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

In letter Tzadik-Bet(92) Baal haSulam says that as a result of H”T(He’i Tata’a =Malkhut) ascend to Nikve’i Eina’im(orbits of eyes) the process known by the name of Tzimtzum Bet takes place, which brings with it the formation of the world deNekkudim in Katnut (diminished form)with Its Esser(10) Seffirot deNekkudim, where each spiritual level is divided into two parts: Galgalta veEina’im(=Ketter& Hokma) remain on their original spiritual level and are called Kellim dePanim(the vessels of Face=the vessels of bestowing) while A(o)zen,Hotem, Peh(Binna, Z”A, Malkhut) descend from their original spiritual level downwards to the lower spiritual level and are called Kellim deAkhora’im(backward vessels=receiving ones awaiting their correction). This division into two levels makes each spiritual level being organized in double form which includes Pnimi’ut(innermost part) and Hitzoni’ut(outer part), which means that the vessels deAkhora’im of the upper spiritual levels descend to Pnimi’ut(innermost part) of Kellim dePanim of the lower spiritual level which results in AHa”P haNeffulim(=fallen) deKetter deNekkudim being dressed(=hidden=covered) by Galgalta&Eina’im(Ketter&Hokma) deAv”A(Ab’ba ve
A(e)mma) and AHa”P haNeffulim(fallen) deAve”A being dressed into Galgalta&Eina’im deZ”T(7lower seffirot) deNekkudim, says Baal haSulam.

to be continued in the form of comments
the link to the previous 11th part: http://kabbalistnyc.com/?p=4367

This entry was posted in Intermediate and tagged , , . Bookmark the permalink.

20 Responses to 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

  1. Rabash comes and adds that in Galgalta&Eina’im deKetter deNekkudim there is also double form where AHa”P deIS’Shu”T descend to Ketter, while in IS’Shu’T Itself there is NO double form as It belongs to Tzimtzum Alef and that is why It has Its own Gv”E(Galgalta and Eina’im) and AHa”P on one and the same (their original) spiritual level. The level of IS’Shut is seen as belonging to Tzimtzum Bet ONLY for the sake of the lower spiritual levels, as this spiritual Partzuf(IS’Shu”T) is the interconnection between Tzimtzum Alef and Tzimtzum Bet and is the level of Nekkudot deBinna, which have ability to descend downwards Tabur.

    Rabash stresses again that Kellim dePanim=bestowing vessels are called Pnimi’ut(innermost=essential part) of the spiritual level, while Kellim deAkhora’im(=getting ones) are seen as Kellim deHitzoni’ut(outer parts), which are separated from the inner=bestowing part of their original spiritual level and thus are found on the lower to their original formation spiritual level.

    Rabash points again that the 1st Rosh(head) of the world deNekkudim-IS’Shu”T has no double organization in Its structure, as It has 10 seffirot of Its own which belong to Tzimtzum Alef.

  2. Rabash’s general explanation on the spiritual levels within the framework of Tzimtzum Bet:

    The formation of each and every spiritual level within the framework of Tzimtzum Bet is based on 10 seffirot of each spiritual level as it is found in Tzimtzum Alef, says Rabash, but there is a different distribution of the Light on downTabur spiritual levels, where the Light shines in a part of the vessels only, and these vessels are called the vessels “beTokh haMedrega” =on their original spiritual level, and those vessels which lack the Light are called “miHutz haMadrega”=outside of their original spiritual level. When we reach the ability to make Malkhut=He’i Tata’a descend to Its original level, AHa”P ascend to their original spiritual level and unit with Gv”E.

    Rabash gives the following example for us to understand the division of spiritual levels in Tzimtzum Bet and says, that when a baby is born it has all parts of the body from the very beginning BUT it still doesn’t have the strength to use its legs, and these “legs” are seen as its Akhora’im(=backward part= a part which needs the development of certain abilities for it to be used in full form, in Kabbalah it is also called that this part” doesn’t shine”=is not activated in all its potential). At the time the baby grows and can walk already it is called that his\her Akhora’im “shines” as well=the potential is activated in full form.

    That is why, says Rabash, we say that there is no difference in Tzimtzum Bet, there too the spiritual levels come in their full form, BUT the part of the vessels are activated, while the other part is to be activated, through the calculation of ability to get for the sake of bestowing, as in Tzimtzum Bet only the corrected for the sake of bestowing vessels may be used for receiving.

    As we see, this situation brings us to the reality, where part of the vessels of the spiritual level are corrected for the sake bestowing and may be used for receiving the Light and so are called Kellim dePanim, while the other part may not be used as it still awaits its correction and is called Kellim deAkhora’im. The difference between Tzimtzum Alef and Bet is that in Tzimtzum Alef only Malkhut is in Akhora’im position, while in Tzimtzum Bet all the vessels downwards Galgalta veEina’im(Ketter&Hokhma) which are AHa”P or Z”T may not be used without correction as they are under the rein of Malkhut( which ascends to Binna)in Tzimtzum Bet.

  3. Rabash continues and says that there is as well the structure of RaTa”S( Rosh=head=planning part, Tokh=body=acting part, Sof=end=finishing the process part) in Tzimtzum Bet(which starts from descend of Nekkudot deSa”G towards under Tabur levels of the wish to get, and as they become an independent spiritual structure which differs from their original level above the Tabur they divides into three main parts of RaTa”S itself), BUT as we speak about under Tabur levels there is lack of possibility to pass the Light of Hokhma by AHa”P deRosh to the lower levels as there is the Rein of the Law of Tzimtzum Bet which prohibits the pass of Ohr Hokhma to all the levels mixed with Malkhut=the wish to get(Tz”B is Malkhut’s ascend to Binna) till they are corrected for the sake of bestowing.

    All the levels mixed with Malkhut(Ego=the wish to get for the sake of getting) are below the level of Zivug(the level of interaction between the Light and vessels) and they are called Tokh=body=actively receiving parts, but there may NOT be more Light in Tokh then there is in Rosh, and as the part of Rosh which is allowed to pass the Light to the lower levels in Tzimtzum Bet is Gv”E(Galgalta and Eina’im=which are the levels of Light of Hassadim=the light of correction for the sake of bestowing) so it is the Light which may be found on the level of Tokh( in short there is no getting the Light of Hokhma without prior correction of the wish to get for the sake of getting into the wish to get for the sake of bestowing).

    The transfer of the Light goes through the AHa”P of the upper spiritual level to the AHa”P of the lower level, but as there is no Light of Hokhma=the Light of AHa”P available for transfer in Tzimtzum Bet, we say that AHa”P has no Light of its own for transfer and so AHa”P transfer the Light of Gv”E, which is as well the explanation to the expression of “AHa”P falling down to the lower level” as it is found on the level dealing with the Light of Hassadim instead of its own Light of Hokhma.

    We state the spiritual level of the vessels according to the Light they are dealing with, and as AHa”P in Tzimtzum Bet deal with the Light of Hassadim we equal Them(AHa”P) to the level of Gv”E of the lower to Them spiritual level, to be exact the AHa”P deRosh deal with the Light of Tokh deGv”E and it is the Light as well which determines Their spiritual level and which they pass to the lower to Them spiritual level. As we see, says Rabash there is no use to speak about AHa”P deRosh, as it is irrelevant to the passing of Light, so the highest possible level of Light to pass to the lower levels in Tzimtzum Bet is the Light of Tokh deGv”E deRosh and it’s the Light we’re going to speak about=the Light of Hassadim= the Light of correction. As for the vessels deAHa”P deRosh they become the inner most part of the spiritual level, the part which awaits Its activation after the correction for the sake of bestowing is completed.

    The above explanation shows us that as AHa”P deTokh are supposed to receive the Light from AHa”P deRosh, but AHa”P deRosh are not allowed to pass their original Light=Ohr Hokhma without prior correction, we see the Tokh as Sof, because there is no possibility to pass the Light of Hokhma which means that it is limited or stopped on the level of Tokh, which makes it function as Sof and gives it the correspondent Name. The spiritual levels which are available within the framework of Tzimtzum Bet are the levels of the vessels of Gv”E while the levels of AHa”P become the innermost parts of the lower to them Gv”E parts and await their activation after the correction of the level for the sake of bestowing.

