PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Nine)- The Meaning of Katnut and Gadlut which Reveals Itself in the World of Nekkudim

In letter Same’kh- Te’t(69) Baal haSulam says that after we have been introduced to the notion of Tzimtzum Bet in general, which takes place in Partzuf haNekkudot deSa”G and which is done for the needs of the creation of Esser(10) Seffirot(E”S) deOlam haNekudim, which is the 4th Partzuf of the world deA”K, we are going to follow the creation of Ten Seffirot of the world of Nekkudim in more details.
The creation of Partzuf out of Partzuf has already been discussed, where each lower Partzuf is born and comes out of(=on the basis of) Massakh deGuf(body) of the Prior=Upper to It Partzuf after Hizdakhekhut(lessening) and Illi’ya(ascend) of the Massakh deGuf of the Upper Partzuf to be Peh(mouth=Malkhut deRosh) for the purpose of Zivug(interaction) of possibility of unfold of another level of potential of the creation. The reason for the lessening( Hizdakhehut) of the Massakh is Bitush( fighting) between Ohr Makif(surrounding Light) and Massakh( the Power of Will) of the Upper Spiritual structure( Partzuf). This Bitush makes Hizdakhekhut (lessening) of the Power of Will( Massakh) from its Ovi’ut( intensity) which is found on the level of Guf( body=activated power of will) of this Partzuf and makes Massakh to be equal to the Ovi’ut(intensity) on the level of Rosh( head=potential power of will, as is explained in letter 35).This explanation of the way of creating a new Partzufim is also true for the Partzuf deA”B deA”K(Hokhma)which comes into being from Partzuf Ketter(Galgaltah), and in the same way Partzuf Sa”G(Binna) deA”K originates from A”B deA”K and so here, says Baal haSulam, the 4th Partzuf deA”K (which is called M”A) and which is also called Ten Seffirot of the world of Nekkudim originates and comes into being from its Upper Partzuf which is Sa”G deA”K in the very same way It is created.

the link to the previous part : http://kabbalistnyc.com/?p=4196#comments

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19 Responses to PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Nine)- The Meaning of Katnut and Gadlut which Reveals Itself in the World of Nekkudim

  1. In letter Ai’n (70) Baal haSulam says that together with all common principles of the previous Partzufim, there is an additional issue in the Partzuf deNekkudim anyway, because in previous Partzufim at the time of Hizdakhekhut( lessening) of Massakh and Its ascend to Peh deRosh deIlli’on(mouth of head of Upper spiritual strucuture=Malkhut deRosh=potential to be activated), Massakh ascends with one kind of Reshimot( memories) deOvi’ut( of intensity of desires) deGuf deIlli’on only, while here, at the time of Hizdakhekhut haMassakh deSa”G deA”K for the sake of creating Partzuf deNekkudim, the Massakh bears two kind of Reshimot, because besides of Its own Reshimot deOvi’ut deGuf, which are the Reshimot from the Seffirot deGuf deSa”G deA”K, it bears as well one more kind of Reshimot which are the Reshimot deOvi’ut deZo”N( Ze’ir Anpin&Nukva) deA”K which are placed under Tabur deA”K. This difference stems out of mixture of Nekkudot deSa”G which descend downwards the Tabur with the Reshimot placed there=Reshimot deZo”N deA”K, explains Baal haSulam.

  2. Rabash comes and explains that Reshimot which are placed in under Tabur de A”K space are the Reshimot of Dalet deHitlabshut(4th degree of intensity in its inactivated form=potential for dressing=for being formed according to the demands of the Upper Structure from which they remained) and Gimel deOvi’ut( 3rd degree of intensity in active form, the Reshimot of the present structure), these very Reshimot get mixed with Reshimot deNekkudot deSa”G(which are Bet(2) deHitlabshut and Bet(2) deOvi’ut) at the time they are in their active form=the Light shining in their vessels(Kellim). Their descend underTabur of Nekkudot deSa”G in their active form( with the Light filling their vessels) brings into being the mixture of Reshimot dePartzuf deNekkudot deSa”G with the underTabur Reshimot deA”K(=awakes the desire in under Tabur desires for being filled with Light as well) .

    Reshimot Dalet deHitlabshut and Gimel deOvi’ut deA”K are formed in the underTabur place at the time of inactivating of Partzuf deGalgalta deA”K, this kind of Reshimot is found in both parts of A”K: Above and Under Tabur, but while the Upper part of these Reshimot find their filling with Light with the help of the next Partzuf deA”K-A”B( the spiritual structure of Hokhma level,though Galgalta is of Keter level), the under Tabur part of these Reshimot remains unfilled with Light, it is filled with Light neither by A”B or by Ta’amim(tastes) of Sa”G( because both have Hokhma, which is very desired by under Tabur structures and though may be received for the sake of getting), it is Nekkudot the Sa”G which of Bet deHitlabshut and Bet deOvi’ut, which have no Light of Hokhma and which can descend down the Tabur without any danger of passing the Light of Hokhma to the strucutres which may wish to receive It in the getting form.

    Besides, says Rabash, we should remember, that in underTabur space there are one more kind of Reshimot which are Dalet deOvi’ut and which differ from Dalet deHitlabshut/Gimel deOvi’ut in possibility of forming Massakh on them, there is Massakh for Dalet deHitlabshut/Gimel deOvi’ut, while there is no Massakh on Dalet deOvi’ut, and that is why it is under Tzimtzum( complete restriction) Alef. Galgalta deA”K is capable of forming Massakh haMessa’em(finishing point of unfold of Light) on Dalet deOvi’ut and this quality of Gal’galta gives the name to the Tabur deA”K, which is also called Malkhut Messa’emet, because Galgalta doesn’t wish to receive any Light for the sake of getting. The level of desires in Its under Tabur space are the desires of Dalet nature and so are impossible to be used for the sake of bestowing(in the framework of conditions of Tzimtzum Alef). As a result of this actions of Galgalta, there is a kind of Light under Tabur which is called Ten Seffirot deSi’um(10 levels of ending of receiving=the thrill of being able to withstand the wish to get for the sake of getting! is a wonderful light as well), which allows Galgalta to remain in equality of form with the Creator=to receive for the sake of bestowing only and to hold the levels which are still impossible to convert into bestowing form. This Light of Si’um is called Ohr Hassadim( the Light of bestowing) with He’erat Hokhma( the beam of Light of Wisdom, because it is a great wisdom to know one’s limits and where to prefer the equality of form to satisfaction of one’s wish to get).

    Rabash reminds us, that when the Massakh deGalgalta undergoes its lessening and inactivation, the Light which fills Partzuf Galgalta leaves it together with the process of lessening of the Massakh, BUT it doesn’t mean that Bkhinna Dalet=the wish to get for the sake of getting disappears or gets inactivated forever( the desires remain either they have their filling or not), as well as Bkhinna Dalet deHitlabshut/Gimel deOvi’ut, so when the Nekkudot deSa”G descend there=under Tabur, they get mixed with both kind of the Reshimot -Reshimot deDalet deHitlabshut&Gimel deOvi’ut as well as with Reshimot deDalet deOvi’ut,which are impossible to make Massakh on even in the Partzuf deKeter-Galgalta, while as we know, Massakh deNekkudot deSa”G is of Bkhinna Bet( 2nd degree of ability to withstand wish to get for the sake of getting) and so Nekkudot deSa”G have NO power to overcome the wish to get for the sake of getting of Gimel(3rd) and Dalet( 4th) degree of intensity the way Galgalta can overcome the desire to receive for the sake of getting and to put to it Sof&Si’um (to put the end and limit), explains Rabash. As a matter of fact we come here to the situation where, though it is prohibited to get for the sake of getting, Nakkudot deSa”G by being exposed to the desires of 3rd and 4th degree of intensity DO feel that they wish to get, no matter if it is for the sake of getting!, but we have to remember, that this desire awakes in Za”T (7 lower seffirot) deNekkudot deSa”G=deBinna only, while Ga”R(3 upper seffirot) remain free from this desire.

