PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Fourteen)- The World of Correction and New(form) of M”A which comes into being(from the spiritual level called)Metzakh(forehead) deA”K

In letter Ku’f -Y’ud Bet(112) Baal haSulam says that from the beginning of Ptikha and up till this letter we have discussed 4 First Partzufim(spiritual formations) deA”K(Adam Kadmon):The 1st Partzuf deA”K is called Galgalta(crown), where Zivug deAka’a(spiritual interaction) is performed on the level of Bkhinna Dalet(the strongest Ovi’ut=desire to get) and the E”S(10seffirot) which are formed there are of Ketter level, the 2nd Partzuf is called A”B deA”K…the 3rd Partzuf is called Sa”G deA”K…and the 4th is called M”A deA”K…

to be continued in the form of comments
the link to the previous part:
http://kabbalistnyc.com/?p=4390

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11 Responses to PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Fourteen)- The World of Correction and New(form) of M”A which comes into being(from the spiritual level called)Metzakh(forehead) deA”K

  1. In letter Ku’f -Y’ud Bet(112) Baal haSulam says that from the beginning of Ptikha and up till this letter we have discussed 4 First Partzufim(spiritual formations) deA”K(Adam Kadmon):The 1st Partzuf deA”K is called Galgalta(crown), where Zivug deAka’a(spiritual interaction) is performed on the level of Bkhinna Dalet(the strongest Ovi’ut=desire to get) and the E”S(10seffirot) which are formed there, are of Ketter level.

    The 2nd Partzuf deA”K is called A”B deA”K where Zivug deAka’a is done on the level of Ovi’ut deBkhinna Gimel and the E”S(10 seffirot) there, are of Hokhma Level and which dresses(comprehends) on Partzuf of Galgalta from Peh(=mouth deRosh=of head) and downwards of It.

    The 3rd Partzuf deA”K is called Sa”G, where Zivug deAka’a is performed on Ovi’ut deBkhinna Bet and E”S(10 seffirot) of Sa”G are of Binna Level and It dresses on A”B deA”K from Peh(deRosh) deA”B and downwards.

    The 4th Partzuf deA”K is called M”A deA”K where Zivug deAka’a is done on the level of Bkhinna Alef deOvi’ut and E”S(10seffirot) are on the level of Z”A(Ze’ir Anpin) and this Partzuf dresses on Sa”G deA”K from Tabur deSa”G and downwards. This Partzuf is divided into two parts: one is internal(P’nimi) and the other is external(Hitz’oni), where Internal part is called M”A and Bo”N(5th Partzuf) deA”K, while the External one is called the Olam haNekkudim(The world of aspects), where the interaction between Malkhut and Binna takes place, and which is also called: 1.Tzimtzum Bet, 2.haKatnut veHaGadlut(diminished and full form), 3.which is also called Ali’yat haMa”N( ascend of request) and 4.the Idea of Da’at(Individual worldview) which combines H”B and makes Zivug deAka’a between Hokhma and Binna in the form of Pbe”P(face to face form=unfold of full form of potential) and 5.the Spiritual World where Shevirat haKelim takes place. All the 5 upper mentioned points come into being on the level of 4th Partzuf deA”K only, which is called M”A deA”K or Olam haNekkudim.

  2. Rabash comes and explains the fact of M”A dressing from Tabur deSa”G and not from Peh deSa”G( as the previous Partzufim do) and says that actually Partzuf deM”A do unfolds from Peh deRosh deSa”G and downwards, but as the main point of this spiritual structure is the combination of Mida’t haRakhamim beD’in=the combination of Mercy and Judgment qualities, Ba’al haSulam do not speak about the form of Partzuf M”A before this combination takes place, but explains us the relevant for our inner work of correction form of M”A which comes into being after combination of Mercy and Judgment qualities.