    It is the Sof deGv”E which ends the receiving of the Light deHassadim from Tokh deGv”E (which means that the Light of Hassadim is also limited in the framework of Tzimtzum Bet, and comes in the amount of the strength of Ma”N=the request of Ego=its willing desire to get corrected for the sake of bestowing).

    We shall remember that the vessels of AHa”P are present on each and every spiritual level in Tzimtzum Bet but they serve as innermost parts of the Gv”E of the lower to them spiritual levels and await their activation after the correction, where AHa”P deRosh of the spiritual level is the innermost part of Gv”E deTokh and AHa”P deTokh is the innermost part deGv”E deSof, BUT as AHa”P deSof has no spiritual part (on its own level) to be dressed in it is found as the system of Evil=Ma’arechet deTum’a, which is given as opposite to the System of Good=Ma’arechet deK’dushah and is presented in this world as a possibility of free choice to choose between getting and bestowing way of life.

    When we say that the upper level descends to the lower one and becomes as the lower one, it doesn’t means that they become absolutely identical, it means that according to their Function they are the same, but their potential is different, when AHa”P of the upper spiritual level descends to the lower spiritual level it limits its function to passing the Light of Gv”E=Ohr Hassadim only, but when correction is done and Zivug deA”B-Sa”G is reached(interaction between the level of Hokhma=Wisdom of Creation and Existence and the level of Binna=Understanding of G-d’s Wisdom of Creation and Existence) and AHa”Ps return to their original level=the level which passes the Light of Hokhma we see the difference between the vessels of Gv”E and the vessels of AHa”P= the difference between the Upper and Lower spiritual levels.

  4. In letter Tzadik-Gimel (93) Baal haSulam says that when the New (portion of) Light from Zivug(interation) A”B-Sa”G deA”K comes to any spiritual level it makes He’i Tata’a(=Malkhut) descend to Its original place which is Peh(mouth= Malkhut deRosh) and this state of the spiritual level is called Gadlut deNekkudim (completely unfolded potential).

    The state of Gadlut means that AHa”P(lower 7 seffirot=qualities) ascend to the upper spiritual level(these qualities get corrected=become free from egoistic quality and become bestowing ones) and the spiritual level has its full form which consist of 10 corrected qualities=seffirot , which are able to receive the correspondent to them 10 Spiritual Lights.

    What we get additionally from this process of Gadlut is that the Upper vessels=Ga”R( 3upper seffirot) of the lower spiritual level which are interconnected with AHa”P of the Upper to It spiritual level get elevated as well to the upper to their original spiritual level, as there is a Spiritual Law, which says that nothing goes in vain in spiritual changes, so as the upper spiritual level AHa”P was interconnected=dressed into Ga”R of the lower spiritual level in Katnut(=reduced form of actualization of potential) so now when AHa”P of the Upper spiritual level get its Gadlut=ascend to Their original spiritual level, Ga”R deTakhton( of the lower spiritual level) ascend with AHa”P deIlli’on( of upper spiritual level) as well. So we get here the ascend of the lower spiritual level to the upper level and getting its Gadlut in Ga”R( Gadlut Alef 1st stage of unfold of potentail=partial unfold of potential which is much bigger than Katnut=reduced form, but which still demands the stage of full realization of potential=Gadlut Bet=2nd full stage).

    The ascend of lower spiritual level to the level of the upper spiritual step gives It upper spiritual level qualities and makes It identical to the upper spiritual step in Its spiritual form, because the lower spiritual level which ascends to the upper spiritual level becomes equal to the upper spiritual level in its qualities(=becomes bestowing as well), says Baal haSulam.

    Rabash comes and adds that the above spiritual process is described in other words as “Israel expelled from their Land and Divine Presence with them”, so when the Upper spiritual level gets ascend(=comes back to its original spiritual level), the lower one ascends with It, and this is the way of correction through the Laws of Tzimtzum Bet(=2nd spiritual constriction) as there may not be any other way of correction for Zo”N=7 lower seffirot, as in Tzimtzum Alef(1st spiritual constriction) they are found under the Tabur and the Light of Hokhma(=wisdom) doesn’t reach them as there is a prohibition for Light of Wisdom to be received for the sake of getting, so the only way the correction of the Creation and fulfillment of the Purpose of Creation to be made is through interconnection of Zo”N spiritual level with the Upper to Them spiritual level which is Binna=Sa”G, for this interconnection to happen Binna has to descend to the lower spiritual level( in Its AHa”P part=Nekkudot deSa”G) and to get interconnected with the Zo”N and when the AHa”P deSa”G get Their ascend, the Ga”R deZo”N ascend with Them through their portion of correction and later they start correcting their AHa”P and elevate even lower spiritual levels and the correction goes through interaction and interconnection between AHa”Ps deIlli’on with Ga”Rs deTakhton till the process gets the level of Oll’am haBah=the World to Come, which is the World of bestowing attitude to Life which will replace Ollam haZeh=This World=the world of getting attitude.

    This process is insured by the bestowing quality of Binna, which by connecting with the Zo”N=getting vessels insures their correction from getting for the sake of getting into getting for the sake of bestowing way of life. This process of interconnection is reached through the Laws of Tzimtzum Bet repeats Rabash, as Tzimtzum Alef divides the vessels into bestowing=above Tabur and getting ones=below Tabur, while the Purpose of Creation is for ALL THE VESSELS TO BE FILLED WITH LIGHT. The vessels of the Upper Spiritual level let the vessels of the lower spiritual level to receive the Light as they insure that the lower spiritual vessels receive the Light for the sake of bestowing only.

    Rabash stresses again that the essence of spiritual correction is in INTERCONNCETION between AHa”P deIlli’on with Ga”R deTakhton, where in the process of correction of AHa”P deIlli’on which is dressed into Ga”R deTakht’on the ascend of Ga”R deTakhton to the bestowing level is reached and this process let Ga”R deTakhton receive the Light for the sake of bestowing=for the sake of correction of their own AHa”P.

    Rabash continues and says that when we say that as the result of the ascend of the lower spiritual level to the upper spiritual level it becomes as the upper one, we do not mean that it becomes exactly as the upper to it spiritual level, as the upper spiritual level has its own development and spiritual extend, what we mean by saying that the ascend of the lower spiritual level to the upper to it spiritual level make it as the upper one is that the lower spiritual level gets its full form and the state of completion in receiving the spiritual lights, as each spiritual level has its own spiritual Light and it has a form of completion only if its own light fills its vessels, for ex. the vessels of Z”A are dedicated to receiving the Light of Ru’akh only=the Light of Spirit, they are no good for any other Lights be they stronger or weaker than Ru’akh, but the Light of Rua’kh can be of 5 qualities as well, it mat be Rua’kh deNeffesh(vitality=existence), Rua”kh deRua’kh, Ru’akh deNeshama(=soul) Ru’akh deHa’ya(=eternity) or Rau’kh deYekhidah(=absolute uniqueness) and of course the highest possible fulfillment of Kli deRu’ah is with the Light of Yekhidah deRu’akh and till it doesn’t get this spiritual level it fills a kind of incompleteness and needs the correction and elevation through spiritual levels, but this level doesn’t need more than Yekhidah deRua’kh for Its completeness, says Rabash.

  5. In letter Tzadik-Dalet (94) Baal haSulam says that when Ave”A(Ab’a veI(a)ma) get the New Portion of Light from Zivug A”B-Sa”G it let Them make He’i Tata’a(Malkhut) descend from Nikve’i Eina’im(orbits of eyes) back to the level of Their Peh(mouth=Malkhut deRosh) and ascend their AHa”P(7 lower seffirot deRosh) back to their original spiritual level.

    When this process starts, Za”T(7 lower seffirot dePartzuf, which is Its Guf=body part)and which dress on AHa”P at the stage of Katnut(undeveloped form of spiritual potential) in their Upper part which is Ga”E(Galagalta veEina’im deGuf!=crown and eyes) get their ascend as well.

