Morning Lesson June 6, 2023

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. #73

Reading #73 (00:29) Read twice “First we shall clarify the ten Sefirot…

1. S. (02:57) What is the Aviut de Rosh?

R. The Aviut, coarseness? You have coarseness of the Rosh and coarseness of the Guf. Coarseness of the Rosh is in potential, in the Guf is in practice.

S. After he's purified, where is the Aviut of Rosh? It's already Sof in the Partzuf of SAG?

R. When the Partzuf is refined and the coarseness remains in the Rosh and later through the coupling and the striking when the new light arrives it descends from the Rosh to the Guf.

S. He says in the next Partzuf?

R. Yes.

2. S. (04:04) If the Nekudot of SAG went below the Tabur of AK and then why do they need to be purified later on? He says that the Nekudot of SAG went below the Tabur of AK, then they were purified on the degree, meaning every point went down and they needed to be purified to rise back up again, but why? If it was already able to go below the Tabur and to reach vessels of reception, then why did he need to rise?

R. What are we learning that obligates us to be refined and then go up?

S. That they couldn't intend for bestowal.

R. Are there others who think this way?

3. S. (05:00) Below Tabur they met with a greater coarseness and they merged with Dalet and then it was no longer pure, it was no longer pure bestowal, there needed to be some kind of sorting there.

R. Okay.

4. S. (05:23) The light can't expand above so it came out and was purified.

R. Okay, let's read item 62.

Reading item number 62 (06:08) “The thing is, that during the emergence of…”

5. S. (08:42) The question isn't on the descent of the Nekudot of SAG below the Tabur the question is why has Nekudot of SAG been purified and went above, that's the question. What makes them be purified like the friend said that already come to the Sium of the Raglaim of AK. Great! Why not stay there? Why do they need to be purified and continue?

R. There's a process that raises them back up.

S. What process if there's no Bitush there.

R. You're asking about something else.

S. At the end of 62 it finishes by writing that the Nekudot of SAG reached the Sium of the Raglaim of AK and there they were mingled with the desires that were there.

R. Okay.

S. But the friend wasn't asking about that. He was asking about why they go and rise later.

R. Because all the Partzufim are like that, they expand and then they get refined, expand and refined.

S. I think the confusion here, we learned that the purification is a result of the Bitush.

R. Yes.

S. It seems that this place that below the Tabur there is no Bitush.

R. Correct.

S. Why should there be purification, Hizdakchut?

R. It's the order of the elucidation of the Partzufim. Each Partzuf is filled with the light in order to bestow must be refined, because by that it doesn't bring itself to wholeness it doesn't continue. If you make yourself a Sof, an end point, then your action is not complete.

S. The Partzuf comes to the end of Raglaim of AK?

R. Even that Partzuf in Galgalta reached all the way to the Sium. Nekudot de SAG also reached the Sium, so what?

S. Is this part of a natural process in that all the Partzufim emerge and that's it? That at the end there's always a purification? That's what I'm hearing.

R. Yes, at the end it always gets refined.

Rav reading (11:46): The thing is that during the emergence of the Partzuf SAG, it ended entirely above the Tabur of the inner AK, as it has been explained in AB. Since the Nekudot expand down, why, because there the governance of phase four, of the inner AK begins there and it’s the ten Sefirot of the Sium, and there is nothing of phase Dalet whatsoever in the phase AB and SAG. Yet when the Nekudot of SAG of AK begin to emerge after… yet when the Nekudot of SAG of AK begin to emerge after the screen of SAG, which is Phase two, this coarseness has been refined through the clash of surrounding light in it and came to phase two of clothing and phase one of coarseness, AB 2/1, the taste of SAG departed and then the Nekudot of SAG in VAK without a Rosh, meaning there's no more Reshimot of the light of Hochma, that's called VAK without a Rosh. This is because the ten Sefirot that emerge on phase one of coarseness are on the level of ZA lacking GAR. Also, there's no phase of Bina at the male level which is phase two of clothing but only nearly that which is considered VAK of Bina. Hence, this level of Nekudot of SAG has equalized its form with the ten Sefirot of Sium below the Tabur of AK, considered also VAK without a Rosh. It is known that the Nekudot unites the spiritual into one, hence, this level descended below the Tabur of AK and mingled there with ZON of AK, where they were as one since they are of equal level.

6. S. (14:12) It's nice how he uses these terms where he spoke about the purification of SAG, he spoke about the screen which is above the Tabur.