    As a matter of fact we speak also about two parts of Sa”G where there is a part which never descends downwards Tabur deA”K and Reshimmot(spiritual memories) of this part of Sa”G have no combination with Bkhinna Dalet(=desire to get for the sake of getting) and where there is no Tzimtzum Bet, and on these Reshimot deSa”G Partzuf M”A deA”K comes into being which dresses on Sa”G from Peh deRosh till Tabur deSa”G and the 2nd part of Sa”G, which is called Nekkudot deSa”G and which DOES unfold downwards Tabur deA”K, and which DOES hold Reshimot of Tzimtzum Bet which takes place there(on Under Tabur level of A”K) and those Reshimot deSa”G are the foundation of formation of Partzuf M”A which unfolds from Tabur deSa”G and downwards to the spiritual levels of creation where combination of qualities of Mercy and Judgment takes place.

    Rabash continues and explains the notions of Pnimi’ut and Hitz’oni’ut=Inner and outer parts or Interal and Exteral parts of the creation and says that as a first spiritual formation of A”K, Galagalta is considered to be inner part for all the following It spiritual formations, but Partzuf Galagalta is also seen as being presented by different spiritual levels in the form of 4 Letter Name of Creator: Y’ud He’i Va’a He’i and where in the Partzuf deGalagalta there are Its own parts called M”A and Bo”N.

    If we look at Partzuf Galgalta as the 1st spiritual formation coming into being after Tzimtzum Alef then we also speak about Interal=Inner HaVaYa”H of Partzuf Galgalta, where Rosh deGalgalta is called Ketter or Kotz’o deY’ud(=upper part from letter Y’ud) and which is also called Its inner A”K and Its inner Galgalta.

    From Peh till Hazer(chest) deGalgalta is the level of Letter Y’ud and which is also called Hokhma(deGalgalta) and which is also called A”B(Pnimi deGalgalta) and which is also called Atzilut Pnimi deGalgata to DIFFER this inner spiritual level of Galgalta from External Formation which comes into being on this spiritual level and which forms its own HaVaYa”H( spiritual reality), which dresses externally on Galgalta from Peh(deRosh) and downwards and which is called A”B deA”K.

    From Hazer till Tabur(deGalgalta) we speak about spiritual level called He’i Rishonna=1st Letter He’i from Creator’s Four Letter Name and which is also called Binna or Sa”G or Bri’ya and from which an External HaVaYa”H comes into being which dresses Galgalta from outside and which is called Partzuf Sa”G deA”K.

    From Tabur and downwards of Galgalta we speak about spiritual formation called M”A and which corresponds to the letter Va’v of the 4 Letter Divine Name of Creator and which is also called by name Yetz’yra and which forms an External HaVaYa”H which is called Partzuf M”A and which dresses externally on Partzuf Galgalta and which is also called Olam haNekkudim, where the upper parts of M”A is also called Va”K= Va’v=6 Ktzavot=bits from under Tabur Seffirot deNeH”Y(Netzakh, Hod, Yesod) and which are presented by Letter Va’v in the Divine Name, while their lower parts form the level of Bo”N or Ass’ya and are presented by the Low He’i=He’i Takhtona of the 4 Letter Divine Name of Creator.Out of this last formation an external formation comes into being which is called the world of Atzilut.

    As we see, continues Rabash, there are Inner M”A and Bo”N, which belong to the inner structure of Galgalta and there are M”A and Bo”N which dress Galgalta externally. So we can see that on the inner division Atzilut is A”B, while on the external division Atzil’ut is called Bo”N. We find as well that Baal HaSulam names Ketter-A”K and Hokhma is named A”B and Atzilut and Binna is named Sa”G and Bri’ya and Z”A is named M”A and the world of Yetzir’a and Malkhut is named Assi’ya.

    So we can speak about A”K and ABY”A in A”K spiritual structure and about A”K and ABY”A in Atzilu’t so we may study Atzil’ut deA”K or we may study facts about the external world deAtzil’ut which is Bo”N on the scale of unfold of Ovi’ut=desire to get.

    What is important to remember, explains Rabash, that Kabbalah does not speak about spiritual properties and facts of the inner structures of the Partzufim, but explains the external spiritual levels as those are the levels which we encounter on our spiritual ascent, while inner part one discovers him/herself and performs all the necessary work connected with one’s own personal correction.

