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

In letter Ku’f-Alef (101) Baal haSulam says that after we have discussed the ascend of Ma”N and the meaning of Seffirat Da’at, which are the vessels of Panim(=activated part) deZa”T( of 7 lower seffirot) deNekkudim, which ascend to Av”A with the request for receiving the Light of Hokhma, which is received by Av”A through generating of Zivug(interaction) deA”B-Sa”G deA”K and passing of this new portion of Light to Av”A in the form of Nekkudat Shuruk by Zo”N deA”K, which makes He’i Tata’a=Malkhut descend from Nikve’i Eina’im(=orbits of eyes) down to its original level=Peh(mouth), the process which makes possible the ascend of Kellim deAkhora’im(kellim=vessels, akhora’im-non activated)deRosh=Av”A(head part), which are found lower to their original level after Tzimtzum Bet =on the level deZa”T(7 lower seffirot) back to their original spiritual level together with the Kellim dePanim deZa”T which are now combined with the Kellim deAkhora’im deRosh=Ga”R=Av”A through the laws of Tzimtzum Bet.

to be continued in the form of comments.

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20 Responses to 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

  1. the link to the previous part:

    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

    http://kabbalistnyc.com/?p=4379

  2. In letter Ku’f-Alef (101) Baal haSulam says that after we have discussed the ascend of Ma”N and the meaning of Seffirat Da’at, which are the vessels of Panim(=activated part) deZa”T( of 7 lower seffirot) deNekkudim, which ascend to Av”A with the request for receiving the Light of Hokhma, which is received by Av”A through generating of Zivug(interaction) deA”B-Sa”G deA”K and passing of this new portion of Light to Av”A in the form of Nekkudat Shuruk by Zo”N deA”K, which makes He’i Tata’a=Malkhut descend from Nikve’i Eina’im(=orbits of eyes) down to its original level=Peh(mouth), the process which makes possible the ascend of Kellim deAkhora’im(kellim=vessels, akhora’im-non activated)deRosh=Av”A(head part), which are found lower to their original level after Tzimtzum Bet =on the level deZa”T(7 lower seffirot) back to their original spiritual level together with the Kellim dePanim deZa”T which are now combined with the Kellim deAkhora’im deRosh=Ga”R=Av”A through the laws of Tzimtzum Bet.

    This ascend of Z”T to the level of Av”A is called Ma”N, which makes Av”A turn Pb”P, and as He”i Tata’a is the strongest desire=4th degree of desire to recieve=Ovi’ut Dalet there is Zivug made on this Ovi’ut with the help of Massakh Dalet( the power to withstand the desire to get for the sake of getting) and after that He’i Tata’a descends to Its original level=Peh deRosh there is a new spiritual structure being activated and coming into being in the form of Esser(10) seffirot on the level of Ketter, which is able to receive the Light of Yekudah(the Light of Uniqueness of the creation) and as Za”T are now connected with Av”A in the form of Ma”N they too receive this powerful Light of Av”A. All this process is held in the form of MiMatta leMalla as Av”A are the part of Rosh of the world deNekkudim where Zivug for formation of Ten Seffirot miMatta leMalla is done(MiMatta leMalla=from downwards to upwards=creation of Ohr Hozzer=checking the possibility of the receiving of the Light of Hokhma for the sake of bestowing only, which is done in the Head part of the spiritual structure, and as Av”A are the part of Rosh deNekkudim, their role is to see that the receiving of the Light is done in the bestowing form). Only when Zivug(miMalla leMatta on Massakh deRosh is done) there starts the process called miMalla leMatta=the unfold of Light into the vessels deGuf(=body- implementation part of receiving of the Light) in the form of 10 seffirot deGuf from upper seffirot deGuf towards the lower ones=miMalla leMatta which means that Za”T descend to their original place with all the Lights they get on the level of Av”A and the formation of the spiritual structure of Gadlut(full form)of the world of Nekkudim is completed in the form of Rosh and Guf dePartzuf Gadlut, which is also called Ta’amim(tastes) dePartzuf Gadlut of the world deNekkudim.

  3. In letter Ku’f-Bet (102) Baal haSulam says that we differ between four levels within spiritual structures(Partzufim) of the world deNekkudim and they are called: Ta’amim, Nekkudot, Tagin, Otti’yot, because all the spiritual power which is found in the Upper Partzufim must be found in the lower Partzufim as well, with the only difference that in the lower spiritual structures there are some additional spiritual models added to the Upper ones.

    We are said that the first and most important unfold of the Partzuf is called Ta’amin(tastes=reasons for which some spiritual action is done), after the unfold of the Partzuf, there is Bittush(antagonism stroke) between Ohr Pnimi(Inner Light) and Ohr Makif(Surrounding Light) takes place which results in weakening on the Massakh(the strength of resistance to the wish to get) level by level till Massakh(deGuf=body) comes to the level of Rosh(Head=planning part) and as the Upper Light never stops shining(=influencing the creation) there is a new Zivug(=interaction) takes place between Ohr and Massakh on each and every Ovi’ut(=Intensity of the wish to get) on Massakh’s way up to the level of Peh(mouth=Malkhut) deRosh, which goes from Dalet(4th=strongest degree of intensity of the wish to get) to Gimel(3rd degree) deOvi’ut and Partzuf deHokhma is formed and then from Gimel to Bet(2nd) deOvi’ut and Partzuf deBinna comes into being and when Massakh ascends from Bet to Alef(1st) deOvi’ut Partzuf deZ”A is created and when Massakh ascends from Alef to Shoresh(root=0) deOvi’ut Partzuf deMalkhut is formed. All these spiritual levels which are formed on the way of Massakh up to Peh deRosh are called Nekkudot(=different aspects).

    HaReshimmot(memories about being filled with Light) which are left after Light which left the vessels are called Tagin(=crowns) and the vessels=Kellim which are left after Light leaving them are called Otti’yot(=letters).

    When Massakh is cleaned from all Ovi’ut(=intensity of the wish to get) which is found in Guf(=body=at the time of receiving the Light), It is combined with Massakh dePeh =Malkhut deRosh(head=planning part) for the next Zivug(interaction) on the strongest Ovi’ut left(=Gimel=3rd degree) and the 2nd Partzuf(Hokhma) is formed with all the above explained process following the ascend of Its Massakh and formation of different spiritual levels in the form of Ta’amin, Nekkudot, Tagin and Otti’yot, then 3rd and 4th and 5th Partzufim are created with the same help of the same spiritual laws.

