PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Eight)- The Place for 4 worlds of ABY”yA and the meaning of Parsah between Atzilut and BY”yA

In letter Same’kh- He’i(65) Baal haSulam says that the main essence of Tzimtzum Bet is created only on the level of Nekkudot deSa”G, and the source of Tzimtzum Bet is the under Tabur deA”K level which spreads till the Si’um deRaglin deA”K( the end of the foot=Malkhut deGuf the A”K), which is the Last spiritual Point=level above the Point=level of This World(Olam haZeh= O”Z or Ulam ha Zeh=U”Z the difference in pronunciation of the first sound comes from the combination of two letters Ain and Vav). Baal haSulam stresses again and says that all the changes connected to Tzimtzum Bet are relevant for the under Tabur levels only, and have nothing to do with the above the Tabur levels, as all these changes start with the spread of Nekkudot deSa”G under the Tabur. These changes are connected with the ascend(=ability of getting the form equal to the upper levels) of Malkhut( Bkhinna Dalet) to Tifferet=Bunna deGuf deA”K and creating the new level of end of spreading of Light in the Partzuf (Tifferet=Binna deGuf-the level of Binna=comprehension of Body=understanding heart=Lev Mevin=ability of the wish to get=ego=body to comprehend the necessity of changing from getting form of existence into bestowing one. New end of spreading of Light in the Partzuf in the getting form and finding new resources for receiving the Light for the sake of bestowing).

This new level of the End of spread of the Light into the Partzuf, says Baal haSulam, brings with it a new division in the organization of Seffirot, where part of Tifferent(=Binna deGuf) and NeHi”YM( Netzakh, Hod, Yesod, Malkhut) become empty of Light and form now Empty Space=Hallal Panu’i( empty space from revealed Light=the space covered by ego=Malkhut. Ascend of Malkhut to Binna means that it has now potential of converting its form from getting into bestowing through understanding of the bestowing form of life as the ONLY form of Eternity).

We have to remember, that all the above changes are NOT done in TeNH”YM deA”K( because nothing can be changed in spiritual, only new forms can be added, creation is always going to be egoistic=the wish to get, but it can change its form=can become getting for the sake of bestowing), these changes are done in TeNH”YM de Nekkudot deSa”G only, as for the A”K, these changes are felt on Its level only at the time of ascend of Ma”N( Mei Nukvin=Female Waters=creation’s plead to the Upper levels for the help to change the getting forms into the bestowing ones), which means that A”K dresses into these changes(=make Itself able of comprehension of the different to It levels) for the sake of understanding the nature of the request of the lower levels for the spiritual Help and for being able to give this Help to the lower to It level=the world of Nekkudim on all the Ten levels=Ten seffirot of the world of Nekkudim, explains Baal haSulam, but it doesn’t make any changes in the spiritual structure of A”K as for itself.

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5 Responses to PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Eight)- The Place for 4 worlds of ABY”yA and the meaning of Parsah between Atzilut and BY”yA

  1. Rabash comes and explains that Nekkudah deOlam(or Ulam) haZeh is the level of Malkhut which desires to get for the sake of getting, above this level starts spiritual Realm of Kdushah(Kdushah means Exceptional, which means, that it deals with exceptional forms of existence called bestowing for the sake of bestowing and getting for the sake of bestowing, which differ from getting for the sake of getting or bestowing for the sake of getting nature of our world, so the meaning of Jewish privilege over the other nations, or Jewish nation being Chosen is that G-d chose us to start the work for converting the wish to get for the sake of getting into the wish to get for the sake of bestowing, any other people of other nations can join the club and to share the exceptional privilege of Jewish people as The Chosen People).

    Rabash also explains that the changes connected to the Tzimtzum Bet are relevant for the under Tabur part of the spiritual system of Sa”G as well and not only under Tabur part of A”K, which means that the part of Sa”G in its private above the Tabur form is not effected by the changes done in its under Tabur part=Nekkudot deSa”G.