R. The refinement is always the screen.

S. Not in the Nekudot, the Nekudot had the result of the purification, isn’t it? I’m asking how the Nekudot of SAG are purified.

R. No, the degree is refined.

S. It's above the Tabur and Partzuf of SAG?

R. Above the Tabur, it could be below the Tabur.

S. So what happens there as a result of Tzimtzum Bet? It's not purification right? It's not refinement, it's something else, yes?

R. Yes.

7. S. (15:12) The whole goal is that the lights will fulfill the entire vessel?

R. It’s desirable eventually.

S. These actions we read about, the goal is to reach the end. So he does all kinds of processes that at this point it's difficult to comprehend in sensation. He calls the Nekudot, VAK without a Rosh and so forth, but the end goal is that the vessel that is refined to receive the light of Hochma?

R. No. Not down to the Sium. Even below the Tabur they can't receive the light of Hochma.

S. Exactly, but at the end of correction all the light will be fulfilled.

R. Correct.

8. S. (15:54) Why are ten Sefirot of Sium also VAK of Rosh?

R. Because they're not able to receive more than VAK.

S. In the fourth phase they did a restriction and these are vessels that are done with the intention to bestow?

R. VAK without Rosh is the light of Hassadim, it is the lack of coarseness of the light of Hochma in the screen.

S. The vessels below Tabur upon them are all the reception of the light. That's where the Zivugim were done on these vessels?

R. Where do you see the receiving of the light?

S. Above Tabur?

R. No, no. We didn't learn it; it will be further down in the corrections of the Partzufim of BYA. You like to add things that we didn't learn yet. That's why it doesn't work.

9. S. (17:07) Question about Nekudot of SAG: Does the Partzuf of Guf after the Bitush starts being refined and then the Partzuf of Nekudot of SAG is created that goes down below. So the question about these Nekudot of SAG, let's say we take one point, there is the Rosh, that there is the coupling on it and then it's purified below?

R. Nekudot of SAG?

S. Yes. In every Nekudot and every coarseness in each one of them?

R. Yes.

S. So, in the Rosh of one of the Nekudot of SAG, is there the light of Hochma in this Zivug? It’s a direct light?

R. An illumination of Hochma has to be there.

S. So if there is a light and a Zivug of Rosh, direct light that is with Hochma, so there is a root of Hochma here, so how can it go below, I thought it has to be refined?

R. What do you mean clean?

S. Bet of Bet, when it is refined it can go below Tabur?

R. Yes.

S. But if you say that in the Rosh of Nekudot of SAG there is some illumination of Hochma?

R. But the Rosh is above it.

S. Above Tabur?

R. Yes.

S. Another question about the Rosh of the Nekudot of SAG. Usually in the Partzufim we learn that the Ohr Yashar of the Partzuf comes from the Chazeh of the Upper?

R. From the Peh of the Upper One. The Rosh of the next Partzuf comes from the Peh of the Upper One.

S. I recall that Peh of SAG for example is actually in Chazeh of AB?

R. Peh of SAG.

S. Yes, Peh of SAG is in Chazeh of AB?

R. But where does it start, from the Peh of AB?

S. Yes, it comes from above?

R. Yes.

S. So the question is, the light that comes from Nekudot of SAG, where does it come from?

R. From Ein Sof, all the lights. What are you trying to ask?

S. What is Ein Sof of Nekudot de SAG?

R. I don't understand what you're asking.

S. Ein Sof of the SAG is AK?

R. It begins from Peh of Rosh of AK and below.

S. What is the Ein Sof of the Partzuf of Nekudot of SAG?

R. All the light that is above it?

S. From SAG? From where he is?

R. No, how do you depict such things?

S. I don't know how to depict it.

R. Where does SAG receive all the light? From AB. Peh of Rosh of AB is the beginning of Partzuf of SAG. What are you asking about it?

S. The Nekudot of SAG also receives from the Peh of Rosh of AB?

R. Yes.

S. I would like to clarify because it needs to be the light without the light of Hochma, so that it can go down below, but you explain that it has to be a Zivug and a Zivug of Nekudot of SAG, they purify the lights so it can go below.

R. I don’t understand your style, the way you speak about it. Maybe I will have to start drawing again.

S. The descent below and the purification: so if the first point of SAG made a coupling and went below, what Bitush was there there, the additional light that made the process move forward? What made the process reach its next point of Nekudot of SAG?

R. How did Nekudot of SAG get refined?

S. Yes, the first time it was from Bitush of Ohr Pnimi and Ohr Makif in the ending of the expansion of SAG, in every single degree. What causes its process?