    We also have to remember, says Rabash,that as the Light received in Galgalta for Dalet deHitlabshut/Gimel deOvi’ut is the Light of Hassadim beHe’erat Hokhma, this is the Light we are going to be allowed to receive in the world of Nekkudim and Olam haAtzilut through activating the Reshimot of Dalet deHitlabshut/Gimel deOvi’ut as It shines in the under Tabur part of Galgalta before inactivating Its Massakh.

    The Light of Hassadim beHe’erat Hokhma=the Light of Sof and Si’um on Bkhinna Dalet in Partzuf deGalgalta shines to Bkhinna Dalet as well(we feel good when we are capable to overcome our animalistic getting desires in favor of the remaining in the bestowing=human form), so when Partzuf Galgalta undergoes inactivation Its Bkhinna Akhrona(the lowest=strongest level of desire to receive) is lost(=converts into potential form for the lower spiritual structure), while the Reshimot of Dalet deHitlabshut/Gimel deOvi’ut remain in their inactivated form in the under Tabur space ( for the next Partzufim to work with).

    Rabash asks a question for the reason to activate Reshimot deDalet/Gimel from their inactive form, if these desires are put to end and limit in the Partzuf Galgalta and find their satisfaction through receiving Ohr Hassadim with He’erat Hokhma( for being able to overcome those kinds of desire), why and how to wake them up? and answers, that the reason for the appearance of the Ohr Hassadim beHe’erat Hokhma in the under Tabur space in Galgalta is its ability to put Sof and Si’um to the wish to get for the sake of getting, BUT as there are Reshimot which stay in under Tabur space after inactivating of Galgalta, they do ask their fulfillment no matter what the first reason for their receiving of Light is, and so we may work with those Reshimot with the different reason altogether, and fill them with the corresponding to them Light, the main thing is that the principle of remaining in the bestowing form is preserved, says Rabash.

  3. In letter A’in-Alef(71) Baal haSulam says that as a result of combination of two kind of Reshimot (at the Time of Partzuf Nekkudot deSa”G interaction with the Retzonot(wishes) from the under Tabur space of A”K), there is a new kind of spiritual power created and which finds Its expression in the form of Partzuf haNekudim, in Its two kind of states called Katnut (narrow-with minimum vessels=Killim state, where the potential is still to be developed with the help of forming additional vessels) and Gadlut (broad=activated=developed form with all the necessary vessels for receiving the Light. The ability of any Partzuf to receive the Light in correct form depends on the intention of these vessels to receive the Light, which MUST BE for the sake of bestowing, if not, the desire to receive the Light stronger than the abilities of Partzuf to hold on bestowing intention of receiving ends with breaking of the vessels=Shvirat haKellim).

    These states of Katnut and Gadlut are based on the Ovi’ut(intensity) of Reshimot of the Massakh (deSa”G) which ascends from under Tabur space of A”K to the Rosh deSa”G for Zivug(interaction for the creation) of the next spiritual Partzuf-Partzuf haNekkudim (spiritual structure). On Reshimot of Nekkudot deSa”G the Katnut state of Nekkudim is created, while on Reshimot deZo”N deA”K the state of Gadlut is formed, explains Baal haSulam.

  4. Rabash comes and explains that the form of Katnut (or Hetzy’i Madrega=half the level) is the result of Tzimtzum Bet, which in Its place is the result of combination of Reshimot deBkhinna Dalet(Zo”N deA”K)with the Reshimot of Nekkudot deSa”G, which are Bet deHitlabshut(potential) and Alef of Ovi’ut( activated intensity).

    When we speak about Katnut we mean that there are only first three vessels of the level revealed, which are Ga”R( Gimel Rishonot=3 first seffirot of Ketter, Hokhma, Binna), but which can receive the Lights of Neffesh(vitality) and Ru’akh (spirit) only, as there is a Spiritual law, which says that on the part of Killim, the Highest are revealed first, and on the part of Ohrot=Lights, the lowest enter them first, so for the next higher Lights to enter the spiritual structure=Partzuf, Zo”N ( or Za”T= 7 lower seffirot, Z”A=6 and Nukva=1) vessels should be revealed in their correct form (for the Lights of Neshamma(soul), Ha’ya(eternal life energy) Yekhida( uniqueness) to enter the spiritual structure).

    As for the vessels deGa”R, their nature is Bestowing( Kellim deHashpa’a) and so they have no desire for the higher Lights on their own as they exist in the state known as “Ki Haffetz Hessed”=wishing for the Light of Hassadim only=for the Light of equality of form and unity with the Creator through the equality of form. This quality comes to these vessels deNekkudim through the Bet deHitlabshut of the Reshimot deNekkudot deSa”G, but there are other Reshimot in this structure which DO desire for the Light of Hokhma and they are the Reshimot deZo”N (or AKh”P) deA”K, and which ARE the vessels for the Light of Hokhma to enter the Partzuf, as they are the vessels of Kabbalah=receiving, which bring the state of Gadlut to Partzuf (while Ga”R are Kellim deHashpa’a=bestowing). For the state of Gadlut to be reached and sustained, it is necessary for all Ten Seffirot of the Partzuf to be in the bestowing form(Ga”R-bestowing for the sake of bestowing, Zo”N getting for the sake of bestowing).

    Rabash continues and says, that Massakh( the power to keep bestowing intention) deGuf(body=activated form) deSa”G lessens(undergo inactivation) and ascends to the Rosh deSa”G with two kind of Reshimot being found in it, which are:

    1. Its own Reshimot (deSa”G) which are the bestowing kind of desires to receive the Light(=Ohr Hassadim) on the level of spiritual qualities of Sa”G.

    2. and Those Reshimot, which got included into Massakh(deSa”G) from another spiritual level=qualities, those of Dalet deHitlabshut and Gimel deOvi’ut, which are seen by Massakh deSa”G as being worth filling with Light as well, as those are the spiritual levels of receiving and those of allowing the level to be revealed in Its full form, as is planned by the Creator( Who wishes to bestow all His creation with endless abundance of Light. So the reason for Massakh deSa”G being willing to pass the Light to the vessels of receiving( Killim deKabbalah) is the desire to bestow the Creator through fulfilling His Plan of Creation=becoming His co-creator.

    We see, says Rabash, that from the point of view of spiritual level of activation of Reshimot deBet deHitlabshut and Alef deOvi’ut, the state of Katnut is enough for the Light of Hassadim to fill them. The reason for developing into the state of Gadlut is the Reshimot of Dalet deHitlabshut and Gimel deOvi’ut( which need the Light of Hokhma to be present in the Partzuf).

  5. Rabash continues and says, that we should also understand that Zivug for Katnut(Zivug= interaction for the creation of spiritual level) is done on the level of Malkhut, which uses( or activates) the spiritual level of Bet deHitlabshut and Alef deOvi’ut, while for Gadlut it is another level of Malkhut activated altogether, it is the Malkhut which activates the spiritual level of Dalet deHitlabshut and Gimel deOvi’ut( one thing to wish to know, another is the wish to try it), and so the level built on these Reshimot(Dalet/Gimel) is a different level altogether to be compared with the spiritual level being based on Bet deHitlabshut and Alef deOvi’ut( different Hitlabshut-potential, different Ovi’ut-activated intensity of the desire).

    What we should remember, as well, continues Rabash, is that the spiritual process of Gadlut comes out of Katnut in the world deNekkudim as well as the stages of Ibur( conception or conceiving) Yenika(nurturing, growing up) Mokhin(developed form, maturity) come one out of another in the world of Atzilut.

    On the stage of Ibur Malkhut uses the Ovi’ut of Shoresh (root, zero of intensity), as a result, there are the vessels of KaHa”B(Ketter, Hokhma, Binna) revealed on this stage and are filled with the Light of NeH”Y( Netzakh, Hod, Yesod)=the Light of Neffesh, but as there is a Spiritual Law, which says, that each spiritual level( Madregah) must consist of Ten Seffirot, because the real receiving vessel is Malkhut and it is the tenth seffira, so all the time it isn’t revealed=activated there is no real vessel to receive and enjoy the Light of the Creator, so each spiritual Level must unfold into ten completely developed seffirot.

