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

In letter Pe’i-Vav(86) Baal haSulam says that Nekkudot( points or aspects of the creation) are divided into three parts which are Rosh(head or planning part), Tokh(body or active part) and Sof( end-the level of stopping the action), these are Nekkudot(aspects) where: Yilli’onot( Upper aspects) are called by one general name-Hollam and are found in the form of symbols above the letters, Nekkudot Emtza’yot(Middle) are found inside the letters and are called by one general name Shurruk or Millafo’m as for example is found in letter Vav with the point in the middle and which we call Vav&Nekkuda, and Nekkudot Takhtonot(low ones) which are found under the letters and which are called by one general name Hirrek.

the link to the previous part(10) http://kabbalistnyc.com/?p=4353

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11 Responses to PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Eleven)-the Meaning of Gimel(3) haNekkudot Hollam, Shurruk, Hirrek.

  1. In letter Pe’i-Za’in(87) Baal haSulam says that the meaning of “letters” is Kellim(vessels), which are Seffirot deGuf(body, actively receiving parts), while the meaning of Nekkudot(points or aspects) is Ohrot(Lights), which give the Life to the vessels and sustain their existence( give the energy for activation of the planed actions).The Light of Life is Ohr Hokhma or Ohr Ha’ya( the Light of Wisdom or the Light of Eternity) and it is also called New Light, which Zo”N deA”K receive from A”B-Sa”G( Zivug=interaction between Hokhma and Binna=understanding of the Wisdom of bestowing way of life) and which is passed to the vessels of Nekkudim and which make He’i Tata’a(lower He’i=Malkhut) to descend to its original place on each spiritual level, which is under all the other Seffirot( beRosh it is Peh and beGuf it is Malkhut), this process brings AH”P back to its level of origin from the lower level, where it goes as a result of Tzimtzum Bet, which brings in its turn Ga”R deOhrot( three Highest Lights) to the spiritual level, these three upper Lights include the Light of Hokhma=Ha’ya (together with previous to It Ohr Neshamma and the most Superior Ohr Yekhida) and this Light deHokhma make the vessels of AH”P ascend to their original place make them unite with the Upper vessels deGa”E and make all these vesseles able of eternal existence, this process is also called “Nekkudot haMenane’ot leOtti’ot”= Aspects(=Lights) sustaining the life of Letters(vessels). The main Light for this process comes from the level of A”B deA”K, which is the Light of Ha’ya, and it is the Light which gives the Life(eternal one) to the vessels of AH”P( =Guf Body) by dressing into them, says Baal haSulam( as we can understand now the upper process is the model of eternal life coming into being for the bodies).

  2. In letter Pe’-Het(88) Baal haSulam reminds us that Zo”N deA”K are those that initiate the passing of New(portion of) Light to E”S(esser(10) seffirot) deNekkudim in 2 ways: the first one is through Tabur to Keter deNekkudim and the 2nd one is through Yessod(the last seffira deZ”A which combines the previous ones of Z”A) to Av”A( Abba and I(a)mma).

    What we have to remember, continues Baal haSulam is that the Beam(of Light) which passes through Tabur is called by name Holam, and it shines to Letters(=vessels) from above of them and the reason for this is that the Beam which comes through Tabur comes ONLY to the Ketter of Nekkudim, which functions as Zakhar(masculine=bestowing) part of Rosh(head) deNekkudim, which doesn’t unfold downwards and doesn’t take part in the formation of Z”T(7 lower seffirot) deNekkudim, which are Kellim deGuf( the vessels of body) and which are called Otti’yot=letters, that is why it is said that the Beam of Light called Holam shines to the letters(=vessels) only from above, from its own place which is above the letters=vessels and may not unfold downwards and fill the letters=vessels.

    The Beam which comes through Yessod is called Shurruk which is symbolized by Letter Vav with the point inside it and which are called together Vav veNekkuda, where this Nekkuda stands on the level of inner part of the letter, and the reason for this is that the Beam(He’era) of Light called Shurruk does come into the letters=vessels of Ave”A deNekkudim, which represent the level of Nukkva(female=receiving part) deRosh of the world deNekkudim, and the Beam of Light called Shurruk does unfold into the vessels=letters deAve”A as well as to Z”T!!! which are letters=vessels deGuf(body=acting part of the spiritual process), these Z”T are called true vessels=letters as they have the ability to receive the Light and that is why we see the points insides the letters, which symbolize this Beam of Light called Shurruk and which is found inside the letters.