    This ascend of Za”T(deGuf) make them one with the Ave”A spiritual level, and this ascend of Za”T to the level of Ave”A is called the ascend of Ma”N as well(Ma”N=Me’i Nukvin=female waters= request for spiritual growth), and as They=Za”T deGuf are now(in the form of Gadlut= unfolded spiritual potential) one with Ave”A,
    They( Za”T=Guf) receive the Lights which come to the spiritual stricture of Ave”A, explains Baal haSulam.

  6. Rabash stresses that when Baal haSulam says that Za”T ascend with AHa”P, he means that it is Gv”E deZa”T=deGuf which ascend with AHa”P as it is that part which dresses on AHa”P deRosh at the stage of Katnut. Rabash continues and asks that if we say that Za”T which is Guf(body part) ascends to the level of Rosh(head part) does it become the part of Rosh? and answers that as Baal haSulam explains, the ascend of Za”T to the level of AHa”P deRosh deAv”A let Za”T receive the Lights which correspond to the level of Rosh deAv”A, BUT do not change their status as being part of Guf into being a part of Rosh and the part of Za”T which makes the ascend is Gv”E of Za”T only(any spiritual structure may be divided into 10 seffirot, so we see the structure of Av”A as 10 seffirot where Ga”R=3 upper seffirot are Rosh and 7 lower seffirot are Guf, BUT for the explanation of the form of Katnut=undeveloped spiritual form, we have to divide each part: Rosh and Guf into 10 seffirot as well, so Rosh has its own 3upper and 7lower seffirot, and Guf has its 3upper and 7 lower seffirot, where 7lower seffirot deRosh are dressed by 3 upper seffirot deGuf and at the stage of Gadlut these 3 upper seffirot deGuf ascend with the 7lower seffirot deRosh, where 7 lower seffirot deRosh are also called AHa”P(A0zen=ear, Hotem=nose, Peh=mouth).

    As we see, says Rabash, the ascend we’re speaking about concerns mostly the upper part of Guf=Za”T, but where its lower part which is Za”T deZa”T( 7lower seffirot from the 7 seffirot deGuf) has a kind of filling of Light as well, which before this ascend is considered to be lacking the Light at all and as they are the part of Guf, where first 3 seffirot do receive a part of New Light right now, they( Za”T deZa”T) are seen as being in their form of Gadlut( though partial meantime) as well.

    The spiritual law says that when the upper spiritual structure gets Its ascend the lower spiritual structure connected to It gets Its spiritual ascend as well, BUT says Rabash, it doesn’t mean that Guf(body part) becomes Rosh(head part) as it isn’t the purpose at all( as the purpose is to correct the receiving for the sake of receiving form of Guf into “getting for the sake of bestowing” form).

    Rabash continues and says that when AHa”P deKetter ascend to their original spiritual level, they take with them Gv”E deAv”A, the same way as we described here where AHa”P deAv”A at the stage of ascend take with them Gv”E deZa”T, BUT the spiritual stage of Av”A is called Pbe”A( Panim beAkhor=face to back) as Binna=
    I(a)ma has no need of its own for the Light of Hokhma, as its own spiritual level fo correction is called “KiHaffetz Hessed Huh”=desire for the bestowing form of life only, so Ab’a which is Hokhma(the level of Wisdom) does receive the Light of Hokhma(=turns its face to Orh Hokhma), but I(a)ma remains in the form of Katnut=turns Its back=Akhora’im to the Light of Hokhma.

    Still we have to understand, says Rabash, 1)how the level of Binna=I(a)ma receives the form of Gadlut if It has no Reshimmot(wishes) for the Light of Hokhma, and 2)if the part which receives the ascend is Gv”E deGuf=deZa”T deAv”A only, where do the complete 10 seffirot for the form of Gadlut come from? and the answer is, says Rabash, that they=Ave”A receive the form of Gadlut with the help of their connection to Ketter( as all the spiritual structures are interconnected) and Ketter DOES have Reshimmot(wishes=desires) for the Light of Hokhma and so AHa”P deKetter divides into Gv”E and AHa”P as well, where Gv”E deAHa”P deRosh becomes the inner part(Pnimi’ut) of the spiritual level deKetter and which is interconnected with AHa”P deGv”E deKetter, while AHa”P deAHa”P deRosh, which is outer part(Hitzoni’ut) of Ketter and which is being dressed by Gv”E deAv”A gives them=Av”A the form of Gadlut.

    Still, says Rabash, we have to keep in mind that even Hokhma and Binna deKetter are in Pbe”A position as well and the reason for it is, that the basic principle of correction”KiHaffetz Hessed Huh”=desire for the bestowing form of life only! is the principle of the level deKetter as well, so Binna which is not interested in receiving the Light of Hokhma remains in Back position to the Light of Hokhma even on the level of Ketter, BUT, continues Rabash, the levels which DO have interest in receiving the Light of Hokhma are those of Zo”N( Ze’ir Anpin and Nukva=Zo”N=true receiving 7 lower seffirot of the spiritual structures and especially in the parts which are called Zo”N deZo”N(= 7lower seffirot of Guf=body) where these parts are interconnected with the structures of Av”A only and have no direct connection with the Ketter, so at the level of the form of Gadlut deKetter, we still do not speak about Gadlut of Zo”N, but of Gadlut of Av”A only.

    Still, says Rabash, we have to understand what kind of Gadlut it is for Av”A if being given the Light of Hokhma, the part of I(a)ma=Binna doesn’t receive it? and answers that we speak here about partial form of Gadlut deAv”A, where the full form of Gadlut comes to them when they have to pass the Light of Hokhma to Zo”N on their request=Ma”N and which makes Binna turns Its Panim=face to the Light of Hokhma to receive it for the sake of passing it to Zo”N, and it is what takes place in the world of Nekkudim, where Av”A become the passers of Lights to Zo”N, and they must take the form of Pbe”P( face to face), which let I(a)ma ascend Its own AHa”P to Their original spiritual level and to ascend with Them Gv”E deZa”T deNekkudim, and where these Za”T deNekkudim are called Ma”N=request, as it is Their desire to receive the Light of Hokhma and it is Them which make the level of Binna=I(a)ma to fill the lack of the Light of Hokhma, as Zo”N ask for the light of Hokhma, and Binna( for Itself) receives the light of Hassadim only for, and now for the needs of Zo”N Binna MUST turn Itslef to Hokhma and receive the Light of Hokhma to pass it to Za”T on Their request=Ma”N, which make It=Binna come to the stage of complete Gadlut which is called Pbe”P=face to face with the Light of Hokhma, explains Rabash.

  7. In letter Tzadik-He’i (95) Baal haSulam says that the notion Ma”N( Me’in Nukvin=female waters=requests for spiritual correction and growth) comes to Binna( the level of spiritual comprehension of what should be corrected and how the bestowing forms of life are implemented)which comes from Z”A( Ze’ir Anpin=”small face” in Aramaic, meaning shortened form of bestowing ability) and it is those Ma”Ns which make Binna turn back its Face=Panim=bestowing part to the Light of Hokhma.

    As we know , says Baal haSulam, that 7 lower seffirot=Za”T are equal to Zo”N=Ze’ir Anpin=6 lower seffirot and Nukva=Malkhut the last 7th seffira) and at the time when the Za”T(in the form of their Ga”R part) ascend with AHa”P deAve”A to the original level of Ave”A(as explained in the previous letter) these Ma”Ns deZo”N reach the level of Ave”A, which is now in their full form of 10 seffirot on their original spiritual level, and this combination(of Ma”N and full spiritual form of Ave”A) makes this spiritual level return to the form of receiving the Light of Hokhma Pbe”P(Panim be Panim=face to face) and passing a part of It=a Beam of Wisdom=He’erat Hokhma to the Zo”N, which are Za”T=7 lower seffirot of the spiritual structure called Nekkudim( the world of different aspects of existence), which initiated this ascend with the desire to receive the Light of Creation=the Light of Wisdom for their correction and fulfilling the Purpose of Creation.