    On the level of Ibur, only the upper parts=KaHa”B of the Ten Seffirot are revealed=activated and so the Light that fills them is the Light of Neffesh. After the stage of Ibur, the stage of Yenikka is reached, where the activated level of Malkhut is different from that of Ibur. The Malkhut deYenikka uses Ovi’ut Alef(=1st degree of intensity of the desire) and so, the Lights of NeH”Y and HaGa”T are revealed in the structure on this stage, which are the Lights of Neffesh, Ru’akh and which fill the vessels of KaHa”B, HaGa”T of the Partzuf. The form of Yenikka of the Partzuf is dressed into the form of Ibur of the Partzuf and when the Light deHaGa”T=the Light of Ru’akh comes to Partzuf, the Light of HeH”Y=Neffesh goes down=activates the vessels of HaGa”T and fills them with Light of Neffesh, while the vessels of KaHa”B are now filled with the Light of HaGa”T=the Light of Ru’akh, actually each seffirah of the Partzuf undergoes this process and so it is more correct to say that now the levels of vessels of KaHa”B and HaGa”T of each seffirah of the Partzuf is activated and filled with the Lights of Neffesh and Ru’akh.

    After the stage of Yenikka, the stage of Mokhin comes to the Partzuf, where the Malkhut uses Bkhinna Bet deOvi’ut(2nd degree of intensity of the desire) and it is the stage which is called the state of Gadlut( actually Yenikka is called the 1st=partial level of Gadlut and Mokhin is called the 2nd=complete level of Gadlut).

    The level of Gadlut may be reached with the help of Zivug A”B Sa”G only where A”B=Hokhma, Sa”G=Hassadim (which means Light Hokhma received for the sake of bestowing). On this stage of development of the Partzuf all Its vessels are present on the level=activated in their bestowing form and all the correspondent to this spiritual level Lights fill the spiritual structure, says Rabash, which means that the Lights of HaBa”D(=Neshamma), HaGa”T(=Ru’akh) and NeH”Y(=Neffesh) shine in the vessels of HaBa”D, HaGa”T, NeH”Y( we say HaBa”D and not KaHa”B, because HaBa”D is the full form of Gadlut in the framework of Spiritual Laws of Tzimtzum Bet, while KaHa”B-the fullest form of interaction with the Light of the Creator is found in the framework of the spiritual laws of Tzimtzum Alef only).

    So we see, says Rabash, that though the stages of the development of the Partzuf into Its full form are dressed one into the other, their revelation depends on the activation of different levels of intensity(Ovi’ut) of Malkhut.

    The same is true for the world of Nekkudim, where on the stages of Katnut and Gadlut different degrees of intensity of Malkhut(=the wish to get) are used, but as well as in the world of Atzilut, the stage of Gadlut dresses into the stage of Katnut(as cause and effect chain or as the potential of a spiritual level for realization).

  6. In letter A’in-Bet(72) Baal haSulam says that we should also know, that 10 Seffirot of Katnut(state of minimal development of potential), which are created on the bases of Massakh (deGuf deNekkudot deSa”G) are considered to be the baseline of the Partzuf deNekkudim, it is so, continues Baal haSulam, because they come into being according to the Order of the Spiritual Levels(Madregot), which means that they are created from the Massakh deGuf deIlli’om(on the bases of the power to overcome the wish to get which still remains in the Upper spiritual structure after the inactivation of its own spiritual level).

    This process of creation the lower Partzufim from Massakh deGuf deIlli’on starts from the 1st Partzuf deA”K-Galgalta and goes along the first three Partzufim deA”K(Galgalta, A”B, Sa”G), which precede the Partzuf deNekkudim(as a structure in the framework of Olam deA”K, this spiritual structure is called Partzuf like the three previous ones, while as a structure with its under Tabur spread it is called the World(Olam) deNekkudim( because it combines in Itself spiritual structures created on Reshimot deZo”N deA”K as well).

    The Ten Seffirot of Gadlut(maximal development of potential) deNekkudim are seen only as an additional option for this spiritual structure=Partzuf Nekkudim, because they come into being(=activated) on the bases of the Zivug on Reshimot deZo”N deA”K which are of under Tabur level of Ovi’ut( intensity), and which DO NOT come according to the Order of Spiritual Levels(Madregot), but which get combined and added to the Massakh(of Guf deNekkudot deSa”G) after the descend of Partzuf deNekkudot deSa”G downwards the Tabur of A”K, explains Baal haSulam.

  7. Rabash comes and explains that 10 seffirot deGadlut being additional option for the world of Nekkudit stems from the fact that the Reshimot deZo”N deA”K come only as Reshimot in the way of being included and added to the original Reshimot deMassakh deGuf deNekkudot deSA”G and that is why they are called addition to the Partzuf deNekkudim to differ them from the Form of Partzfum deNekkudim which comes according to the Order of the Spiritual levels, where Galgalta(Ketter deA”K) comes into being on the bases of Bkhinna Dalet, and when it undergoes inactivation, there are Reshimot of Dalet deHitlabshut and Gimel deOvi’ut left and which are found both above and under Tabur deGalgalta.

    On the bases of the Above part of the Reshimot deDalet/Gimel the Partzuf deA”B(Hokhma deA”K) is formed. When the Reshimot deA”B get inactivated as well, the Partzuf deSa”G(Binna deA”K) is activated on the bases of Reshimot deGimel/Bet, and after inactivation of Reshimot deSa”G, Partzuf deNekkudim(or M”A-Z”A deA”K) is activated on the bases of Reshimot deBet/Alef, and after that the world of Atzlilut(or Bo”N-Malkhut deA”K) is activated on the bases of Reshimot deAlef/Shoresh(root=zero).

    This order of activation and inactivation of Partzufim is called the complete Order of Levels (Seder sh’elMadregot) in the Above the Tabur part deGalgalta deA”K, that is why the Form of Kadnut deNekkudim is called the main Form of Nekkudim, because it comes into being according to the Seder sh’el Madregot.

    As for the Reshimot in the under Tabur part deA”K, they receive their activation for the first time by the Nekkudot deSa”G descend into the under Tabur part deGalgalta deA”K, BUT as the Nekkudot deSa”G bring with them the Light which corresponds to the Bet deOvi’ut( Hassadim), these under Tabur Reshimot do not receive their true filling with Light, because they are the Reshimot of Dalet/Gimel and so need the Light of Hokhma to shine within them. Only the world deNekkudim, which uses the state of Gadlut based on Reshimot deDalet/Gimel brings to these under Tabur Reshimot the Light which corresponds to their original nature-the Light of Hokhma, and as there is a Spiritual Law, which says that any Light found in lower levels comes to them through the Upper Levels=found in the Upper Levels as well, then it is only a question of the vessels for sake of bestowing to be found on those levels, but in the world of Nekkudim a case of breaking of the vessels takes place(Shvirat haKellim=the lack of correspondence between vessels and Lights, where the vessels are still not developed enough to receive the desired kind of Light=Hokhma for the sake of bestowing).

    Rabash continues and gives more details about the part of Nekkudot deSa”G which descends into under Tabur part of Galgalta deA”K and says, that KaHa”B deNekkudot deSa”G remain Above the Tabur deA”K, while Its Za”T( 7 lower seffirot) descend under Tabur deA”K. There is a Spiritual Law, which states that if a part of the previous spiritual structure has to fulfill any kind of task: to bring a lower level to Gadlut or to fill it with the Light, this part of the Upper Sptructure, be It even only NeH”Y( deA”K, or Za”T deNekkudot deSa”G) subdivides into Ten Seffirot and forms the RaTa”S( Rosh-head, Tokh-body, Sof-end) of the spiritual structure, so when we analyze the correlation( Seder Halbasha-the order of dressing) deNekkudot deSa”G to the under Tabur part deA”K we learn that (Za”T deSa”G subdivided now into Ten seffirot HaBa”D HaGa”T and NeH”YM) where HaBa”D deNekkudot deSa”G dress on the Upper third deNeH”Y deA”K, HaGa”T deNekkudot deSa”G dress on Middle third of NeH”Y deA”K, and NeH”Y deNekkudot deSa”G dress on the lower third deNeH”Y deA”K(Malkhut is under restriction in both structures of Nekkudot deSa”G and A”K and Its intensity of desire is used for the Ko’akh deMassakh-Power of Will to work with the Light of the Creator to be received in the bestowing form only).