    Rabash comes and says that though after Bitush between Ohr Pnimi and Ohr Makif Massakh goes and weakens, still all the time It has the ability to receive any portion of Light for the sake of bestowing It does and forms additional spiritual levels within the structure it belongs to.

    Rabash says that we find different explanation of TaN”Ta”(O), where in the world deA”K Tagin are called Reshimot from Ta’amim and Otti’yot are called Reshimot from Nekkudim( still there is no much difference as the only Partzuf filled with corresponding to It Light in the world deNekkudim is called Ta’amim=the 1st formed Partzuf so it makes the notion of Light and Ta’amim equal for those structures).

    Rabash continues and says that we also find the use of TaN”Ta”(O) by Arizal=haRav for naming Seffirot, where Ta’amim are called Ketter, Nekkudot-Hokhma, Tagin-Binna and Otti’yot=Zo”N(=7 lower seffirot), this explanation comes to show that at the moment the ascend=weakening of Massakh starts, next, but weaker in strength of Massakh spiritual levels come into being, and less from Ketter is Hokhma and that is why it is called Nekkudot.

    But Reshimot, which are left after Ohr Yashar leaving the vessels(Ohr Yashar=Light Straightly coming from the Creator to creation and which is also called Ta’amim and Rakhamim=Creator’s Love to creation), are still the parts of Ohr Yashar and they are called Tagin and Binna, which makes Binna=Ohr Yashar and Rakhamim as well as Ketter, though in the form of Reshimot from Ohr Yashar and Rakhamim.

    As Nekkudot are called Din(=Judgement) then their Reshimot which are Otti’yot and which are Zo”N and which are actual Kellim=vessels are also called Din. So the name TaN”Ta(O) is equal here to KaHa”B Zo”N, explains Rabash.

  4. In letter Ku’f-Gimel (103) Baal haSulam says that the formation of the Partzufim(spiritual structures) in the world deNekkudim is done in the same way as it is explained about formation of Partzufe’i deA”K where Partzufe’i A”B and Sa”G come into being one after the other and each of them have Ta’amim, Nekkudot, Tagin, Otti’yot with the ONLY difference that weakening of Massakh in the world of Nekkudim doesn’t happen due to Bitush(struggle) between O”M(Ohr Makif) and O”P(Ohr Pnimi), but it is the result of Power of Malkhut Messa’emet(Malkhut which ends the receiving of the Light) which is present in the vessels of the world deNekkudim. The presence of Malkhut in the vessels of the world deNekkudim is the reason why they don’t stay empty from Light after Its leaving them as do the vessels of Galgalta, A”B, Sa”G of the world deA”K but brake and shatter and fall down to the world of BY”yA and die(=become getting for the sake of getting).

  5. Rabash comes and explains that Malkhut Messa’emet desires to receive the Light and that is why it dismantle Massakh to be able to get for the sake of getting(while the role of Malkhut Messa’emet in Partzufe’i deA”K is to stop the receiving of the Light when receiving becomes of the getting nature).

    Rabash continues and says that in Partzufe’i deA”K the weakening of Massakh comes from the processes in the Upper Partzufim, as Ohr Makif(surrounding Light) demands to be received in full form as it is The Purpose of the Creation=to bestow the Creation with all possible Good, and that is why it is decided by Upper Spiritual structure to stop Massakh from restricting of receiving of the Light and formation of the lower Partzufim for them to be able to receive new portions of the Light, that is why Partzufe’i deA”K after the Light leaving them DON’T brake and fall down, but just stay empty from Light without any damage to their own spiritual structure.

    Those Upper spiritual structures do control their receiving process and whenever it comes to getting for the sake of getting stop the process of receiving of the Light immediately and their form stay in equality with the form of Creator, which is ALWAYS bestowing one and that is why after stopping receiving the Light Partzufe’i deA”K remain on their spiritual level and do not fall down, which means that they DO NOT become getting ones and do not need any correction, but they need just corresponding Massakh to insure that receiving of the Light is for the sake of bestowing.

    What happened in the world deNekkudim is that the dismantle of Massakh happens there because Malkhut DOES desire to get for the sake of getting, which brings It(Malkhut) to the situation when It can’t get the Light anyway( as getting for the sake of getting is prohibited by Malkhut deE’in Sof, which is Upper to Malkhut deNekkudim where what is the choice for the Upper is the law for the lower) and this desire to get “ANTWAY” brings the spiritual structures of the world deNekkudim to failure and death( as they try to get the Light for the sake of getting, the act prohibited in the spiritual worlds).

    What is true for the spiritual worlds is the fact that if any of spiritual levels fail to receive for the sake of bestowing , it doesn’t stop other spiritual levels to try to receive for the sake of bestowing( and that is why when Mel’ekh haDa’at=the 1st full form of the world deNekkudim fails and shatters and dies, there comes into being the 2nd form of Gadlut of the world deNekkudim which is Mel’ekh haHessed and when It fails and shatters and dies, there is another=Mel’ekh haG’vura formed and ect.).

    Braking of the vessels comes from DESIRE to get for the sake of getting( desire and NOT getting as it is impossible to get for the sake of getting in the spiritual worlds anyway). The desire to get for the sake of getting brings with it the receiving of the Light by the levels which are not still corrected for the sake of bestowing and that is why the shattering comes ALREADY on the level of desire and NEVER comes to activated getting for the sake of getting process.

    Rabash goes and explains that the reason there is no formation of the additional spiritual levels in the Partzufe’i deA”K after Bitush of O”M and O”P is that the moment Massakh signals the structure that the receiving is going to turn into getting It(=spiritual structure) stops immediately the receiving of the Light and though It(=Light) leaves Partzuf level by level(= 4 levels of intensity to get=Nekkudot) there is no formation of additional structures(=additional attempts to get the Light anyway) on the Light’s way out of the Partzuf and there is no additional Bitush between O”M and O”P on each and every inner level of Partzufe’i deA”K, there is ONLY one Bitush between O”M and O”P on the level of Partzuf deA”K and there is no need for the additional Bitush as ONE signal of probability and possibility of receiving being able to be of getting nature is ENOUGH to stop the process all together AT ONCE.