R. The same. When the clash took place on the first degree, the additional degrees joined it and got refined all the way till the end, from Tabur to Peh.

S. So the discernment of Bitush of the Sium of the expansion of SAG is what causes all the Nekudot to be purified?

R. Yes, you can say that the first coupling in the first decision is for the entire Partzuf. It is the refinement of the entire Partzuf.

10. S. (22:35) The whole essence of Nekudot is the departure of the light. The thing is there are so many actions that caused this departure of the light, the second restriction in all of the worlds?

R. Because Nekudot is the main thing. It's the meeting point between the Creator and the created being.

S. More than the flavors?

R. Yes, more than the flavors. The flavor is when the light comes from above, fills all the vessels, makes all the preparations, Partzufim, worlds, but Nekudot? When the vessels of the lower one are gradually revealed from below up, he goes to obtain the Upper One and he equalizes with it; that's why Nekudot are more important. Nekudot are the vessels.

11. S. (23:53) They're asking what are the forces that exist in the screen, in the Masach?

R. In Masach you have the force of attraction and the force of repulsion and the force of clashing, Bitush and these forces combine and connect with one another and they bring us the action of the screen in total.

12. S. (24:28) I get lost when we study the preface, I can't understand anything, I can't follow anything.

R. Okay, It's not too bad just listen.

S. What should I do during the lesson?

R. Sit and listen. You, too, need to sit and listen and not ask all the time.

13. S. (25:03) Coming closer in qualities forms spiritual objects and that's why it mingled there with the ZON. Why does this mingling happen? How does it happen between the qualities of reception and qualities of bestowal?

R. I didn't understand it was Russian and Hebrew.

S. [Repeats question]

R. Nekudot of SAG descent below the Tabur and they fill the vessels that are below the Tabur. What is the question on that?

S. How can they mix? They are completely different?

R. Where do you have it? I don't understand what you're saying.

S. SAG is Bina, it goes below Tabur where it's Malchut. How can they mix?

R. SAG of Bina descends below Tabur in order to fill the vessels that are below the Tabur. What is the question? How can SAG go below Tabur?

S. They mix the qualities SAG and ZON. How can they mix they are different: one is bestowal and the other one is receiving?

R. There is no difference between them in the quality and quantity where they're equal. They can be mingled between one another and receive together the upper light as much as they can.

14. S. (27:38) Whenever there is a coupling and striking in the Rosh, that's where all the calculations take place and then when it expands down below it is practice. When there was a calculation and all the Roshim, the multiples of Rosh of Nekudot of SAG, is it clear that there is going to be a second restriction and they have to create the restriction accordingly or the second restriction happens later somehow?

R. Second restriction happens afterwards. After the Partzuf of SAG is purified. And the Nekudot of SAG are revealed and the Partzuf of SAG begins to expand below. Then it begins to reveal the vessels which are drawn until the Parsa. And then the second restriction takes place in them afterwards.

S. (28:39) When there was the calculation in the Rosh of Nekudot de SAG there wasn't the knowledge of the vessels you had to work with, you have to restrict?

R. And where would you know it?

S. SAG expands it should know what is happening?

R. No. In Rosh of SAG you have vessels upon which you can do the Zivug of Hakaa and expand within them with the light as much as it can expand until you calculate it in your mind.

S. So who made the decision to have the second restriction?

R. The second restriction was done as a result of the lowering of the Nekudot of SAG below the Tabur.

S. Who made the second restriction?

R. SAG.

S. Rosh of SAG after Nekudot of SAG got refined.

R. Yes.

15. S. (30:12) We learned that Bina is phase two, but here in the end of item 62, Baal HaSulam says there is no Partzuf Bina after Phase two. So the question is: What happens to Bina here that she's not exactly phase two anymore?

R. The second phase is Bina. That is specifically Bina.

S. But here it says..?

R. We always have such talk that Rosh of ZA is Bina and that is why, where is the Tzimtzum here exactly? That it works on Rosh of ZA, already on Bina, ZAT of Bina, Rosh of ZA. These are things that are not yet scrutinized enough because here we're not yet working with them with those same discernments.

S. Maybe a simple first discernment here is, what is VAK? What is happening to Bina?

R. VAK are the six ends. These are six vessels that are not intended to receive GAR of Hochma but only VAK, meaning a small illumination from Hochma.

S. What happens that Bina needs to split here?

R. Take an example from a woman. On the one hand she's a woman towards her husband on the other hand she is a mother towards her children and then she has two roles, this and that. Bina is the same, on the one hand it belongs to Hochma and on the other hand it is Rosh of ZA. That is how it is.