    We also have to know, says Rabash, that Tzimtzum Bet which takes place in Nekkudot deSa”G is hinted in the structure of the Hebrew letter Alef-אָ where there is a diagonal line and two Hebrew letters Yod- י one above and one below the diagonal line(which in its turn is Hebrew letter Vav- ו). The diagonal line symbolizes Malkhut’s ascend to Binna, and which(Malkhut) divides now the under Tabur structures into two parts called Ma’im Illi’yonim( Upper Waters) and Ma’im Takhtonim(Low Waters) in the Language of Torah or in the Language of Kabbalah-Gve”E=Galgalta veEinaim( forehead and eyes of spiritual structure-its Ketter and Hokhma)=Ma’im Illi’yonim and AH”P =A(o)zen [written with Alef, but pronounced as sound O], Hotem, Peh( ear, nose, mouth of spiritual structure Its Binna, Z”A=Ze’ir Anpin, Malkhut in the form of Nukva)=Ma’im Takhtonim.

    In Tzimtzum Bet Gve”E remain on their original spiritual level, while AH”P descend to a lower to their original level( as it is a part of the Madrega which is mixed with Malkhut=wish to get and needs conversion into bestowing form). What we have to remember, says Rabash, that all the above explanations are relevant for the Nekkudot deSa”G only, and though there is a letter called Alef in the Name of Creator as spelled on the level of Sa”G, this letter Alef doesn’t correspond to the Ta’anim deSa”G(tastes-the highest spiritual form of any Madrega(level)=the Light of the Creator as maximum experienced on that level), this letter Alef, in the structure of the Name of the Creator(Tetragrammaton) on the level of Sa”G corresponds to the processes in Nekkudot deSa”G only, says Rabash.(Galgalta has the Tetragrammaton in its Pure Form written with the help of four Hebrew letters only, Partzuf A”B has Tetragrammaton spelled with the help of letter Yud only, while Sa”G has This Holy Name spelled with the help of Yud and Alef, where the part of the Name spelled with Yud corresponds to Ta’amin deSa”G and to Tzimtzum Alef, while the Part spelled with Alef corresponds to Nekkudot deSa”G and symbolizes Tzimtzum Bet).

  8. In letter A’in-Gimel(73) Baal haSulam starts the explanation about E”S(Esser haSeffirot=10) deKatnut deNekkudim and says that after unfold of Sa”G deA”K, there is a Bitush(struggle) between Ohr Makif(Surrounding Light) and Ohr Pnimi(Inner Light) on the level of Massakh deGuf deSaG (activated power of will), as a result of this Bitush O”M(Ohr Makif) inactivates (lessens) the original Massakh deGuf deSa”G (of Ta’amei deSa”G) and the structure called Nekkudot deSa”G comes into actualization(comes into being). These are the Nekkudot deSa”G which descend downwards the Tabur deA”K and get mixed with Bkhinna Dalet, which is found in the under Tabur space deA”K, and after that this structure gets inactivation as well from all the Ovi’ut deMassakh deGuf deNekkudot deSa”G, the Massakh deGuf deNekkudot deSa”G ascends to the Rosh deSa”G (as it has now only the Ovi’ut which is equal to Ovi’ut left for activation in Rosh deSa”G) and there in Rosh deSa”G the Zivug (interaction) on the Ovi’ut( intensity=strength of will) still found in the Massakh takes place and a new spiritual structure=Partzuf(or a new form of reality) is created there, which can be still activated=used (for converting the wish to get for the sake of getting into the wish to get for the sake of bestowing) according to Ovi’ut deReshimot still found in Massakh( deGuf deSa”G).

  9. In letters A’in-Dalet(74) and Ai’n-He’i(75) Baal haSulam says that the spiritual process of inactivation of the Upper level and activation of lower one goes on in all the spiritual structures, and so in Sa”G the strongest level of Ovi’ut(intensity) is inactivated, which is the Ovi’ut deBkhinna Bet for which Sa”G has the Massakh(power of will to convert the wish to get for the sake of getting into the wish to get for the sake of bestowing of 2nd degree of intensity) and after inactivation of this spiritual Ovi’ut, there is only Reshimo(memory) deHitlabshut from Ovi’ut deBet is left in next spiritual structure, while the Ovi’ut deBkhinna Bet is completely inactivated, and the level of Ovi’ut left open for activation is the level of Ovi’ut deBkhinna Alef( 1st degree of intensity). According to this data haMassakh receives there( in Rosh deSa”G) two kind of Zivugim(interactions):

    1.Hitkallelut(integration of) Bkhinna Alef deOvi’ut(activated intensity) into Bkhinna Bet deHitlabshut( possible level of potential on this level), which is also called Hitkallelut of Reshimo deNukva(female) into the Reshimo deZakhar(male) and this Zivug results in creation of the level called Binna beKiruv( nearly level of Binna=has a potential to become the level of Binna), which spiritual value is Va”K (Vav Ktzavot- 6 lower Seffirot=Z”A deBinna) and which is considered to be the level of Keter for the world of Nekkudim(Seffira Ketter-the highest level of any spiritual structure).

    2. Hitkalellut haZakhar(male=Bkhinna Bet deHitlabshut) into haReshimo deNukva(female=Bkhinna Alef deOvi’ut) and out of this Zivug(interaction) the level of Z”A(=Ze’ir Anpin) comes into being, which is the level of Va”K( 6 lower Seffirot without Rosh=Ga”R-3 highest Seffirot) and which is called Ave”A( Abba veA(I)mma=Hokhma and Binna) of the world deNekkudim. These two levels-Binna beKiruv=Keter and Ave”A=Hokhma&Binna are called Ga”R( Gimel Rishonot=3 first= highest Seffirot) of the world deNekkudim, and which represent(=subdivides into) E”S(Esser[10] Seffirot) deRosh( head-potential part of the spiritual structure) deNekkudim(every Rosh is called Ga”R or KaHa”B-Ketter, Hokhma, Binna of Partzuf).

    Still, continues Baal haSulam, there is a difference between these two Zivugim(interactions), the point is that the Zivug of Nukva included into Zakhar=the wish to get under the control of the wish to bestow), and which results in Ketter Level of the world of Nekkudim DOESN’T unfold into the level of Guf(body=activated potential), and It shines=(stays activated) on the level of Rosh only( there is a potential for bestowing form of desires,BUT it doesn’t come into realization by ITSELF!!!), while the level of Ave”A deNekkudim(=the result of Zakhar integration into Nukva-the wish to bestow under the influence of the wish to get), which is the levels of Nukva, it DOES unfold into Guf (=body-activated desire) and is called Za”S Takhtonim( Za’in=7 lower Seffirot) or HaGa”T, NeH”Y deNekkudim.

    So we have here a three level structure, one under the other, where:

    1st one is the level deKetter deNekkudim and which has the level of Va”K deBinna.

    2nd one is the level of Ave”A deNekkudim and which has the level of Z”A(Ze’ir Anpin)
    and these two levels form the Rosh(head-potential for bestowing form of desire) of the world deNekkudim.

    3rd one is the level of Za”T(Za”in Takhtonot=7lower seffirot) deNekkudim-HaGa”T(Hessed, Gevura, Tifferet) NeHY”M(Netzakh, Hod, Yessod, Malkhut), which are the level of Guf (body=activated=getting form of desire) of the world deNekkudim.

  10. Rabash comes and explains the expression “Komma Binna beKirov(the Level close to Binna) is equal to Va”K(six lower seffirot) deBinna” and says that first we have to understand why Bet deHitlabshut( 2nd degree of comprehension) is called “Ki Hafetz Hessed(desiring to bestow only)”, while it is also called Za”T(7lower seffirot) deBinna, and Za”T deBinna DO NEED Hokhma! and why we say, continues Rabash that all the Tikkun(correction) in the form of Three Lines in Ga”R(3 highest seffirot) deNekkudim, which are also called “KiHafetz Hessed” comes from Bet deHitlabshut of the world deNekkudim! Rabash answers that the fact that Baal haSulam classifies Bet deHitlabshut as Va”K deBinna DOESN’T MEAN that he speaks about the function&content of Za”T deBinna, because the meaning of Za”T deBinna is Shoresh(root) for Z”A(Ze’ir Anpin), which originates in Binnah, while when Baal haSulam speaks about Bet deHitlabshut and calls it Va”K, he means Binna’s lower six seffirot as they are within the framework of spiritual level called Binna without any connection to the root of lower spiritual level it contains, so when we speak about Va”K deBinna as for itself we do not speak about it as the Shoresh for Z”A(or Za”T deBinna as Shoresh for Zo”N=Z”A and Nukva), but we speak of Va”K or Za”T deBinna as a part of the level of Binna, which quality is Hessed(bestowing), which may have full unfold=10 seffirot or partial unfold which is 6(or 7)lower seffirot Va”K(or Za”T)deBinna or Binna beKiruv.