  3. In letter Ku’f -Y’ud Gim’el(113) Baal haSulam says that 5 levels of Ovi’ut(intensity) which we find in Massakh(ability to resist the wish to get for the sake of getting) are called according to the Names of Seffirot deRosh(planning part of action) which are Galagalta, Eina’im and AHa”P(A(o)zen (k)Hotem, Pe’h), where Ovi’ut deBkhinna Dalet(the 4th level of intensity-the strongest one) is called Pe’h and which unfolds into the 1st Partzuf(spiritual structure) deA”K called Galgalta, and Ovi’ut deBkhinna Gimel( 3rd) is called (k)Hotem, which unfolds into the 2nd Partzuf deA”K called A”B deA”K, and Ovi’ut deBkhinna Bet is called A(o)zen and which unfolds into the 3rd Partzuf the A”K called Sa”G deA”K, and Ovi’ut deBkhinna Alef is called Eina’im and which unfolds into 4thPartzuf deA”K called M”A deA”K or Olam haNekkudim, and Ovi’ut deBkhinna Shoresh which is called Galgalta or Metza’kh unfolds(into 5th Partzuf deA”K called Bo”N) and into underTabur world called Olam haTik’un or M”A ha(k)Hadash(new).

    Partzuf Dalet(4th one) deA”K is the main Partzuf called M”A deA”K as it unfolds from the spiritual level called Nikve’i Eina’im(orbits of eyes) or Komat(level) Z”A and which is called HaVaY”aH(spiritual reality)deM”A, while the 5th Partzuf deA”K which unfolds from the spiritual level called Metza’kh(forehead) or Galgalta(crown) and which is of Ovi’ut deShoresh(minimal strength of resistance to the wish to get for the sake of getting) actually has only the spiritual level deMalkhut called Bo”N, but as it still has Hitlabsh’ut deBkhinna Alef, which is the level of Z”A it is also called M”A, but M”A which unfolds from the spiritual level deMetza’kh deA”K, which means that it has the combination( Hitkhalel’ut) of Bkhinna Shoresh deOvi’ut called Metza’kh and Alef deHitlabsh’ut(Hitlabsh’ut=ability to comprehend the importance of bestowing form of life, Ovi’ut=ability to fulfill the bestowing form of life).

    So to differ between the main Partzuf deM”A(4th one, which unfolds from the spiritual level called Eina’im) and the 5th one, the 5th one is called M”A Khada’sh or Olam haTikk’un or Olam haAtzil’ut(the spiritual world of Correction of the wish to get for the sake of getting into the wish to get for the sake of bestowing).

  4. Rabash comes and explains that we called the levels of Massakh according to the names of Seffirot deRosh because Ziv’ug( interaction) and formation of the spiritual levels start from ROSH!!!(=head, that is why the study of Torah and Comments including Kabbalah is so important!!!), while Guf(body implementation of the planned action) is an unfold of the ROSH part.

    Rabash also reminds us that we have two kind of Partzufe’i deM”A, one is above the Tabur deA”K and which is called M”A deA”K and the other is in underTabur part and is called Olam haNekkudim.

    Rabash continues and says that we give the Name to the 5th Partzuf according to its Hitlabsh’ush and not according to its Ovi’ut as we do in all the rest of Partzuf’im, because Ovi’ut deShore’sh has no real ability to resist the wish to get for the sake of getting, so we speak about Hitlabsh’ut=potential, that this level has(if activated with the help of Torah study and performing of Mitzv’ot for the sake of corrected and not for the sake of one’s ego), we also find that Baal haSulam calls Olam haNekkud’im, the world of Sa”G and Binna to stress its potential as it DOES have Hitlabsh’ut Bet, as Bkhinna Alef deOvi’ut is also very weak level of ability to resist to the wish to get for the sake of getting and the main correction of the world deNekkudim( after its shuttering) is called correction in the form of Three Lines=Shal’osh Kav’im, which is based on activation of Hitlabsh’ut Bet which is also called”KiHaffe’tz Hessed Hu’h”(=desire of bestowing form of life only), explains Rabash.

    So, continues Rabash, we see that as the level of Ovi’ut deShoresh and Alef are of less importance for spiritual work we stress their levels of Hitlabsh’ut, while from the level of Binna=Sa”G, Ovi’ut(de Massakh) is strong enough to play the main role in spiritual work( though development of potential is important as well on those levels).