    Rabash comes and reminds us that when we say that Zo”N deA”K are those that pass the Newly Initiated Light to E”S(esser(10) seffirot) deNekkudim we mean that the Reshimmot deZo”N deA”K are those which ascend to Rosh deSa”G( Binna deA”K) through their union with the Massakh deGuf deSa”G(=Nekkudot deSa”G) and there in Rosh deSa”G(with the help of Zivug deA”B-Sa”G) a New portion of Light is received and passed to the world of Nekkudim.

    Rabash pays our attention to the correspondence between seffirot deZo”N deA”K and the structures of the world deNekkudim and says that Ketter deNekkudim has the spiritual level of T”T(tifferet) deZo”N deA”K and the spiritual structure deAve”A deNekkudim are found under the Ketter deNekkudim and are on the level of Yessod, which both:Tifferet and Yessod are found on the Middle Line( Kav Emtza’y), the question is, continues Rabash, how it comes that there is already Kav Emtza’yi(as the correction of three lines: right, left, middle is the property of the worlds of ABY”yA(Atzilut, Bri’ya, Yetzirra, Assi’ya), which are formed after desolation of the world of Nekkudim.

    Rabash says that even in the world of Nekkudim, on the level of Rosh=Ga”R(first 3 seffirot, which are subdivided into their own 10 as a Head structure of the world deNekkudim) in the state of Katnut(shortened form) there is already the correction of 3 lines, and which is also called “KiHaffetz hessed Huh”=desire for bestowing form of existence only, because when we are speaking about Zo”N deA”K we actually mean the part of Sa”G(=Nekkudot deSa”G) which descends into underTabur part deA”K, and which interacts with the Reshimmot in the under Tabur part deA”K and forms the world of Nekkudim, which passes the correction in the form of 3 lines to the upper parts of NeH”Y deA”K, as this part(Ga”R deNekkudim in the form of Katnut) dresses=interacts with the Upper Parts of the Netzakh, Hod ,Yessod deA”K and passes to them the Light which It receives through Sa”G and which corresponds to their bestowing nature, as there is a spiritual Law, which says that the later=lower spiritual formations dress onto the previous=upper spiritual formations and fill them with the Light which they receive and in the form and order they receive this Light themselves, so continues Rabash, as Ga”R deNekkudim are created in the form of 3 lines so they correct the level of NeH”Y deA”K on which they dress and it is the level of Upper thirds of these Seffirot(Netzakh, Hod, Yessod) deA”K, while with the help of Atzilut the Middle thirds of these Seffirot=Zo”N deA”K are corrected in the form of Three Lines( which is already the part of Guf deNeH”Y deA”K, and the worlds of BY”yA correct the lower thirds of NeH”Y deA”K).

  3. In letter Pe’i-Tet(89) Baal haSulam says that up till now we have the explanation on Holam and Shurruk, where the Beam of New (portion of)Light which comes through Tabur makes He’i Tata’a(lower He’i=Malkhut deRosh) descend from Nikve’i Eina’im(orbits of eye) deKetter downwards to its original place-Peh deRosh(mouth of head=Malkhut), which makes AHa”P deRosh ascend back to its original place=the level of Rosh deKetter(as Tzimtzum Bet makes it=AHa”P descend to Guf=body part of the spiritual structure), this Beam of Light or Point is called Nekudat Holam(the point of Holam) and it is found above the letters=vessels.

    The Beam of New (portion of)Light which comes through Yessod makes He’i Tata’a descend from Nikve’i Eina’im to its original place-Peh deAve”A(Mlakhut of father&mother spiritual structure) and brings AHa”P of Ave”A back to its original place in Rosh(head part), this process takes place due to the Beam of Light called Nekkudat(point of) Shurruk, which is found in the inside(middle) part of the letters and which brings the state of Mokhin(=Gadlut=full form of spiritual structure) to Ave”A and influences as well Z”T(7lower seffirot which are true vessels=atcing ones) in the form where Z”T get as well the level of Mokhin, says Baal haSulam and Rabash adds, that this state of Mokhin in Z”T is still a partial one as it comes ONLY to Ga”E(Galgalta veEina’im=crown&eye of the head or G”R deZ”T, while Z”T deZ”T still await their correction to be able to resume their full form, which let the spiritual structure to receive the Light of the Creator for the sake of bestowing).

  4. In letter Tzadik(90) Baal haSulam says that the secret of Light called Hirek is the level of the New Light( Ohr Hadash) which Z”T(7 lower seffirot=Za’in Takhtonot) receive by themselves from Av”A( Abba and I(a)mma) for them to be able to put down He’i Tata’a(lower He’i from 4 Letter Name of the Creator=Malkhut which ends the receiving on the Light by the spiritual structure=Partzuf), which stands on the level of Hazeh(chest) in Partzufe’i deTzimtzum Bet downwards to the level of the Si’um(ending) Ragle’i(of lower limbs) A”K.

