hear that it is worthwhile for us to try to be in Arvut in connection, in integration, correctly, gradually, and in such a way we build from ourselves one created being, one desire, and are incorporated in the Creator to the extent in which he fills us with one.

S. Is there a quality from which the lights go from one degree to the next?

R. It depends on the extent in which we will connect between us.

Reading Item 145 (11:25) “The whole discernment..” Twice

5. S. (12:43) Rav reads: Here the first discernment has already been explained before, that because of the ascend of the ending Malchut which was below the Sium of AK, it is in the Sium, so it rises to the place of Hazeh of ZAT of Nekudot of SAG and in this place, this action took place during the second restriction, during the time of the second restriction, and the two lower thirds of Tifferet and NHYM fell below to the new point Sium in the Hazeh of Nekudot, which is called the point of the Parsa and therefore are not worthy of those vessels that fell to receive the upper light anymore into the place that they descended to, and from them the place of the three worlds. Meaning the place of the three worlds of BYA is the vessels of Nekudot of SAG that fell and are below the Parsa. In which the bottom two-thirds of Tifferet became the place or world of Beria, the three Sefirot NHY became Yetzira, and the place of the world of Assiya was made of the Malchut.

6. S. (14:18) When he writes that a place for Beria, Yetzira, Assiya was made it means that they fell the two-thirds?

R. These vessels that were above Parsa fell below the Parsa and from those vessels, the vessels for the worlds of Beria were made.

S. What is the discernment when they go by below the Parsa, what is the difference between them as opposed to the places of the worlds Beria, Yetzira, Assiya, before Atzilut came, was there a difference before the world of Atzilut came out?

R. The world of Atzilut is already the filling, the worlds of Atzilut, Beria, Yetzira, Assiya are the filling of those places, meaning that those Sefirot of Nekudot of SAG which emerged downwards, restricted and settled in this new place.

S. What is a special discernment about the bottom two thirds of Tifferet, NHYM and the Malchut why is that division?

R. The two-thirds of Tifferet specifically? I do not understand. Every ten Sefirot you have, and now every ten Sefirot operates the Malchut and it divides them these ten Sefirot from the Tabur to the Sium according to its discernments, so, it turns out that in the vessels of Keter ,Hochma, Bina, Hesed, Gevura and the upper third of Tifferet there is no connection to the will to receive and there are seemingly free of the world to receive that could be the place for the Sefirot and vessels of bestowal and that is why the world of Atzilut can be there. Whereas, below that place it is divided between, according to the relation of Malchut. So, in relation to Malchut there the lower two thirds of Tifferet, what we call ZAT of Tifferet, lower seven of Tifferet, and then NHY and Malchut itself those three Sefirot are part of the Sefirot, they have a different association with the Malchut which is the will to receive, and therefore they do not connect together to be just below the Parsa, but rather they are divided relative to the will to receive to three discernments in which the lower seven of Bina meaning the lower ⅔ of Tifferet which are below the Parsa are still not so bad NHY is also but Malchut itself is already the will to receive that is below everything. Meaning, we can see that the Nekudot of SAG that descended down words already divided this desire according to the relation between Bina and Malchut. That is it.

7. S. (17:50) Can you say that the worlds of BYA is VAK to bestow in order to bestow and Atzilut GAR to receive in order to bestow?

R. Let it be so for the time being.

8. S. (18:10) We learn that the desire is the place and about the Partzufim that ascend and descend so what happens to the Guf compared to the place? If they ascend so they are closer to Atzilut meaning it shines more when they descend it shines less?

R. Place is usually Sefirot or Partzufim or worlds that are in a higher degree. Let us say that, Nekudim of SAG, which went down below the Tabur so from them the place of BYA was made. The Nekudim of SAG belong to SAG. They are all vessels of bestowal and what exists in them is already vessels in a degree that is lesser than them. So place is actually also desire only a desire to bestow only a desire to bestow more so much so that also the Creator we call Makom, place, but it is completely to bestow, where we are all in Him.

9. S. (19:41) How can we explain the dividing of BYA because it is a place that was shattered eventually?

R. It is not important. Afterwards we will then see that the shattered vessels are arranged between them and come close between them and connect between them either in order to receive or in order to bestow and accordingly they are sorted. You see just like in this world that there are constant diffusions, incorporations, closeness, nearing, and distancing, all kinds of connections and it is all through scrutiny that is taking place from the upper light which shines in all kinds of vessels, in all kinds of places and accordingly there are scrutiny every moment. All of the changes that are in each and every one in all of us together, between us, are all scrutiny.