    What happens in the world of Nekkudim in 7 Melakhim is that the exit of the Light IS NOT performed at once, but each and every Mel’ekh thinks that It is able to get for the sake of bestowing and tries to do so, but fails and brakes and shatters and dies. Zivug( interaction between Light and vessels) are done in the world of Nekkudim on each and every spiritual level of intensity of desire to get, as each and every one of them “thinks” that It(Mel’ekh=spiritual structure of Gadlut=full form) is able to receive for the sake of bestowing and all the time the intention is bestowing there is a possibility to receive the Light, what matters is the activation of this chance and if it turns to be getting for the sake of getting the vessels brake and shatter and die(=become of getting nature and stay in need for the correction to be converted into bestowing form=Resurrection of dead).

  6. In letter Kuf- Dalet(104) Baal haSulam says that Partzuf deTa’amim(=tastes=highest full form of spiritual structure) which comes into being in the world deNekkudim and which is the 1st Partzuf deNekkudim comes into being on the level of Ketter( the highest seffira) and comes into being in the full form=Rosh and Guf(head and body), where Rosh comes into being on the level of Av”A( Ab’a veI(a)m’a) and Guf is the unfold of 7 lower seffirot-Z”T from Peh(mouth)=Malkhut deRosh deAv”A and downwards. This 1st form of Gadlut deOlam haNekkudim is called Partzuf or Mel’ekh haDa’at.

    This 1st Partzuf of the world deNekkudim is the fullest form of Gadlut which includes in Itself all the rest of Gadlut forms of the world deNekkudim with 7 lower seffirot unfolding and descending downwards to their original place after ascend of Ma”N, where their Roots DO remain on the level of Av”A for sustaining Zivug(interaction) deAv”A Pbe”P( face to face=activated form for receiving the Light) and where they=the roots of 7 lower seffirot are called Mo’akh haDa’at=Comprehending Mind, which insures constant Zivug deAv”A for the sake of passing the Light to the 7 lower seffirot(=Zo”N=Z”T),

    As the Rosh part is called Da’at so the unfold of It into Guf is called Da’at as well=Mel’ekh haDa’at( Me’lekh=king=ruling principle=quality) and which is the 1st Mel’elkh of the world deNekkudim.

  7. In letter Kuf- He’i(105) Baal haSulam says that all the quantity and quality of the Light which is found on the level of E”S(Esser=10Seffirot) deRosh(head=planning part) unfolds from above towards below and forms G’uf(body=activated part), which means that the way Malkhut Mizdaveget deRosh(Malkhut which performs interaction) descends back from Nikve’i Eina’im(orbits of eyes) to the level of Peh(=mouth) and the levels of Gv”E(Galgalta ve Eina’im=crown and eyes) and N”E(Nikve’i Eina’im) which are Kellim dePanim(face=activated vessels=corrected for receiving for the sake of bestowing) come back to their original state =reunite with Kellim deAkhora’im , which are AH”P(A(o)zen, Hkotem, Peh=ear,nose, mouth) and the Light spreads into them as well, the same process goes with unfold of the Light in G’uf(body) from upper vessels towards lower ones, which are kellim=vessels deAkhora’im deG’uf, which are TeNHY”M(Tifferet, Netzakh, Hod, Yesod, Malkhut), which are found on the level of the worlds deBY”yA(Bri’a, Yetzira, Assy’a) after Tzumtzum Bet=ascend of Malkhut to Binna deG’uf and which are below Parsa deAtzilut(the level which divides between Atzilut and BY”yA).

    The difference between the processes in Rosh and Gu’f is that there is the Power of Malkhut Messa’yemet(=stopping one) which is found on the level of Parsa deAtzilut and which is present in each and every lower vessel, which means that the moment the Light of Melekh haDa’at comes to those vessels and meets there the Power of Malkhut Messa’yemt(which stops any process of receiving the Light if it turns to be of getting nature) the Light leaves ALL THE VESSELS be they of Pan’im or Akhora’im origin of the given spiritual structure=Partzuf and goes back to Its Root(=upper to It Partzuf) and all the vessels of Melekh haDa’at be they of Pan’im or Akhora’im break and shatter and die and fall down to the worlds of BY”yA, because the exit of Lights from the vessels in spiritual worlds is equal to exit of soul from the body in material world which results in death.

    Massakh deMelekh haDa’at which is of Dalet deOvi’ut (=intensity of the power of will to withstand the desire to get for the sake of getting) vanishes=becomes deactivated as well, as the vessels=desires which It(=Massakh deDalet) is supposed to work with are shattered and dead and there is only Ovi’ut deGimel left now in Massakh of the world deNekkudim.

  8. Rabash comes and stresses again that for the reunion of the vessels dePanim and Akhora’im thePower of Parsa=Malkhut Messa’ymet should be canceled( through correcting the vessels of getting for the sake of getting into getting for the sake of bestowing), if not, Parsa doesn’t get canceled because Malkhut which is of getting for the sake getting nature is still present there, which means that the vessels of Akhora’im is under the power of Malkhut, which is called getting for the sake of getting desire and the Light may not be present in the getting for the sake of getting vessels, so the Light leaves them and the vessels break.

    What we see as a result of shattering of the vessels is that even the vessels dePanim break as well, though they are found ABOVE the Parsa. The reason for this is, says Rabash, that Kellim deHashpa’a=bestowing vessels are filled with Ohr deHassad’im at the time of Katn’ut(diminished form=partial activation of the spiritual structure). These vessels dePan’im have two forms of the state of completion which are: 1. being filled with the Light of Hokhma or 2. being in the state of “KiHaffetz Hessed H’uh”=desiring the Light of Bestowing only, which is Ohr deBinna=Ohr deHassadim.