  8. Rabbash comes and says that out of explanation of Baal haSulam it sounds that it is Zo”N through their Ma”N which make Binna return Pbe”P with the Light of Hokhma, but as we see from the previous explanations it is said that the ascend of AHa”P deAve”A makes Za”T of the lower spiritual structure which is Zo”N ascend with them, so what is it that makes AHa”P deAve”A to ascend and take Zo”N with Them? asks Rabash, if we learn that I(a)mma prefers the state called “kiHaffetz Hessed Huh” and that I(a)mma=Binna has no interest of Its own to activate Its AH”P for the sake of receiving the Light of Hokhma?

    We know, says Rabash, that downwards Tabur deA”K there is in its original creation the level of Bkhinna Dalet(=the intensity of the desire to receive of the maximum strength), but when the Light of Wisdom leaves that level there are Reshimmot(spiritual bits of memory) of Dalet-Gimel intensity left(Dalet deHiltabshut=potential, and Gimel deOvi’ut=activated levels of intensity of the desire) and they are left their without being filled with the corresponding to them Light=Ohr Hokhma.

    When Nekkudot deSa”G(points of bestowing existence) descend their, they get to know the desires of different to them spiritual level of Dalet-Gimel, which are of getting nature, and Nekkudot deSa”G(which are by themselves of Bet-Alef intensity=bestowing nature) after Hitkalelut(integration) with those desires of Dalet- Gimel ascend back to the Rosh(head part) deSa”G and present there the desires of Dalet-Gimel, so as a matter of fact there are now 2 kind of Reshimot in Nekkudot deSa”G which are:

    1st-the Reshimmot of their own which are of Bet-Alef nature= of bestowing nature and 2nd Dalet-Gimel intensity of the desire which comes from under Tabur level=the level of getting nature, which does need the Light of Hokhma.

    First of all Zivug( interaction) is done on the Reshimot of the Nekkudot deSa”G original level which are Bet-Alef and as a result of this Zivug the Form of Katnut( diminished form) of the world deNekkudim comes into being, after that another Zivug is done on the level of Hitkalelut=integration of the desires of Dalet-Gimel into Bet-Alef=Nekkudot deSa”G and the forms of Gadlut of Ketter and Abe”A come into being(partial Gadlut or Gadlut Alef, where the full form comes to Ga”R of the under Tabur spiritual structure only, and Za”T are still in their diminished form).

    But, continues Rabash, for I(a)mma=Binna spiritual structure there is no any interest of Its own to come into the form of Gadlut=receiving the Light of Hokhma and that is why this stage of spiritual development is called by Ar”i He’era=the Beam of Light to the level of Ketter in under Tabur structure deNekkudim, which makes the lower to It(to Ketter) level of Ave”A come into the form of Pbe”A(Face to Back position to the Light of Wisdom).

    After being introduced to the notion of He’erat Hokhma leKetter&Abe”A we are introduced to the spiritual notion called He’era with the help of Yessod(one before last spiritual seffira in 10seffirot and the last seffira for Z”A), it is the beam of Light which shines=awakes those original Reshimot of under Tabur spiritual level, which are Dalet-Gimel intensity of desire, and which DO demand being fulfilled with the Light of Hokhma, and it is them which make the level of Abe”A come into state of Pbe”P and receive the Light of Hokhma for them, explains Rabash.

    So as we understand, says Rabash, the ascend of Aha”P deAve”A make the ascend of Za”T with them, and the benefit of this ascend is the initiation of existence=Ki’um and sustain=Ha’Amadat of Zivug(interaction) of Ave”A in the form of Pbe”P, which means that if there were no (Ma”N de)Za”T of their own there would be no constant Zivug deAve”A and there would be no constant filling with Light for the spiritual desires of Dalet-Gimel intensity, in other words if there were no constant Ma”Ns from the desires of Za”T to the level of Ave”A, the level of Ave”A would sent them a potion of light( initiated by ascend of nekkudot desa”G back to the Rosh deSa”g) and then
    I(a)mma would return to its original level of preferring the Light of Hassadim only, so as we see, says Rabash, it is the existence of Za”T and their desires of Dalet-Gimel intensity which make Zivug deAve”A continue because they need for their fulfillment the Light of Hokhma.

    We have to differ between two aspects of reality, says Rabash, 1st: is the essence of really=Etzem haMetzi’ut, which is called Zivug for the sake of activation of the form of Gadlut=full spiritual activation of the potential and which is born with the help of ascend of Ma”N(carried by Nekkudot deSa”G) from Reshimot deDalet-Gimel from under Tabur spiritual level deA”K (to Rosh deSa”G)=Etzem=Essence of the Reality

    and 2nd: Constant existence and sustain of reality=Ki’um veha’Amadat haMetzi’ut, which is constant continuation of Zivug deAve”A, which is initiated by Ma”Ns of Za”T (on the under Tabur level) and which is another kind of Ma”N done for the sake of Ki’um and ha’Amada=existence and sustain of Reality.

    We have to see these two different aspects in every part of the creation, says Rabash, it is one pair of shoes to give the birth to a child=Etzem haMetzi’ut and it is another pair of shoes to ensure his\her existence and development=Ki’um veha’Amadat Metzi’ut.

    to be continued

  9. Rabash continues and says that there are still some aspects about Z”T deNekkudim for us to discuss and points out that 1st: the vessels of Z”T deNekkudim they are of Bkhinna Alef deOvi’yut(1st degree of intensity of the wish to get), if so, he says, where their desire for the Light of Hokhma comes from, as one needs the level of Dalet-Gimel of Reshimot for the Light of Hokhma?

    2nd: those Z”T deNekkudim they are Z”T=Guf(body) deBinna, if so why there is such a difference between Rosh(head part) and Guf in the structure of Binna(Binna in its main part-Rosh desires the Light of Hassadim only)? and the answer is, says Rabash, that Bkhinna Alef is characterized as Hassadim with He’erat Hokhma( the beam of Light of Wisdom), and so it DOES need a portion of Light of Hokhma and a portion of Light of Hassadim(bestowing compassion=love).

    The point is, says Rabash, that the full index of Z”T deNekkudim if Bet deHitlabshut and Alef deOvi’yut, and as Hitlabshut(potential) do not unfold into the form of Guf(body=activation of potential) without special spiritual work, we deal with Alef deOvi’yut on the level of Guf deZ”T only, it is the part of complex which needs the Light of Hokhma(at list He’erat Hokhma), but in the framework of the spiritual laws of Tzimtzum Bet(2nd restriction of receiving the Light of Creator), the Light of Hokhma may not spread to the Guf deZ”T( as it should be receiving for the sake of bestowing for which one needs the Light of Hassadim first as a dressing for the Light of Hokhma), so what we have there on the level of Z”T deNekkudim is called He’erah Mu’ettet( diminished beam of Light, which comes from Reshimmot=memories of being filled with Light before Tzimtzum), and it is clear, says Rabash that those levels of desire called Z”T are in strong lack of fulfillment of their needs and desires, so when those Reshimmot=memories ascend to the Rosh deBinna(with the help of their integration with Nekkudot deSa”G and the Ma”N from Dalet-Gimel deReshommot from under Tabur level, they use the opportunity to receive there the Light of Hokhma, and DEMAND!!! the constant sustain of Zivug( interaction of spiritual structures) for the sake of continues getting of the Light of Hokhma, which needs the sustain of the Reality of the presence of the Light of Hokhma in Binna.

    As for the Ave”A( Ab’a and I(a)m’a), which ascend their AHa”P( 7 lower seffirot deRosh) to their original level with the help of the Light of Hokhma which is generated by Zivug A”B-Sa”G and which makes Malkhut descend to Its original place as the last seffira in spiritual structure(=the last come the needs of one’s ego on the scale of preferences), there is still the same question to be asked, as to which Ovi’yut these AH”P de Ave”A belong?, if they are of Bet-Alef deOvi’yut as well, then how is it possible that they generate the state of Gadlut(full unfold and realization of spiritual potential for the spiritual structure to be able to descend Malkhut to Its original place)?

