PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Ten)- The Meaning of Ali’yat Ma”N(ascend of request for correction and receiving the Lights) and formation of Gadlut of the World of Nekkudim

In letter A’in-Tet(79) Baal haSulam starts explaining Esser Seffirot of the world deNekkudim in the Form of Gadlut(completely activated form, Katnut-partial activation) and says that the Form of Gadlut is created on the request=Ma”N of Reshimot( memories from being filled with Lights) of Zo”N deA”K (Partzufe’i Z”A and Nukva of the world deAdam Kadmon, which are found downwards the Tabur and which await their filling with the Lights). But, says Baal haSulam, at the beginning, we have to explore the meaning of Alli’yat Ma”N( ascend of requests for correction of form and receiving the Lights):

to be continued in the form of comments

the link to the previous-9th part
http://kabbalistnyc.com/?p=4203

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16 Responses to PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Ten)- The Meaning of Ali’yat Ma”N(ascend of request for correction and receiving the Lights) and formation of Gadlut of the World of Nekkudim

  1. Baal haSulam continues and says that we already know the term Alli’yat Massakh which ascends to Peh deRosh deYlli’yon( to Malkhut of the Head of Upper spiritual structure) after Massakh has used all its potential to receive the Light for the sake of bestowing only. On the basis of Reshimot which Massakh carries with It (from the levels of vessels which still await their filling with Lights) Zivug deHaKa’a takes place in Peh deRosh deYlli’yon, and which creates the form of Ten Seffirot for the needs of Takhton(lower to Upper spiritual level form).

    On the level of the vessels of Zo”N(the vessels which are found downwards the Tabur), we speak about revealing of the new form of request for being filled with Lights, which is called Alli’yat Ma”N: Ma’in(waters) Nukvin(female)=cry for help, because these requests come from the downward part of A”K- from under Tabur levels( where there is nearly and no strength in Massakh, we speak about 1st and last-zero degree of ability to withstand the demands of wish to get) and their requests come to Rosh haSa”G(3rd Partzuf deA”K), these requests are Reshimot deZo”N deGuf(receiving part) deA”K, Reshimot are also called sometimes Lights (as they contain bits of Lights left there from their previous fillings, before Tzimtzum Alef takes place) and are called Alli’yt Ma”N=ascend of Ma”N.

    Rabash comes and adds that the ascend of Reshimot deGuf to Rosh of Akkudim(= bound together, the Partzufim of Galgalta, A”B, Sa”G where all 10 seffirot found on the same spiritual level) doesn’t make any lack of integrity to the Rosh deYlli’yon, and especially in Rosh deSa”G which spiritual level is “Ki Haffetz Hesset”=the wish for bestowing only, which has no any desire for receiving the Light of Hokhma for Itself and that is why the RESHIMOT which DO NEED the light of HOKHMA ascend to the Rosh deSa”G( and not the one of A”B or Galgalta, because correction COMES FIRST, and only then receiving of Light).

    But by Ma”N coming to the Rosh of Sa”G there is a new situation created there, where the Rosh deSa”G do feel the Lack of Light of Hokhma for Its transmission to the lower levels which are Z”A and Malkhut, and so these requests make Sa”G receive the Light of Hokhma for them( as not receiving the Light of Hokhma is the free choice for Sa”G).

    Rabash adds to explanation of the term Ma”N and says that it means Nekev=empty hole, place, the lack of something, where Alli’yat Ma”N means that the lower level ascend and present its lack of something to the upper level for the correction of the desire into the bestowing form and receiving the Lights for its vessels.

    When we speak about the Reshimot from under Tabur space, continues Rabash, we speak about the Reshimot from the 3rd and 4th degree of intensity of the desire to receive, which are the strongest and most difficult to control and correct and the possibility for their Reshimot to ascend to the Rosh deSa”G is their only possibility to get the bestowing form and to be corrected, as they are the vessels deGuf deA”K, the receiving vessels which are created to be filled with Light and which are under Tzimtzum Alef and Bet, as their intensity demands special training to be controlled (the training starts with studying Torah-to understand what desires we speak about and performing Mitzvot-first steps of controlling our desires and continues with studying of the comments to Torah including Its inner part-Kabbalah transmitted to us by our Sages and studying Talmud for knowing more about performing of Mitzvot, first in the form Lo LeShema- in general form, and later LeShma-for the sake of one’s personal correction).

  2. In letter Peh(80) Baal haSulam says that the root of Ma”N( request) comes from Z”A and Binnah of E”S(Esser Seffirot) deO”Y(Ohr Yashar-the Light which unfolds from Creator towards creation), where Binnah is the level of Ohr deHassadim( the Light of unconditional love, mercy the Light of Bestowing form of existence), which creates the lower to It level called T”T(Tifferet) or Z”A or Bkhinna Gimel( 3rd degree of intensity of the wish to get=Ze’ir Anpin- diminished “face”=form of world view, which consists of six lower to Binnah Seffirot, where Tifferet is the 1st Middle Line Seffirah). Z”A is created in the form which mostly desires Ohr Hassadim, but which needs at least a bit of Ohr Hokhma=He’erat Hokhma, which makes Binnah turn Its Panim(face=active part) towards Ohr Hokhma to receive It for the needs of Z”A to which Binnah transfers this He’erat Hokhma.

    The need for He’erat Hokhma is the reason for Z”A connection with Binnah, where each time, when the Reshimmot( memories from being filled with Light) of Z”A ascend towards Binnah( in their request for the Light of Hokhma) Binnah makes the necessary changes in Its Form and turns towards Hokhma and gets from the level of Hokkma the certain amount of Ohr Hokhma=He’erat Hokhma for the needs of Z”A.

    The ascend of Z”A to Binnah, which makes Binnah get connected with the level of Hokhma is called by the name of All’iyat Ma”N(Rabash adds that Ma”N makes a kind of discontent in the upper level, because Ma”N makes the upper level to change its usual form of existence: Binnah starts receiving the Light of Hokhma though in Its own form prefers ONLY the Light of Hassadim).

    Baal haSulam continues and says that Binnah is not seen as Nukva( receiving function) towards Hokhma without Ma”N deZ”A, because Binnah is a self-content level, which is interested in Ohr Hassadim ONLY, and has no ANY need for the Light of Hokhma, this attitude of Binnah to Ohr Hokhma makes It be in the position of Akhor beAkhor with the level of Hokhma( back to back to Hokhma, which means Binnah doesn’t need the Light of Hokhma and the level of Hokhma doesn’t passes It to Binnah). Only when the Ma”N from Z”A comes to Binnah’s level TURNS Binnah to receive the Ohr Hokhma for the needs of Z”A and becomes Nukva( receiving function) for the level of Hokhma, where Binnah receives Ohr Hokhma for the needs of Z”A only, so says Baal haSulam, the ascend of Ma”N deZ”A makes Binnah become Nukva for the level of Hokhma, and it is one more explanation of Ma”N( Me’in Nukvin- female waters), because the ascend of Z”A makes Binnah turn Panim bePanim( face to face) with Hokhma, which means that Binnah receives from the level of Hokhma as the levels of Nukva receives from the level of Dakar(Dakar=Zakhar=masculine, in Aramaic is Dakar, in Hebrew-Zakhar, as many of Kabbalah books including the Holy Zohar are written in Aramaic, the terms are used by Baal haSulam and Rabash in their explanations).

  3. Rabash comes and stresses again that Binnah ISN’T called NUKVA for Hokma all the time It DOESN’T receive the Light of Hokhma from the above to It level-the level of Hokhma. Binnah as for Itself is always in Akhor beAkhor(back to back) state to Hokhma, continues Rabash, which means that there is no any connection between Binnah and Hokhma. Akhor(back) means the state when spiritual level doesn’t bestow or receive anything, which means that the level of Hokhma doesn’t bestow any Light to the lower to It level of Binnah as Binnah doesn’t wish to get any amount of Light of Hokhma from the level of Hokhma anyway.