    There are some other reasons for the Ovi’ut deShoresh to be called M”A Khad’ash, says Rabash( we gives here just some of them) and explains that:

    1. Olam Atzil’ut=Oha”A is called M”A as It takes Kelim( vessels) of Olam haNekkudim, which are called M”A, and though we know that each lower world works with the vessels of the upper to It world, but HERE we have a very important point to explain: Olam haAtzil’ut takes the vessels of Olam haNekkudim AFTER their shuttering for CORRECTION!!! and that is why it is called M”A KHADASH!

    2. Gadlut(full form) deAtzli’ut which gets established in the form of Kvi’ut( constant form) is the form of Pbe”A( Pan’im beAkhor=Face to Back state=Gadlut Alef=Gadlut on the level of Va”K=HaGa”T NeH”Y, still no activation of levels deGa”R), which means that there is no more than Bkhinna Alef=M”A deGuf(activated potential) in Partzufe’i deAtzi’ut as what matters is the active unfold and realization of potential and that is why we called Olam haAtzil’ut also M”A.

    3.Olam haNekkudim first comes into being in the form of Katnut(diminished form which is hinted in the written form of Letter Alef and in Torah by “Ihi’i Raki’a beTokh haMa’im veIhi”i Mavd’il be’in Ma’im leMa’im”=Let there be a firmament in the midst of the waters and let it divide the waters from the waters”, where Gve”E(Galgalta and Eina’im) are called Ma’im Ili’onim=upper waters and AHa”P are called Ma’im Takhton’im.

    In Gadl’ut(full form) deNekkudim, the nullification of the power of Tzimtzum Bet(Mavd’il) takes place which demands the activation of potential on the level of Letter Y’ud(=Gadlut Bet=second=fullest form of unfold of potential=activating both parts of spiritual strucuture: Va”K and Ga”R) and not on the level of Letter Alef(Gadlut Alef=first form of unfold of potential=activation Va”K part of spiritual structure only). Letters Y’ud and Alef are used for to fill the HaVaYa”Hot of different spiritual realities to show if they belong to Tzimtzum Alef(Y’ud) or Bet(Alef).

  5. In letter Ku’f -Y’ud Dalet(114) Baal haSulam says that we still have to understand why the first three Partzuf’im deA”K called Galgalta, A”B, Sa”G are not seen as Olam’ot(=worlds), but as Partzufe’i deA”K only, and what happens on the spiritual level of 4th Partzuf deA”K which comes to be called Olam(=world) as well as to the 5th Partzuf deA”K, which also comes to be called Olam as we know that the 4th Partzuf is called Olam haNekkudim and the 5th Partzuf is called Olam haAtzil’ut or Olam haTikkun.

    Rabash comes and adds that actually we have also to understand why the 1st three Partzuf’im deA”K which are though the levels of Ketter, Hokhma, Binna are still called only Partzuf’im, while the levels of Bkhinna Alef and Shoresh which are much lower than the 1st three Partzuf’im deA”K come to be unfold and called Olam’ot(worlds).

  6. In letter Kuf-Tet Vav Dalet(115) Baal haSulam answers the above question and says that we have to know what is the difference between Partzuf and Olam:

    The Name Partzuf is given to any spiritual level of Esser(10) Seffirot which comes into being with the help of Massakh deGuf deIlli’on(Massakh=the power to resist the wish to get for the sake of getting, Guf=activated potential, Illi’on=upper),after its deactivation and ascend to the level of Peh deRosh deIlli’on(the level of Peh ONLY!!!).

    After creation of Partzuf haTakhton on the inner level of Peh deRosh deIlli’on, it comes into being as an independent=outer to Partzuf Illi’on spiritual structure and unfolds into RaTa”S(Rosh, Tokh, Sof). It also has its own 5 inner spiritual sublevels from most upper-Keeter to the most lower one-Malkhut and which are also called most upper-Ta’amin and the rest Nekkudot, but the name to Partzuf is given according to its level of Ta’amim.

    The above spiritual rule is absolute for the creation of the 1st three Partzuf’im deA”K, which are Galgalta, A”B, Sa”G, but the meaning of OLAM to differ it from Partzuf is that it has in its structure ALL the levels of Upper to it world in the form of exact “copy-paste” Khotem veNikhtam, which means that whatever the Upper to it Olam has ON ALL THE LEVELS and not only on the level of Peh deRosh, come to the lower Olam in the exact form.