    We also find in Baal haSulam’s explanation, says Rabash, that he calls Nekkudot deSa”G Va”K deBinna, because their spiritual level is also based on Bet deHitlabshut(Ta’amim deSa”G are Gimel deHitlabshut and Bet deOvi’ut, Ga”R deNekkudot deSa”G are Bet deHitlabshut and Bet deOvi’ut, while Za”T deNekkudot deSa”G are Bet deHitlabshut and Alef deOvi’ut, the world of Nekkudim is Bet deHitlabshut and Alef deOvi’ut) and so, says Rabash as Nekkudot deSa”G(their Za”T) and the world of Nekkudim have the same spiritual level Bet deHitlabshut and Alef deOvi’ut they are able to come together, though the difference between they are, that Nekkudot deSa”G are Va”K deBinna, while the world deNekkudim is Va”K on the spiritual scale of qualities as it belongs to Alef deOvi’ut, here too, says Rabash, when we speak about Nekkudot deSa”G being V(6)a”K(or Z(7)a”T) deBinna we do not speak about them as Shoresh for Zo”N( Ze’ir Anpin and Nukva), which DO NEED the Light of Hokhma, because if we speak about this aspect of Za”T deBinna than it may not descend downwards the Tabur as it is their aspect which is common between them and A”B and Ta’amin deSa”G, the aspect which deals with the Light of Hokhma and which is prohibited for descend in their original form on the under Tabur level as the one which uses the Light of Hokhma, but we do speak about the descend of Va”K deBinna into the under Tabur level in their own form, the form of Hessed(bestowing) and not the form which deals with the passing of the Light of Hokhma to the lower spiritual levels called Zo”N( in short, Nekkudot deSa”G come to the underTabur level to teach It the importance of bestowing attitude to life and not to pass there Light of Hokhma for the under Tabur levels to receive it for the sake of getting, because they are still to learn how to receive it for the sake of bestowing).

  11. Rabash continues his explanations and says that when we say that Zivug(interaction) is done in the form of Hitkalelut(including) of Bkhinna Alef deOvi’ut into Bkhinna Bet deHitlabshut it means that the MAIN aspect of Zivug is Bet deHitlabshut(the potential of the spiritual level=yet to be developed by a person, while Ovi’ut is the present ability to withstand the wish to get demands).

    Rabash continues and gives some more explanations about the spiritual level called Binna beKiruv and says, that Shlimut(completion) of the spiritual level is found where the level has all 10 seffirot, so if the level has no Ga”R(the Lights for the 1st 3 highest seffirot) and has only Va”K It lacks the completion, but if this level subdivides into its own 10 seffirot, then it seems we say that the Ketter of this level, which is the completion has no this quality. Rabash explains that there is the completion anyway, because the spiritual levels which are Va”K has the form of being Abe”A(Akhor beAkhor=back to back to the receiving of Light of Hokhma, which means that the upper level(the level which has Ga”R) doesn’t pass the Light of Hokhma to the lower level( the level which have Va”K only), and the lower level DOES UNDERSTAND that It is still not ready to receive the Light of Hokhma for the sake of bestowing and so It is content with Its state, the state where It works on Its correction to be fit to receive the light of Hokhma for the sake of bestowing).

  12. First of all we should understand the difference between Ga”R deBinna and Va”K deBinna, says Rabash. Ga”R deBinna are have mostly “KiHaffetz Hessed” form(bestowing form), while Va”K deBinna are Shoresh(root)for Z”A and they are those that actively seek to receive the Beam of Light of Hokhma(as they have to pass it to the lower level called Ze’ir Anpin=Z”A, the level which needs (He’erat{beam} Hokhma) for its existence, still says Rabash, it is quite difficult to understand what is going on in the world of Nekkudim with the receiving of the Lights and the function of Ga”R and Va”K deBinna.

    As we are told there is Ohr(Light) deGa”R deBinna present in the world of Nekkudim, but there is still no installment of the correction, which is found later in the world of Atzilut, where only the Light of Va”K deBinna is allowed to be present, and if there is Light deGa”R deBinna(which is the Light of bestowing) present in the world deNekkusim, how can it happen that the Light of Hokhma comes to the vessels of the world deNekkudim in Its State of Gadlut(=expanded form=full form).

    Rabash continues and says, that the Language of Kabbalah is very short in its terms and so one and the same word can have several meanings, which we have to keep in mind for understanding the explanations of Kabbalists. The meaning of Ga”R deBinna is Its belonging to the Ga”R on the General Spiritual Scale-to the Group of Ketter and Hokhma, where Keter is the Wholeness as it is the Absolute Bestowing Power, Hokhma is the Wholeness as It contains the Essence of the Light of Hokhma, Binna is the Wholeness as It contains the Essence of the Light of Hassadim( Bestowing Power by Its OWN CHOICE!!!), but when it comes to Z”A, there is already no any wholeness in It, it is a kind of mixture of the Light of Hassadim with He’erat Hokhma, this mixture has neither the Essence of the Light of Hokhma nor the Essence of the Light of Hassadim.

    On the level of Binna Itself there is the complete Esser(10) Seffirot, as there is Bkhinna Bet deOvi’ut(activated intensity), but if there is only Bkhinna Bet deHitlabshut(potential intensity), there is only Va”K(6 lower seffirot) deMadrega(level). For example, says Rabash, A”B(Hokhma) has Dalet deHitlabshut and that it why it has only Va”K deKetter(potential to expand to the level of Ketter, but this potential should be still activated and used for the sake of bestowing only). Sa”G has Gimel deHitlabshut, which means it has the Light of Va”K deHokhma on Its spiritual level, but this Va”K deHokhma is not He’erah(beam) it is Va”K from the Etzem Ohr Hokhma=from the Essence of Light of Wisdom, and of course, the meaning of Bet deHitlabshut in the world of Nekkudim is that there is Va”K deEtzem deHassadim present there, which is the state of Bestowing, without any desire for the Light of Hokhma(the desire for the Light of Hokhma is secondary to the desire for the equality of Form with the Creator Who is the Only Absolute Bestowing Power).

    Now, says Rabash, we will see the difference between the Va”K deBinna and Za”T deBinna, where Va”K is the complex of 6 lower seffirot deBinna as found within Its own structure, Za”T deBinna( 7 lower seffirot) are seen as a complex found in Binna at the time of receiving and passing the He’erat Hokhma by It to Z”A, at this time Binna doesn’t deal with Its own Essence, but it deals with the needs of Z”A, which Nature is He’erat Hokhma beHassadim, and this state of Binna is called Binna returns to be Hokma(Binna doesn’t receive the Light of Hokhma by Its own choice and not by any spiritual prohibition and that is why it can receive it any time it is needed for the lower levels), but the question is if the lower levels are able to use Hokhma for the sake of bestowing, and that is why, continues Rabash, after Shvirat haKellim( shattering of the vessels) in the world of Nekkudim, where the complete amount of He’erat Hokhma(including Ga”R deHe’erat Hokhma) is passed to the lower levels by Binna, the correction of passing the Va”K deHe’erat deHokhma in the world of Atzlitut is installed and thus the spiritual worlds of ABY”yA are protected from the shattering of the vessels which happens in the world of Nekkudim.