    When we speak about A”K we mainly mean its first Partzuf Galgalta as the highest level of A”K world, and so when Baal haSulam says that the changes of Tzimtzum Bet don’t effect the TeNH”YM of A”K, he speaks about the TeNH”YM of Galgalta, which ends in the Point above O”Z, comments Rabash, while Partzuf deSa”G is all above the Tabur deA”K, and it is Partzuf deSa”G where we speak about descend of Nekkudot deSa”G into the under Tabur space, which results in its mixture with Bkhinna Dalet and Tzimtzum Bet.

    Rabash comes and says that though we speak about Tzimtzum Bet in Nekkudot deSa”G( Guf deSa”G) only, we should remember, that this Tzimtzum effcts the Rosh deSa”G as well, BUT for the sake of passing Ma”N only, Tzimtzum Bet in Rosh deSa”G is the ADDITIONAL to the ORIGINAL form deSa”G(which belong to Tzimtzum Alef) and this additional form serves for the sake of passing Ma”N. Sa”G for its own functioning uses all its Ten Seffirot in their original form, but for the sake of the lower spiritual levels it uses its form adapted to the changes of Tzimtzum Bet, which is called the form of Hetzi’y Madregah(=half the level).

    The meaning of Hetzi’y Madrega(half the level) is better understood on the example of the structure still to come=Ave”A( Abba and (A)Imma=Fater and Mother) in the under Tabur worlds , which roughly correspond to the levels of Hokhma and Binna, and which have 3 different forms: 1.Abe”A, 2.Pbe”A and 3.Pbe”P(1. Akhor beAkhor=back to back position, where there is revelation of neither idea=father, nor its understanding=mother, 2.Panim beAkhor=Face to Back, there is the revelation of the idea=face, but no wish to receive still its bestowing form isn’t found=understood=so Imma is in back possition, 3. Panim bePanim=face to face, there is the revelation of the Idea and its understanding=bestowing form of receiving is found.

    The 1st form is called Katnut=receiving of the idea in the form of the wish for something or Ibur=the starting point of the process of spiritual growth, conception of the idea of possibility of bestowing form of life.

    The 2nd form is called Gadlut Alef=the first stage of unfold of the Idea of bestowing form of the Partzuf, which exists meantime on the level of Rosh=head=potential activated= on theoretical level only or it is called Yenikkah-feeding, nurturing the idea and giving the idea-wish its bestowing form.

    The 3rd form- Gadlut Bet=fully developed spiritual bestowing form on the level of Rosh=plan and Guf= its implementation) or Mokhin, so Rabash compares the additional form of the Sa”G where there is a form, which takes into consideration the conditions of Tzimtzum Bet on the level of Rosh deSa”G as well with the 2nd stage, where Partzuf deAbe”A is the form of Pbe”A, which means that the part of this Partzuf called Abba(father reveals the Idea=faces the Idea of possibility of getting the Light of Hokhma), while the part of this Partzuf called (A)Imma desires for the Light of Hassadim only=bestowing form and is in its Akhor=back position to the Light of Hokhma=still works on the exact plan for the implementation of receiving for the sake of bestowing, which is the 3rd form), BUT when the lower levels( lower to Binna=(A)Imma) ascend with the request=Ma”N for the Light of Hokhma, as the lower to Binna levels are those of Gimel and Dalet which existence is directly connected which receiving of Light of Hokhma, then the lower levels make (A)Imma feel the Lack of the Light of Hokhma for passing it to the lower levels and make (A)Imma wish for the Light of Hokhma and make her change its 2nd form into the 3rd form=Pbe”P, and so out of the Lack of Hokhma in the lower levels, (A)Imma receives the Light of Hokhma for the sake of passing it to the lower levels.

    As we see, the Upper level of (A)Imma makes itself an equal form with the lower levels for her to understand their needs for the Light of Hokhma, the same happens in the Rosh deSa”G, says Rabash, though as Itself it belongs to Tzimtzum Alef only, but it makes itself flexible for the needs of the lower levels, for the lower levels to be able to receive from It.