    What we have to know, says Rabash, that each new unfold of intensity of desire=Ovi’yut brings with it NEW VESSELS, but the precious vessels ascend with the new ones as well, which means that whenever a new spiritual level unfolds the previous spiritual level receives its ascend and filling with Light as well( if we use a candle for lighting the room and then we switch the electric light in the room the places which were lit with the candle get the lighting as well and even stronger one, not to say the many more places are seen with the help of the electric light), so here, though Ga”E(3 first seffirot deRosh) and AH”P(7 lower seffirot deRosh) of Av”A belong to Bet-Alef deOvi’yut, but when Zivug deA”B-Sa”G(Dalet-Gimel deOvi’yut) takes place in Rosh an absolutely NEW KIND of AH”P are activated( which have the potential for Gadlut) though the AH”P of Bet-Alef deOvi’yut are activated as well and get their filling in the process of unfold of spiritual structure into Its form of Gadlut(complete form) and so the vessels of Bkhinna Alef deOvi’yut receive the Light of Hokhma as well, which is the reason for their shattering and breaking, as they received the Light which belong to the level of desire of Dalet-Gimel, explains Rabash( a businessman knows how to deal with billions, while those who get their billions from Lottery don’t and if they try to make business on the level of businessmen they loose as they have no experience of dealing with the reality on the level of businessmen, in short for a person to be able to function on a new level the previous worldview should be dismantled in favor of new worldview otherwise there is going to be shattering and breaking of his\her personality and a serious mending will be needed to straighten the situation).

  10. Rabash continues and says that when we speak about unfold of the vessels of Dalet-Gimel(desires of very high intensity) within Z”A structure we should know exactly which sublevel of Dalet-Gimel we speak about as it is a very important point to be taken into consideration.

    Rabash reminds us that it is two different things if we speak about Dalet-Gimel which are formed in Rosh deGalgalta or these are Dalet-Gimel which are formed on the level of A”B, and of course Dalet-Gimel which are formed on the level of Rosh deSa”G differ very much from both mentioned above, it is those Dalet-Gimel which are formed on the level of Rosh deSa”G which we speak about in the world deNekkudim, stresses Rabash, and gives the example about the desires to comprehend Torah in different people: one person, says Rabash, feels that it is enough for him to know the plain text of Written or Oral Torah and he prays to G-d to give him strength to be able to study each day a page from the Sources in the evening. The other person feels that it is not enough for him to know the plain Text and he prays for G-d to help him learn the wisdom within these Sources, but when the first person hears that the other studies the Wisdom of Torah, the desire for studying the Wisdom of Torah awakes within him as well and so he starts praying to G-d to be helped to be able of studying the Wisdom of Torah, but there is a BIG DIFFERENCE, says Rabash, if we speak about Genuine Desire of studying the Wisdom of Torah or it is a desire which comes just form the fact that somebody else studies It.

    The Genuine Desire is called Essence while the other kind of desire is called Integrated desire(Hitk’ulellut). We shouldn’t undermine the importance of the desire born as a result of integration with the Genuine Desire, says Rabash, but still we have to differ here between 3 different kinds of desire:
    1. The Desire to study the plain Text only
    2.The Desire to study the Wisdom
    3.The Desire to study the Wisdom because of one’s integration into the other’s Desire

    We have to understand, continues Rabash, why the vessels of Za”T dePanim(=deRosh=planning part of spiritual structure), which do desire the Light of Hokhma, do not ascend Ma”N of THEIR OWN for the sake of receiving Ohr Hokhma? Why should they wait for Ma”N from Vav and Nekuda=Z”A and Malkhut=Z”T deGuf(=acting part of spiritual structure)?

    The answer is that those Z”T deRosh are formed on the basis of Bkhinna Alef(1st degree of intensity of the wish to get) and as this Bkhinna is called “Hist’uklut D’uk”, which means very weak scope of understanding and lack of ability to form Ma”N=clear expression of one’s desire to receive the desired amount of Light. This disability comes from two points:

    1st we speak about the framework of Tzimtzum Bet, where being Bkhinna Alef of desire one doesn’t have the Power of Will to overcome the constrictions of Tzimtzum Bet(=to make Malkhut=one’s ego descend to its original place=to be last on the scale of priorities).
    2nd Even if there were NO Tzimtzum Bet, the Bkhinna Alef of desire is to weak to clearly formulate the essence of the desire, as Bkhinna Alef unfolds into Guf NEITHER in the framework of Tzimtzum Alef NOR in the framework of Tzimtzum Bet, which means that the ability to act(=Guf) for the sake of bestowing is so weak on this level of spiritual development=there is no Power of Will to make anything for the sake of bestowing, and of course no ability to ascend Ma”N=to pray, clearly express one’s desire to act for the sake of bestowing only.

    For us to understand the above explanation, Rabash reminds us the role of Reshimmot(bits of spiritual memory) and says, that if one thought over and tried and came to the conclusion that one is unable to act on the 3rd level of overcoming of one’s own desires of Ego of 3rd intensity, s\he prays for him\her to be able to deal with the 2nd degree of overcoming of intensity of the desire and asks G-d to help him\her on this level of spiritual work, as s\he understands that on the 3rd level of dealing with the intensity of the desire to get, one is still unable to function clearly.

    The question is, why not to pray for the ability to overcome the wish to get on the 4th=strongest of them all level of intensity from the very beginning, asks Rabash, and answers that the ability to pray comes from the level of Reshimmot which are activated in a person right now, if there is no activation of Reshimmot from the 4th intensity of the desire, there is no ability even to imagine that such a thing as ability to overcome the intensity of the 4th degree of the desire exists, says Rabash, one may only imagine what it is to overcome the 3rd intensity of desire to get, but still doesn’t feel the strength of will to ask G-d for such level of correction and so prays meantime to be able to function on the 2nd level of dealing with the desire for get for the sake of getting.

    In short, says Rabash, a person may ask and pray only for the things that s\he understands right now, and the spiritual realities which are beyond his\her scope of understanding may not be prayed for by him\her. So is here, Bkhinna Alef=Hist’uklut D’uk=very narrowed=weak understanding of the really of bestowing way of life makes this Bkhinna unable to pray for receiving of the Light of Hokhma, as it is clear to this level of spiritual development that It will be received for the sake of getting, as there is no ability on this level of spiritual development to overcome the desire to receive the Light of Hokhma for the sake of getting. While Bkhinnot Dalet-Gimel DO demand the receiving of Light of Hokhma and the ability to overcome the desire to receive It for the sake of getting( which means that they know that the Light of Hokhma may be received for the sake of bestowing and they pray for this form of receiving of the Light of Hokhma to be revealed for Them).

    We know as well, says Rabash, that if only the desires of Dalet-Gimel intensity were to ascend , there would be the formation of Melakh haDa’aT only reached and Partzuf deI(a)ma were to return back to its original position=giving preference to receiving the Light deHassadim only, but as there is an ascend of the complex called Ga”E deZ”T( of Bkhinna Alef=Olam deNekkudim) with the Reshimmot deDalet-Gimel they too demand filling with the Light of Hokhma for all the under Tabur levels(which are formed on the basis of Bkhinna Alef and have no Power of Will of their own to overcome the desires to receive the Light of Hokhma for the sake of getting, but with the help of the formation of the reality of Tzimtzum Bet, where combination of those under Tabur desires with the Reshimot deDalet-Gimel is possible, there is formed the world of Nekkudim, in which these under Tabur desires start understanding through their integration with Reshimmot deDalet-Gimel that the reality of getting for the sake of bestowing is possible and they too demand the Light of Hokhma for their desires).

    to be continued

  11. There is still another question to discuss, says Rabash, why should G”E deZ”T ascend with Reshimmot deDalet-Gimel, why the ascend of Reshimmot of Dalet-Gimel only is not good enough? The point is, says Rabash, that Dalet-Gimel are Reshimmot only!!!( only the memories of spiritual desires), while G”E deZ”T are Seffirot=activated desires!!!, so only the combination of activated desires=G”E deZ”T with spiritual memories=Reshimmot deDalet-Gimel may remain on the level of Av”A and insure the continues Zivug(interaction)deAv”A for constant passing of the Light of Hokhma to the lower levels=Ki’um veHatmadah deZivug.