16. S. (32:44) To continue the scrutiny of the friends about the refinement of Nekudot de SAG, the Partzuf itself. In the Partzufim of AK, the refinement happens through the clash of surrounding light and inner light. How does the Nekudot de SAG get refined?

R. How does the Partzuf of Nekudot de SAG get purified? That is the question: Why can't it get purified? Does it have something from the illumination of Hochma?

S. No, the Partzuf of Nekudot de SAG descends from Rosh of SAG from above the Tabur and manages to descend below the Tabur AK. After that, it gets refined and it rises back up again to coupling in the Rosh of SAG. What makes it go back up to this coupling? What makes it get refined in this way?

R. The light in it belongs to a degree which is above it and that is why the Bitush that there is here between the lights and vessels, it awakens the Partzuf to be purified.

S. So does a Bitush in the Partzuf of Nekudot de SAG below the Tabur?

R. Yes.

17. S. (35:01) You have said that Nekudot is the meeting point between the Creator and the created being more than the Taamim, meaning the connection between the Creator and created being is the Nekudot. Can you increase the resolution on this matter? It sounds important, this definition increases the resolution on this meeting Nekudot. You said Nekudot is the meeting point between the Creator and the created being. That's the place, very important?

R. Okay, we will scrutinize this.

18. S. (35:43) Question about the equivalence of form between point of SAG and ZON of AK. When we learn about ZON of AK, when we learn about this Partzuf you said that this VAK without Rosh because it has an illumination of Hassadim. There is also illumination of Hochma because you can’t have it differently, otherwise it will be a shattering of the light. Now we talk about Nekudot de SAG which are pure Hassadim, but there's also some illumination of Hochma because it's VAK, there is an equivalence of form. What do Nekudot de SAG add to that form because their common base is the same form? What is the same and what do they add to ZON of AK?

R. Nekudot de SAG add to ZON of AK the degree. They complete. They don't add. They complete is better to say. And then what happens to them is that they finish all of this coming closer between Galgalta, AB, SAG to the empty vessels which are revealed below the Tabur. You need to understand that the main things of the vessels that’s revealed are below the Tabur, that's where the worlds of BYA are, that is where the main corrections are.

S. Nekudot de SAG fill the same vessels? Or is it something else? Is it the same vessel?

R. The same vessel? You have no other vessels.

Reading Item 73 twice (First we shall clarify the Ten Sefirot of Katnut of Nekudim..)

19. S. (40:18) Nekudot de SAG is several Partzufim, right? Several degrees as he writes, so how come the second restriction is one for all? Why isn't there graduation there as well?

R. On all the Nekudot de SAG there is a second restriction.

S. But it is in one place, Bina of Guf. Why is it in Bina of Guf not in each degree as SAG is getting purified, getting refined? You can restrict the expansion of each Partzuf under the Tabur. How come they all end in the Parsa?

R. They can't go below the Parsa?

S. There isn’t any light that can go below the Parsa?

R. No. It's not the light? It's the vessels?

S. So the most refined degree in SAG cannot go below the Parsa?

R. No, because it's all SAG.

S. What do you mean?

R. It's all Nekudot de SAG and it still belongs to GAR.

S. You mean there is still light of Hochma? So what does it mean that it is refined? SAG is refined completely?

R. Then it is completely refined and he doesn't have it.

S. So then the degree before there shouldn't be there any light of Hochma, it comes to Bet -Aleph.

R. It doesn't matter, it still belongs to the G’mar, where there is the light there.

20. S. (42:15) How did the descent of Nekudot de SAG below the Tabur influence the refinement process?

R. Again?

S. How did the descent of Nekudot de SAG below the Tabur influence the refinement of the screen? He's describing it into two parallel processes. He says after they went below Tabur of AK and mingled with the fourth phase and after they finished refining all the coarseness of the Guf, the screen continues to get refined regardless of the Nekudot de SAG that went below the Tabur. What is this process that happens in parallel?

R. Because there are two forces here and each one does his action.

S. There isn’t a mutual influence between the two?

R. Not for the time being.

S. I will ask again. How does the process of refinement or the clash of surrounding light and inner light, does it happen in the Partzuf of Nekudot de SAG?

R. In the Partzuf of Nekudot de SAG we only have this Dvekut of the Partzuf Taamim, Nekudot, Tagin, and Otiot. So the Partzufim of flavors are always the Partzufim which are purified and rise back up again to their root in the Rosh of the Partzuf.