    This action makes possible for the AHa”P( 7 lower seffirot) to be able to ascend back to their original spiritual level, which are the Kelim(vessels) from Hazeh and downwards which are put to the lower spiritual level by the conditions of the Tzimtzum Bet and which are found in Tzimtzum Bet on the level of BY”yA( Bri’a, Yetzira, Assi’ya). When the lower 7 seffiort return to their original spiritual level they( after the correction for being able to receive for the sake of bestowing) become of Atzilut quality.

    The point is, continues Baal haSulam, that Z”T deNekkudim have no ability to make He’i Tata’a descend to its original place from Hazeh to Si’um Ragle’i A”K the action which cancels the rein of Tzimtzum Bet and Parsah(devision between Atzilut and BY”yA) and let the place of BY”yA ascend to the level of Atzilut and so when Z”T deNekkudim try to receive the Light to the levels of BY”yA they brake down at ONCE with all their vessels(=Kelim of Z”T), because the Power of H”T(He’i Tata’a) which ends the receiving of the Light by the vessels(=which controls the receiving to be for the sake of bestowing) and which stands on the level of Parsah in Tzimtzum Bet and is present in each Z”T’s vessels and which make the Light leave the vessels immediately the moment H”T detects the receiving for the sake of getting, and the vessels which try to do so get broken and become dead(=become useless from the spiritual point of view) and fall down to the level of BY”yA( from the level of Atzilut, which mostly functions as bestowing of the sake of bestowing spiritual level, which is able to receive as well He’erat Hokma= a Beam of Light of Wisdom and which IS ABLE to do it for the sake of bestowing).

    Baal haSulam continues and says, that at the moment when the vessels of Z”T of Partzuf get broken, the Upper vessels, which are the vessels dePanim(3upper vessels, front ones=corrected=being able to receive for the sake of bestowing) and which are found above Parsah the vessels from Hazeh and upward of Partzuf get broken AS WELL and the Light leaves them as well and they die=become useless for spiritual realm and make their way downwards Parsah to the level of BY”yA, which is the result of their connection with the vessels of Akhora’im=Z”T=AHa”P(backward part=the vessels which are still to be corrected for them to be able to receive for the sake of bestowing), where this connection stems from them being a part of the same spiritual structure with the Z”T=Kelim deAkhora’im.

  5. Rabash comes and explains that Hirek is the point(=mark) which is found under Hebrew letters, which means it is found downwards vessels(=it is beyond the scope of abilities of the given vessels, as letters are vessels), so asks Rabash what is the use of this Light coming(=shining) to those vessels? and explains, that this Light shines to show that there is an OPPORTUNITY for those vessels to receive this Light, but ONLY after the needed correction is done!, which means that the Light(=the fulfillment of the wish) may not be received by the 7 lower seffirot as it comes to them=may not be receiving by just wishing for the H”T to go downwards from Hazeh to Si’um Ragle’i A”K and let the wish come true, but first a correction of the receiving should be done for the levels of BY”yA to become of Atzilut quality( being able to receive for the sake of bestowing), as in the form of Tzimtzum Bet Z”T are not fit for receiving the Light, as they are found outside(leBar)of the Pure Upper spiritual levels.

    So continues Rabash, from the spiritual point of view, the letters are called vessels only in their upper part which is above Parsah, and which can be used only in their Panim(front=corrected=bestowing) part, as this corrected part ends in the realm of Tzimtzum Bet on the level of Parsah and if the Light comes to shine in the lower part of the vessels, which is outside the ability of those vessels to receive for the sake of bestowing, such a Light is called Hirek, which is the Light which MUST be used for the purpose of correction of the lower vessels for them to be able to be of the quality of Atzilut and to be able to ascend to their original spiritual level but in corrected form(converted from vessels which wish to get for the sake of getting into vessels which desire to receive the Light for the sake of bestowing), and ONLY after such a correction will they be able to receive the Light of Hohkma(Wisdom, but if the Light of Hirek is being received straight into the vessels instead of being used for the sake of correction, then it make those vessels get broken, as the Light of Hirek is meant for the correction and ascend of vessels and not for their(Z”T) receiving the Light on their downward level in the worlds of BY”yA).