    Only when there is an ascend of Ma”N from Z”A to Binnah DOES Binnah become NUKVA to Hokhma, reminds us Rabash, and says that it is a completely new stage of creation where the Lower spiritual level makes the Higher spiritual level to come into the state of incompletion(=Hissaron). As we know, says Rabash, at the beginning Binnah is in the sate of completion(Shlimut) called “Ki Hafetz Hessed”( desiring for the Light of Hessed=Mercy=Unconditional Love=Bestowing) and It has no Hissaron in this state, where another term for Hissaron is Nukvi’ut(Nukva means female, but its root contains the meaning of Nekev-hole, which means in Kabbalah=empty space, which desires to be filled, desires to receive).

    But now says Rabash, when the Lower level(=Takhton) ascends to Higher one and demands to be filled with Lights and with the Light of Hokhma at that! Binnah which has no the Light of Hokhma of Its own(because it has the Light of Hassadim only) comes to the state of incompletion(Hissaron) and comes into stage where It NEEDS the level of Hokhma=needs to connect with the level of Hokhma for It to be able to transfer the Light of Hokhma to the Lower to it level of Z”A.

    The same happens on the level of Rosh deSa”G, says Rabash, which is also the level of Binnah and which is in the sate of “Ki Hafetz Hessed”, but when the Reshimot deGimel-Dalet( memories from the the 3rd and the 4th levels of intensity of the desire to receive) ascend to Rosh deSa”G with the purpose to be filled with He’erat Hokhma( the beam of the Light of Hokhma), Rosh deSa”G=Binnah MUST get into interaction(Zivug) with the level of Hokhma which is A”B for It to be able to pull and transfer the Light of Hokhma to the Lower to It levels of Gimel-Dalet, and it is the meaning, repeats Rabash, of Ali’yt(ascend of)Ma”N, which is the creation of the state of incompletion(Hissaron) in the Higher(Ill’iyon) spiritual level by the demands of the Lower(Takhton) spiritual level.

    Still, says Rabash, we have to ask ourselves: how is it possible what Rosh deSa”G, which has Massakh( the power of will to overcome the intensity of desire) of Bkhinna Bet( 2nd)only, is capable of making the interaction(Zivug) for the desires of Gimel(3rd)-Dalet(4th) degree of intensity of the desire? the same question is relevant for the ability of the Ollam haNekkudim(the world of aspects), which has even lower strength of power of Massakh-Massakh(power of will) deBkhinna Alet(1st) to make an interaction(Zivug) for the desires of Gimel-Dalet intensity of desire?

    What we have to understand, explains Rabash, is that when we say that there is Zivug(interaction) deGimel-Dalet performed on the level of Rosh deGalagalta(the 1st spiritual structure of the world deA”K) we do not mean the same strength of desire and ability to overcome it when we speak about the interaction(Zivug) which is performed on the level of Gimel-Dalet deA”B and It is different as well from the Gimel-Dalet on the level of Sa”G, because the level of Gimel-Dalet deGalgalta creates the level of A”B, while the level of Gimel-Dalet deA”B creates the level of Sa”G only, and Gimel-Dalet deSa”G find their way downwards the Tabur deA”K and they are created according to the strength of will to overcome the desire to get found on the level of Sa”G only, which is the 2nd degree of strength( while A”B has 3rd and Galgalta 4th-the strongest one), and when the levels of Gimel-Dalet are pulled down under the Tabur they are found there in their correspondent to the world of Nekkudim form, which is Gimel-Dalet of Bkhinna Alef level ONLY! the levels of Gimel-Dalet of Bkhinnot Bet=Sa”G, Gimel=A”b, Dalet= Galaglata DO NOT descend under Tabur, because they are DIFFERENT from Gimel-Dalet deBkhinna Alef in their level of origin=strength=intensity of the wish to get!

    If so, asks Rabash, is there any way to correct all the levels of the desire to get, if the world of Nekkudim and even the level of Sa”G DO NOT DEAL with the real levels of Gimel-Dalet of 3rd and 4th intensity of the wish to get? and even if Shvirat haKellim( shattering of the vessels) hadn’t taken place, what would have come out of correction of the 1st and 2nd levels of intensity of desire only? If so, what is the use of correcting the broken world of Nekkudim then?

    Rabash explains that though we see that unfold of the worlds brings with it weaker and weaker Lights every time, BUT they are NEW Lights, the Lights which are revealed in the world deABY”yA( the world of correction), and they are NOT the SAME Lights which used to shine in the world of Nekkudim, because if they were the same Lights, there wouldn’t be any use of shattering the vessels in the world deNekkudim.

    The Lights which are revealed are qualitatively new Lights which are going to be revealed in all their strength altogether only at the end of the correction-Gemar Tikkun, when all the vessels(Kellim=desires) are converted into the bestowing form.

    Rabash asks one more question about the difference between Alli’yat Ma”N of Reshimot deZo”N deA”K to Rosh deSa”G and the interaction between Binnah and Z”A deOhr Yashar(primary unfold of spiritual stages) and says, that as for the Alli’yat Ma”N of the Reshimot we have to remember that these Reshimot come from the levels which once were filled with the Light, which left them when these levels lost Massakh, and which have only Reshimot left-memories of being once filled with Light and these are those Reshimot, which now ascend to the Higher level with the demand to receive Massakh for the them to be able to get the Lights, while on the four stages of Ohr Yashar(Ohr Yashar=Light coming straight from the Creator) there is NO Massakh at all, because this unfold of the Light takes place BEFORE any Tzimtzum on the wish to get for the sake of getting.

  4. In letter Pe’i-Alef(81) Baal haSulam says that as we know Partzuf A”B deA”K is the spiritual structure of Hokhma(wisdom) level and Partzuf Sa”G deA”K is the one of Binna(ability to comprehend the spiritual wisdom) level and they are called so according to their highest level contained in their structures, and though there are different spiritual levels in those Partzufim within themselves, but they are called according to their highest possible level of spiritual revelation, and that is why we call all A”B structure- Hokma and all Sa”G structure Binna and so when the Reshomot deZo”N deGuf(body=activating part) deA”K( Ze’ir Anpin and Nukva=two lowest spiritual structures) which are below Tabur deA”K ascend to Rosh(head=planning part) deSa”G they are seen there as Ma”N( request) to Sa”G( the spiritual structure of Binna deA”K=the ability of comprehension of Hokhma-spiritual wisdom) and which becomes a reason for Sa”G to enter into the state of Zivug(interation) with A”B(the spiritual structure of Hokhma deA”K-wisdom) and as a result of this Zivug the spiritual structure of A”B bestows a new portion of Light of Hokhma to the spiritual structure of Sa”G for the needs of Zo”N which are below Tabur, but which made an effort and ascend with Ma”N(request) to the Rosh deSa”G.

    When the spiritual structure of Zo”N deA”K receives a new portion of Light deHokhma Zo”N descend downwards to their place of origin which is below Tabur deA”K and where there are E”S(esser seffirot=ten spiritual subdivisions) deNekkudim( the world of different aspects which are await their activation) and there under Tabur, Zo”N unfold the received Light of Hokhma within E”S deToch(essential part of body=actively receiving part) of the world deNekkudim, which gives the structure of the world of Nekkudim to create Its state of Mokhin deGadlut(Mokhin=mind, Gadlut=fully activated form) of Esser Seffirot deOlam haNekkudim.

    As we see, continues Baal haSulam, this state of Gadlut deNekkudim comes into being at the bases of two kind of Reshimot( spiritual bits of memory), which are Reshimot deZo”N-Ze’ir Anpin(=male part, the part of bestowing) and Nukma(=female part, the part of receiving) and which are both placed downwards Tabur deA”K, but this way of coming into the State of Mokhin deGadlut brought with itself Shvirat haKellim(=shattering of the vessels) and the reason for it is going to be discussed in the next explanations of Baal haSulam.