    There is one more Partzuf, continues Rabash, which serves as a connector between Tzimtzum Alef=Partzufe’i deA”K and Tzimtzum Bet=Partzufe’i deAtzilut and which is called Atik and is obligatory for interconnection between Partzufe’i deA”K and Atzilut. Rabash asks why this Partzuf deAtik is necessary, and why there may be no straight interaction between Partzufe’i deA”K and Atzilut, if there is an ability in the Upper structures to make themselves equal in forms to the lower structures and explains, that even in the form of Gadlut( 3rd above explained form), the Tzimtzum Bet doesn’t stop ruling over the under Tabur levels, and that most amount of work in the under Tabur space in done on the level of 2nd form, where the preference is given to the Ohr deHassadim=the formation of the equality of form to the bestowing standards, and so when the Light of A”B=the Light of Hokhma comes to the under Tabur levels of the world of Atzilut, there is no vessels ready there for Its receiving, as most of the vessels there are for the Light of Hassadim only, so continues Rabash, the Partzufe’i deAtzilut need the form called Atik, which is capable of receiving the Light in its whole form=All Ten Seffirot from the Upper levels of Tzimtzum Alef, and then it can pass to the rest of the Partzufe’i deAtzilut a part of It according to the vessels which they have, (as well it gives the time to the lower levels to get ready=to create the forms necessary for dealing with the Light of Hokhma), so the level of Atik is created for the benefit of the lower levels for them to be able to get ready for the Gadlut, and for this form of Gadlut not to damage them, if they still have no vessels for dealing with the Light of Hokhma.

    Rabash gives some more details and says, that if the lower level must enter the phase of the Katnut form, then the Upper level can make itself compatible with it and can pass this form to it without any mediator, BUT if the lower level must receive the form of Gadlut from the Upper level, the Upper level may not pass it straight to the lower one, because the lower one has no such abilities=vessels as receiving straight from the Upper level, because the lower level is still LIMITED in its forms of comprehension and abilities of implementation and needs mediator(= training course=creation of vessels for the upper level, a teacher can explain whatever to the pupil, but the pupil may not understand whatever the teacher knows and able to explain).

    Rabash adds, that Partzuf Atik comes into being=gets revealed in the world of Atzilut only, while in the world of Nekkudim, there is no such a Partzuf, and the receiving of the Light there is organized straight from the Upper to the lower levels, which means the lower levels activate their Ten Seffirot altogether and use all their Ten Seffirot at the same time for receiving the Light in their Gadlut form( we know what happened as a result).

  2. In letter Same’kh- Vav(66) Baal haSulam says that exactly at the time of Tzimtzum(Bet), which takes place as a result of Malkhut ascend to Binna, which takes place even before any ascend of Ma”N(request from the lower spiritual levels to the upper ones) and before the Zivug on the level of Nikve’i Eina’im(orbits of eyes) deA”K. This only ascend of Malkhut to Binna brings into being(reveals) the division of Partzuf deNekuddot deSa”G deA”K into 4 parts, which are:

    1.KaHa”B, HaGa”T till Haze (till the chest level=bestowing vessels, which include the 1st third of Tifferet only) and it is now the place for the world of Atzilut.

    2. Two lower thirds of T”T(Tifferet) which from Haze till the end of T”T, and it is now the place of the world of Bri’a.

    3.Three Seffirot: NeH”Y( Netzakh, Hod ,Yesod) become the place for the world of Yetzita.

    4. Its Malkhut becomes the place for the world of Assi’ya.

    Rabash comes and adds, that the place for the worlds of ABY”yA comes into being at the moment of descend of Nekkudot deSa”G downwards the Tabur deA”K, it takes place BEFORE Zivug( interaction) for the sake of creating the world of Nekkudim, which takes place afterwards in Rosh(head=potential) deSa”G.

    The place for 4 underTabur worlds comes into being at the time of the mixture of Nekkudot deSa”G with the spiritual levels( Bkhinna Gimel deDalet and Dalet deDalet) placed under the Tabur deA”K, this very mixture reveals the place for 4 worlds(Olamot, which are necessary for dealing with the desires placed underTabur space).