S. It is like a place that is even more shattered and less shattered?

R. Of course that is the whole difference between different places.

10. S. (21:00) About the term of place, you also emphasized, and Baal HaSulam, that he explains it here in Item 145, that creating the place, the appearing of the place, is important in our work too if we won't give room or place for something so something won't happen. How is that expressed in our work?

R. You want for there to be a place for the Creator? Then I will tell you just one thing that you need to do; move. You are like this [Rav emphasizes with hands], move a little, make Him room. Make room for Him. Understood? That is it. That is called to restrict oneself.

11. S. (22:10) When we are talking about places we are talking about two bottom thirds of Tifferet and so on, is that the two-thirds of Tifferet of Nekudim or Nekudot of SAG?

R. No. Nekudot of SAG. The world of Nekudim shattered, and Nekudot of SAG is a completely different relationship. There is Nekudot and here is Nekudot it sounds like but Nekudot of SAG they want to depart from there, to not receive, and they are all in the feeling of the point, of the dark Malchut. They are all kind of running away from reception whereas the world of Nekudim expanded with the desire to receive inside of it and therefore this Malchut caused reception in it and therefore it shattered. But also its shattering is for our benefit because it brought forth a place for correction because without that we would not have a place to exist. All of these actions that come from above downward are all as much as we see them sometimes as truly destructive actions, they are in order to give us later the place where to correct everything and come to corrections.

Reading 146 (24:08)

12. R. (25:26) The second discernment that we have is the levels of the Partzufim BYA and their position upon their exit and birth from the Nukva of Atzilut. Meaning that we have the world of Atzilut, in the world of Atzilut there is a Nukva. We will learn how she performs, the Malchut of Atzilut, and from her all of the worlds of BYA are born, the three worlds of BYA. Know that at that time ZA had already attained the phase of Haya from Abba and the Nukva had already obtained the phase of Neshama from Ima. That is clear, right? ZA and Malchut are in Abba ve Ima and they can obtain Haya and Neshama from there. You already know that ZON received the Mochin from Abba ve Ima…the Haya and Neshama only by ascent and clothing, hence ZA clothes Abba of Atzilut called upper Abba ve Ima and that is how it is called, and the Nukva clothes Ima of Atzilut called YESHSUT. then the Nukva of Atzilut sorted and emanated the world of Beria with its five Partzufim. So what is he saying here?

Actually it is not so difficult maybe the names are confusing but briefly, we get the world of Atzilut with all of its five Partzufim that are in it and Malchut of Atzilut rises to Bina of Atzilut and we see this from Abba ve Ima from Atzilut the light and clothes on Ima of Atzilut performs a coupling there and gives birth to all of the lower Partzufim. Then, in the last line, Nukva of Atzilut sorted and emanated the world of Beria with its five Partzufim. Meaning that is how the worlds are born. The world of Atzilut gives birth from its Abba ve Ima. Why? Because Abba is the light of Hochma, Ima is the light of Bina and when they connect they can give birth to the lower Partzufim no one else can give birth to it because the upper life can reach it directly which is below the general Tabur and then it turns out that the birth of the worlds called Partzufim.

Reading 147: since Nukva stands at the place of Ima she is regarded as the degree of Ima since the lower one that ascends to the upper one becomes like it. Hence, the world of Beria, which was sorted by her, is regarded as the degree of ZA. Since it is a lower degree than the Nukva regarded as Ima and the one below Ima is ZA, thus the world of Beria stands at the place of ZA of Atzilut below the Nukva of Atzilut which was then regarded as Ima of Atzilut. Again, I'm going to read it.

Rav reading Item 147 again: Since Nukva stands at the place of Ima she is regarded as the degree of Ima since the lower one that ascends to the upper one becomes like it. Hence, the world of Beria which was sorted by her, is regarded as the degree of ZA. Since it is a lower degree of the Nukva regarded as Ima. and the one below Ima is ZA, thus the world of Beria stands at the place of ZA of Atzilut below the Nukva of Atzilut which was then regarded as Ima of Atzilut.

13. S. (31:30) Why does Baal HaSulam specifically in this place used the concept new Adam HaRishon, the sin of Adam HaRishon, that we didn't hear about before this concept, the sin of Adam HaRishon?

R. First of all, we need to agree with what he is writing in that he gives us discernment that are clear for him, that they are as laws and we need to accept them as things that exist and are true. We do not have a choice. The fact that he writes it in such a way is because it is the preface to the wisdom of Kabbalah. It is like an abbreviation of an abbreviation. That is why he is not concerned about us understanding something here but he just wants to show us the order of things, that this is how it is. If you start asking things like, “why is it like this” and “where does that come from” so there are things that you can’t understand because the system is unified but he does not make any effort to try to explain every little detail. I will tell you even more. If you open this study of the ten Sefirot so we will see as much also there he doesn't really explain things. There are things that he repeats 1000 times there and there are things that he doesn't even want to explain a bit about. That is how it is, and you could not ask about it.