    Rabash stresses again the explanation of Baal haSulam that the Brake of the Vessels is done by the Power(Ko’ahk) of H”T=Malkhut Messa’emet(ending the receiving), which detects ANY desire to receive for the sake of getting, as H”T is present on the level of each Z”T in the realm of Tzimtzum Bet and the moment there is a shift from the receiving being for the sake of bestowing into receiving being for sake of getting It disqualifies the vessels, which in Kabbalah is called=Shvirah=braking down or Mitah=death of vessels and Fall of the Vessels to the lower spiritual levels in their broken=proved being unable to receive the Light for the sake of bestowing form.

  6. The EXPLANATION of RABASH on SHVIRA’T haKELLIM(braking of the vessels)

    When the Light goes downwards Parsah, says Rabash, there is no Power=ability in the vessels to receive it for the sake of bestowing, but there IS the WISH to receive the Light for the sake of getting, and this very wish is called BRAKING of the VESSELS(as those levels try to “brake” Malkhut deEin Sof’s VOW to receive the Light for the sake of bestowing ONLY and this wish to get for the sake of getting make the Light leave the vessels completely=the opportunity for the correction being lost=being outside the reach at the present moment for the given vessel(=wish), all the receiving for the sake of getting brings with it the LEAVING of the LIGHT from those vessels and their degeneration=falling to the lower=more wishing to receive spiritual levels, make them broken=useless and make the Power of Light go to the system of Hitzonim(Evil realm=the realm of desire to get for the sake of getting).

    Rabash asks a question about the difference in the attitude to receiving for the sake of getting in Tzimtzum Alef and Bet and wonders why it is clear for the levels of Tzimtzum Alef that getting for the sake of getting is PROHIBITED, while on the levels of Tzimtzum Bet there are the vessels which try to get for the sake of getting? Rabash continues and explains that Partzuf A”B( the spiritual structure of Tzimtzum Alef which is able of receiving and passing forward the Light of Hokhma=wisdom) let the Light of Wisdom=Ohr Hokhma be received on the level of Rosh deNekkudin(upper=corrected part) and this very Partzuf A”B gives that level deRosh deNekkudim the POWER=STRENGTH of WILL to receive this Light in the bestowing form=to be passed and to be used for the correction of the lower part=Z”T deNekkudim. This spiritual action is also called Yeridat He’i Tata’a=descend of the Lower He’i(Malkhut) to Its original place, which makes the vessels being able to receive the Light for the sake of bestowing in each one of them.

    As there is a spiritual law, continues Rabash, which states that all the changes which Rosh(Head=planning part) undergoes make the Guf(body=activating part) undergo those changes as well, which means that if the part of Partzuf called Rosh receives the Light of Hokhma it means that the desire to receive It spreads towards Guf as well, but for the receiving of the Light on the level of Guf to take place, the descend of H”T should be performed as well to make this lower part to be able to receive the Light for the sake of bestowing, of course.

    The “problem” is, continues Rabash, that the Light of A”B=Hokhma IS NOT able to unfold downwards the Tabur( Rosh Alef deNekkudim is above Tabur, as we remember)while the rest parts of the world deNekkudim are under Tabur place, but they wish as well that the Light of Hokhma WOULD UNFOLD to their vessels as It does to Rosh deNekkudim( in other words, they wish the Light and the POWER of being able to receive it for the sake of bestowing to be given to them without any efforts on their part) and that is why they start receiving the Light with the ‘hope” that the Light and the ABILITY to receive it for the sake of bestowing is going to come to them TOGETHER as it happens on the level of Rosh Alef deNekkudim! And that they= the rest of the vessels of the world deNekkudim: Rosh Bet=Ketter, Rosh Gimel=Av”A and even Z”T deNekkudim become at once those of Atzilut=bestowing QUALITY!!!…

    But it doesn’t work their way, the Light of A”B does not unfold downwards Tabur not to say downwards Parsah and so may not give them the POWER=strength of WILL to receive the Light for the bestowing only and so the moment they start receiving the Light(of Hirek) the level of getting for the sake of getting is being awoken in them by the Light(of Hirek) and as a result the Light is stopped from filling the vessels(by Massakh deMalkhut Messae’met) the Light leaves those vessels, while the vessels themselves get broken=useless for being operated in the spiritual realm of Kedusha( the System of Good=bestowing realm, as is found vs the system of Evel=getting for the sake of getting realm in the framework of Tzimtzum Bet). Vessels themselves are said to fall down from their original spiritual level to the lower to them levels of the worlds deBY”yA(under Parsah). In short, says Rabash, the under Tabur levels of vessels of the world deNekkudim think that the receiving of the Light without prior correction=their correction= ascend to the level of Atzilut may bring the spiritual pleasure and satisfaction of being filled with Light, while it turns to be shameful and painful process of realizing their receiving uncorrected nature, which brings Shvirah, Mittah and fall down to the lower=more wishing to get for the sake of getting spiritual levels, as receiving for the sake of getting is out of scope of Pure spiritual realm of desires and may not bring true satisfaction and fulfillment for the receiver, states Rabash.