    This Light deBinna unfolds in the vessels deGa”R deOlam haNekkudim and doesn’t spread lower to the vessels deAkhora’im in the state of Katn’ut, when the Light of Gadl’ut( full form of activating of the Partzuf) comes into reality, the upper vessels unite with lower ones, which are the getting ones, which makes them=the vessels dePanim be a part of receiving of the Light of Hokhma, which means that they too receive the Light of Hokhma and use their receiving vessels, says Rabash, and as the receiving of the Light of Hokhma on the level of the world deNekkudim turns to be of getting nature, and the upper vessels are the part of that receiving they get broken together with the lower vessels and await their correction for the sake of bestowing, as it is one way to be keep the state of “kiHaffetz Hessed H’uh” in Katn’ut( when the Light of Hokhma is not available anyway) and it is different to remain in that state when Partzuf comes to the state of Gadlut.

    As we see, says Rabash, all the correction in the world deAtzil’ut is first of all around this state of “KiHaffetz Hessed H’uh”=the state of being able to remain in bestowing intention in both states be it Katnut or Gadlut, which means that there are only two spiritual forms, which may deal with receiving of the Light without the danger of being broken, they are:

    1. Bestowing for the sake of Bestowing=Katn’ut
    2Getting for the sake of Bestowing=Gadl’ut

    Where the first form: Bestowing for the sake of Bestowing is the form where the spiritual structure learns to feel completion EVEN if it is filled with the Light of Hassad’im, the Light of Bestowing Nature only.

  9. In letter Kuf- Vav(106) Baal haSulam says that the way Ovi’ut(=intensity) deDalet is deactivated on the level of Massakh deGuf(=body=active phase of fulfillment of the desire) due to shattering of the vessels, the same way this level of Ovi’ut is deactivated on the level of Malkhut haMizdav’eget on the level of Rosh(=head=planning phase of fulfillment of the desire) in Av”A(Ab’a veA(I)’ma), because the Intensity of the desire(=Ovi’ut) is the same on the both levels: Rosh and Guf with the only difference that Rosh is a planning part=Ko’akh and Guf is acting part=Po’al, and so Zivug(=interaction) on the level of Keter deRosh deAv”A(the highest seffira) is deactivated and the vessels=Kellim deAkhora’im(back part=getting vessels which need correction to become for the sake of bestowing) and which are also called AHa”P, which in the phase of Galdlut(=full form)ascend and complete the spiritual structure on the level of Ketter fall down and descend back to the level which is lower to the level of Ketter, which is also called the level of Za”T(=7lower seffirot). This process is also called deactivation=Bit’ul of Akhora’im of the level of Ketter of Av”A, the process brings with it deactivation of all the level of Ta’amim in the world deNekkudim be it in Rosh or in Guf, explains Baal haSulam.

  10. Rabash comes and explains that when we say that there is the process of deactivation on the level of Rosh, we speak about deactivation of Zivug(=interaction) due to the lack of the vessels to which the level of Rosh may pass the Light, we have to remember, reminds us Rabash, that there is no Shv’irat haKellim(=shattering of the vessels) on the level of Rosh, as there is no Bit’ush(=struggle) of Ohr Makif(=surrounding Light) and Ohr P’nimi(=inner Light) on the level of Rosh and there is no process of Light leaving the vessels of Rosh, BUT as we speak about the level of Av”A which is the level of Binna and which is in Its own nature the level of “KiHaffetz Hessed Hu’h”(=bestowing only), then we may understand that the moment their is no lower getting vessels which desire to receive the Light of Hokhma, there is no reason for the Binna level to continue Zivug for the sake of getting the Light of Hokhma, as It for Itself needs the Light of Hessed(=bestowing) only.

    So, says Rabash, Hizdakheh’ut(deactivation) of Massakh on the level deRosh means that there is no lower getting vessels to pass the Light to. The question is what form the level of Av”A returns to after shattering of the 7 lower seffirot to which they pass the Light at the phase of Gadlut!? Rabash explains that as the 7 lower seffirot make Av”A turn into Pb”P form(face to face) then after shattering of the vessels this very form is deactivated and Av”A return to the form they were before turning into the form of Pb”P, but, frankly speaking, says Rabash, even if Av”A were in the form of Pb”A( face to back), this form gets deactivated too as there is no practical need for this form, as this is the form which comes as preparation phase before Pb”P for the sake of passing the Light to the lower spiritual levels and as there is no corrected lower seffirot to pass the Light to, there is no need in the form of Pb”A as well.

    Rabash reminds us that after Partzufe’i deGA”S(=Galgalta, A”B, Sa”G) the only correction which await its fulfillment is the level of 7 lower seffirot which are found downwards Tabur deA”K and which are called Zo”N or Za”T, so the fact that we also speak about the level of Ketter, Hokhma, Binna=first three seffirot on under Tabur level is due to the fact that their presence there is essential for the 7 lower seffirot to be able to make the correction, those 3 upper seffirots’ presence in under Tabur level is for the sake of 7 lower ones and not for their own sake or need of correction, and the most part of the study of Kabbalah deals with the 7 lower seffirot as they are those spiritual levels which need the correction, so if there is the shattering of the vessels take place of the level of 7lower seffirot there is no other reason for the upper 3 vessels to pass the Light to those levels, but there is always the form of Katnut(partial form) present on the level of the world deNekkudim, as all the world deNekkudim is primarily created on the bases of Reshimot(memories) deSa”G(=Binna=bestowing desire, the desire to become bestowing creation!), Reshimot which come from the above Tabur =corrected spiritual level, while the form of Gadlut of the world deNekkudim unfolds on the bases of Reshimot deZo”N which are under Tabur Reshimot and there shattering and deactivation of vessels take place.

  11. In letter Kuf- Za’in(107) Baal haSulam reminds us that the Upper Light never stops shining to the creation, which means that It comes and makes interaction(Zivug) on the left level of Massakh(the power of resistance to the wish to get), which is now of Bkhinna Gimel=Ovi’ut Gimel=the 3rd degree of resistance to the intensity of the desire in Rosh of Av”A, which brings with it the unfold of the 10 seffirot on Hokhma level and the unfold of Guf(activated part) of this new structure on the level of Seffir’at Hessed, which is called the 2nd Melekh deNekkudim. This 2nd Melekh unfolds into the form of Gadlut downwards the worlds of BY”yA and breaks and dies and the 3rd degree of Massakh deRosh and Guf becomes deactivated as well, which brings with it the dismantle of this spiritual structure=the level of Hokhma deAv”A in Gadlut in the form of Kellim deAkhora’im=AkHa”P(backside vessels=getting vessels which are necessary for creating of the form of Gadlut in their corrected form, of course) descend back to the lower spiritual level from their original spiritual level and get deactivated.