    Rabash comes and says that the difference between Katnut(partially activated form) to Gadlut(completely activated form) is that in Katnut we deal only with a part of activated spiritual level from both sides: from the side of vessels(=abilities to deal with spiritual Light) and from the point of Lights(=spiritual influence on those vessels), and this state of Katnut is characterized by the spiritual Law which says that when there is a lack of activation of the lowest spiritual levels called NeH”Y deKellim( Netzakh, Hod, Yessod) there are no Light deGa”R( Gimel Rishonot=three highest kinds of spiritual Light) in the spiritual structure and this law is relevant without any connection to Tz”B( Tzimtzum Bet=second restriction on receiving the spiritual Light), because the level of Zo”N has the ability to withstand the wish to get for the sake of getting of Bkhinna Alef(1st degree) deOvi’ut(ability to withstand the desire to receive for the sake of getting) and Bet(2nd degree) deHitlabshut(potential level of ability to withstand the desire to get for the sake of getting, which MUST be developed by the spiritual structure through its request for help to the Upper to it spiritual level and its own efforts as well). Alef deOvi’ut and Bet deHitlbshut are enough for receiving the Light of Hassadim( the Light of Mercy=the possibility for spiritual correction of the form of receiving from getting into bestowing) and this state is called Kadnut( partially activated spiritual form, where we learn to deal with our wish to get for the sake of getting and learn to convert it into the bestowing form).

    In the sate of Gadlut, continues Rabash we deal with the level of Gimel deOvi’it( 3rd degree of intensity of the wish to get for the sake of getting) and this level needs the Light of Hokhma( there should be something which makes as desire it hugely) and there is no way the spiritual structure=Partzuf may withstand such an experience if It has no Kellim(vessels=abilities) to deal with the Light of Wisdom( Ohr Hokhma). The vessels which deal with the Light of Hokhma are the receiving vessels=Kellim deKabbalah to differ them form bestowing vessels=Kellim deHashpa’a.

    For the vessels of Kabbalah to be actively used the Power of Tz”B(second restriction, which is made for the spiritual structure to learn the bestowing ways of life and where the use of Kellim deHashpa’a are permitted only) should be canceled and the usage of the vessels deKabbalah should be permitted( for this matter they should be all corrected from their getting form into the bestowing one: from getting for the sake of getting into the getting for the sake of bestowing). So it is possible to says that for the state of Gadlut the spiritual structure needs the complete activation of all the vessels including Kellim deKabbalah and as a result of this modification of the state the receiving of both kinds of Lights are possible: Ohr Hassadim=the light of correction, the light of bestowing form and Ohr Hokma=the Light of Life, and Enjoyment of existence, which is also the Light the Creator desires to bestow to His creation.

    There are some terms which Rabash explains to us and says that when we say Kellim dePanim(=face) we call them Kellim Zakhim(=radiant vessels)=the vessels of bestowing=Kellim deHashpa’a, BUT at the time when we have these vessels only we deal with Akhora’im(back side) deOrot(lights)=Orrot deHassadim-the Light of correction, which are chosen by creation and not planned directly by Creator, because the creation desires for the correction of form to be able to be on the spiritual level of Creator Himself( the reason for Tzimtzum Alef). Usage of the light of Hassadim let the state of Katnut to be activated only, and for the complete activation of the state of creation, the creation should be able to receive the Light of Hokhma, which is the Light the Creator desires to bestow His creation with and which is the Purpose of Creation, so only when the spiritual structure has its Kellim deAkhora’im(back side)=the vessels of receiving the Light of Hokhma activated Ohr haPanim(face)=the Light of Hokhma can shine, which is also called the state of Gadlut.

  5. In letter Pe’i-Bet(82) Baal haSulam reminds us that there are two spiritual levels in Rosh(head) deNekkudim(in its under Tabur part, because there is one more Rosh deNekkudim which is in above Tabur Part and which is called Is’shu’t=Rosh deNekkudot deSa”G), those two under Tabur levels are called Keter and Av”A(Ab’a&Ima).

    So when Zo”N deA”K(by ascending Ma”N to Rosh de Sa”G ) generate the unfold of new portion of Light which comes as a result of Zivug deA”B-Sa”G among haE”S deNekkudim, the Light first comes to shine through Tabur deA”K upon Ketter deNekkudim, which place in there under Tabur and brings with it the unfold of complete form deKetter with Ga”R deOrrot and Zo”N deKellim, afterwards the Light unfolds Its influence on Av”A deNekkudim through Yessod(=the last=lowest seffira deZe’ir Anpin) deA”K as there is the level of Av”A which corresponds to the level of Yesod deA”K in under Tabur part and this unfold of Light of Hokhma brings with It Ga”R deOrrot for Av”A and activation of Binna and Zo”N deKellim on the spiritual level of Av”A(Ab’a and Ima).

    Rabash comes and reminds us that Zivug deA”B-Sa”G is performed on the request of Reshimot deZo”N which are Reshimot deGimel-Dalet( 3rd and 4th degrees of intensity of the wish to get) and which come from under Tabur part deA”K and which await their correction of the form to be for the sake of bestowing.

    As for the correspondence of the under Tabur levels of A”K to those of the world deNekkudim which is completely placed under Tabur, Rabash says that the 2nd Rosh deNekkudim=Ketter is on the level of the seffira Tifferet=T”T deA”K, more exactly on the level of T”T’s 3rd lower part( as 1st and 2nd are not restricted for receiving in the framework of Tzimtzim Alef), this part deT”T ends the actively receiving part deGuf=body, which is also called Toch(actively receiving part of body). Lower to T”T comes Yessod( in the middle line) and Av”A’s spiritual level corresponds to Yessod deA”K as Av”A are placed downwards Ketter and that is why it is said that they cover the level of Yessod deA”K.

    Rabash continues and asks a question about the difference in the influence of the Light of Hokhma’s unfold through Tabur and through Yessod on Av”A structure and says, that though the Light of Hokhma activates desires based on Reshimot deGimel-Dalet, but when it shines through Tabur, Ima remains in Its position of Akhora’im(back side) to Aba(=to receiving Light of Hokhma), which means that It doesn’t desire to receive the Light of Hokhma in the state of Light coming through Tabur and this state is called Pb”A( Panim be Akhor), but when the Light comes to shine through Yessod deA”K, though it comes to shine to the same Gimel-Dalet levels, the level of Ima comes into position of Panim be Panim( Pb”P) with Ab’a=Ohr Hokhma, which means that It does receive the Light of Hokhma from Abba at this stage.

    The change of attitude to Light of Hokhma on the level of Ima when it comes through Yessod deA”K comes through the fact that Nekkudot deSa”G, when they unfold in under Tabur part deA”K come into interaction with the Gimel-Dalet levels of desire to receive the Light of Hokhma, which are placed under Tabur, as we know, on the bases of these Reshimot the state of Gadlut deOllam haNekkudim is created, and which also is called the “Shine of Light downwards through Tabur”, we also remember, that this unfold of Light through Tabur is enough for the 1st underTabur Rosh=Ketter( or 2nd on general count) to reach the state of Gadlut=activation of AHa”P(oAzen=ear, Hotem=nose, Peh=mouth) deKellim and receiving Ga”R deOrrot, as Av”A cover the level of AHa”P deKetter, it means that they also receive their activation through the state of Gadlut deKetter, says Rabash, but this state of Gadlut is based NOT on request of Reshimot deGimel-Dalet THEMSELVES , but on the Nekkudot deSa”G IMPRESSION from the desires of Gimel-Dalet levels, and that is why the level of Ima remains inactive to receiving the Light of Hokhma on this stage as the level of Ima receives and passes the Light of Hokhma to Zo”N only on THEIR OWN REQUEST, says Rabash, because Ima, by Its own level, is “Ki Haffetz Hessed”=desires for the Light of Hassadim only=the Light of bestowing and correction of the getting form, and that is why at the stage of Light Hokhma shining through the Tabur Ima remains in Its Akhor position to Ab’a-Ohr Hokhma, which Ab’a receives through Halbasha=covering of AHa”P deKetter, so we call this kind of Gadlut deAv”A -Gadtlut Panim beAkhor=Gadlut Pb”A.