    The purpose of division of the underTabur place into 4 levels is the creation of two main parts( Atzilut and BY”yA):

    1. The place of Atzilut-which is the level of Gve”E( Galgalta ve Einamin=crown and eyes), which are the vessels of bestowing nature=Hashpa’a and which have the qualities of the Ga”R(3first seffirot) deBinna. The Light of Hokhma may not shine(=get revealed=be enjoyed) there, because of Tzimtzum Bet (which prohibits the use of Light of Hokhma on the level of Binna out of Its mixture with Malkhut), so this level has the Light of Hassadim only, and the lack of Light of Hokhma indicates Katnut( narrow state) of the spiritual level. So when we speak about Ga”R deBinna as a place for the world of Atzilut we speak about vessels and not the Lights of Ga”R, as well as we can understand that the Ga”R of the world of Nekkudim means as well Katnut, because the vessels of Ga”R are filled with the lower Lights only. For teses spiritual structures( be it the world of Atzilut of the world of Nekkudim) to receive the Lights of Hokhma, they need to enter the state of Gadlut( broad spectrum state)= they have to ascend and join Za”T( 7lower seffirot) of their level( which are mixed with Malkhut=with the getting quality. Being developed into the state of Gadlut means creating the state of the broad spectrum activation of the potential).

    As for the vessels of Hashpa’a( bestowing ones) we can learn two distinct points about them, says Rabash:

    a. These vessels DO NOT have wish for the Light of Hokhma, those which DO are the vessels of Za”T( 7 lower seffirot) which as a result of Tzimtum Bet descend to the lower to their original level place, and are restricted for the use, because of their mixture with Malkhut=the wish to get, and await their correction=await to be converted into the form called getting for the sake of bestowing instead of getting for the sake of getting. Those vessels deGa”R remain on their original level because they do not have any wish for the Light of Hokhma though the Light of Hokhma can fill=be revealed in them, BUT it is their nature to wish for the Light of Hassadim ONLY.

    b. There is a reason for the vessel of Hashpa’a to stay on their original level, says Rabash, and this reason is their THE ONLY DESIRE for the Light of Hassadim, they DO NOT DESIRE for the Light of Hokhma in their inner most essence. The Light of Hokhma shines in the vessels of Ga”R only because the desire of the lower 7 seffirot to receive it, which demands the power of the light of Hokhma deA”B( 2nd Partzuf deA”K, which reins over passing the Light of Hokhma to the lower structures), and which have the ability of canceling the power of Tzimtzum Bet.

    2. The place for the worlds of BY”yA( Bri’a, Yetzira, Assy’a) is the place where NEITHER Light of Hokhma NOR of Hassadim may shine!, because these are the levels which got mixted with Malkhut=with the wish to get for the sake of getting, and so are prohibited for the use in the system of Kdusha(the system of bestowing attitude to life), so this place is under restriction for the use of Light and is called Empty Space=Hallal Panu’i, says Rabash.

    We have to remember, says Rabash, that before Tzimtzum Bet, the Light of Hassadim do have the possibility to shine under the Tabur deA”K( where Malkhut is under prohibition for use, while 9 first seffirot are not), because there is the Power of Massakh there to hold on Malkhut and stop any Light to be used by Malkhut. But after the Tzimtzum Bet, where Malkhut ascends to Binna and get mixted with other seffirot( and makes a reality for their qualities to be used for the egoistic purposes), all these seffirot come under the prohibition of use, because of the possibility of their egoistic receiving of the Light and a new really takes place=created there, which doesn’t exists in the framework of Tzimtzum Alef, and this new really allows the use of the Light deHassadim on the level of the world deAtzilut only, while on the three lower levels: Bri’a, Yetzira, Assy’a= Makot(place) BYy”A is prohibited from receiving of ANY light.

    This underTabur space may be also divided according to RaTa”S( Rosh=head, Tokh=body, Sof=end), says Rabash( as we speak about new reality, where Za”T=7 lower seffirotdeGuf=body or AHa”P=7lower seffirot deRosh descend to the lower to their original level as they get mixted with Malkhut=egoistic desires=the wish to get for the sake of getting) we have a whole new picture of the placement of the seffirot- AHa”P ( Aozen-ear, Hotem-nose, Peh-mouth) deRosh descend and are installed into the Gve”E deTokh, AHa”P deTokh are installed into Gve”E deSof and on this level ends the level of the world of Atzilut, while the AHa”P deSof become the place for the worlds deBY”yA and they are those which are called Hallah Pamu’i( free space, the place which has no bestowing reality, and so it empty of Light).