    After deactivation of Bkhinna Gimel, says Baal haSulam, there is Zivug on Bkhinna Bet, which is still left in Massakh deRosh(planning part) and which brings with it the formation of 10 seffirot on the level of Binna and formation of Guf(activated part)from above towards below(towards the worlds of BY”yA=the levels of getting vessels) on the bases of Seffir’at Gevurra, which is the 3rd Melekh(King=Ruler=leading principle of action) of the world deNekkudim, which unfolds to towards BY’yA and breaks and dies and Ovi’ut deBet(the 2nd degree of the power to resist the desire to get for the sake of getting) gets deactivated on the level of Rosh and Guf, which brings with it the end of Zivug on the level of Binna and descend of Akhora’im(backside vessels) of the level deBinna deRosh to the lower to its original level step of spiritual development which is Z”T(=7 lower seffirot).

    Next, says Baal haSulam, Zivug is made on the level of Bkhinna Alef which is left in Massakh deRosh(1st degree of strength to resist the wish to get for the sake of getting) which results in unfold of 10seffirot deRosh on the level of Z”A and its unfold into the form of Guf on the bases of the upper third of Tifferet. This spiritual structure unfolds downwards towards getting vessels of BY’yA, but doesn’t succeed as well in its bestowing intension and the Upper Light parts from It and disappears and Bkhinna Alef gets deactivated as well on the level of Rosh and Guf and Akhora’im of the level of Z”A deRosh fall down to the lower to their original spiritual level step of spiritual development, which is Z”T(=Guf=getting nature).

  12. In letter Kuf- Het(108) Baal haSulam says that at this point of spiritual development there is no any potential for activation on spiritual level of Akhora’im deAv”A left, as all the levels deAkhora’im deAv”A which are AkHa”P descend downwards from their original level, where as a result of shattering of the Melekh haDa”at, the part of Akhora’im deAv”A on the level of Ketter gets deactivated, and with the breaking of the Melekh haHessed the part of Akhora’im deAv”A on the level of Hokhma gets deactivated and with the breaking of the Melekh haGevurra the part of Akhora’im deRosh deAv”A on the level of Binna gets deactivated, and with deactivation of the upper 3rd of Tifferet the part of Akhora’im deRosh deAv”A on the level of Z”A gets deactivated as well, which means that all the formation of Gadlut(full form of spiritual structure) gets deactivated and there is only the level of Katnut(undeveloped form of spiritual structure) is left on the level of Rosh deAv”A, which is also called Gv”E deKatnut (Galgalta=kli deKetter, Eina’im=kli deHokhma, which are fit for the Lights of Neffesh and Ru’akh only).

    As for the Massakh, continues Baal haSulam,(Massakh- the power of resistance to the wish to get for the sake of getting) it is left with the level deShoresh=0 level of the ability to resist, which means what no bestowing action can be generated with its help and so it(Massakh deBkhinnat Shoresh) ascend back to Rosh(=as it stops being the acting part) where it takes part in Zivug deHaka’a deRosh(Zivug deHaka’a=struggling interaction=struggle between desire to receive the Light and ability to fulfill it for the sake of bestowing), which brings with it renewal of Reshimot(=spiritual memories=potentials) on all the levels EXCEPT the Last one(the strongest one in the previous spiritual structure, which is Av”A) and by the Power of this Renewal there comes into being the spiritual structure on the new spiritual level and which is called I’sh’su”T(I’sh=Yud and Shin-stand for “Israel”, s-Samekh stands for “sab’a=grandpa”, u-Vav stand for “and” T-Tav stands for Tvunna. Israel Saba-the spiritual levels which represents the priority of bestowing values, Tvunna-kind of common sense or intuition which says inside a person that bestowing way of development is the right choice, where the previous, upper to Ish’su”T spiritual structure of Av”A, stands for Ab’ba-Hokhma-the level of spiritual wisdom and I(A)mma=Binna the level of spiritual comprehension).

  13. In letter Kuf- Tet(109) Baal haSulam says that when the last(the strongest=here Bkhinna Dalet deBkhinna Alef deMassakh deOlam haNekkudim) level is deactivated there is only Bkhinna Gimel(deBkhinna Alef deMassakh deO”N) left and so a new spiritual structure is formed on the level of Hokhma(=Bkhinna Gimel) out of 10 seffirot of Hokhma level and when the strength of this structure on the level of its Guf is identified, this new spiritual structure comes into being on its own spiritual level-from Hazeh deO”N and downwards out of Rosh deAv”A where the 10 seffirot of Rosh of the new spiritual structure are found upwards from Hazeh deAv”A and this Rosh is called IshSu”T and its Guf(=body) is found from Hazeh downwards till the end of Tifferet(=dresses on 2 lower thirds of Tifferet) and is called the 4th Melekh of the world deNekkudim which is also extends downwards to the world of BY”yA where it breaks and dies(=becomes getting structure) and Ovi’ut deGimel of both Rosh and Guf gets deactivated and the vessels=Kelim deAkhora’im deRosh fall down to the level of Guf which is found downwards the Rosh of the spiritual structure( Rabash says that though this is already the 5th Melekh, but as the vessels of 1th and 2 lower thirds of Tifferet descend downwards to the same level they are thought to be one spiritual structure, but they are actually two Melekhim: Melekh haDalet and He’i out of Za’in-7 Melekhim).

    After the deactivation of Bkhinna Gimel, Bkhinna Bet(deBkhinna Alef deOlam haNekkudim) is activated and Zivug is made on Bkhinna Bet and the level of Binna comes into being and extends in the form of Rosh and Guf from upwards toward downwards and this spiritual structure covers two Seffirot of the world deNekkudim which are Netzakh and Hod and which are one and the same Melekh=the 5th one and this spiritual structure gets extended downwards to the worlds of BY”yA as well and gets broken and deactivated and the vessels deAkhora’im deRosh deBkhinna Bet descend to the level of Guf(=become getting ones).