  7. Rabash continues and asks what is the meaning of the expression ” falling down to BY’yA” if the vessels THEMSELVES expand downwards Parsah and says that while expanding to the downwards from Atzilut levels the vessels “think” that those down Parsah levels are of Atzilut quality as well( if a person is used to the people of certain culture, s/he tends to think that the rest of the humanity shares more or less the same values and may not imagine that for being good to somebody s/he may be used for the sake of getting and to be made a source for somebody who wishes to live at his/her expense without any intention to take part in mutual creation of well being), the same here, thinking instead of knowing what is the nature of the wishes in down Parsah realm brings the vessels of the world deNekkudim to fall down from their original spiritual level to the levels of BY”yA which are thought by them to be of the same with them level, though they are outside downwards Parsah, and by expanding there and getting influence=involved into fulfilling their desires to receive at any cost, they find themselves of being empty from Light, which is called in Kabbalah”Nefilla”-fall down(though in the previous state of Katnut=shortened form, they are able to use the Light of Hassadim only, BUT the Light of Hassadim is no less great than the Light of Hokhma, while getting into Gadlut form by expanding into under Parsah levels without needed preparation in the form of correction of the wish to get make them loose the Light completely which brings them to Shvirah and Mittah (braking and dying) as there is no life=ability to exist without any Light and getting for the sake of getting is called DEATH and brings distraction to the worlds.

    Rabash continues and says that the vessels of Nekkudim have a LACK of KNOWLEDGE about spiritual laws and structures and that is why they think that the Light of Hokhma, which is the Light of A”B level may unfold downwards Tabur just because they wish to get It for the sake of bestowing (no knowledge, no practice brings the catastrophe on them), Rabash stresses that the vessels of Nekkudim DO know they have no POWER=STRENGTH of WILL to receive for the sake of bestowing, but they wish it anyway, as they think that in this way they are going to fulfill the “desire” of the Creator to be able to bestow His Creation with all possible Abundance , and this very thought and wish bring them to downfall( as even only wishing to receive any ability without personal efforts is also a getting desire, so as we see, Shvirah starts from the very high level, from even thinking that one may wish to receiving anything without his/her personal efforts).

    As we may see, continues Rabash both: Tzimtzum Alef and Shvirat haKellim are planned from the very beginning of the spiritual process, where Tzimtzum Alef is dedicated from the very beginning to prohibition of any wish to get for the sake of getting till it doesn’t have getting for the sake of bestowing form and Tzimtzum Bet is formed and dedicated to giving the creation THE CHOICE between the system of Good=unconditional correcting the wish to get for the sake of getting into the wish to get for the sake of bestowing and system of Evil=desire to get for the sake of getting, where getting brings to Shvirah&Mittah=Braking and Death while correction brings to Ha’im Netzkhi’im=Eternal Life.

    The possibility of FREE CHOICE is reached by combination of Middat haDin veRakhamim, where the Quality of Din=Strict Judgment prohibits receiving for the sake of getting and the Quality of Mercy gives the opportunity to correct the getting vessels from their natural form for the sake of getting into the New Form=for the sake of bestowing. The same principle is found in the “Sin of the First Man” where his eating from the Tree of Knowledge is planned from the very beginning, while his further actions are given up to his choice, he could have chosen to admit his sin and ask for the opportunity to correct it or he could blame others: “his wife” and the Creator Himself who “gave her to him”! Rabash adds that there are Sages which say that “thanks to the Sins of Israel” the Greatness of understanding of Torah is reached, as facing the results of getting behavior and looking for the ways of correction make people understand the Greatness of Bestowing through their own experience and brings them to the true desire to change their getting ways of life.

    Still, says Rabash, we have to understand what happens with Roshim deNekkudim which are found on under Tabur level, and how is it possible that the Light of A”B shines there, while on the under Parsah level braking of the vessels takes place?

    The under Tabur level is called getting for the sake of getting, reminds us Rabash, BUT thanks to the descend of the Nekkudot deSa”G, which are of Ga”R deBinna and are of bestowing quality in their very spiritual nature into under Tabur level, there are some corrections in the form of bestowing for the sake of bestowing done there on the level of 1st and 2nd thirds of NeHi”Y deA”K( Netzakh, Hod, Yessod-three lowest seffirot before Malkhut) by the qualities of HaBa”D( Hokhma, Binna,Da’at)& HaGa”T(Hessed, Gevira, Tifferet) deNekkudot deSa”G.