    The there’s one more explanation for the need of combination between desires of G”E deZ”T and Vav and Nekkuda(Gimel-Dalet Reshimmot) in the ascend of Ma”N for Ki’um veHa’Amadah deZivug:

    Vav(=Z”A=Reshimmot Gimel deOvi’ut) and Nekkuda(=Malkhut=Dalet deHitlabshut)
    desire the filling with the Light of Hokhma and through their desire make Av”A spiritual structure to come into Pb”P position( face to face=being able to receive the Light of Hokhma), the question is, why not to ascend their Ma”N straight to Ketter spiritual structure=highest of them all? and the answer is, says Rabash, that spiritual structure=Partzuf deKetter exists on under Tabur level in Its potential form only=Hitlabshut and may not be unfold into activated form=Guf on that level of spiritual development, and so may not form the lower spiritual levels called Zo”N(=Z”A and Nukvah=Malkhut), while the spiritual structure of Av”A with the help of Reshimmot(=memories from the desires)deDalet-Gimel may bestow to G”E deZ”T (real=activated desires)the Light for their unfold out of the form of Katnut(diminished spiritual form) into the form of Gadlut(full=activated spiritual form), so all the time that the desires of G”E deZ”T are integrated into Ma”N there is THE need to use Dalet-Gimel Reshimmot=memories for insurance of unfold of Z”T into the form of Gadlut, which are those 7 Mallakhim which we speak about in the world of Nekkudim.

    All the essence of ascend of Ma”N with the help of Vav and Nekkuda=Gimel-Dalet deReshimmot to the spiritual structure of Ave”A is to form the unfold=activated form of Z”T(= Zo”N) downwards from Av”A spiritual level for the Light of Gadlut=Ohr Hokhma to be able to reach all the levels of desire downwards from Av”A towards Zo”N, and that is why Av”A initiate the ascend of G”E deZ”T together with Reshimmot deDalet-Gimel to be able to bestow G”E deZ”T with the Light of Hokhma, which is generated on the basis of Reshimmot deDalet-Gimel=Vav veNekkuda.

    It is important to stress out, says Rabash, that THERE IS NO Reshimmot deGadlut=potential desires for the Light of Hokhma of THEIR OWN on the level of Z”T deNekkudim, it is their integration with Dalet-Gimel which makes their unfold into Gadlut possible.

    On the other hand we may not undermine the impotence of integration of G”E deZ”T into Dalet-Gimel=Reshimot deVav veNekkuda, as we see, says Rabash, that after formation of 7 Mallakhim=(seven full forms of 7 lower seffirot) there is no continuation of Zivug for Gadlut in Av”A, and why, asks Rabash, if there are still Reshimmot deDalet-Gimel=Vav veNekkuda there in Av”A spiritual structure!? But, says Rabash, all the meaning of ascend of Reshimmot deDalet-Gimel is for the sake of formation of Zo”N downwards from Av”A, so all the time that their desires are present on the level of AH”P deAv”A they remind to Av”A that there are levels which await to be given the Light of Hokhma, these G”E deZ”T serve as the representatives of Z”T structure of under Tabur and which desire to receive the Light of Hokhma on all Its levels. These position of G”E deZ”T on the level of AH”P deAv”A is called “Ki’um veHa’Amada”, if this position is disintegrated=if G”E deZ”T descend and separate from AH”P deAv”A the Zivug for the sake of receiving of Light of Hokhma for Zo”N on the level of Av”A spiritual structure stops as there is no demand for the Light of Hokhma from the lower spiritual structures to pass the Light of Hokhma to, and the spiritual structure of Av”A do not use Reshimmot deDalet-Gimel to receive the Light of Hokhma for Themselves.

  12. In letter Tzadik-Vav (96) Baal haSulam says that though we speak about ascend of Z”T(za’in takhtonot=seven lower seffirot) to the level of Av”A( Ab’a ve Am’a) it doesn’t mean that their original level is left without their presence there, as there is no “absence” in spirituality, change of the level in spirituality doesn’t mean that a spiritual formation moves from place to place and can be present on one spiritual level only as it goes in material world, any change of the spiritual level by any spiritual formation means that there is an additional form of the previous=original form of spiritual formation on the higher or lower spiritual level, but the previous form doesn’t disappear and is found on its original level as well as on another spiritual level at the SAME TIME!( we are what we are=the wish to get, BUT the form this wish to get takes depends on our ability to convert it into bestowing form and so together with the form of the desire to get for the sake of getting we are able to generate the form which is called to bestow for the sake of bestowing and even to get for the sake of bestowing!, but generating these forms doesn’t mean we stop being “the wish to get” we are and always will be this getting=original form of creation, but we are given a Godly Gift of being able to overcome our nature and formulate a bestowing form of existence), which means that even that Z”T ascend to the level of Av”A for Ma”N(=request for the correction of the form from getting into bestowing) the original form of their own level is present as well, which means that the wish to get doesn’t disappear with our attempt to make a bestowing action it means that we are able with the G-d’s Help to make our action be a bestowing one=we want to say or do what we want in any situation and it seems to us right, but if we think what it would make to the people we address we will see that we can hurt them very much and for us to pass to them our idea we should look for a form which will make them feel we do not mean to hurt them but just wish to help them with the idea or a piece of advice. So, feeling to speak or act as we wish we should always control our activity and check for being friendly and agreeable with others) and it is what Baal haSulam puts in Kabbalah formula: Though Za”T ascend to Av”A anyway they are present as well on their original level downwards from Av”A.

    (It doesn’t matter what the first=original desire we have in any case! we have to check it for being in a bestowing form and only when we see what the OTHER is going to gain at least something from our piece of advice, comment or action we can we sure that we say or do something for the sake of bestowing and not for the sake of giving satisfaction to our own ego=very difficult work, which demands a lot of training,preparation, prayer and G-d’s Help as we, in our original form, can speak or act for our own sake ONLY, so ability of taking into consideration the position or interests of other site is call Mashakh=the Power of Will to speak or act in a bestowing form).

  13. Rabash comes and says that though we say that there is no “absence” in spiritual realm, we have to admit that we may see only the last spiritual form this or that desire takes within a spiritual formation, which means that no matter what spiritual work we do as a preparation before we act, what is seen objectively is the act itself and it is what is going to be judged for being getting or bestowing in its form.

    This statement also explains that different forms of existence can be found at the same time: on one hand we say that there is a Tzimtzum=Restriction on the presence of the Light=Pleasure in the present form of creation on the other hand we say “All the world in full of His Glory”, we say as well “You are the One which IS before the creation of the world=before Tzimtzum”, “You are the One Who creates the World=after Tzimtzum, and in all these cases there is no any change in the Form of the Creation HIMSELF at all, as it is said “An’i HaVaY”A lo Sheniti= I do not change MY Form=Creator is ALWAYS BESTOWING POWER”.

    But what we comprehend and feel at the present moment out of all the possibilities mentioned is mostly Tzimtzum=He’elem=Astara=Concealment of the Presence of the Creator in this world, as the lower levels can percept only the latest spiritual action performed before its own formation and as our world comes into being after Tzimtzum it is the restriction of the Light of the Creator=the lack of ability to see and feel His Presence in this world what we deal with. Only with the help of spiritual work=generating the bestowing forms of actions by Faith above the Knowledge=behaving in a bestowing form no matter if we see the results or not, we come to the revelation of the Light =Presence of the Creator in this world, BUT it never happens according to our desire, but only when a person makes his/her part of correction, s/he is revealed the spiritual=eternal form of reality, explains Rabash.

  14. In letter Tzadik-Za’in(97) Baal haSulam says that according to the principle explained above we should understand that though we say that after the ascend of Z”T to the level of Av”A for Ma”N and receiving there their portion of Light, Z”T descend back to their original place=spiritual level, it doesn’t mean that there is no their presence on the level of Av”A anymore, as it would mean that Zivug deAv”A Pb”P(Panim bePanim=face to face=the form which makes possible the receiving of the Light) stops and that the form of Av”A returns to Ab”A again(Akhor beAkhor=back to back=the form which stops receiving and passing of the Light) and the passing of Light to Z”T would stop as well, which would make Z”T what descend to their original level turn into their previous form =losing the bestowing form=the form of Gadlut=Mokhin and returning back to the form of Katnut=getting form( which means we would never be able to learn bestowing behavior and act in the bestowing form and would have no memory of the bestowing experiences at all).