    When the Light of Hokhma comes to shine through Yessod of A”K, and which happens as a direct result of ascend deZo”N on Ma”N to Sa”G for the receiving of Light deHokhma, the level deYessod passes the Light to Zo”N ONLY through the structure deAv”A, so Reshimot deZo”N ascend to the level of Av”A and demand the filling with the Light of Hokhma and as it is a DIRECT REQEST of Zo”N Ima comes into position of Panim to Ab’a=Ohr Hokhma and receives the Light of Hokhma for Zo”N, as we see, adds Rabash, there is a big difference between request of Zo”N which is included into Nekkudot deSa”G and a direct request of Zo”N.

    to be continued

  6. Rabash continues and reminds that we should remember that it is ONE and THE SAME LIGHT which shines through Tabur and through Yessod, but as the level of Ketter dresses=covers the level of Tabur=3rd lower part of T”T deA”K, so It is able to receive the Light through Tabur, but as the structure of Av”A dresses on Yessod deA”K, it receives the Light through Yessod.

    This Light which shines through Yessod unfolds to 2 different levels in under Tabur level: 1st- to Av”A and 2nd to Vav and Nekkuda( Vav=6- Ze’ir Anpin as it is composed from the 6 lower seffirot, and Nekkuda(=point)-Malkhut which is under restriction and doesn’t receive any Light on its own level and that is why is called Nekkuda).The unfold of the Light through Yessod to Vav veNekkuda gives them power to ascend to the level of Av”A with Ma”N( request) for receiving the Light of Hokhma, says Rabash.

    There is an additional explanation as well, says Rabash, when we speak about unfold of the Light through Yessod to Vav and Nekkuda, and says that within the structure of Ze’ir Anpin Itself, the seffira which corresponds to Z”A is Hetzakh (as Hessed is Ketter, Gevura is Hokhma, T”T- Binna, Netzakh-Z”A and Hod- Malkhut and Yessod deZ”A is Seffira Kollelet=the seffira which units all the Z”A’s seffirot), so if we speak of unfold of Light through Yessed deA”K, which is also Yessod deSa”G( Yessod means basic principles, and they are the same for A”K and Sa”G=bestowing form of receiving), then we can say, that the Light comes to shine to 3rd lower part of Netzakh deA”K and to 3rd lower part of Hod( as their 1st and 2nd parts are not under restriction) and these lower thirds of Netzakh- its private Netzakh, Hod , Yessod and lower thirds of Hod with its private Netzakh, Hod , Yessod make 6 levels=Vav and Nekkuda is Malkhut, so if we wish to be more exact we should remember, that the under Tabur structure of NeH”Y( Netzakh, Hod, Yessod) deA”K itself subdivides into three levels, into 3 thrids, where 1st- Upper third is HaBa”D deNeH”Y deA”K( Hokhma, Binna, Da’at=the sefira of interaction between Hokhma and Binna)= Rosh, 2nd- middle third is HaGa”T deNeH”Y deA”K( Hessed, Gevura, Tifferet)=Toch deGuf and 3rd- Lower third is NeH”YdeNeH”Y deA”K, and which are ORIGINAL ZO”N, so when the Light unfolds to those original levels of Gimel -Dalet deGimel Dalet it makes them desire the receiving of Light and so they( Vav veNekkuda) ascend on Ma”N to Av”A spiritual structure, because Av”A is the most outward Partzuf prior to Zo”N( the higher is the spiritual level the more inward Its position is), but it is the spiritual level( meaning Av”A) which reins upon the spiritual structure of Zo”N on this stage and that is why the spiritual structure of Zo”N MUST ascend to Av”A with the request for Light and make Ima come into Panim position to Ab’a for the Zivug( interaction) on request of Reshimot deGimel-Dalet can take place with Ima and the state of Gadlut created for the needs of passing the Light of Hokhma to the lower to Av”A spiritual structures, which are Zo”N( Ze’ir Anpin and Nukva, which are also called Bannim to Av”A=sons for father and mother, son=male=bestowing, meaning that the receiving of Light by the lower structures must be in bestowing form).

    to be continued

  7. Rabash continues and explains that there is a Spiritual Rule which states that the lower spiritual level fills the empty vessels( spiritual needs and demands) of the upper to It spiritual levels, but in the state of Pb”A( Panim beAkhor=face to back state) there is no way the upper to the world deNekkudim spiritual level which is Zo”N deA”K is going to be filled with the Light, so says Rabash, these very Zo”N( deA”K) ascend to the level of Av”A( Abba veI(a)mma), demand the Light of Hokhma from Ave”A and make them come into state of Zivug(interaction), but the Level of Ave”A make their Zivug on Reshimot deVav veNekkuda(Z”A and Nukva=Zo”N) of the world deNekkudim (as both structures Av”A and Vav veNekkuda belong to the underTabur level and are under rein of Tzimtzum Bet, while Zo”N deA”K belong to Tzimtzum Alef and are upper spiritual vessels to them).

    So as a result of this Zivug there is Guf( body) of the world deNekkudin created which is called Za’in(7=Sheva) Mallakhim(=7 spiritual powers of receiving) and they are those that fulfill the needs of NeH”Y(=Zo”N) deA”K, if so, continues Rabash and asks, if Zo”N deA”K do receive their true filling on the level of Reshimot deGimel-Dalet in the framework of Tzimtzum Alef which is the restriction on Bkhinna Dalet only (if we say that Zivug for their filling is done on the level which is under rein of Tzimtzum Bet, which is the restriction on Za’in Takhtonot( 7 lower seffirot) including the 7 lower seffirot of the level of Binna!?

    Rabash explains that as a result of deactivation( Hizdakhekhut) of spiritual level of Galgalta deA”K, there are Reshimot( memories from being filled=activated with Light)
    Dalet-Gimel left. When the next=lower to Galgalta spiritual level is created and activated, which is A”B( the wisdom structure) it is created according to the demands of spiritual level of Dalet-Gimel intensity of the wish to get and here too the same question is asked, if this level is good enough for filling the needs of its upper spiritual level which is Galgalta!?, because A”B is of Gimel deOvi’ut(=intensity), while Galgalta is Dalet-Dalet deDalet =the strongest level of intensity of the wish to get.

    The answer is that the spiritual level deA”B can fill the level of Galgalta only on the level of Its power which is based on the spiritual level of Bkhina Gimel deOvi’ut( 3rd level of intensity of the wish to get), the same continues with the next Partzuf which is Sa”G, and which is of Bet deOvi’ut(2nd level of intensity of the wish to get) and which fills Its Upper level-A”B on the level of Sa”G power only, but which also fills Galgalta on Sa”G’s level as well( which is added to the filling made by A”B), though the level of Galgalta is of Dalet deOvi’ut and Sa”G is of Gimel-Bet level( Gimel deHitlabshut =potential, Bet deOvi’ut=activated intensity). The same is true on the underTabur level, continues Rabash and says, that Zo”N deGalgalta are not filled according to their original level of Dalet-Gimel(deDalet=Galgalta), which it holds, but according of Reshimot Dalet-Gimel(deAlef=Ollam haNekkudim), which comes out of Zivug on the level deRosh deSa”G for the needs of Partzuf M”A(Z”A deA”K in its underTabur form, which is the world of Nekkudim).

    There’re some more explanations given by Rabash where he says that according to spiritual law the level which comes out from the level of Rosh deGalgalta is called A”B, the structure which comes out from the level of A”B is called Sa”G, the level which comes out of Sa”G is called M”A, all of them have the levels of Dalet-Gimel, BUT they are Dalet-Gimel from different basic levels of intensity=Ovi’ut: Dalet-Gimel deA”B are of 3rd level of intensity, Dalet-Gimel deSa”G are of 2nd level of intensity and Dalet-Gimel deM”A are of 1st level of intensity, though all of them are also called Zo”N towards the Upper level, the level which originates their activation.

    Rabash continues and says that though the level of A”B is of Gimel deOvi’ut, It neither unfolds nor fills the underTabur level of Galgalta, because the Light of Hokhma doesn’t descend downwards Tabur, where the desire to receive the Light of Hokhma for the sake of getting is very strong( Zo”N deGalgalta are of Dalet deOvi’ut) and so only the level of Nekkudot deSa”G, which originates on the level deBinna deSa”G, which deals with Light deHassadim mostly and is the one which may descend underTabur and which purpose there is to make the underTabur level to wish to convert themselves to the bestowing form.