    BUT, continues Rabash, the 3rd=lowest third of NeH”Y deA”K, which is dressed on by Nekkudot deSa”G in their NeH”Y deNekkudot deSa”G part, this lower 3rd do not receive the correction, as its correction demands much more Wisdom than Nekkudot deSa”G may offer(Nekkudot deSa”G are of the 2nd degree of intensity of the desire to get, they practically may not understand and know how to correct the desire of 3rd and 4th degrees of intensity of the wish to get, they even may not imagine the desire to get for the sake of getting!), so even after the correction done by the descend of Nekkudot deSa”G, there are still levels which belong to the desire to get for the sake of getting=Bkhinna Dalet, the levels of lower 3rd of NeH”Y deA”K, and which are the levels of the BY”yA worlds to be formed and there the TRUE receiving vessels are concentrated , while the level corrected by Nekkudot deSa”G becomes the level of Atzilut and the level of the vessels of mostly bestowing nature.

    We see, says Rabash, Nekkudot deSa”G subdivides the under Tabur deA”K level into two parts by the power of Parsah, which is also called sometimes Tabur (deTzimtzum Bet) of the under Tabur deA”K level. This correction done by Nekkudot deSa”G makes possible for the Light of A”B to expand into the corrected levels, the levels which are able to receive for the sake of bestowing, BUT it may not allow the Light of A”B to expand to the levels which are still await their correction and may not receive the Light of A”B for the sake of bestowing.

    There is some other points we should remember about the correction done by Nekkudot deSa”G on the under Tabur level, as most of their correction is connected to training the receiving vessels to stay away from receiving at all, there is some very “conditional”ability of those vessels to receive the Light of Hokhma anyway, which means that though they DO have a possibility to get the Light of Hokhma because It expands to their level, BUT most of the purpose is to withdraw themselves from the wish to get and to remain in bestowing form, because there is a great possibility that if the do start receiving they might get the “taste” of spiritual enjoyment and to fall into the receiving for the sake of getting, as though they are the upper thirds but still they are the parts of NeH”Y!!! and those are very powerful desires to receive the Light.

    If so, asks Rabash, what is the use of the Light Hokhma being able to expand to their levels, and what is the use of the correction done by Nekkudot deSa”G on the under Tabur level? The point is, explains Rabash, that thanks to the corrections done by Nekkudot deSa”G we have a kind of intermediate level, which can be used as a kind of educational facility for training the getting vessels to convert themselves into the bestowing ones, where the expansion of the Light of Hokhma to this level is used to get Power=Strength of Will to make the corrections and not to receive the coming to the Light for the sake of getting, so we see, that before the correction done by Nekkudot deSa”G there is no any possibility for the Light of Hokhma to expand to the under Tabur level, while after the correction of upper 2 thirds( 2nd Rosh deNekkudim=Ketter the level of HaBa”D deNeH”Y deA”K and 3rd Rosh-Ave”A, the level of HaGa”T deNeH”Y deA”K) the Light of Hokhma may be used for the need for further corrections and for the developing the abilities to receiving for the sake of bestowing, BUT the levels of lower third of NeH”Y deNeH”Y deA”K(=Z”T deNekkudim) which are the worlds of BY”yA do not get correction from Nekkudot deSa”G and the Light of A”B may not expand their for any reason.

  8. In letter Tzadik-Alef(91) Baal haSulam says that now we can understand why Nekkudat Hirek can not be realized=fill the vessels on the level of the world deNekkudim and exactly this process (this kind of Light) brings the shattering(breaking) of the vessels=Shvira’t haKellim as it is the Light which is supposed to influence the vessels which are below Parsah, which are Otti’yot=Kellim deTeNHY”M(Tifferet,Netzakh, Hod, Yesod, Malkhut) and which are found below Parsah(under) the world deAtzilut and which are the levels of the worlds of BY”A(Bri’a, Yetzira, Assi’ya).