    Till Shvirat haKellim ( the braking of the vessels) of the world of Nekkudim we speak only about the PLACE for the 4 worlds ABY”yA, and only after Shvirat haKellim, we speak about the activating of these places for the reality of the worlds of ABY”yA, says Rabash, the difference between the place for worlds of ABY”yA and the activated reality of the worlds of ABY”yA is that the reality of the worlds of ABY”yA allows certain corrections to take place in the getting vessels(=creation) and allows receiving the Light of Hokhma on the level of the world deAtzilut and certain corrections for converting the desires on the level of the worlds deBY”yA into the bestowing form=the worlds deBY”yA deKdhusha(= the worlds which receive the Light deHassadim for the sake of bestowing).

  3. In letter Same’kh- Za’in(67) Baal haSulam says that the reason for the division of underTabur place is that the place for the world deAtzilut is worth of Upper Light spreading, but out of ascend of Malkhut to the Binna deGuf called Tifferet, the level of being worth of receiving the Light ends there, and from there and downwards the Light may not spread and so the level of the world of Atzilut ends on the level of the half of the Tifferet( more exact on its 1st third=KaHa”B), while two lower thirds( HaGa”T NeHY”M) form the world deBri’a, this new place of the division in the spiritual system is called Parsah, and which is situated below the world of Atzilut.

    In the seffirot which are situated downwards of Parsah we find three divisions. As a matter of fact, says Baal haSulam there seems to have been only two division-Zo”N deGuf(body)=Ze’ir Anpin and Malkhut and they are the seffirot of NeHY”M( Netzakh, Hod, Yesod=Ze’ir Anpin deGuf and Malkhut=Nukva deGuf), because the end of the spreading of the Light is placed in the Binna deGuf, which is Tifferet, it looks like only Zo”N are placed below T”T, but we should remember, that Binna deGuf=T”T like all the rest of the seffirot subdivides into its own private Ten Seffirot where Zo”N deT”T( its 7lower seffirot) are the roots for the Zo”N deGuf of all structure, and which are connected to T”T=Binna deGuf as the source of their origin, so this part of T”T is also goes below its original level of creation=downward the Parsah, because it is seen now as a part which got mixed with the Malkhut and may not be used without prior corrections.

    For the above reason the seffirat Tifferet is divided now into two parts, on the level of its Haze(chest) and it is the level where the ascended Malkhut stands now, and which makes Zo”N deT”T out of their original level as well, and these are the two lower thirds of T”T from Haze and till Si’um(end) deT”T.

    But, says Baal haSulam, there is still a difference between the two lower thirds deT”T and the NeHY”M, the point is, that lower 2/3rds of T”T belong to the Binna deGuf=T”T and they go down their original level just because they are the roots for the rest lower seffirot=Zo”N of the structure and not because of their own qualities, so there is no too much reality for the correction in them at all, says Baal haSulam, because they are downwards of Parsah only as the roots of the rest of the lower seffirot, and not because of their getting nature, and that is why they(2/3 of T”T) are separated from NeNY”M, and formed into the world of its own called BRI’A.

    Rabash comes and adds that the name Atzilut originates from the expression “and we will be with Him” meaning the Unity with the Creator( of course the unity according to bestowing qualities), while the reality where Malkhut reins in its original getting form separates us from the reality=Light of the Creator, and so all that space is called Hallal Pamu’i=empty space=empty from the Light of the Creator.