    Rabash adds that in 1st three Partzuf’im deA”K 5 spiritual levels or 1o seffirot of each of them are seen as one Seffira in the world of A”K:Galgalta-Ketter, A”B-Hokhma, Sa”G-Binna, though their own 5 levels or 10 seffirot are also seen as Ketter-Ta’amin and the rest T”S(Tet=9 lower seffirot) Nekkudot, but we to give them Names(to first 3 upper Partzuf’im) according to their Ta’amim as it is their Bkhinna Illi’on’a.

    Rabash also pay our attention that we have to differ between spiritual Names such as:
    1.Nekkuda
    2.Seffira
    3.Partzuf
    4.Olam

    1.Nekkuda is a spiritual structure in potential(presently without Light=without any activated part at the moment), as it is prohibited to get the Light after Tzimtzum Alef in the form of “for the sake of getting” without changing that form into “for the sake of bestowing”.

    2.When Malkhut makes Ziv’ug deAka’a=activates its ability to get the Light, than according to Ohr Hosser(bestowing ability of the spiritual structure) it is able to receive the Light=which means that what it has in the potential in the form of Nekkuda is activated right now and comes into reality in the form of Rosh(activated potential) and Guf(implementation of activated potential) and this Zivug with Ohr Illi’on=Upper Light turns Nekkuda(without Light) into SEFFIRA(having Light according to Massakh) and this level is also called Ta’amim.

    3.When Bitush(struggle) between Ohr Pnimi(received amount of Light) and Ohr Makif(the Light which still awaits to be received) takes place, it deactivates the power of Bkhinna Dalet in Massakh, but still there is the Power of Bkhinna Gimel left there in Massakh, and on Bkhinna Gimel, the level of Seffirat Hokhma comes into being, after it Binna and Z”A and Malkhut and they all are called Nekkudot(as only Ketter is called Ta’amim) and all these five Seffirot come into being with the help of Zivuge’i deAka’a and they(seffirot) together form PARTZUF.

    4. Five Partzufim together are called Olam, but as the levels of Bkhinna Alef and Shoresh are very weak, we speak mostly about 1st three Partzufim in Olam.

  7. In letter Ku’f -Tet Za’in(116) Baal haSulam continues and says that according to the above explanation we see that the 1st three Partzufim: Galgalta, A”B, Sa”G deA”K are the Partzufim of one and the same world=Olam, the world deA”K, which come into being according to the spiritual laws of Tzimtzum Alef, but the 4th Partzuf deA”K, where Tzimtzum Bet takes place becomes a world on its own due to the double level of Massakh which appears in Nekkudot deSa”G after their descend into underTabur levels deA”K.

    The double level of Massakh is the result of addition of underTabur reality of intensity of desire=Bkhinna Dalet to Nekkudot deSa”G’s original Bkhinna Bet in the form of He’i Tata’a(last=lower He’i=Malkhut) beEina’im, the combination which gives the potential to the spiritual levels of Bkhinnot Alef and Shoresh to unfold into the form of Gadlut by making Bkhinna Dalet=getting for the sake of getting desire descend from the level of Eina’im=Hokhma to its original place-Peh deRosh in the corrected form, the state which allows to make Zivug deAka’a and ascend Ohr Hozer to form Seffirat Ketter, which is equal to the spiritual level of Partzuf Galgalta deA”K and which is called A”B or Ave”A(Ab’a and Am’a deOlam haNekkudim, A”B and not Galagalta, because Galgalta is the level of Bkhinna Dalet, while Av”A is the level of combination of Dalet and Bet and so may not be completely compared with Galgalta) and which also unfolds into RaTa”S with Ta’amim and Nekkud’ot and on the level of its Nekkudot=Bkhinna Gimel deOvi’ut, another spiritual structure comes into being equal to the spiritual level of A”B deA”K and which is called Sa”G or IshSu”T( Isra’el Sab’a U(and)Tevun’a) on the level of the world deNekkudim, and which unfolds as well in the form of Ta’amim and Nekkud’ot and on the level of its Nekkud’ot another spiritual level comes into being equal to the 3rd(Sa”G) spiritual level deA”K and which is here called M”A deNekkud’im, so as we see, continues Baal haSulam we have here in the world deNekkudim the spiritual structures which correspond(in their order and partially in their potential) to the spiritual levels of the first three Partzufe’i deA”K which copies them with all their content be it Ta’amim or Nekkud’ot as it is found in the Partzufe’i deA”K.