    For this very purpose the underTabur levels are also devided into two levels: Upper and Lower with their private Tabur, which is called there Parsa(the point of returning back,where Ga”R deNekkudim and later the world deAtzilut is Upper level and Za”T deNekkudim and later the worlds deBY”yA are of lower level). In the framework of this division the Light of Hokhma may descend downwards Tabur till Parsa( in the form of He’erat Hokma=the Beam of Wisdom), so as we see, says Rabash, it is the spiritual structure called Nekkudot deSa”G which makes possible the descend of Light of Hokhma downwards Tabur and Its shine there( as this structure makes possible the division of underTabur desires into two groups of corrected vessels=Kellim deKdusha, which are able to receive the Light of Hokhma for the sake of bestowing and into the 2nd group which is still to learn to receive the Light of Hokhma for the sake of bestowing).

  8. What we have to understand more, says Rabash, is the nature of the underTabur Reshimot, which are left after deactivation of Massakh( the power to resist the wish to get for the sake of getting) of Partzuf Galgalta, and the main point to ask is why it must be deactivated, why not to remain filled with Light and what kind of correction comes out of deactivation of the spiritual level!?

    First of all, says Rabash, the deactivation of the level, which means that the Light leaves the certain spiritual level, brings with it the creation of new spiritual vessels, which means that Partzuf Galgalta has the influence on It of Level of Light of Dalet of intensity and It gets the maximum amount of this level of Light, which It can receive for the sake of bestowing, BUT as we know, Galgalta’s part downwards the Tabur is left without this level of Light, as that is the level of the wish to get for the sake of getting rein( Galgalta is able to withstand the desire of underTabur level to receive for the sake of getting, but still is unable to fill it with Light for the sake of bestowing, and so if left activated, It will never fulfill the Purpose of creation to fill ALL the creation with the Light of Hokhma=the Light of Delight of existence).

    In Galgalta the Light of Hokhma doesn’t unfold downwards Tabur and shines only above Tabur, because if It were to unfold downwards the Tabur the getting for the sake of getting would take place which is against the Rules of Tzimtzum Alef, so it is clear now, that each new level created after Galgalta is created for the sake of correction of the underTabur level of Upper to it spiritual level, because the part upwards the Tabur of each Partzuf is filled with Light, and from the point of view of this part of Partzuf there is no need for the Light to leave its level, but all the point is the correction of underTabur part, which can be done by receiving Ohr Makif( surrounding light), the Light which is created by Creator to fulfill all the needs of the creation including the underTabur part. and which still awaits for corrected vessels for It.

    As we see, continues Rabash, though we say, that A”B is created according to above Tabur Reshimot deGalgalta( because A”B doesn’t unfold downwards Tabur), but the truth is, says Rabash, that It is created on the bases of the needs of underTabur Reshimot, which means that though It holds the above Tabur level, it uses the kellim( vessels) of underTabur level and it uses Ohr Makif( surrounding light) deGalgalta, which belongs to the vessels of underTabur part of Galgalta, what we have to take into account as well, says Rabash, that A”B is created with the help of the vessels of above the Tabur part of Galgalta, as real underTabur vessels may be used neither by Galgalta Itself nor by A”B, as these are the vessels which are still to be corrected to receive the Light for the sake of bestowing( which means that aboveTabur A”B is the “theoretical” step of the Plan for the correction of underTabur level, while the “practical” part is still to come).

    The creation of lower spiritual levels are done with the help of Massakh deTabur(the power of ability to resist the wish to get for the sake of getting, activated on a certain spiritual level). Thus Massakh deTabur deGalgalta, which allows the receiving of the Light up to certain level in Partzuf=Tabur, when finds the wish to get for the sake of getting too strong for itself to resist, stops receiving of the Light by the Partzuf and ascends to Peh deRosh(planning part of spiritual structure=theory center) with data about the levels which it finds difficult to resist and takes part on the level deRosh in planning the creation of the next spiritual level through being included in performing Zivug deHaka’a which creates next=less intense spiritual level of desire to get for It to be able to receive the Light for the sake of bestowing only (as the Massakh brings with it the information of the intensity of the wish to get, it also gives the Idea to divide the work of correction into some parts= new Partzufim for the creation to be able to learn from easier to harder levels of resistance and correction of the wish to get.

    The power to resist the wish to get for the sake of getting comes from everyday training by studying Torah and performing Mitzvot LeSHMA!!!= for the sake of correction, and is personal free will work of each Jew and people from other nations which freely decided to take on themselves this kind of spiritual work, there is no any other way to master the wish to get, but intense everyday training by behaving according Torah and not according our wish to get, for this matter no end of situations are created in our life, where we have to choose between our WISH and MUST according to spiritual laws and not according to our personal egoistic understanding).

  9. In letter Pe’i-Gimel(83) Baal haSulam explains the meaning of Gadlut( full form of activation of spiritual structure), which brings to the Level of Esser Seffirot deOllam haNekkudim the New Light and says that we have to explore the situation with the Reshimot which the Zivug deHaka’a for Gadlut is initiated on. As we remember, there are three levels deRosh deNekkudim( the 1st one is Ish’sut, which is on above Tabur level, the 2nd is Ketter, the 1st underTabur Rosh deNekkudim and the 3rd is Av”A=Abba veA(I)mma-the 2nd underTabur Rosh deOllam haNekkudim).

    We learn, says Baal haSulam, that Ketter and Av”A deNekkudim come into being in the form of Va”K( V=vav-6 K=ktzavot-endings=6 lower seffirot,which are enough for the Light of Neffesh=Vitality and Rua’h=Spirit to enter them), because these two structures come into being on the bases of Bkhinna Bet deHitlabshut and Alef deOvi’ut, BUT we also remember, that as a result of Nekkudot deSa”G descend into underTabur part they get mixed with Bkhinna Dalet( deHitlabshut, as Dalet deOvi’ut is under Tzimtzum Alef restriction for use) on the level of their Massakh, which is of Sa”G nature and which is of Bkhinna Bet deOvi’ut strength only and so we should admit that there are two kind of Reshimot in Massakh deNekkudot deSa”G: those of Bet-Alef and those of Dalet -Gimel present, and the problem is, comments Rabash, that on the one hand we say that Zivug deHaka’a is always done on the highest intensity=Ovi’ut deReshimot present in Massakh, on the other hand the Zivug in done not on the level of Peh(mouth=Malkhut=Bkhinna Dalet) deRosh, as it goes in Partzufe’i deTzimtzum Alef, but on the level of Eina’im(eyes=Hokhma=Bkhinna Alef) deOvi’ut as it goes in Partzufe’i deTzimtzum Bet, so it sounds as if the Reshimot are those which should determine the kind of Reshimot the Zivug is done on, BUT continues Baal haSulam, there may not be Zivug on the Level of Dalet deHitlabshut and Gimel deOvi’ut and there may not be the Light of Yekhida( the Light of uniqueness of each part of creation) activated by this Zivug, as it is the LEVEL of Zivug( and not of Reshimot), which determines which of them(Reshimot) are going to be activated.

    As the level of Zivug in Tzimtzum Bet is Eina’im, more correct Nukve’i Eina’im( orbits of eyes), which correspond to Binna, and which can activate only up to Va”K deBinna deKetter and only Va”K deAv”A, the Reshimot deDalet-Gimel are only included(their potential is taken into consideration) but are not activated by Zivug on the level of Nekkudot deSa”G( they may be activated only by Zivug deA”B-Sa”G which belong to Tzimtzum Alef), Rabash adds that there is a Spiritual Rule which states that all kinds of Reshimot subdue to the main level of Zivug and as the Zivug on the level deBinna is Zivug deHashpa’a( of bestowing nature), there is no place to activated receiving of the Light of Hokhma on this spiritual level and Reshimot deDalet-Gimel are suppressed there=turned inward the level of Binna=subdue to bestowing activite of Partzuf=spiritual structure and are seen as if not existing on this level at all.