  13. Rabash continues and says that as for the formation of the level of Z”A itself in the world deNekkudim if is created in the Form of Va”K( Vav Ktzavot=6 lower seffirot) without the level of Rosh(head=G”R=3 Upper Seffirot) and this level is called Ab”A or A”vA=Abba and Amma( father and mother) of the world deNekkudim. Rabash points out our attention to the fact that it sounds from the explanation of Baal haSulam that the reason for Ab”A to be called Va”K is their formation on the spiritual level of Z”A(Ze’ir Anpin=diminished form),but, he says, there is one more reason for them to be called Va”K:

    The world of Nekkudim starts from the Rosh(head) Bet(second one) which is called Keter( the 1st one is called Isra’el Sabba and Tvuna=Ishu”T which belongs completely to Tzimtzum Alef yet-which is placed above the Tabur and has no connection to Tzimtzum Bet, which the world of Nekkudim belongs to-under Tabur space). On the level of this Ketter( 2nd Rosh deNekkudim) there are Ga”R(3upper seffirot) and AkHa”P(AoZen-ear, Khotem-nose, Peh-mouth=Va”K deRosh), which are united between each other, as there is no any division between them on this spiritual level( Tzimtzum Bet effects the levels from Binna and downwards), while Ab”A( 3rd Rosh deNekkudim) are connected to AkHa”P deKetter only and are placed downwards from Its Massakh(=the power of resistance to the wish to get for the sake of getting)=Massakh deKetter, and are seen as belonging to the level downwards Peh(=Malkhut) deRosh deKetter which means that they belong to the level deGuf(body of the spiritual structure), which is considered to be the level deVa”K( Rosh=Ga’R, Guf=Va”K) so additional reason for them to be called Va”K is not so much their level on the spiritual scale, but mostly that they are downwards the level of Rosh and have no completion as it is found on the level of Rosh on spiritual structure.

    Rabash deals with quite a difficult question next and asks why we call Ab”A the level of Va”K and say that it is because they are placed downwards the Ga”R and points that the level of Ketter has no level of Hokhma as well( as it is placed downwards the Tabur deA”K), Ketter has Gve”E(Galagalta=crown and Eina’im-eyes) of Its own( as all other spiritual levels)but what difference then it makes that A”vA are placed downwards the Rosh deKetter( if this Rosh has no level of Hokhma anyway)-and the answer is says Rabash, that ANY Rosh is seen as a complete structure from the point of view of the lower to It spiritual structures( miMatta leMalla), and as Av”A are connected to AkHa”P deKetter only and though to A”vA, as a spiritual structure, there are 10 seffirot of their own, of course, but there is a Spiritual Law which states that the Upper level Reigns over the lower one, and as it is AkHa”P deKetter which reigns over A”vA level, and as AkHa”P is Va”K so all the level of A”vA is considered to be the level of Va”K.

    There is still one more point to mention, says Rabash, that with the help of the Tikkun=correction which is called “KiHaffetz Hessed”(=desire for bestowing activity only)the level of A”vA=Ab”A maintains its complete connection to the Rosh deKetter and is seen as having the complete spiritual form through Its connection to Bestowing Principle of Spiritual Existence=Ketter.

  14. Rabash continues his explanation about the spiritual level called Abba veAmma deNekkudim and says that as we see, there is no Hokhma either to Abba nor to Amma and their correction is “Ki Haffetz Hessed”- forming and maintaining the Bestowing Form, still there are some other points to know about this spiritual level, says Rabash:

    As we know the meaning of Akhora’im( back side of the structure) is that this part of the Partzuf(spiritual structure) is not used at all or is used for the sake of bestowing only, while Panim(front part of Partzuf) is the part of the Partzuf which is actively used for the sake of bestowing, so we can see now what is the meaning of the Ab”A correction is, says Rabash, which is also called Tikkun Akhora’im deAmma(=the correction of the back side of Mother), which unfolds from Binna deOhr Yashar(=the Light coming from Creator towards creation), where Binna from Its origin doesn’t desire the Light of Hokhma, which is connected with receiving of pleasure from the Light of Creator, but It wishes the Equality of Form with the Creator=the Light of Hassadim= becoming the Bestowing Power as well.

    Here on the level of the world of Nekkudim, the general level of origin of A”vA is the level of Z”A(Bkhinna Alef=1st degree of ability to resist the wish to get-the strongest is the 4th, as we remember) and so this level is considered to be Va”K=belonging to Guf=the part which desires receiving of the Light of Hokhma, but thanks to the correction of “Ki Haffetz Hessed” they overcome the general desire of the level they belong to and maintain their connection with the Ketter=Bestowing level and so are also considered to be Ga”R and Rosh(3rd Rosh) of the world deNekkudim.

    What we have to remember, that this correction the structure of Ab”A receives is due to Zakhar=masculine=bestowing(Nekeva=feminine=receiving) part of the structure- Abba, because it has Bet deHitlabshut(Bet-2nd degree of ability to resist the wish to get for the sake of getting, Hitlabshut=being dressed on=potential ability, Ovi’ut=acquired form=activated ability), though the general level of A”vA is Bkhinna Alef(1st degree, as Olam deNekkudim is the level of Z”A) deOvi’ut(activated ability to resist the wish to get for the sake of getting), but the structure of A”vA have also the level of Bet(2nd) deHitlabshut(potential ability) to be developed and this Bet deHitlabshut opens them the ability to receive the form of “Ki Haffetz Hessed” when the Zivug(interaction with the Light) is performed on their level.

    Rabash continues and gives some explanation about this kind of Tikkun called “ki Haffetz Hessed” and says that first of all the Partzuf deAb”A undergoes the process common for all the spiritual structures=Partzufim, where each of them has Hitalbshut and Ovi’ut, for example, Partzuf A”B deA”K has Dalet(4th) deHitlabshut and Gimel(3rd) deOvi’ut ability to resist the desire to get Ohr for the sake of getting, while Sa”G deA”K has Gimel deHitlabshut and Bet deOvi’ut, while here in the world of Nekkudim we have Bkhinna Alef deOvi’ut and Bet deHitlabshut. But, says Rabash, there is a very special process on the level of A”vA as well, which is Tzimtzum Bet( 2nd restriction of receiving the Light of the Creator).

    Before the Tzimtzum Bet takes place, there are 10 seffirot in each and every spiritual level, and each and every seffira out of these 10 ones has Hokhma and Hassadim as they all are interconnected with each other, which means that each and every seffira in the Partzuf on the level of Tzimtzum Alef(1st restriction on receiving the Light) has Kli=vessel for getting the Light of Hokhma and Kli for getting the Light of Hassadim.

    When the Tzimtzum Bet takes place, the Killim=vessels from Binna and downwards, though needing Hokhma and Hassadim still, HAVE NO THOSE LIGHTS as they have NO VESSELS(=activated=corrected vessels) for receiving THEM, even the vessels of Gv”E(Galgalta-crown=Ketter and Eina’im=eyes=Hokhma) are restricted from receiving the Light of Hokhma (while in Tzimtzum Alef they DO receive the Light of Hokhma) and the only connection to the Light of Hokhma they have is Va”K deHokhma(6 lower seffirot=He’erat Hokhma=the beam of Wisdom) more then that, says Rabash, we have to remember the spiritual rule which says that, all the time the Partzuf has Bkhinna Dalet, Gimel or at least Bet deOvi’ut deMassakh( ability to receive the Light for the sake of bestowing only) there is the State of Completion on those Levels, but the level of Z”A, which is Bkhinna Alef MUST HAVE correction, which is connected to two states: 1)or to Receiving of He’erat Hokhma=the beam of Light of Widom or to 2)-remaining in the Form of “Ki Haffetz Hessed”. If we analyze the world of Nekkudim as being the Bkhina Alef on the general scale of ability to deal with the wish to get, we will have the following picture, says Rabash:

    Ketter is considered to be Bet deHitlabshut of the world deNekkudim(potential for the 2nd degree of ability=strength to deal with the Light of Creator for the sake of bestowing) and so it may be considered as the level which has Completion, while the level of Ab”A is considered to be Alef deOvi’ut of the world of Nekkudim which is in general Bkhinna Z”A and which has no Hokhma in their original state, as there is no Light of Hokhma on the levels effected by Tzimtzum Bet, but there is also NO the level of “Ki Haffetz Hessed”- complete desire for the Light of Hassadim=desire for receiving the Bestowing Form( this desire demands very high level of understanding of IMPORTACE of Bestowing form of existence), so this spiritual level is lacking both abilities: the ability to receive the Light of Hokhma and the ability of wish to make any correction to create the bestowing form of the level, but thanks to the Bet deHitlabshut which comes to this level on the Part called Abba=Zakhar=desire to bestow, they overcome the boundaries of the wish to get for the sake of getting and choose the bestowing form, which makes them belong to Bkhinna Bet, which in its turn belong to Ga”R(the 1st three upper spiritual seffirot) and gives them the Level of spiritual Completion.