    After the deactivation of Bkhinna Bet, Zivug is made on Bkhina Alef and the level of spiritual structure called Z”A(Ze’ir Anpin) comes into being and its Guf dresses on seffira deYesod( deOlam haNekkudim) and which is the 6th Melekh of the O”N, which is also extends towards the worlds deBY”yA and gets broken and dies(=becomes getting one) and Bkhinna Alef on the level of Rosh and Guf becomes deactivated as well and the vessels deAkhora’im deRosh fall down to the level of Guf.

    After the deactivation of Bkhinna Alef, Zivug is made on the only left spiritual level in the present kind of Massakh which is Bkhinna Shoresh and the level of Malkhut comes into being which covers the level of seffirat Malkhut deNekkudim and which is the 7th Melekh of the world deNekkudim and which descends to the worlds of BY”yA as well and gets broken and dies and the level deShoresh of Rosh and Guf becomes deactivated as well and the vessels=Kellim deAkhora’im deRosh fall down to the level of Guf which means that all the levels of the spiritual structure called IshSu”T are deactived and all the vessels deAkhora’im deRosh deIshSu”T are found on the level deGuf(=are in getting state) and which means that all the vessels=Kellim(=possibilities to make correction of “the wish to get” to become “for the sake of bestowing”) of the world deNekkudim are deactivated=used and all the 7 Melekhim=spiritual structures of the world deNekkudim are found broken and dead(=are found to be in getting form).

  14. In letter Kuf- Yud(110) Baal haSulam says that at this point we speak about Ta’amim and Nekkudot( of the world deNekkudim) which come into being in the form of Partzufim called Av”A(=Ta’amim deO”N) and IshSu”T(Nekkudot deO”N) and which are also called A”B and Sa”G deOlam haNekkudim, where 4 levels one behind another are found in Av”A and which are the level of Keter which is also called Histaklut E’inin deAv”A(looking through the eyes=seeing the world from bestowing point of view) and the level of Hokhma which is called Guf(a) deAb’ba(active part of the structure) and the level of Binna which is called Guf(a) deI(A)mma and the level of Z”A called Yesodot deAv”A which themselves unfold into 4 Gufin(=active spiritual structures), which are Melekh haDa’at(1), Melekh haHessed(2), Melekh haGevura(3) and Melekh of 1st third deTifferet(4) till Hazeh(of the world deNekkudim) and between 2nd and 3rd parts of Tifferet is Tabur of the world deNekkudim.

    All these spiritual structures get broken both Pan’im and Akhora’im, but on the level of Roshim(heads) of these 4 levels of Av”A the levels of Pan’im are found on their original level as they are found there in the form of Katnut(Gv”E and N”E=Galagalta veEina’im=Crown and Eyes and Nikve’i Eina’im=Orbits of Eyes) at the point of the formation of the world of Nekkudim and only the vessels deAkhora’im(=the vessels deGadlut=full form) of each of above levels which join the level of Katnut(=partial form) to form the level of Gadlut(=full form) descend downward and get deactivated and return to their original level in the world deNekkudim, where they are found before Shvirat haKellim.

    Rabash comes and explains that on the level of spiritual structure deAv”A Kellim dePanim deRosh stayed unbroken and filled with Light, while the vessels deAkhora’im descend to the level deGuf, where they are found before the state of Gadlut deOlam haNekkudim and before their ascend and the vessels deGuf are broken both Panim and Akhora’im(so if we ask ourselves what is the use of the form of Gadlut deNekkudim if after its deactivation everything goes back to its original form deKatnut, we may find the answer in the explanations of Rabash that before Gadlut the world of Nekkudim is found as one structure of 10 seffirot, while after Shevirat haKellim we speak about many other substructures and their parts=Panim and Akhora’im deRosh and Panim and Akhora’im deGuf on the level of 7 Melekhim, this subdivision make the understanding of the nature of “the wish to get” clearer and the purpose of their correction more specific=we know what each level is and what level of Massakh is needed for its correction).

  15. In letter Kuf- Yud-Alef(111) Baal haSulam says that on the level of IshSu”T we find the same process of formation of 4 spiritual structures one below another, where the 1st level is the level of Hokhma and is called also Histaklut Ein’in deIshSu”T Zeh beZeh( looking into the eyes of each other for checking the bestowing nature of the action) and the 2nd level is the level of Binna and the 3rd level is called Z”A and the 4th is called Malkhut and which all unfold into 4 Gufin which are Melekh of 2 lower thirds deTifferet( which together with Melekh of 1st third deTifferet make of Melekh deTifferet) and Melekh deNv”H(Netzakh and Hod) and Melekh deYesod and Melekh deMalkhut.

    Four their Bodies=Gufin get broken both Panim and Akhora’im parts, but on the level deRosh, the vessels and lights of Panim part deIshSu”T remain in their original state and do not get broken and only Akhora’im get broken and return to their lower spiritual level=the level of Guf as a result of Shvirat haKellim.

    After the deactivation of these 2 spiritual structures: Av”A and IshSu”T there come into being one more stiritual structure of the world deNekkudim called M”A deNekkudim, it doesn’t unfold into Guf(active part), but it unfolds into the form of correction of the vessels only( which is the next part of Ptikha called Olam haTikkun(=the world of correction)= M”A haHadash which comes into being from haMetzakh deA”K).

  16. Rabash comes and says that Partzuf M”A has the spiritual level of Bet deHitlabshut(potential) and Alef deOvi’ut( basic activated level) and this explains that it comes into existence in the form of Rosh(planning part) only as Bkhinna Alef(deOvi’ut) is too weak to form Guf(realization part) and asks: “So what is the use of this spiritual structure then, if it can’t form Guf part?”, and answers that it is the spiritual formation which is used for mending the broken vessels only! in the way where IshSu”T corrects HaGa”T(Hessed, Gevura and first third of Tifferet) organizing them in the form of Three lines and M”A(=its Rosh) corrects TNHY”M(2lower thirds of Tifferet, Netzakh, Hod, Yesod, Malkhut) in the form of Three lines, that is why this Rosh deM”A is also called Rosh haDa’at(=spiritual know-how), but for realization of these corrections one need gain Ovi’ut Bet( as Alef is too weak for realization of spiritual corrections, where Ovi’ut Bet is the level of Bestowing=a person should understand that the Only Bestowing act one can perform in this world is his/her personal correction which is good for him/her as well for all the creation).