    So, continues Baal haSulam, the Zivug is done on Reshimot deBet deHitlabshut and Alef deOvi’ut only, which are originally the Reshimot of Massakh deBinna and that is why Rosh Ketter comes in the form of Va”K deBinna and Rosh Av”A comes in the form of Va”K only.

  10. Rabash comes and explains that there is an essential difference between the stages of unfold of Partzufim in Tzimtzum Alef and Tzimtzum Bet, where in Partzufe’i deA”K( Tzimtzum Alef) first we have the actualization of the Partzuf in its full form called Ta’amin and only after it we have its diminished form called Nekuddot, which means that first Zivug(interaction for formation of the spiritual structure) is done on the Highest possible stage of development of this spiritual level=on Bkhinna Yili’ona deReshimot and the form of Gadlut comes into being and only after it there is Zivug done on the rest of Reshimot present on this spiritual level and the less forms=forms of Katnut of this spiritual level come into being, while in Tzimtzum Bet it is right on the contrary.

    The point is, explains Rabash, that in Tzimtzum Bet Massakh is found on the level of Yena’im(eyes, which corresponds to the 1st degree of Will=Massakh to withstand the wish to get, which is rather weak to deal with real desires) and that is why there is no place for the Zivug(interaction) with B’khinot Gimel&Dalet(3rd&4th degree of the wish to get), as Zivug for dealing with them is done on the level of Malkhut(Peh=mouth) and not on the level of Hokhma(Yena’im=eye). But, what keeps Massakh on the level of Yena’im(Hokhma) and doesn’t let it go down to Peh(=Malkhut) right on the formation of the world deNekkudim if we see that later in Gadlut deNekkudim haMassakh DOES descend to the level of Malkhut(Peh), asks Rabash and says that if Reshimot Gimel-Dalet in Massakh deTzimtzum Bet were found on the level of Malkhut(Peh) right at the formation, then their strength would be revealed, but as there in Tzimtzum Bet they are only included in Reshimot deAlef-Bet, their strength may not be revealed right at the moment of the formation of the world deNekkudim, because Massakh is found on the level of Yena’im, which is the level of Kellim deHashpa’a(bestowing vessels) and where there is no place for revealing the strength of the wish to get and no Kellim deKabbalah(receiving vessels).

    Only when Zivug on Reshimot deAlef-Bet is done=Reshimot deHashpa’a, there comes the time for the rest of Reshimot to be revealed and here comes the turn of Reshimot deGimel-Dalet to ask for their needs to be fulfilled, as there is no other spiritual force on that level to deal with the filling of the desires of Reshimot deGimel-Dalet, but them themselves and they awake and start asking for their fulfillment( Rabash adds and says that there is no other spiritual force than Reshimot deGimel-Dalet themselves which can make Massakh descend to the level of Malkhut(=Peh) for Zivug, but it can happen only when Zivug on Bkhinnot Alef-Bet is done as B’khinot Gimel-Dalet are included in Alef-Bet and reveal their spiritual strength only when the needs of Reshimot deAlef-Bet are actualized).

    Rabash continues and gives some more details and says that first of all Zivug is done on the levels which can be actualized in the framework of Power of Tzimtzum Bet, which means that first we deal with the correction of the levels which are revealed at the present situation=on the level of original formation of the spiritual stage of development, and only after we’ve corrected everything on the originally given spiritual level and according to the conditions for correction on that level, we can try to cancel=overcome the conditions of Tzimtzum Bet and try to work within framework of Tzimtzum Alef.

    This order comes from the Spiritual Root for all underTabur development which starts with Nekkudot deSa”G and as they are the derivative on Partzuf deSa”G deA”K, which main Bkhinna is Bkhinna Bet=the level of bestowing attitude to the reality around and where Bkhinot Gimel-Dalet are only included, which means that their interests can be met ONLY if the first part of agreement is followed, which is bestowing intention on any spiritual action, which means that first of all the bestowing nature should be insured and only then the receiving may take place, that is why there, in the world deNekkudim, FIRST of all the Zivug on Bkhinna Alef-Bet is done=the level of bestowing attitude, and only after it the rest of the Reshimot may be dealt with.

  11. In letter Pe’i-Dalet(84) Baal haSulam says that after the stage of revelation of the new part of Light for the underTabur level, which comes according to ascend of Ma”N by Zo”N deA”K to the upper levels and which generates Zivug on the level of A”B-Sa”G, this revelation of the New part of Light comes first of all to the level of Rosh haNekkudim. As there is no any connection between the spiritual structure deA”B(Partzuf Hokhma deA”K) and the levels under the rein of Tzimtzum Bet, which is characterized by ascend of Malkhut=Bkhinna Dalet to the level of Nikve’i Yeina’im(=Binna= orbits of eyes), and which makes the unfold of Light from the level of A”B to Rosh haNekkudim to be conducted through cancelation of conditions of Tzimtzum Bet only, which means that the unfold of the New portion of Light which comes to the creation through Zivug deA”B-Sa”G demands the descend of Massakh to the level of Malkhut(Peh) as it is Its original level in the framework of Tzimtzum Alef and as it is the strength of Massakh needed to deal with Bkhinna Dalet of the wish to get to be able to receive the Light for the sake of bestowing only.

    This cancelation of Tzimtzum Bet makes the three lower levels of Rosh(AH”P=Aozen, Hkotem, Peh=ear,nose,mouth),which descend to the lower to their original spiritual level stage deGuf(body)in framework of Tzimtzum Bet ascend back to their original level, the level of Rosh(head) and join the upper vessels deGa”Ye( Galgalta veYena’im=crown and eyes), which makes possible the descend of Zivug from the level of Yena’im to its original level of Peh=Malkhut=Bkhinna Dalet=Peh deRosh.

    When the structure of the world deNekkudim undergoes this changes, the formation of Ten Seffirot(=E(sser)”S) on the level of Ketter takes place, which means that this level of the world deNekkudim receives the Lights of Neshama(soul), Ha’ya(spiritual life), Yekhida( uniqueness) to the Kellim deAH”P(3 lower vessels deRosh=head, which are also called Binna and Zo”N deRosh) with the help of Zivug initiated by Zo”N deA”K through ascend of Ma”N to the Upper structures of A”B-Sa”G for the new portion of Light for their fulfillment, which only possible through ascend of 3 lower vessels back to their original spiritual level, from which they descend as a result of Tzimtzum Bet(=ascend Malkhut to Binna,which makes all the vessels including 7 lower vessels of Binna itself to receive getting for the sake of getting form and to be impossible to use in this form for receiving spiritual Light without bestowing correction. The correction of these 3 lower levels of vessels allow for 3 upper lights to come on the spiritual level and thus the first 2 lower Light of Neffesh(existence)and Ru’akh(spirit) are strengthened by three highest possible light of Nesha’ma, Ha’ya, Yekhuda, forming complete NaRaN”Hk”Ye on the corrected spiritual level).

  12. Rabash comes and explains that Zo”N deA”K which are found under Tabur have the level of Daled deHitlabshut(dressing=understanding=revealing) for Zakhar(=male=bestowing part of the level) and Gimel deOvi’ut(=intensity) for Nukva(=female=getting=receiving part of the level), this level deZo”N is the one which needs the Light for its own filling as it is not only under Tzimtzum Alef but under Tzimtzum Bet as well, and so this very level of the spiritual structure initiate the ascend of Ma”N(Me’in Nukvin=female waters=request for being filled with the Light) to the level of A”B-Sa”G deA”K to be able to use not only its vessels=Kellim deHashpa’a(=bestowing) but to correct its vessels deKabbalah( receiving ones) as in Tzimtzum Bet the Kellim deHashpa’a are used only, while in Tzimtzum Alef the vessels of receiving in their corrected form(getting for the sake of bestowing) are used as well.