    Being connected to the Ketter is very important for the level of Ab”A, because there is the He’erat Hokhma only on the level of Rosh deKetter, while in their original form, Ab”A are connected to Guf=body=wish to get of their Upper structure, because the Ketter deNekkudim has the Bkhinna Bet in the form of Hitlabshut as well, which is potential form and may not unfold to the level of Guf of the Partzuf without all the necessary corrections for this level.

    As for the original form of A”vA, it comes after Ketter=Bestowing level=Zakhar(masculine) and so in its general level represents the level of Ovi’ut=receiving=Nekkeva(feminine). This level DO unfold in the form of Guf( body=wish to get=activated form), but as it has Bkhinna Alef deOvi’ut only, it is called “Histaklut Dakk”(=weak trace of understanding of the importance of the bestowing form of existence) which DOESN’T unfold and reign over Guf(body) on its own, it just shines a bit to the Guf (kind of trace of consciousness on the part of body over its activity and gives kind of pleasure to the body), still the level of Z”A DO NEED this weak trace of Light on Its level, be it the beam of Hokhma or the beam of Light of Hassadim=Binna, which is called “ki Haffetz Hessed”, but as there is NO He’erat Hokhma on the level of Za”T( 7 lower seffirot) deNekkudim due to Tzimtzum Bet, and there is NO He’erat Hassadim there as well, the Light of “ki Haffetz Hessed” is held on the level of Rosh deA”vA only and passes only He’erah Mo’ata=trace of this beam to Z”A(waiting for the process of correction to be started by the level, as the correction of the level is started through the Spiritual Structure FREE CHOICE and may not be initiated by any other sources, even the Upper to it level or the Rosh of its own level=without activity of the level itself pointed to its own correction there is no correction possible to the level. The Upper level can give the Help, but may not make the lower level correction for it).

  15. Rabash continues and says that as we see Ketter and Abba and Amma represent Ga”R( 3 upper seffirot) deOlam haNekkudim and form the 2nd and the 3rd Roshim(heads of the world).

    After the deactivation of the Partzuf deGalgalta of the world deA”K, every spiritual level has Two Heads=Two Roots for the next Partzuf or Olam, which are Hitlabshut and Ovi’ut.

    In the diminished form=Katnut of world deNekkudim 2 Roshim come into being: One on the bases of Bet deHitlabshut and the other on the bases of Alef deOvi’ut, BUT, says Rabash there are actually 3 Roshim( Heads) to the world of Nekkudim which are 1st-Ishu”T, 2nd-Ketter and 3rd-A”vA and the reason for this difference is that till the world deNekkudim all the spiritual levels come on the bases of Tzimtzum Alef, which means that there are 10 complete seffirot in each and every spiritual level there, but from the world of Nekkudim and after it the levels come under the rules of Tzimtzum Bet, which means that they have half a level in corrected form and half a level is still waiting for its correction and receiving the bestowing form to be able to interact with the Light of the Creator.

    There is a Spiritual Law, says Rabash, which states that any Restriction taken has its Power over the lower to It levels and has no Power over Its own or the Upper to It levels, which means that all the changes after Tzimtzum Bet take place in Olam haNekkudim and do not effect the world deA”K, which means that though Rosh Alef( the 1st head)-Ishu”T is the Source to Tzimtzum Bet, Tzimtzum Bet itself has NO Power over It, as It reigns over lower to Its origin levels ONLY, and so Rosh Ishu”T is the 1st Root to the world deNekkudim which is Bet deHitlabshut WITHOUT the effects of Tzimtzum Bet on IT, because as for ITSELF it belongs to Tzimtzum Alef level and has all its 10 seffirot on one level=on bestowing level and that is why this Rosh Alef deOlam haNekkudim is found OVER the Tabur, because there is the place for the Tzimtzum Alef Reign, while downwards the Tabur is the Regin of Tzimtzum Bet.

    After Rosh Alef, Rosh Bet is formed which is under the Tabur and which is also Bkhinna Bet deHitlabshut as Rosh Alef is, BUT which already has in its structure Tzimtzum Bet, and after it Rosh Gimel – A”vA is formed and which is the level of Ovi’ut Alef .

  16. In letter Ai’n-Vav (76) Baal haSulam says that as a result of Tzimtzum Bet=Aly’a Malkhut leBinna(the ascend of Malhut=wish to get to Binna=wish to bestow) all the spiritual levels of the world deNekkudim(which belongs to Tzimtzum Bet and is placed under the Tabur) get divided into two sublevels and are now called Panim( front side) and Akhora’im( back side) and Zivug(interaction) is done now not on the level of Peh(mouth, as it is done in the framework of Tzimtzum Alef), but on the level of Nikve’i Eina’im(orbits of eyes), as there is only two and a half corrected seffirot on the level deRosh in the world deNekkudim which are Galgalta=crown=Ketter, Eina’im=eyes=Hokma and Nikve’i Eina’im=orbits of eyes=Upper Half of Binna, these two and a half levels are called Kellim dePanim( the vessels of face=front=corrected vessels).

    Kellim deAkHa”P( vessels of Aozen-ear=lower half deBinna, kHotem-nose=Z”A and Peh-mouth-Malkhut) do not belong now to their original level deRosh but are under the reign of the wish to get, which means that they belong to Guf ( Guf=body=wish to get) and that is why they are called Kellim deAkhora’im=back side vessels, vessels which need their correction to create bestowing form.

    This division effects each and every level=Madrega in Tzimtzum Bet( and according to the terms Panim and Akhora’im we can understand if the Kabbalah books, which are not textbooks as the most of the books of Baal haSulam are, speak about Tzimtzum Alef or Bet and what rules can be applied for this or that correction described).

    Rabash comes and adds that it is not easy to explain exactly the meaning of the terms Panim and Akhora’im, but in general they are connected to the attitude to the wish to get and the wish to bestow: Panim=wish to bestow is IMPORTANT, Akhora’im=wish to get=NOT IMPORTANT, one more explanation: Panim is the part which is used for the bestowing for the sake of bestowing or getting for the sake of bestowing, while Akhora’im is the part which is not used as its usage can lead to getting for the sake of getting or bestowing for the sake of getting.

    Kellim deGv”E are the vessels which have bestowing form and so can be used for receiving the Light and that is why they are called Kellim dePanim, while Kellim deAkHa”P are the vessels which are not ready in their form for bestowing and that is why they are called Kellim deAkhora’im.

    The vessels of Gv”E are the vessels of bestowing in their origin and they are not interested in receiving at all and that is why they do not interact with the wish to get and are free from the getting desire and that is why the Light of the Creator may shine in them as there is no danger for them to receive It for the sake of getting.

    As for the vessels of AkHa”P they are empty from Light as their nature is the receiving one and before they may have the interaction with the Light, they have to be changed into the bestowing form, the form which is called getting for the sake of bestowing, but before they can receive the bestowing form they are placed lower to their original level to “learn” bestowing for the sake of bestowing form and the picture looks like this, says Rabash:

    HaKellim deAkH”P de Rosh(head) go down and join the vessels of Gv”E deGuf(body) in its Part called Tokh(7 lower seffirot are divided into two levels of Tokh=receiving and Sof=finishing the receiving parts and each of these two parts has their own levels of Gv”E and AkHa”P) so AkHa”P deRosh joins Gv”E deTokh deGuf and learns there bestowing attitude as there is a rule that the upper which joins the lower receives the qualities of the lower part it joins, the AkHa”P deTokh deGuf descends to the lower to it level and joins the Gv”E deSof deGuf, while the AkHa”P deSof is waiting for its correction(and is present in our world in the form of lack of knowledge of importance of limitation and the lack of any desire to live according to the Bestowing Law of Spiritual=Eternal world, which brings finity to our existence as the wish to get is death and has no place in the upper spiritual eternal worlds.Torah teaches bestowing forms of life and gives the methods of inner work with our part of the wish to get, while Mitzvot = commandments are the practical exercises which are the best start for those who decided to actively deal and correct their parts of wish to get).