  17. At the end of this part Rabash gives the explanation of the process of Shvir’at haKellim(breaking of vessels) and says that the 1st Melekh called Da’at is by Itself divided into three parts of HaBa”D(Hokhma,Binna Da’at) HaGa”T(Hessed, Gevurra, Tifferet) and NeH”Y(Netzakh, Hod, Yesod), which are Rosh(head-planning part) Tokh(body-activated part) Sof(end- potential for development part) and when it breaks its Rosh falls down to the level of Da’at deBri’a( the world lower to Atzilut spiritual level), its Tokh falls down to Da’at deYetzirra(the world lower to Bri’a spiritual level) and its Sof falls down to Da’at deAssy’a(the lowest spiritual world).

    As we know Reshimmot deMelekh haDa’at(bits of spiritual memory, as they are of Light Hokhma origin) may not go down to the worlds of BY”A, and so they stay as closer to their vessels as possible in the world deAtzilut, which is the level of Malkhut deAtzi’ut, as this is the closest level which gives them the ability to sent a kind of Beam of Light to the broken vessels of their level. Rabash also stresses that the part of AHa”P deAv”A which creates Melekh haDa’at fall down as well from the level of Rosh to the level of Seffirat Da’at of their=Av”A Guf.

    After Melekh haDa’at, Zivug(interaction) for the sake of formation of the next Melekh is done on the level of Hokhma=”Gufa deAb’a” and this Melekh is called Melekh haHessed and when it unfolds downwards Parsa(spiritual boarder between Atzilut and BY”A) it brakes as well and its Rosh falls down to Binna deBri’a, its Tokh goes down to Binna deYetzirra and its Sof falls down to Binna deAssy’a.

    As we see, says Rabash, its spiritual place after breaking is higher than the level of parts of Melekh haDa’at, as Seffirat Da’at is lower to Seffirat Binna, and explains that it is the result of Spiritual Law implementation which says that the stronger is Ovi’ut of spiritual structure it forms stronger Massakh and is able to receive the stronger levels of Light, BUT the moment it is unable to form Massakh it turns to become more incorrect and that is why Melekh haDa’at which is Bkhinna Dalet of the world deNekkudim falls to the lowest spiritual level, while Melekh haHessed which of Bkhinna Gimel origin is found above Melekh haDa’at when breaks.

    Reshimo deMelekh haHessed goes down to the level of Ye’sod deAtzilut and the part of AHa”P deAv”A which is involved in formation of Melekh haHessed falls down to the level of Seffira deHessed deGuf.

    After Melekh haHessed, Zivug is done on the level of Gufa deI(a)mma on the level of Bkhinna Bet which results in formation of spiritual structure called Melekh haGevura and when it brakes the vessels of its HaBa”D=Rosh fall down to the level of Hokhma deBri’a and the vessels of its HaGa”T=Tosh=activated part deGuf go down to Hokhma deYetzirra and its NeH”Y=Sof=potential part deGuf fall down to the level of Hokhma deAssy’a and its Reshimmo goes down to the level of N”H(Netzkh and Hod) deAtzilut and the corresponding to them part of AHa”P deAv”A goes down to the level of Seffira deGevura deGuf.

    After shuttering of the Melekh haGevura, Zivug is done on the level of Yesodot deAv”A which forms Melekh of 1st upper third deTifferet, BUT its vessels DO NOT FALL DOWN at this stage of spiritual development to the worlds of BY”A, the fall down happens only when Mellekh haTifferet of 2 lower thirds of Tifferet is formed and broken and their vessels together go down to the level of Ketter deBri’a and Reshimo of 1st third of Tifferet remains on its original place till the brake down of the Melekh of 2 lower thirds of Tifferet and only then its=Melekh of 1st third of Tifferet Reshimo goes down from the level of 1st third of Tifferet to the level of 2 lower thirds of Tifferet. The part of AHa”P deAv”A involved in their formation goes down from Rosh to Guf to the level of Da’at deGuf which is the Middle line.

    Rabash continues and explains that as AHa”P deAv”A at the level of Rosh are connected with G”E(Galgalta and Eina’im), then through this connection they receive the correction in the form of Three Lines as well, so when they=AHa”P go down to the level of HaGa”T deGuf they bring with them the correction in the form of Three Lines to the level of HaGa”T deGuf=for implementation!

    When the correction in the form of Three Lines on the level of HaGa”T deGuf deAv”A is done, Reshimmot which are found on the level of TeNH”YM deAtzilut are able to ascend upwards to the level of Akhora’im(back side) of Av”A: Reshimmo deMelekh haDa’at ascend to the level of Seffirat haDa’at and Reshimmo deMelekh haHessed which currently is present on the level of Yesod deAtzilut ascend to Seffira deHessed and Reshimmo deGevura which is found on the level of N”H ascend to the level of Gevura.

    This process of ascend gives those Reshimmot possibility to send stronger beams of Lights to their broken vessels for their correction in the form of Three Lines, BUT!!!

    But, continues Rabash, we have to remember, that when their Reshimot are on lower levels then they send to their vessels a kind of beam of Light from the Light of Hokhma kind(as TNY”M levels are getting levels=getting the Light of Hokhma=the Light of life), while when Reshimot go upper levels they send the DIFFERET kind of Light which is the beam of the Light deHassadim=the Light of preference of bestowing Form of Life over getting form of life!!! because by their=Reshimot ascend to the upper(=more bestowing in origin) spiritual levels they receive the correction of “kiHaffetz Hessed Hu’h”=desiring of bestowing form of life only and it is the message=Beam of Light which they send to their correspondent vessels as well.

    When the Beam of Light of Hokhma is substituted by the Beam of Light of Hessed the vessels which are found on the level of BY”A fall down even lower:
    Melekh haDa’at fall down to the level of Malkhut deBY”A( from Da’at deBY”A) and Melekh haHessed fall down to the level of Yesod deBY”A(from Hokhma deBy”A) and Melekh deGevura fall down to the level of N”H(from Binna level deBY”A), while only Melekh deTifferet stays on the previous level of Ketter deBY”A.

    to be continued

  18. Rabash continues and says that as we remember Masakh deGuf(body part), when it lessens, it includes in itself all the Reshimot(bits of spiritual memory) and ascends together with them up to Rosh(head) deAv”A(Ab’a veA(I)m’a) and there it(Masakh) demands the feeling with Light and so a new Zivug(on the level of Gimel-Bet, Gimel deHitlubsh’ut and Bet deOvi’yut) is performed there: 1st on the level of the form of Katnut deAv”A and after on the level of the form deGadlut deAv”A and the new 4 spiritual levels come into being as a result of this Zivug.