These things were not given to us so that we can understand it with our mind, what is happening. On that it is written that it is not the wise who studies. These things were given to us so that upon them we will want to connect and draw the light that reforms, and it will build in us those discernments, and by that awakening in us we will feel it. That is why the main thing is not to be despaired and every day start a new and every moment start a new. There is no transition between states but despair, shattering, the feeling of helplessness, and no forces. That is the result of the shattering that we are correcting. That is why whoever feels, in these states of in-between, despair, lack of forces, bad moods, no-confidence, and confusion, it is all good. It is a sign of advancement. It is not like our ego wants but that is how it is.

14. S. (34:54) Where does the empty place in which the worlds are created come from?

R. From Galgalta. Galgalta is from one end to the other, from Ein Sof where the light of Ein Sof is there until the Sium, where all the desire ends. That is why everything that exists, exists in Galgalta.

15. S. (35:40) The world of Atzilut carries out the same things that we are supposed to implement in the world of Nekudim but were not implemented there. Do we as a result of the shattering seemingly come back and recompose the world of Nekudim?

R. Yes, correct. In the end we put together the world of Atzilut back as if it never shattered but as if it never shattered that from that we understand the whole inner structure it has, its shattering, and in this way we correct it.

16. S. (36:18) ZON begets a Partzuf above the Parsa; how can it descend below the Parsa?

R. Atzilut gives birth to the Partzuf below the Parsa, with no problem. We have to understand that the upper Partzuf can descend instead of the lower one. It has no problem because it has much greater screens than the lower one. That is why it can descend to the lower one. It increases its screen, corrects the lower one. Just as we take a child in our hands and raise him to our degree. We hold him next to us and then we bring him back and put him back on his level. By such ascents and descents the way we take care of him, we gradually raise them.

17. S. (37:22) You said that we have to move and make room for the Creator. What does it mean and where should I move to?

R. Move in your ego. Shorten and restrict your ego to give place to the other one. To such an extent we have to be that we all incorporate as one central point in all of reality and around us in all that great sphere that we have vacated from our ego we have made room for the Creator. That is why the Creator is called the place, Makom, that to the extent with which we move ourselves from our ego, from the volume that we supposedly took that place, now we vacate it for the Creator, and we call him, the place.

18. S. (38:31) How from making room do we become one point?

R. By us all restricting our egos into one point that the Creator said about it, that I created the evil inclination and he didn't create more than that one point. So in that point we exist, the rest except for that one point, we acquire the qualities of the Creator from making room, our ego from all of that area except for that central point that also is not on our account. The Creator created the evil inclination, that is why in that whole area we are adhered to the Creator. That we have brought the Creator into there, we have revealed him there in our adhesion in him, we are supposedly crowning him to be the king upon us that we are making room from my ego and to that extent we are giving him a place to control.

19. S. (39:59) It seems like as much as we learn our wisdom is greater than our actions. How come we clothed or discernments that we learn about in the common work in the ten in simple nearing between us?

R. That is something we will need to discover through actions. Through our actions.

20. S. (40:28) What is the moving force from a person who restricted his whole ego?

R. The motivating force to make room for the Creator. Make room for the Creator to be revealed and control upon all of us and all of reality.

21. S. (40:59) How to open my heart for the ten?

R. That you can talk about between you and pray, the main thing is to pray. We are not controlling our heart but we need to reach a state that our heart will finally start changing to the extent that we understand that we cannot control our heart, we are willing to give our hearts to the Creator and that he will format it.

22. S. (41:55) Can a friend seriously turn to his ten, like to a doctor and ask to open his heart and give it vitality so he will stop blemishing perfection?

R. That he can do that is good as it is written it is good to lower yourself towards the friends.

23. S. (42:19) In the acts of restriction in the ten, are they in my form of behavior towards the friends, we talk a lot about restriction but in practice we behave as beasts and we have no precise measure for restriction?

R. That is called that his heart and his mouth are equal, that in his mouth he could say beautiful things but in his heart he is willing to beat everyone up, that is a big problem. We need more and more to also speak about it and understand that until we will not reach a state that what we have inside in our heart and what I can say even to myself in a revealed way, on the outside, even on myself, so it will not be a correction.

24. S. (43:24) Can you maybe give a specific example of a restriction in the ten?

R. Restriction of the work in the ten is that I am willing to participate with each and every friend in what he is doing and I will be as a point in him. That helps him and everything according to his desire for spirituality, obviously spiritual actions.

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