    As is said before Binnah (which is Am’a in the term of Tzimtzum Bet) is the spiritual level bestowing in Its Form from Its Origin and which desires the Light of Hassadim only=the Light=Pleasure from bestowing actions, as it is said “KiHaffetz Hessed Hu’h”= “as It desires Hessed only” and this spiritual level of Binnah has no any desire for the Light of Hokhma=the Light of receiving Pleasure from getting in the form of bestowing, so Binna is in the position of Ab”A to Hokhma and only when the Ma”N of Z”T ascends to Binnah’s level, Binnah turns Its face=receiving part to the Light for Hokhma for Binnah to pass it to Z”A( Ze’ir Anpin=diminished spiritual form which is in need of unfold and which needs for it the Light of Hokma), so as we see it is THE MUST for Zo”N=Z”T remain ALWAYS on the level of Av”A as well as on their own spiritual level AT THE SAME TIME for the Zivug deAv”A in the form of Pb”P continues and Z”T being able to create for form of Gadlut, so it is impossible to say that after the descend of Zo”N to their original spiritual level they are “absence” on the spiritual level of Av”A, which means that ANY NEW SPIRITUAL FORM OF ANY SPIRITUAL LEVEL comes as an ADDITIONAL FORM to the previous form, which in our case means that though Zo”N descend to their original spiritual level they DO remain at the level of Av”A as well, stresses Baal haSulam.

  15. Rabash comes and adds that we can see the above spiritual form of several spiritual form of one and the same original spiritual form on different levels on the example of Shvirat haMallakhim(shattering of the vessels of 7 spiritual structures in the world of Nekkudim) where after Shvira’t haMelakh haRishon( the first spiritual structure out of the 7Mallakhin=Kings) which is called Melakh haDa’at as well(Da’at=comprehension=opinion=world view), Zivug deAv”A is deactivated as there is no spiritual active form to pass to It the Light and it happens after Shvirat kol Mellakh veMellakh, says Rabashas there is no spiritual structures to pass the Light to and Av”A return to the form of Ab”A.

    Rabash pays our attention on the difference between the Ma”N of Z”T to Av”A(Tzimtzum Bet) and the Ma”N of A”B towards Galgalta(Tzimtzum Alef) and says that the main difference is that Am’a makes the action which is COMPLETELY against Its Nature= the act of receiving, as Its Nature is completely bestowing, while passing of Light from Galgalta to A”B has nothing to do with the “act against one’s nature” and deals with the Zivug for the sake of the lower spiritual structure which is less in Ovi’ut=the power of desire activated.

  16. In letters Tzadik-Het, Tzadik-Tet(98-99) Baal haSulam says that now we have to understand the secret of Seffirat Da’at(knowledge, world view) which comes into being=activated in the world of Nekkudim.

    In all the spiritual structures(Partzufim) in the world of A”K till the world of Nekkudim there are only Ten Seffirot KaHa”B(Ketter,Hokhma,Binna) Zo”N(Ze’ir Anpin=6 seffirot and Nukva) but after the spiritual structure of the world deNekkudim and after It there is Seffirat Da’at and the count is KaNaBa”D and Zo”N.

    The point is, continues Baal haSulam, that the reality of ascending Ma”N comes into being after the formation of the world deA”K, where we speak about the ascend of Massakh lePeh deRosh(to the level of Malkhut=Peh of Head=planning part of spiritual structure), but the formation of the seffirat Da’at is connected with the ascend of Ma”N deZo”N to the level of Av”A, as the ascend of Zo”N in the form of Ma”N to the level of Hokhma and Binna=H”B deAv”A makes them present their forever, as there is no “absence” in spirituality, their presence on the level of Av”A is the MUST for the spiritual structure of Av”A to remain in the form of Pb”P(Panim bePanim=the form capable of receiving and passing the Light to the lower spiritual structures and those Zo”N which remain on the level of Av”A spiritual structure are called Seffirat Da’at, so it is seffirat Da’at which makes Hokhma and Binna remain in constant Zivug(interaction) in the form of Pb”P, and this seffirat Da’at is Zo”N which ascend to the level of Av”A for Ma”N(=spiritual request for correction) and though Zo”N descend later to their original spiritual level their presence in the form of ascended Ma”N exists on the level of Av”A FOREVER and it is what makes as count seffirot from this spiritual point and forward in the form of KaHaBa”D Zo”N, while in spiritual structures of A”K which come into being before spiritual structure of the world deNekkudim and which have no ascend of Ma”N on any of their levels, there is NO seffirat DA’AT found there.

    What we have to remember, continues Baal haSulam that when we say Seffirat Da’at we mean He’i(5 levels of) Hassadim and He’i(5 levels of) Gevurot, as Zo”N which ascend to the Hokhma and Binna deAv”A represent there He’i Hassadim=Z”A and He’i Gevvurot=Nukva.

  17. In letter Ku’f(100) Baal haSulam says that together with all explanations above we have to remember what is written in the Book of Yetzira(The Book of Formation): There are ONLY 10 seffirot not 9 and not 11, and the fact that there is the activation of spiritual structure called seffirat Da’at which takes place in the world deNekkudim and which makes the count being 11:KaHaBa”D Zo”N doesn’t change anything on the level of Pure Essence of Ten Seffirot.

    We have to explain, says Baal haSUlam, that as a matter of fact we speak of 10 seffirot only as this”11th” one is no more that the presence of Zo”N on the level of Av”A and which is not a new, additional spiritual formation , but we speak about TWO FORMS of one and the same spiritual structure which is called Zo”N: the first form is Zo”N on their original spiritual level and which are called now Guf( body=acting part), and the 2nd form is Zo”N on the level of Rosh deAv”A after the ascend of Ma”N and which remains there forever as there is no He’eder=absence=disappearance in the spiritual realm.

    So as we see, concludes Baal haSulam there is no any additional Seffira comes into being in the world of Nekkudim, as there are only 10 seffirot in the world of Nekkudim as well as in any other spiritual structures:KaHa”B Zo”N and the fact that Zo”N remains on the level of Av”A after the ascend of Ma”N DOESN’T add anything to the Pure Essence of Ten Seffirot.

  18. Rabbash comes and explains that Seffirat Da’at is also called Hibur=Union, as it is what ascend of Ma”N deZo”N makes to Hokhma and Binna=unites them to receive the Light of Hokhma, though from the original point of view of the Nature of Binna It desires the Light of Hassadim only and doesn’t need the Light of Hokhma for Itself, and that is why the Zo”N on the level of Av”A are called Da’at as they act to unite Binna and Hokhma, the same model is expressed in Torah by the world “veYida Adam etHava Ishto”= “and Adam united with his wife Hava”( where Adam is Z”A and Hava is Nukva, and their union is their ascend of Ma”N).

    Rabash says that the difference between the world of Nekkudim and the world of A”K is that in the Partzufe’i deGalgalta and A”B of the world deA”K there is no reality that Binna doesn’t receive the Light of Hokhma and that the lower spiritual structures makes It do so, this situation is relevant for Tzimtzum Bet only as in Tzimtzum Bet Binna gets the form of correction called “KiHaffetz Hessed Hu’h”=desire for the Light of Hassadim=bestowing only and It doesn’ t need the Light of Hokhma for Itself, (while there are Zo”N which DO desire the Light of Hokhma).