    So though the part of Rosh and Tokh descend to the lower levels, but as they join the bestowing parts of those levels which are Gv”E, they are considered to remain under the reign of Keddush=corrected=bestowing forms of existence.

    AkHa”P de Sof deNekkudom deSa”G form the worlds of BY”yA, which differ from the world of Atzilut and are divided form It by Parsah, and the AkHa”P deSof deNekkudim which undergoes Shvirrah haKellim(shattering of vessels) are found in This world and are awaiting their correction.

  17. In letter Ai’n- Za’in(77) Baal haSulam says that we should know that there is no spiritual level (in the framework of Tzimtzum Bet- 2nd restriction) which doesn’t consist of Panim and Akhora’im(front and back parts, Panim-the corrected=BESTOWING part, which can receive the Light of the Creator for the sake of bestowing, Akhora’im-back part is the part of the desire which awaits its correction to be used for the sake of bestowing and meantime is on HOLD, because it wishes to receive for the sake of getting).

    Baal haSulam reminds us that as a result of 2nd restriction each spiritual level is made of two parts and their spiritual levels are also different. The Akhora’im=AHka”P part of Zakhar(masculine=bestowing part)=Keter of the world deNekkudim is found on the lower to It level called Nukvah(female=receiving part)=Av”A(Ab’a and Am’a) Partzuf(spiritual structure), which is Nukvah 0f the world deNekkudim(Ahka”P deKeter’s lower placement shows that it needs correction of the equality of form to be fit for its original spiritual=bestowing level).

    AHka”P de Nukvah, which is the lower part of Av”A deNekkudim descends and falls down to the level of their Guf(body=receiving part of the spiritual structure), which are 7 Seffirot of HaGa”T(Hessed, Gevurah, Tifferet) and NeHi”Y (Netzakh, Hod, Yesod) of the world deNekkudim. As we see, continues Baal haSulam, Av”A consists of two levels which are Pan’im and Akhora’im, where in Panim part of their structure the inclusion of Akhora’im deKetter is found=AHka”P deKetter and which are dressed over by the vessels of Panim deAv”A( the Akhora’im deKetter is the inner part of the Av”A Panim structure, which is outer to them-to AHka”P deKetter).

    Panim deAv”A are Galgalta, Eina’im veNikve’i Eina’im( crown, eyes and eyes’ orbits) which are the levels of first 2(Keter, Hokhma) and a half-upper half of Binna seffirot of Av”A spiritual structure, where Kellim dePanim are the bestowing vessles, while the vessels of Akhora’im, though they are of the Ketter level are of getting nature, which demands their conversion into bestowing form, otherwise they are not fit for using for the sake of bestowing.

    Za”T( Za’in Takhtonot=7 lower seffirot) of the world deNekkudim also consists of two levels: Panim and Akhora’im, because the vessels of Akhora’im deAv”A, which are AHka”P deAv”A are found on the level of Panim deZa”T as their inner part, which means they(AHka”P deAv”A) are dressed over by Panim part deZa”T( which is outer covering for the AHka”P deAv”A).

    Rabash comes and adds that there is a spiritual rule, which states that each spiritual level starts with Seffirah Ketter, and that AHka”P deYlli’yon(lower part of Upper structure) is found on the lower to It level-Madrega Takhtonah, and that AHka”P deYlli’yon is dressed into INNER PART of Pan’im deTakhton, which means that Gv”E(Galgalta ve Eina’im) deTakhton are dressed OVER AHka”P deYlli’yon.

    Rabash stresses that the vessels of AHka”P deYlli’yon get their filling from the vessels of Gv”E deTakhton, as Gv”E are bestowing vessels, though of the lower level, while AHka”P, though are of upper level are still getting vessels. First, says Rabash, the part of the structure called Gv”E receives the Light, and only then the vessels of AHka”P dressed into them receive the Light form Gv”E of lower to them spiritual structure, thus AHka”P deKetter receives its Light from Gv”E deAv”A of the world deNekkudim.

    Rabash says, that as a matter of fact AHka”P deKetter is formed BEFORE the level of Av”A comes into existence at all, which means that their original desire is getting, BUT they are not used for this purpose and in this way REMAIN in the realm of Kedushah=Exceptionally bestowing level of desire. Later, when the Gv”E of Av”A are formed AHka”P deKetter gets the possibility to receive the Light from Pan’im deAv”A and in this form still remain in the frame work of Kedushah( as we remember the Partzufim=spiritual structures of world deNekkudim come into being in the form of Katnut=their lessened form=the form where not all the vessels are activated for receiving for the sake of bestowing, which means that all the Partzufim come in the form of Gv”E and their AHka”P awaits the possibility to receive the Lights, which makes them(=AHka”P deYlli’yon) find their filling on the lower level from the Light of the bestowing vessels=Gv”E deTakhton.

    As we see the vessels deKabbalah DO HAVE THEIR PLACE in the spiritual realm deKedushah in ANY FORM!!!, but TILL THEIR FORM IS CONVERTED INTO BESTOWING ONE , they should be either PUT ON HOLD or RECEIVE THEIR FILLING from the BESTWOING VESSELS.

  18. In letter A’in-Het(78) Baal haSulam says that as a result of the division of each spiritual level into two sublevels in the world deNekkudim, there may not be found more that two lower Lights on any of Its spiritual levels, which are Neffesh and Ru’akh(vitality and spirit), which are Va”K( 6 lower seffirots) without Ga”R( 3 upper seffirot).The situation comes from the fact, that the Lights come into vessels in the way where the lowest Light, which is Neffesh comes into the upper vessel which is Ketter and only when the lower to Ketter vessel, which is Hokhma is formed in the bestowing form, the Light of Neffesh goes into It and the Light of Rush comes into the vessel of Ketter, when the vessel of Binna in formed in its bestowing form, the Light of Neffesh descends into it, the Light of Ru’akh fills the vessel deHokhma and the Light of Neshamma(soul) comes into vessel deKetter and so on, BUT as in the world deNekkudim( which comes into being in Its Katnut form) there is no more than two upper vessels found on the original to them spiritual level, which are Ketter and Hokhma, as there may be no more than two Lights found their, which are Neffesh and Ru’ah, while 3 lower vessels which are Binna and Zo”N= Z”A and Nukvah(=Malkhut) are not found on their original level, as they descend to the lower to them spiritual level for receiving their Lights from the bestowing vessels of the lower to them level.

    So if there are no vessels of Binna, and Zo”N on the spiritual level, there are no the Lights of Neshamah, Ha’ya and Yekhidah(the Lights of Soul, Eternal Life, and Uniqueness of being), which are Ga”R deOrot( 3 upper Lights).

    So, says Baal haSulam, it is the picture of the form of the Ten Seffirot in the world of Nekkudim in Its Katnut form, where three main spiritual levels are found and which are: Ketter, Av”A and Za”T, where on each of these three levels there are only Ketter veHokhma deKellim(vessels) and Neffesh veRu’akh deOrot(lights), because the vessels of Binna and Zo”N of each spiritual level fall down to the lower to their original spiritual level place.

    Rabash adds that there may be some misunderstanding that sometimes it sounds that there are only two vessels on the original level-Ketter and Hokhma and sometimes we speak about two and a half vessels- Ketter, Hokhma and Ga”R deBinna, but, says Rabash, we should remember, that as a matter of fact in the Ga”R deKellim deBinnah, there are the same Lights of Neffesh and Rua’kh are found only, while the Lights of Neshamah, Ha”ya and Yekhidah are awaiting their vessels and meantime exist in the form of Ohr Makif( surrounding light), where Kli deBinna is the vessel for the Light of Neshamah, and Kli deZ”A is the vessel for the Light of Ha’ya and Kli deMalkhut is the vessel for the Light of Yekhidah. The vessels for them are still in their potential form and await their conversion into bestowing form and the Lights for them await their turn to enter the corrected vessels of the spiritual levels.

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