    All the time the vessels of bestowing are used only, we speak about the presence of the Light deHassadim on the spiritual level only, this Light is enough for the fulfilling of the levels of Root, 1st and Ga”R(1st three seffirot) of 2nd degree of intensity of the wish to get, but for the fulfilling the needs of the levels of Gimel deOvi’ut(=3rd level of intensity of the wish to get, as well as 4th and Zo”N de2nd) the levels need to receive the Light deHokhma, which means that the vessels deKabbalah should be used, which are also called the vessels of AH”P(O(a)zen, Hotem, Peh=the levels of ear=Z”T(7 lower seffirot of 2nd degree, nose=3rd level, mouth=4th level). For the purpose of their filling with Light of Hokhma Zivug(interaction) of the Levels of A”B and Sa”G is needed, as on the level of A”B there is the strength of will to receive the Light of Hokhma for the sake of bestowing(and the level of Sa”G has the strength of will of remaining in bestowing state all the time the process of correction is not completed), so the interaction of these two levels of strength of will gives all the necessary vessels to the lower levels for them to be able to receive the Light of Hokhma as well, says Rabash.

    This process of receiving the Light of Hokhma by the lower spiritual levels is called Yeridat He’i Takhtona(=the descend of the lower He’i, the name of Malkhut in 4 letter Name of the Creator, where the starting point of the letter Yud stands for Ketter, letter Yud for Hokhma, 1st or Upper He’i for Binnah, letter Vav for Z”A-Ze’ir Anpin and 2nd or Lower He’i for Malkhut). This descend of the Malkhut to its original place is possible only with the power of the Light of Hokhma which may come to the lower levels as a result of the initiation of Zivug deA”B-Sa”G by those lower levels, this Zivug cancels the rein of Malkhut in its getting form(=getting for the sake of getting) over the lower seffirot, which are called AH”P for Rosh( head=potential part) and Z”T for Guf(body=activated part of the spiritual process) and these vessels have the power of choosing to receiving for the sake of bestowing now.

    As we remember, continues Rabash, Bkhinna Dalet(=Malkhut) ascends up till Nikva’i Eina’im=the level of orbits of eyes( in the world deNekkudim=the 1st spiritual level based of Tzimtzum Bet, where the vessels of Ketter and Hokhma for the Lights of Neffesh=existence and Ru’akh=spirit are activated for use only), but after the initiation of Zivug A”B-Sa”G all the vessels are activated, which means that the Light of Neshammah=soul, Ha’ya=vitality and Yehidah=uniqness are present on the spiritual level as well, which let us speak about Ten Seffirot on the level of Ketter(from the point of view of vessels and the Light=Ohr is called Yehida=Uniqueness).

    We have to remember says Rabash, that the ONLY receiving and acting vessel is Malkhut=Bkhinna Dalet, it is Bkhinna Dalet which receives and passes the Light to the lower levels, while all the previous 3 levels are called Light without vessels, the levels which help Malkhut get corrected and receive the Light, but they themselves have no ability of receiving Light=enjoying the interaction with the Creator. So if the level of Malkhut ascends to the level of Nikve’i Eina’im, it means that the level has only two first seffirot activated=receiving Light, which are Kellim deKetter and Hokhma, if we make Malkhut descend to its original level=as the lowest seffira, we make activation of 1st nine seffirot possible, which means we add to the 1st two vessels 3lower ones as well, which are O(a)zen=Binnah=3rd vessel=seffira, Hotem=Z”A 4th vessel=next 6 lower seffirot and Malkhut=5th vessel= the 10th seffira, which means that we should know to differ, when Malkhut is the vessel=Kli and when it is a device for limiting the level of receiving of the certain spiritual level, reminds us Rabash.

  13. Rabash continues his explanations and pay special attention to the question of possibility of the Light deA”B( the Light of Hokhma=Wisdom) shining under Tabur space and says that as we know Tzimtzum is done on getting for the sake of getting form of receiving the Light and this kind of getting form is found under Parsa( the place between Tabur and Parsa belong to the world deAtzilut and though this world belongs to Tzimtzum Bet it is free from getting for the sake of getting form, while downwards from Atzilut in the worlds of BY”yA, where there is a place for getting for the sake of getting forms( Ma’arekhet deTu’ma).

    Though in some places it is said that all the space downwards Tabur belongs to Bkhinna Dalet(= has getting for the sake of getting form), but we should remember that Nekkudot deSa”G which descend under Tabur space are divided into two parts as well: G”E and AH”P, where G”E( Galgalta and Eina’im=crown and eyes) are the vessels of bestowing only and have never got mixed with the vessels of getting from underTabur space as it is against the nature of the bestowing vessels to get mixed with the getting desires, these very bestowing vessels make the correction of the upper part of the underTabur space where the bestowing principles of receiving are implanted through their influence and that is why this part of underTabur structure is called G”E or Kellim dePanim(vessels of the face=free from getting desires vessels) or Ga”R deBinna(3 upper seffirot deBinna) or Kellim deHashpa’a(=bestowing vessels) or the place of the world deAtzilut and that is why this part of underTabur structure doesn’t undergo Tzimtzum(restriction) on receiving the Light of the Creator.

    The question still remains, continues Rabash, if it is allowed for the Light of Hokhma to shine in underTabur space anyway(in other words, if there are any getting desires which are allowed to be enjoyed) and the answer is NO, as the reason for upper underTabur vessels to remain free from Tzimtzum IS their BESTOWING NATURE!!!, so if they are going to start dealing with receiving, the Tzimtzum will be put on them at once! if so, is there any way for the Light of A”B(the Light of Wisdom=the light of pleasure from receiving the Light of Creator) to be found in underTabur space? which means that Bkhinna Dalet should be lowered from Binna to its original place as the last 10th seffira, and even if it is done, continues Rabash, there is still a question about the ability of the Partzuf deA”B to extend downwards Tabur, as we see that only Nekkudot deSa”G can do it(to descend into under Tabur space), as they don’t have the vessels for the Light of Hokhma and deal with the Light of Hassadim only.

    The answer is, says Rabash, that we don’t speak about the descend of the Light of Hokhma which comes to A”B through Galgalta, we speak about the possibility of the Light of Hokhma which comes through Binna( as we remember, Partzuf Sa”G has the ability to receive the Light of Hokma but it CHOOSES the Light of Hassadim, it means that Partzuf Sa”G HAS vessels for the Light of Hokhma, but it doesn’t use them by its own choice, the point is that there is a form of getting which is allowed for the use and even preferable above the bestowing for the sake of bestowing form, which is getting for the sake of bestowing, so if the under Tabur vessels of getting learn this SUPER FORM of receiving, then the Light of Hokhma may descend to them and that is what happens with the upper vessels of under Tabur space which are organized in the form of Atzilut and which are able to receiving for the sake of bestowing thanks to the correction which they get through interaction with the Ga”R deNekkudot deSa”G.

    As for the rest of the under Tabur vessels( from Parsa and downwards) they are still await their correction and so the Light of Hokhma may not be found there( there’s still a point which we should remember, that the correction done to the upper vessels of under Tabur space is the correction of the form from getting into bestowing, but it is done by the vessels of Hashpa’a(bestowing vessels) which do not know GETTING nature at all, so for sure those bestowing vessels deSa”G may NOT know everything about getting nature and may NOT know what changes the getting vessels MUST undergo to become strong enough to withstand the getting for the sake of getting desires on any level, that is why the Zivug deA”B-Sa”G is needed=the interaction of two Upper Partzufim, where A”B has the corrected vessels deKabbalah, while Sa”G has a total control that no Light of Hokhma descends to the under Tabur vessels, while their getting form is not corrected to be EQUAL to THE FORM OF RECEVING vessels in A”B, in short, the vessels of Atzilut may receiving the Light of Hokhma, but they don’t as their nature is the one of Binna=bestowing, the lower vessels of under Tabur space DO wish to receive the Light of Hokhma, but their form is still not equal to that of A”B and so for their correction Zivug deA”B-Sa”G is absolute MUST as without it there is not 100% garantie that the receiving process won’t turn into getting on some level of receiving( as it happens in the world of Nekkudim, where the receiving begins for the sake of bestowing and ends for the sake of getting bringing with it the breaking of the vessels and replacement of the world of Nekkudim by the worlds deABY”yA as an active part of the creation).