    The 1st level is called Histakl’ut Eina’im dIs’Shu”T which forms the level of Hokhma or Melekh of 2 lower thirds deTifferet which originates and unfolds from that spiritual level, but it breaks as well, its vessel falls down to the level of Keter deBY”yA: HaBa”D to Keter deBri’ya and HaGa”T to Keter deYetzi’ra, and NeHi”Y to Keter deAssi’ya.

    The 2nd level of above Zivug forms the spiritual structure called Melekh N”H(Netzakh and Hod) which is the level of Binna(deIs’Shu”T) and it breaks too when it unfolds down under Parsa(towards the level of the wish to get). Its vessel goes down to the level of Tifferet deBY”yA(as Melekh deGevura occupies the level of N”H deBY”yA, which leaves for Melekh deN”H the level of Tifferet deBY”yA) and Its Reshimot ascend to the level of Hessed(deAtail’ut).

    The 3rd level unfolds into the spiritual structure called Melekh haYesod and when it breaks its vessel falls down to the level of Gevura deBY”yA.

    The 4th level unfolds into the spiritual structure called Melekh deMalkh’ut and when it breaks its vessel goes down to the level of Hessed deBY”yA.

    Reshimo deMelekh deYesod and of Melekh haMalkh’ut as well as Reshimo deMelekh deTifferet(two kinds of 1st upper third and of 2 lower thirds) ascend to the level of DaHaGa”T and are organized there in the form of Middle Line.

    Akhora’im(back side) of spiritual structure called Is’Shu”T falls down to the level of TeNH”YM deAtzil’ut and are corrected and organized in to the form of Three Lines, which allows for Reshimot deMalkhe’i TeNH”YM which are found on the level of HaGa”T to go back down to their original place in the form of Three Lines as well.

    One more point to remember, says Rabash, when Rosh deIs”Shu”T is formed, it is formed on the level of HaGa”T and it corrects those spiritual levels as well in the form of Three Lines and when Massakh deGuf deIsShu”T lessens and ascends to Rosh deIsShu”T, Zivug which is performed there results in the formation of new spiritual structure in the form of Katn’ut on the spiritual level of Bet-Alef and in the form of Katn’ut it has the state, which is corrected in the form of Three Lines, so when it unfolds to the level of TeNHY”M, it corrects those levels( their vessels) in the form of Three Lines.

  19. Rabash continues and says that when the Light starts unfolding towards lower spiritual levels, they(=lower spiritual levels) think that they are able to receive It(=Light) for the sake of bestowing and decide to get It, but as it comes out their intension turns to be for the sake of getting, so the Light leaves those spiritual levels and they get broken, which in Kabbalah means unable of receive the Light anymore- Shvi’ra(=brake down) the situation which needs correction.

    There is a spiritual law, says Rabash, which says that when the Light leaves a certain spiritual level, there is a Reshimo left after It there, that Reshimo consists of two parts. As we remember says Rabash, All Ohr Yashar(straight Light=the Light which comes to creation from Creator) is dressed into Ohr Ho’zer( the bestowing form of receiving of Light which is formed by creation), and together they are called Ohr veKli=Light and Vessel:Light(=Ohr Yash’ar) and vessel(=Ohr Ho’zer), the same unit is left when the Light leaves any spiritual level, the unit which consists of a bit of Ohr Yash’ar and which is called Ohr haZa’kh(=transparent=of bestowing quality only) in Reshimo and the 2nd part is the bit from the Ohr Hoz’er, which is called Ohr Av(thick one=of getting nature) and together these two kinds of Light are called Reshimo.

    All the time when the Light fills the vessel, the Light dominates over it and there is no way to find out the nature of the vessel itself, it can be understood only when the Light leaves the vessel, Ohr Hoz’er is called Kli, the same is right about Reshimo, when bits of Ohr Yashar and Ohr Hoz’er are together, there is no clear indicators which part is Ohr Yashar and which part is Ohr Hoz’er, but when they part and the bit of Ohr Yashar leaves the Ohr Hoz’er, it gets a new name which is Nitzo’tz=Sparkle.

    As we remember, continues Rabash on the spiritual levels which do not undergo the process of breaking the Reshimo is left their to be the Vitality of those spiritual levels, as Ohr Yashar and Ohr Hoz’er of those spiritual levels( Galagalta, A”B, Sa”G) do not part, but on the level of underTabur spiritual structures Reshimo divides and the bits of Ohr Yashar remain on the level of Atzil’ut while the bits of Ohr Hoz’er go down under Parsa and there, they give the vitality to the vessels and may not reunite till the vessels are not corrected into the bestowing form for them to be fit to ascend to the level of Atzil’ut as Ohr Yashar May Not descend down Parsa.

    As Ohr Hoz’er gives the vitality to the vessels under Parsa it is called Nitz’utin=Sparkles=bestowing form of vessel( to differ from getting form of vessel), while on the levels where it remains with Ohr Yashar to give the vitality to the vessels after they are left by Light, it is not called so, because the bits of Ohr Yashar totally dominate over bits of Ohr Hoz’er, only when the bits of Ohr Yashar are left on the level of Atzil’ut and the bits of Ohr Hoz’er go down under Parsa to the world of BY”yA, they are called Nitzutzin=Sparkles=bestowing forms

    The name Nitz’otz is used to show that though the bit of Ohr Hoz’er is found under Parsa right now, but it DOES have the connection with the corresponding to it bit of Ohr Yashar, which is found on the level of the world deAtzil’ut, in short, says Rabash, as a result of Shvirat haKellim, Ohr haZakh remains on the level of the world deAtzil’ut, while Ohr Av from Reshimo descends down under Parsa to give the vitality to the vessels(as Life is bestowing form of receiving, while Death is getting form of receiving, we have to revive the vessels=to convert them into bestowing forms).

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