    But later in the world of Correction=Olam haTikkun Nekkudat haHirrek gets Its correction and is given the opportunity to shine below Otti’yot(Letters=vessels), which means that at the time that Z”T(7low seffirot) deAtzilut get Ohr haGadlut( the Light of the spiritual level in its full form) from Av”A(Abba veAmma=3rd Rosh(=head)= level of potential of the world deNekkudim which corresponds to Binna deNekkudim) and which makes He’i Tata’a( Lower He’i=Malkhut haMessa’emet=level which restricts receiving of the Light) descend from the level of Hazeh(=chest=Binna deGuf=the Heart of the situation=Core, which shows if the action taken is a getting one or a bestowing one) to the level of Si’um Raglin deA”K(=the end of legs= the lowest level of the world deA”K, which connects the world of Ein Sof=Eternity with Olam haZeh=this world)and which makes possible to combine the vessels of TeNHY”M with their original spiritual level of Atzilut and the unfold of Lights possible till Si’um Raglim=making the actualization of the desire 100%, BUT it may be done only if the vessels of TeNHY”M are elevated to the level of Atzilut from the level of BY”yA above Parsah where they receive the corresponding to the level of Atzilut Lights for them to be safe from shattering as it happens on the level of BY”yA in the world deNekkudim where these vessels try to receive the filling by the Light without prior correction of their getting nature( as we see the light of nekkudat Hirek gives as both opportunities: to try to receive the Light into the vessels of TeNHY”M BEFORE their correction, which brings to shattering of the vessels or to use the power of Nekkudat Hirek for correction of these vessels and their elevation to their original spiritual level for them to be able to be filled with the correspondent to the Light=ex. if you put the wrong petrol to the engine it brakes, the same here, all the vessels have their correspondent Lights and if we try to fill the vessels with the wrong ones the vessels got broken.

    This process shows that the purpose of the Light deNekkudat Hirek is not to fill the vessels deTeNHY”M on their level under Parsah, but that this Light should be used for elevation=perfection=correction of those vessels(=Kellim deTeNH”Y deZ”T deAtzilut, which are found below Parsah) and their ascend to the world deAtzilut where they have the level of below Parsah as well BUT this Parsah is on the level within the world of Atzilut itself and not below Parsah which separates the world of Atzilut from the worlds of BY”yA and if we see the Light of Nekkudat haHirek from this perspective we find it to be below the vessels=pushing the vessels to ascend above Parsah(the efforts which are implied to use petrol to make energy to push the rocket into the space=constructive usage is different from the efforts to use petrol to bring the space to the rocket=useless=destructive usage).They(the vessels of TeNHY”M) are elevated to their original level as a result of their ability to overcome their desire to receive for the sake of receiving and its conversion into the wish to receive for the sake of bestowing.
    These are the secrets of the names of 3 Nekkudot Holam, Shurruk, Hirek in their general meaning, says Baal haSulam.

    ( Parsah or Tabur are the levels which divide any spiritual level into the vessels of bestowing and the vessels of receiving, if both kind of the vessels are on the same spiritual level they are corrected ones and may do both: bestowing and receiving actions, but if the vessels of these two kinds are on the different spiritual levels, as in our example, where TeNHY”M deAtzilut are found on the level of BY”yA, these TeNHY”M may not be used for receiving, but FIRST OF ALL should be corrected and only when they are elevated to their original spiritual level=the level of the world deAtzilut, may they be used for receiving of the Light which corresponds to their original level, so there is a big difference between Parsah which divides Atzlut from BY”yA, and the Parsah deAtzilut which divides the vessels of bestowing from the vessels of receiving on the one and the same spiritual level).

  9. Rabash comes and says that the Light deHirrek is a special Light for correction of the vessels deAH”P and not for their being filled with It on their lower to their origin level, the purpose of the Light deHirek is to help a person to elevate the vessels from downwards Parsah above it to the level of the world of Atzilut.

    Nekkudat haHirrek stimulates the process of self development and self perfection and helps to a person to make the best of out the given situation=to reach better level at the certain point of the spiritual development, it should be used to activate the ability to overcome one’s Ego=Malkhut and its energy should be used for the realization of one’s potential for the sake of bestowing, and that is why the place of this Point of Light is under Letters=Otti’yot, as it’s the energy which gives a chance to a person to elevate his’her fallen vessels up out of their lower to their origin position. These fallen vessels are called AHa”P or AHa”P deYerrida(fallen) and they are considered to be under the Letters and under Tzimtzum Bet(as letters are corrected and activated levels within the program of 2nd constriction, while the levels under them are awaiting their activation and correction according to the conditions of Tzimtzum Bet). The Light of Hirrek shines only to the elevated above the Parsah vessels called AHa”P deAlli’ya(elevated) and not to the fallen ones called AHa”P(or AHa”PdeYerridah).

    The difference between the world deNekkudim(aspects=points) and the world deTikkun=Ollam haAtzilut(the world of correction, perfection) is, says Rabash, that in the world deNekkudim there is the process od cancelling of Tzimtzum Bet, while in the world of Atzilut Tzumtzum Bet is NEVER cancelled. But as we DO speak about the descend of Malkhut to its original place in both worlds, then there should be a kind of difference between them as in the world of Nekkudim this process ends with Shvirrat haKellim, while it never happens in the world of Atzilut, so it is THE question when this descend of Malkhut to its original place brings the cancelling of Tzimtzum Bet and Shvirat haKellim and when it doesn’t?