S. And then comes the Partzuf that can go below the Tabur?

R. This didn’t come. This is only after the calculations and many actions.

S. Then it descends below the Tabur and the second restriction takes place on it.

R. Yes.

S. The question is in this process of the second restriction there's also a similar process to the refinement that happens above the Tabur?

R. I didn't understand what you're talking about.

S. Above the Tabur there is the screen that continues to be refined. Are the Reshimot that go down below the Tabur and get restricted in the second restriction? Do they also undergo a similar process called refinement?

R. No, in the Reshimot there cannot be any purification. The Reshimot is the information, the data. If the record connects to the screen and a certain Partzuf, all kinds of processes happen.

21. S. (45:37) I have a general question about the coarseness. It's not so clear what is the coarseness and clothing that we say, Bet- Aleph, Bet- Gimmel, coarseness is the desire that demands, it's like a will to receive that wants to receive the light and the clothing is the light that is passing through. Then it makes a calculation how much he can receive, how much he can when he finishes the calculation of the coarseness of the light, then the light expands there. He concluded this calculation, the light finished, it cannot expand there any more. Then the refinement begins. Is that correct?

R. Yes, correct.

22. S. (46:32) Specifically during the departure of the light the new place is revealed. Is there an example from nature you can give when the light departs, the flavor disappears and suddenly new desire opens up and new creation appears? Is there an example for it?

R. Yes, I think we see many such things in nature, that the rotting of the wheat brings offspring of new wheat and it repeats itself every time more and more. It's like reincarnations.

S. He also writes in the bottom of the item, after the refinement and the light there's another Zivug, coupling, so what happens in this Zivug is there's another expansion?

R. Expansion on the lower degree then before.

S. So it begets the next Partzuf, seemingly?

R. Yes.

S. How does Rosh of SAG receive an impression from the Nekudot de SAG, what brings it back up so it can make the next Zivug?

R. It raises its Masach with the Reshimot of the Guf, it raises them to Rosh and in Rosh they become a new Zivug on the Reshimot.

S. So the screen of Guf during the refinement feels what is happening below the Tabur and carries its the discernments up?

R. Yes. Yes, yes.

23. S. (48:22) Does Nekudot de SAG continue the process of refinement when the refinement ends and the vessel is filled with the light?

R. In the final correction. That’s it.

24. S. (48:53) We are learning Torah, especially TES and I feel up in the air, swimming in the sea of light but it doesn't get clothed in us, whatever you try to grasp, the light, it's like water. How do we attain here the coarseness that will allow us to be part of the system?

R. You need to enter with all of your head, inside, in Preface; to go over it a few times back and forth and then you will begin to be connected to it and understand how it works.

S. For the time being it's like I'm there, but it ignores me?

R. Yes. I understand you all, I feel what is happening.

25. S. (49:46) Is it correct to say that other than Rosh of Galgalta it is only the world of Ein Sof, and everything that happens is an attempt to fill Malchut of Ein Sof and every new desire is the same desire, the expand based on the previous experience, constantly try to fill up the same place, these same desires?

R. Yes.

26. S. (50:37) why before every new ascent of a degree, the lower degree has to be refined in Zivug de Hakaa, meaning the clash of surroundings in inner life and the lower one rises to the Upper One and becomes like it?

R. He must raise the upper One to be like Him and do new Zivug de Hakaa and that's why it has to be purified and to give to the Upper One all of the Reshimot that remain.

S. Why did the refinement of the screen to the Atzilut of Partzuf come before coupling of striking on the corrected screen of the vessel of Malchut?

R. Because there is first a decision to continue to the Atzilut of Partzufim and then the purification of the screen to Atzilut de Partzuf.

27. S. (52:00) General question, we learned about TANTA and for example Nekudot de SAG, there's so many things happening to the Nekudot it brings about so many sub actions, where are the Otiot, [the letters], we don't speak about the letters at all?

R. In Zohar a little more, in TES a little less, but on the letters, we are not speaking so much about because it's already real vessels, we are already speaking more about the degrees of light that are working on the vessels. There are many things he did not write. We can see, also we can see that there are still things that are missing here, but when we begin to delve in even more than I think we begin to identify these actions, these results, and then we complete it.

S. Otiot is like an impression from Nekudot, something that remains as a memory of Nekudot. So can you say that TES is the study of the act itself, that happened and later Kabbalists write about the letters as an impression from the actions of studying of TES describes.

R. Yes.

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