    In Sa”G which is also the level of “KiHaffetz Hessed Hu’h” there is NO lower spiritual structure which desires to receive the Light of Hokhma and so there is no spiritual power which can make Binna turn its Face for receiving the Light of Hokhma, as all the structure of Sa”G is Binna=bestowing desire. We have to remember that Binna comes into being from the spiritual structure of Hokhma( Binna knows that there is nothing better than bestowing existence and that is the Wisdom of Life), and Binna doesn’t use=receive the Light of Hokhma by Its Absolutely Free Choice!!! and even Its Zo”N part doesn’t wish to be a receiving part, so all this structure deSa”G doesn’t need the Light of Hokhma at all, and Its Zo”N don’t make any changes in the bestowing form of the whole spiritual structure deSa”G as they choose to exist in the Bestowing Form! We have to remember that the state of “KiHaffetz Hessed Hu’h” on the level of Sa”G is the state of ABSOLUTELY FREE CHOICE and isn’t called Ab”A(back to back position) as there is Ohr Hokhma for the sake of bestowing without any Restriction there( Tzimtzum Alef) and Sa”G chooses the Light of Hassadim, the situation which differs from “KiHaffetz Hessed Hu’h” on the level of Av”A as it is already the realm of Tzimtzum Bet(restriction on the receiving of the Light of Hokhma even for the sake of bestowing without prior correction of the getting form of Za”T=ascend of Malkhut to Binna) and “KiHaffetz Hessed Hu’h” there, on the level of Av”A comes as a CORRECTION chosen by the spiritual structure of Av”A.

    As we see, continues Rabash, on the level of Ketter, Hokhma, Binna deA”K there is no really of the lower spiritual structures ascending with Ma”N to the Upper spiritual structures and no really of being Pb”P or Ab”A to the Light of Hokhma, this reality comes into being only on the level of the world deNekkudim, as there, on the level of the world deNekkudim, the 7lower seffirot are under restriction and even the 7 lower seffirot deGa”R( of first 3 highest seffirot) may not receive the Light of Hokhma without prior correction, and the correction called “KiHaffetz Hessed Hu’h” is MUST there as there is no any other way to regain the full form for the spiritual structure without the correction for the sake of bestowing, so for Binna to turn Its Face for receiving the Light of Hokhma there should be a reason=request in the form of Ma”N from the lower spiritual structures=Zo”N and their ascend in the form of Ma”N to the level of Av”A to request the Light of Hokhma makes changes in the position of Binna=Am’a towards Hokhma and makes Binna=Am’a receive the Light of Hokhma for the sake of passing it to Zo”N, explains Rabash.

  19. Rabash continues and explains that when he used to ask Baal haSulam why there is no Seffirat Da’at in the world of A”K, Baal haSulam said that there is NO correction in the world deA”K for Hokhma and Binna=Av”A(Ab’a and Am’a) deA”K to be in the state of receiving the Light of Hassadim ONLY, there is no states of Katnut and Gadlut in A”K( diminished and unfolded forms of spiritual levels), so there is no need for Seffirat Da’at on the level of the world deA”K, while in the framework of Tzimtzum Bet(2nd restriction on the wish to get for the sake of getting) the spiritual structure of Av”A comes into being in the form of Katnut, which is a form of correction for the spiritual level to learn to exist within the reach of the Light deHassadim only(=the ability to live for the sake of bestowing only) and that is why for this spiritual level to turn towards receiving of Ohr Hokhma( the Light of Wisdom), there MUST be CONSTANT request from the lower spiritual levels for It(=for Av”A) to pass to them(to Zo”N) Light of Hokhma, otherwise the spiritual level of Av”A would remain or turn back immediately from receiving the Light of Wisdom to the state called “KiHaffetz Hessed Huh=desiring the Light of Hassadim=bestowing only”.

    As we see the spiritual levels in the framework of Tzimtzum Bet come into being in the form of Katnut and only later develop the state of Gadlut, while in the framework of Tzimtzum Alef=the world of A”K the levels come into being in their full form=Gadlut and only later develop the diminished form for the sake of formation of the lower spiritual levels which are able to work with the weaker levels of the wish to get=Ovi’ut.

    Rabash goes and explains the difference between the spiritual level of Sa”G deA”K which is also said to be in the state of “KiHaffetz Hessed Huh” and Ga”R deNekkudim which get the correction called “KiHaffetz Hessed Huh” and says that the desire of Binna=Sa”G to remain in the state of “KiHaffetz Hessed Huh=using the Light of Hassadim only” comes from the Free Choice on this spiritual level, as it is explained that on the Level of Binna deOhr Yashar=unfold of Light form Creator towards creation, the spiritual level of Binna is able to comprehend that the Light comes from the Creator and that the Creator is The Bestowing Power and so the creation desires to become the bestowing power as well, and so CHOOSES the Light of Hassadim over the Light of Hokhma, which means that on the stage of formation of Binna there is a free choice to receive either the Light of Hokhma or the Light of Hassadim and Binna CHOOSES the Light of Hassadim, Binna’s Option for Free Choice comes from its Root which is Hokhma( there is The Great Wisdom=Hokhma to choose Hassadim=Bestowing form of life over getting form of life), BUT on the level of spiritual unfold called Tzimtzum Bet and its first form Ga”R deNekkudim, there is NO any free choice to get the Light of Hokhma , as the receiving of Light of Hokhma is under prohibition in the framework of Tzimtzum Bet and ever receiving of the Light of Hassadim demands a set of corrections which should be made by the creation on that spiritual level, so the state of no receiving of the Light of Hokhma on the level of Ga”R deNekkudim is called Ab”A( back to back positions, which means that there is no any possibility of receiving the Light of Hokhma and there is no desire on the level of Ga”R deNekkudim to receive the Light of Hokhma). So we see that there is a big difference between”KiHaffetz Hessed” deBinna and “KiHaffetz Hessed” deGa”R deNekkudim, says Rabash, we see that though there is a state of “KiHaffetz Hessed” in Ga”R deNekkudim, this state is NOT the choice of this spiritual level, but is a form of correction for this stage of spiritual development to be able to unfold into complete spiritual form called to receive for the sake of bestowing, while the level of Sa”G is not called Ab”A( back to back position) as this spiritual level DOES have the choice to receive either the Light of Hokhma or the Light of Hassadim.

    Only when the lower towards Av”A spiritual level, which is Z”A demands receiving the Light of Hokhma and ascends with the request to the level of Av”A, Av”A come into form of Pb”P(face to face with the Light of Hokhma for the sake of passing It to Z”A), and though the prime correction of this spiritual level(the level of Av”A) IS to remain in the state of “KiHaffetz Hessed”, this state is relevant for their spiritual stage ONLY and should be modified when there is a request from the lower spiritual levels for the Light of Hokma, says Rabash.

    But it looks like the ascend of request from Zo”N towards the spiritual level of Av”A comes to Av”A when they actually are in the state of NO CHOICE=Ab”A towards receiving the Light of Hokhma, but as a matter of fact Ab”A is not the only state of the spiritual formation called Av”A, we do know that Av”A are able to be in the form of Pb”A as well( face to back=the state when there is a Beam of Light of Hokhma=He’erat Hokma available on their level and still Am’a chooses receiving the Light of Hassadim only), what we have to know, continues Rabash, that the state of Pb”A is developed in Av”A under the influence on the request from other spiritual level and doesn’t come from their own desire to receive the Light of Hokhma, and this influence comes from the ascend of the request from the Reshimot(=memories) deGimel-Dalet deOvi’ut=3rd and 4th levels of intensity of the desire to get, which are found on the under Tabur level.

    The correction of Binna=Am’a in the framework of Tzimtzum Bet IS to remain in “back” position to the Light of Hokhma and Ab”A stage strengthens this ability of Am’a level to learn to prefer the Light of Hassadim over the Light of Hokhma so the situation of Pb”A comes to exam the ability of the spiritual level deAm’a to withdraw Itself from receiving the Light of Hokhma when it comes to be available, which reinforces the ability of Am’a to remain in the form of “KiHaffetz Hessed” on the level where receiving of the Light of Hokhma is already in the form of free choice, and where Binna=Am’a should be able to differ the receiving the Light of Hokhma for the sake of Zo”N from the desire to receive the Light of Hokhma for the sake of getting.

  20. The link to the next part:

    PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Thirteen)- Shattering of the Vessels and their fall to the world of ABY”yA

    http://kabbalistnyc.com/?p=4390

Leave a Reply

Your email address will not be published. Required fields are marked *