    That is why we say that the world deNekkudim is COPIED from the world deA”K and is also called Olam as Olam deA”K, the fact that we do not call Partzufe’i deOlam haNekkudim by the same Names as we call them in the world deA”K is due to the fact, that in the world the Nekkudim we deal with Bkhina Dalet combined with Bkhina Bet, which is not the same as it is actually found on the level of Galgalta deA”K, as we deal with Bkhinat Dalet combined with Bkhinna Bet anyway.

    Rabash pays our attention, that only the part of M”A which unfold on underTabur level is called Olam haNekkudim or Olam M”A, but the part which is found on aboveTabur level is called Partzuf M”A only, as it has no Tzimtzum Bet in its structure and is a part of the world of A”K only.

    On underTabur level, continues Rabash, Malkhut ascend to the level of Eina’im and “turns” all the seffirot on its way =up till Binna from Seffirot(=vessels with Light) into Nekudot(vessels without Light,where vessels themselves are also in their potential form) and as here on underTabur level we deal with different intensities of Ovi’ut we see this level as Olam(=dealing with different levels of Ovi’ut=intensity of the desire to get for the sake of getting) and not as Partzuf( dealing with one level of Ovi’ut).

    Still stresses Rabash, when we speak about Olam copying the Upper to it Olam, we do not mean an absolute copy, what’s actually is copied in the order of unfold of potential and the order of dealing with the intensity of the wish to get for the sake of getting, BUT Ovi’ut=Intensity of the levels of Tzimtzum Alef may not be “copied” to the levels with Tzimtzum Bet, as there is no form of Dalet as it is found on the level of Galgalta in the world of Nekkudim, which deals with combination of Ovi’ut Dalet with Ovi’ut deBet.

    Rabash also explains that Partzuf M”A haIlli’on is created on the level of Ta’amin deSa”G, while Partzuf M”AhaTakht’on=Olam haNekkudim is created on the level of Nekkudot deSa”G, which means that there is no desire to get for the sake of getting on the level of M”A Illi’on deA”K, while on the level of M”A which originates from the level of Nekkudot deSa”G their is a combination of the wish to bestow with the wish to get in different proportions.

  8. In letter Ku’f -Y’ud Za’in(117) Baal haSulam says that now we can understand how the world of Nekkudim is copied from the world deA”K and in the same way, he continues, the 5th Partzuf deA”K(in its underTabur form) called M”A haHadash(new M”A) is copied from the world deNekkudim, in the form that each and every spiritual structure which is found in the world deNekkudim, even after their shuttering, all of them come into being in their renewed form in M”A haHadash, which makes it(the world of M”A haHadash) to be called a separate world and is also called the world of Atzilut, as it ends above the level of Parsa, which is formed as a result of Tzimtzum Bet(on underTabur level).It is also called Olam haTikkun-the world of Correction, because the world deNekkudim has no ability to continue to exist as its form leads to breaking of the vessels and annulation of its form, so after it, in the framework of the world of M”A haHadash , where all the spiritual levels which we find in the world deNekkudim come back to existence, are corrected and are able of spiritual existence, and that is why this world deM”A haHadash is also called Olam haTikkun(the world of Correction), actually, continues Baal haSulam, it is the same world of Nekkudim, which here in the world deM”A haHadash gets an ideal corrected form, where all the AH”P which descend to the lower to their original form level of Guf(body=the wish to get) come back to their original spiritual level and unit with Ga”R through the corrections of the world deM”A haHadash on both levels: Av”A and IsShu”T and on the level of Panim(=bestowing part) and Akhora’im(getting part) of Z”T(7 lower seffirot)which descend and die(=become getting for the sake of getting) on the levels of BYy”A(Bri’a, Y’etzira, Assy’a)now ascend(=become bestowing) back to the world of Atzilut.