    The point is, explains Rabash, that there is no activation and usage of AHa”P in the world deAtzilut(AHa”P are the vessels of getting on their fallen level) and that is why there is no cancelling of Tzimtzum Bet there, so how comes that the Light of Hokhma DOES shine in the world deAtzilut, asks Rabash, and says that as a result of activation and the usage of AHa”P vessels on their fallen level there is Shvirat haKellim(shattering of the vessels) in the world of Nekkudim, but there is a positive moment of this process of shattering as well, as it brings with it a kind of mixture between the vessels of Hashpa’a(bestowing) and the vessels of Kabbalah(getting)ex. when something goes wrong with the basement of the building, all the building falls down no matter if some parts are perfectly correct ones, if something goes wrong with any essential part of the plane it crashes(G-d forbid) no matter if other parts are all right, something goes wrong and as a result there is a problem to most of the parts of this process, so the formation of the world deAtzilut starts on the bases of experience of the world deNekkudim and uses the vessels=possibilities the realization of which go wrong this or that way.

    In the world deAtzilut there is a permission to use the vessels of Hashpa’a( bestowing ones) only, and there is a possibility to use the vessels of Kabbalah(receiving ones) as well, BUT ONLY if they are connected with the Bestowing ones, so what happens there, in the world deAtzilut is that at the time of Gadlut(full form of receiving) when the process reaches the level of Zivug deA”B-Sa”G, when the creation is bestowed with the new portion of Light of the Creator there is NO POSSIBILITY to use AHa”P on their fallen level at all=no possibility even to try( one is not given a million to see how s\he uses it, one should make it, and then learn his\her lesson).

    There, in the world deAtzilut, there is the usage of elevated=corrected=new AHa”P ONLY, which means that the receiving is permitted only if the Light is to be used for the purposes of correction and NOT for self satisfaction out of the egoistic desires(no eating for the sake of eating otherwise all kind of maladies come upon a person, but eating for the sake of acting, studying, helping others etc., no dressing for the sake of dressing, body building for the sake of body building but keeping a good form and looking decently for the sake of bestowing way of life etc, even if a person wins a million,this money being used for the sake of getting pleasures which are based of satisfaction for the sake of satisfaction brings the person to self destruction).

    The regulation of the process of correction is reached in the world deAtzilut through the complete prohibition of descend of the Light of Hokhma lower than Parsah, so for a person to experience It, the way of self correction for the sake of bestowing=the way of Torah and Mitzvot LeShma should be taken upon one’s Ego, otherwise there is no way to get united with one’s true Self, as the Sages explain us, that at the time of Shattering of the vessels, the Reshimmot(memories of our perfect state) are left on the level of Atzilut and only the vessels=Kellim=getting parts and sparks of Light=Netzutzot=bestowing parts go downwards the Parsah and so there is a special Spiritual Order according to which these Reshimmot are awaken in this or that Soul=person and for the awaken Reshimo to be united with the corresponding to it vessel, the process of correction should be done to this or that fallen vessel, and that is why the Sages say that the usages of the fallen AHa”P=AHa”P deYerridah is prohibited , while the usage of elevated AHa”P=AHa”P deAlli’ya=corrected one is permitted.

    The order of awakening of the Reshimmot and correction of the vessels goes from more bestowing ones mixed with a little bit of getting ones and goes to the lower=harder parts of our ego, AHa”P are three lowest level of intensity of our ego=desire to get for the sake of getting, where A(o)zen=ear=Binna is the 2nd intensity=Ovi’yut of desire, Hottem=nose=Z”A is the 3rd level of Ovi’yut and Peh=mouth=Malkhut is the 4th=the strongest intensity of Ovi’yut, BUT there is no awakening on the Reshimo if its corresponding getting part of the vessel is not connected with bestowing part( if a person has no even a smallest desire to get corrected, there is no use to try to awake his\her spiritual memory of his\her God like=Bestowing Image, the process of correction is process which DEMANS most active participation of the person, as it goes according to his\her desire to change one’s getting nature into the bestowing one and actual steps this person undertakes to insure his\her will to restore his\her God like Image).

  10. Pingback: PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Twelve)-the Meaning of Ascend of Ma”N deZ”T deNekkudim to Av”A including the explanation of the meaning of Seffirat haDa’at | Ohr Makif

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