    We should also remember, continues Rabsh, that Nekkudot deSa”G which descend into under Tabur space are divided into three parts (as any Partzuf) which are RaTa”S(Rosh-head, Tokh-middle=receiving part of the body and Sof-end=stopping of receiving part of the body), as any part of any Partzuf if it plays independent role for any reason of spiritual development may be seen as separate Partzuf with the ability to be subdivided under the rules of any spiritual division be it RaTa”S, G”E and AH”P or Ga”R and T”Z or HaBa”D HaGa”T NeHY”M and so the Lights which these part of the Partzuf may receive correspond to the ability of the original parts they represent. Thus the part of HaB”D and HaG”T may receive the Light from above the Tabur structures as they are common in their nature, while NeHY”M may not receive the Light from above the Tabur vessels as their correspondent vessels are under restriction by the choice of the Parztuf Galgalta, as their is still a danger they may not be able to control their receiving nature, so the vessels from under Parsa has no correspondent to them activated vessels in above the Tabur space and may not receive the Light from A”B as it would be getting for the sake of getting receiving which is under complete prohibition already by the Laws of Tzimtzum Alef.

    But, continues Rabash, if we say that the vessels till Parsa are corrected ones and may receive the Light through correspondent to them above the Tabur vessels, why in the world of Nekkudim the Light is stopped from shining already on the level of AH”P deRosh(7 lower seffirot of head structure), which means that there is still Tzimtzum found on those levels though they are above Parsa, the answer is, says Rabash, that there are ten seffirot in Rosh deNekkudim, which are divided into G”E and AH”P and AH”P may not be used for receiving as it is connected with the lower part called Tokh(body=receiving part). This situation, as we remember, comes as a result of Tzimtzum Bet, where Malkhut ascends up till Binna and makes the lower from Binna vessels to be connected to Malkhut’s receiving nature and so these levels “fall” down from their original bestowing levels and become mixed with some or other part of receiving nature of Malkhut and so the part of Rosh structure in its AH”P part awaits correction as its correpondent part on the general scale is that of NHY”M deA”K, which are found on the under Tabur level.

    It is clear, that AH”P deTokh is also connected with the lower to it part of G”E deSof, but still all these levels have a mixture of bestowing and receiving vessels of G”Es and AH”Ps and a certain level of correction for the sake of bestowing is needed, while AH”P deSOF is the “pure” getting for the sake of getting part, which has no connection with any G”E=bestowing part and so these vessels are true getting ones, so we see now the benefits of Tzimtzum Bet, where in Tzimtzum Alef all the space of underTabur is prohibited for receiving the Light of Hokhma, this space is called sometimes NeHY”M deA”K or under Tabur Partzufe’i M”A and Bo”N deA”K or under Tabur parts, anyway after Tzimtzum Bet=the desend of Nekkudot deSa”G under Tabur, this under Tabur space is structured and organized into HaBa”D HaGa”T and NeH”Y levels where only the lowest 3rds from each of them (which are NeH”Y deHaBa”D, NeH”Y deHaGa”T and NeH”Y deNeH”Y) still await their correction and are called Zo”N Amiti’im( true getting parts) and which are connected to correspondent to them part of Netzakh and Hod in Partzuf Galgalta(which know why they should restrict themselves from getting for the sake of getting even if they desire the Light of Hokhma greatly), which in its turn is the only Partzuf connected to Ein Sof=Eternity( which means that any active part of creation=any person, has an opportunity to get in touch with his/her inner most parts and to find the true way to correction and reunion with the Creator, no matter where s/he was born and to which nation and religion s/he belongs right now, all these outer differences between us are created by Him to examine us for the true desire of reunion with Him through our free choice of bestowing form of life).

  14. In letter Pe’i-He’i(85) Baal haSulam says that we have discussed main principles of Katnut and Gadlut( shorten and full forms) of Olam deNekkudim, where Tzimtzum Bet takes place which finds its expression in ascend of H’ei Tata’a, which is Bkhinna Dalet(He’i Tata’a is the last letter of 4 letter Name of Creator, and which is the symbol of Malkhut) to the level of Nikve’i Eina’im(orbits of eyes) and is installed there. This situation in spiritual development is called Katnut( shortened form) deNekkudim, the meaning of which is that this level has only the ability of comprehension of the two lowers Spiritual Lights which are Neffesh and Ru’akh (vitality and spirit), which are Orot(lights) deVa”K( vav ktzavot=6 sffirot of Z”A=Ze’ir Anpin) which come to the Partzuf(spiritual structure), when it has only vessels deKetter and Hokhma activated(as we remember highest vessels are activated first, but the lowest lights enter them first), so as we see the form of Katnut lacks the vessels deBinna, Z”A and Malkhut activation and so does lack the Lights of Neshamma, Ha’ya, Yekhida(soul, eternity, uniqueness).

    As a result of New kind of Light coming to this structure(=Partzuf deKatnut deNekkudim), the Light which is initiated in the process of Zivug deA”B-Sa”G (interaction of the level of Hokhma and Binna deA”K) Tzimtzum( constriction) is put down to its original place(=as is found in Tzimtzum Alef)which is Malkhut( where only Malkhut=the wish to get for the sake of getting is prohibited, while all 9 upper seffirot=vessels can be used in their bestowing form) and the vessels of Binna and Zo”N( Ze’ir Anpin and Nukva) join again their original place on the corresponding to them level of Rosh(head) and Guf(body), which means that He’i Tata’a goes down from Nikve’i Eina’im to its original place, which is the level of Peh(mouth), which allows to make Zivug(interaction) on the level of Malkhut=Bkhinna Dalet and as a result of this Zivug Ten Seffirot on the level of Yekhida(uniqueness) are activated and come into being, which means that the completion of activation of all 5 vessels are reached which are Ketter, Hokhma, Binna, Z”A, Nukva=KaHa”B Zo”N, and which contain now all 5 spiritual Lights, which are Neffesh, Ru’akh, Neshama, Ha’ya, Yekhida=NaRaNHa”Y.

    Baal haSulam continues and says that for coming explanations he is going to use some short forms where for Tzimtzum Bet and Katnut( shorten form) the expression “Alli’yat =ascend H”T(He’i Tata’a) leNikve’i Eina’im veYeridat=descend deAHa”P(3 lower vessels) is going to be used, and for Gadlut( full form) the expression of “Bi’yat=coming Ohr deA”B-Sa”G haMorid=puts down H”T miNikve’i Eina’im veMahkzir=bring back haAH”P leMekomam=to their original place” is going to be used.

    Baal haSulam instructs us to remember that Ga”E and AH”P are the names of Ten seffirot deROSH( of head=planning part of the structure), while Ten Seffirot deGuf(body=activating part) are called HaGa”T NeHYi”M(Hessed, Gevura, Tifferet. Netzakh, Hod, Yesod, Malkhut), which are also can be divided into Ga”E and AH”P, where Hessed, Gevura and upper third deTifferet are Ga”E and 2 lower third deTifferet and NeHYi”M are called AH”P.

    Baal haSulam reminds us as well that Ga”E deRosh and Ga”E deGuf, which are HaGa”T(T=Tifferent in its upper third, which is till Hazer=the level of chest) are called Kellim dePanim( the front vessels or activated=corrected vessels), while AH”P deRosh and AH”P deGuf which are 2lower thirds deTifferet( from Hazer and downwards) and NeHYi”M are called Kellim deAkhora’im(backward vessels, the vessels which await their activation=correction).

    Baal haSulam recommends us also to remember the division of each spiritual level (Bki’at Medrega) into two parts, which comes as a result of Tzimtzum Bet, where only Kellim dePanim remain on their original spiritual level, while Kellim deAkhora’im fall down to the lower to their original level spiritual step of development, which means that on every lower step of spiritual development there are the vessels of the Upper spiritual level hidden deep inside this lower step(and which allow this lower step the possibility of growth to the Higher Spiritual Steps of Development).

  15. Pingback: PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Eleven)-the Meaning of Gimel(3) haNekkudot Hollam, Shurruk, Hirrek. | Ohr Makif

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