    Rabash comes and explains that at the time of Tzimtzum Bet(“time” in Kabbalah means “change”=Shinu’i) when Nekkudot deSa”G descend to underTabur level, they get mixed with the levels of underTabur deA”K and create to different levels of desire:

    1.Gv”E(Galgalta veEina’im=crown and eyes), which are HaBa”G, HaGa”T till Parsa and which are called the level of Atzil’ut, where the spiritual Light is able to shine(=to be received without shuttering of the vessels) as their is no Tzimtzum and that is why it is called Atzil’ut which comes from the expression “VaYihi’ye Etzlo”= where the Light and the vessels come and remain together. So as the Light is shining on the level of Atzil’ut only, the 5th world is also called by its Name=the world of Atzil’ut.

    2. From Parsa and downwards=the levels of AH”P(7 lower seffirot) deBinna and which need the Light of Hokhma, and which are found on the level of Bri’a, which means outside of their original spiritual level and need correction to be able to ascend back to their original level to be able to receive the Light without being broken.

  9. In letter Ku’f -Y’ud H’et(118) Baal haSulam says that each and every Lower Partzuf comes into being to fill the vessels(Kellim) of the Upper Partzuf after It’s being emptied from Light in the process of dismantling of Massakh(H’isdakheh’ut haMassakh).

    When Lights leave Guf(body) of the First Partzuf(spiritual structure) deA”K in the process of dismantle of Massakh(the Power to withstand the wish to get for the sake of getting), Massakh receives Zivug Had’ash( new interaction) on the spiritual level deA”B, which comes into being and fills the empty vessels of Gu’f deIlli’yon(Upper), which is the first Partzuf-Galgalta deA”K.

    The same process takes place after the Lights leave Guf of the 2nd Partzuf-A”B as a result of dismantle of Massakh deA”B, and again Massakh gets new Zivug on the spiritual level of Sa”G, which comes into being and fills empty vessels(Kellim)deGuf of Upper to It Partzuf deA”B, and the same happens after the Lights leave Partzuf deSa”G as a result of dismantle of Massakh and Massakh gets a new Zivug on the spiritual level deM”A which comes into being on the level of Nikve’i Eina’im(orbits of eyes) and which is also called Nekkudot(deSa”G) and which fills the empty vessels of Its Upper Parztuf which is Nekkudot deSa”G.

    And in the same way,continues Baal haSulam, after the Lights leave the spiritual level deNekkudim, which happens as a result of shuttering and breaking of Kellim deAkhora’im(back part) deNekkudim, Massakh gets Zivug Hada’sh on the level of M”A which comes into being from Metzakh(forehead) dePartzuf deSa”G deA”K, and which fills the empty vessels of Guf deIlli’yon, which are Kellim deNekkudim which get shuttered and broken.

    Rabash comes and adds that the world deAtzil’ut(M”A haHada’sh-new, which is also called M”A which comes from the level of Metzakh deSa”G to differ it from M”A which comes from Nikv’ei Eina’im=Olam deNekkudim) comes into being to correct the spiritual level of the world deNekkudim, as each and every lower spiritual structure comes and fills the vessels of its Upper spiritual structure, which is also called that lower Partzuf corrects the Upper one.

    Rabash reminds us that when the Lights leave Partzuf deGalgalta deA”K as a result of H’isdakhek’ut haMassakh(dismantle of the power to withstand the wish to get for the sake of getting of 4th degree of intensity), It goes back to the level of Peh(mouth) deRosh and “asks” there the new power to be able to withstand the power of wish to get for the sake of getting at least on the level of A”B(3rd degree of intensity=weaker than the 4th).

    The ability to withstand the wish to get for the sake of getting on the level of A”B is used first of all for the needs of filling the empty vessels of Galgalta from H’azer(chest) and downwards, but as Massakh is the one which makes Zivug and which acquires the ability to receive the Light for the sake of bestowing on the level of Rosh deGalgalta, Massakh gets the power to perform Zivug for the sake of a new Partzuf as well which is called A”B Hitzon’i(outer to Galgalta), while A”B haPnim’i(inner=within Galgalta) fills the vessels of Galgalta, A”B H’itzoni creates its structure on the bases of Reshimot Dalet-Gimel(Dalet deHitlabshut=potential, Gimel deOvi’ut=present intensity of desire)-first on the level deRosh,which is Rosh deA”B haH’itzon, which dresses on(=comprehends=copies) A”B haPnim’i and the Zivug for which is done on the level dePeh deGalgalta( and after it comes Zivug for formation of Guf deA”B).