    Rabash explains that the 2/3rds of T”T have the need for the Light of Hokhma not out of their own nature, but because they need to pass it to the lower vessels which are of getting nature. Rabash compares the 2/3rds of T”T with the abdomen of pregnant woman and says that on the one hand, the out body position of the abdomen of the pregnant woman is due to the baby which is in there, but on the other hand it is still her body part, the same with the 7 lower seffirot deT”T, says Rabash, though they go down their original level, they do it not for their own sake or lack of correction, but for the sake of the lower to them seffirot of the structure(Partzuf), and which needs from them(from 2/3rds of T”T) the passing of the Beam(He’erat) of Hokhma, but 2/3rds of T”T belong to Binna and not to Zo”N and that is why there is a big difference between them (between Zo”N deT”T and NeHY”M) and that is why a separate world is formed out of the lower 2/3rds deT”T called Bri’a, while Z”A=NeH”Y is formed into the world of Yetzira and Nukva=Malkhut into the world of Assy’a.

    In short, says Rabash, the ascend of Malkhut to Binna deGuf=Tifferet in Nekkudot deSa”G has effected Zo”N deNekkudot and Binna in its lower 2/3rds, which are Za”T deBinna and made these levels empty of Light=Hallal Pamu’i, but there is still a big difference between getting for the sake of getting out of one’s own desire and between getting for the sake of getting out of the desire to pass it to others, which is the case of the Za”T deBinna, because Its only desire to receive the Light of Hokhma stems from Its wish to pass it to Z”A(Ze’ir Anpim=the level which use a bit=a beam of Hokhma, and mostly work with the Light of Hassadim, while Nukva=Malkhut desires mostly the Light of Hokhma and needs Hassadim only as there is no receiving of the Light of Hokhma without Its dressing into Light deHassadim=bestowing form).

  4. In letter Same’kh- He’t(68) Baal haSulam says that Zo”N deGuf called NeHY”M get divided into two levels, because Nukva deGuf needs much more correction than Z”A( Ze’ir Anpin) and so Malkhut forms the 3rd underParsah or the 4th underTabur world of ASSY’A and Z”A forms the 2nd underParsah or the 3rd underTabur world of YETZIR’A which is above the world of Assy’a.

    So this is the way the Partzuf deNekkudot deSa”G divides due to Tzimtzum Bet and becomes the place for the 4 worlds: Atzilut, Bri’a, Yetzir’a, Assy’a, where KaHa”B HaGa”T till Haze(=T”T- its 1st upper third) dePartzuf deNekkudot deSa”G becomes the place for the world deAtzilut. And lower half (lower 2/3rds) deT”T which are from Haze till Its End=(Si’um deT”T) becomes the place for the world deBri’a. and NeH”Y of the Partzuf deNekkudot deSa”G becomes the place for the world of Yetzir’a. And Malkhut of the Partzuf deNekkudot deSa”G becomes the place for the world deAssy’a.

    The place for these structures starts from the Tabur deA”K and ends on the point of Si’um Raglin deA”K( the end of the feet)- just above This World=Olam haZeh=O”Z, and this place corresponds to the dressing of Partzuf deNekkudot deSa”G into the Partzuf Galgaltah deA”K.

    Rabash comes and explains that Malkhut is divided from Z”A into the separate world, because Malkhut is the final form of the creation, It is the true=real vessel of receiving=of the wish to get, while Z”A is the form which bestows Malkhut and this order originates in Four Stage of Unfold of Straight(=coming straight from the Creator) Light.

    Malkhut MUST receive the Light of Hokhma( it is her Light of Life, it may not exist without it), while Z”A its nature is the Light of Hassadim with He’erat( beam)of Hokhma, so the level of Malkhut needs much more correction than that of Z”A.

    As for the Partzuf deSa”G, says Rabash, its origin is the level of Binna( Sa”G deA”K) and we have to recognize five levels in It. Five main divisions of the form of Binna called Nekkudot deSa”G are: 1.Keter, Hokhma, Ga”R deBinna (of this kind of Binna) do not undergo restriction within the framework of Tzimtzum Bet. Za”T of Its Binna, which are Ze’ir Anpin and Malkhut deBinna and Z”A and Malkhut deNekkudot deSa”G DO undergo restriction according to the rules of Tzimtzum Bet. Out of the Za”T deBinna deNekkudot deSa”G(=Binna deGuf dePartzuf deSa”G, which is lower 2/3rds of T”T) the world of Bri’a is formed, and from Zo”N deNekkudot deSa”G the place for the worlds of Yetzir’a and Assy’a is formed.

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