    Rabash says that we call Illi’on(Upper one) the spiritual structure which is able to withstand the stronger power of the wish to get for the sake of getting and we call Takht’on(lower) the spiritual structure which has weaker power to withstand the wish to get for the sake of getting than the other one.

    The dismantle of Massakh takes place when the spiritual structure comes to conclusion that It is unable to receiving the Light for the sake of bestowing at this point and if It continues getting the Light it will be for the sake of getting, which is contrary to the nature of spiritual=bestowing existence.

    Rabbash points that Bit’ul(shuttering) of the vessels deNekkud’im speaks of Kelim deRosh deNekkud’im and Shvir’a(breaking) of the vessels deNekkudim speaks of Kellim deGuf deNekkudim.

  10. In letter Ku’f -Y’ud T’et(119) Baal haSulam says that there is a big difference between M”A and M”A H’adash, which is created from the beginning in the bestowing form=Dakar=male=bestowing (to differ it from the M”A=1st degree of the wish to get for the sake of getting. Wish to get is also called Nekev’a-female=desire to receive).And as M”A haH’adash is created in the form of Dakar it is considered to be Upper to vessels deM”A, and the one which comes to correct the vessels deM”A, while in the previous to M”A Partzuf’im, the lower one is not created in the form of Dakar and is not made to be Upper to the vessels deGuf deIlli’yon, and though it fills the vessels of Upper Partzuf, it remains to be lower to It, as it fills Its Upper Partzuf on Its lower spiritual level only and without any request from the Upper one.

    The difference on the level of M”A haH’adash stems from the fact that on the level of previous to M”A Partzuf’im there is no any kind of desire to get for the sake of getting(the moment the structure feels it comes to getting for the sake of getting It stops receiving immediately) and we speak about H’isdakheh’ut haMassakh which brings with it the empting of Guf dePartzuf from Lights, but there is no any desire found in the vessels deGuf to get for the sake of getting, and so the process is called empting of vessels and not breaking of vessels deGuf, while on the level of M”A in the world deNekkudim, there is P’gam in the vessels(P’gam=desire to get for the sake of getting), because there is the power of Malkhut-desire to get combined in the vessels deAkhora’im deZ”T(7lower seffirot)deM”A=Tzimtzum Bet, and which are not fit to receive the Light (in their original form) and as they do try to receive the Light ANYWAY they get broken and die and descend to the spiritual levels deBY”yA( the world of Bri’a, Yetzir’a, Assi’ya), which makes them TOTALLY depended on M”A haH’adash for their vitality, correction and ascend to the level of Atzi’ut, and that is why the world deM”A haH’adash is called Upper and Bestowing towards the world deM”A and the vessels of Olam haNekkudim are called Nekev’a=female=getting) and the vessels of M”A haH’adash are called-Dakar =bestowing ones to Nekev’a, and that is why there is a reverse of levels takes place here, as according to the spiritual Order, the 4th spiritual level should be called M”A and Upper and Dakar and bestowing to the 5th spiritual level which is Bo”N and Lower and Nekeiv’a, but as there is Shvir’at haKellim in the world deNekkudim, which is M”A, its place it taken by M”A haHadash and the original M”A which is created on the level of Nikv’ei Eina’im is now called B”oN and lower to M”A haHadash.

    Rabash comes and says that H’isdakheh’ut haMassakh comes as a result of inability of Partzuf to get for the sake of bestowing=the moment Partzuf comprehends that it comes to getting for the sake of getting It stops receiving of the Light ON Its OWN BEHALF!!! without any awakening of the Power of Tzimtzum, which prohibits getting for the sake of getting under ANY circumstances! and leads to the breaking of the vessels of a spiritual structure, while H’isdakheh’ut haMassakh do not affect the vessels and the vessels don’t get broken in the process of H’isdakhek’ut haMassakh, BUT if the vessels DO desire to receive for the sake of getting then the shuttering and breaking of them takes place, as it happens in the world deNekkudim.

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