PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Fifteen)-He’i(5) Partzufim Atzilut and the notion M”A and Bo”N in each of those Spiritual Structures.

In Letter K’uf-H’af(120) Baal haSulam says that the level of M”A haH’adash unfolds in a whole new world, the way it goes with the world of Nekkudim, and the reason for that is the double nature of Massakh( 1-the level of spiritual structure and 2-Bkhinna Dalet, which connets with the present spiritual level in the framework of Tzimtzum Bet), where at the time of Light unfold of Zo”N deA”K through Tabur and Yes’od towards Ga”R deNekkudim Tzimtzum Alef comes to play an active role, which means that Bkhina Dalet-He’i Takhton’a goes downward from the level of Eina’im(eye) to Pe’h(mouth)- the process which brings with it the formation of all the levels of Gadl’ut(full form) deNekkidim, but as all those levels(Kom’ot) go back and shutter and brake and all the Lights disappear from those spiritual levels, Tzimtzum Bet comes back to its place=(plays active role)and Bkhinna Dalet comes back and units with Massakh( which make the situation ready for Zivug Had’ash and New unfold of spiritual reality, which is this time-M”A haHad’adh).

to be continued in the form of comments

the link to the previous part:

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

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

8 Responses to PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Fifteen)-He’i(5) Partzufim Atzilut and the notion M”A and Bo”N in each of those Spiritual Structures.

  1. Rabash comes and explains that when we say that He’i Tata’a goes downwards to Pe’h, it means that Tzimtzum Bet gets deactivated,(but it doesn’t DISAPPEAR!) and the use of it is, continues Rabash, that with the help of Tzimtzum Bet Bkhinnot Gimel-Dalet, which are found on underTabur level deA”K get possibility to be filled with Light through formation of new Partzufim: Av”A, IshSu”T and Rosh haDa’at, where Av”A are formed on the bases of Dalet-Gimel and IsSah’uT on Gimel-Bet and Rosh haDa’at on Bet-Alef, but as Bkhinna Alef is called “Hi’stakl’ut D’ak”(=narrow worldview), it comes in the form of Rosh bl’yi G’uf(head without body) and the use of it is that we have another opportunity to create Gadl’ut(full form=M”A H’adash), but this time without Shuttering and Braking as it happened in the world of Nekkudim( the combination of Tzimtzum Alef and Bet or the forms of Katnut and Gadlut gives us the chance to correct the form of getting for the sake of getting into the form of getting for the sake of bestowing).Rabash says that when we speak about Zo”N deA”K we speak of the spiritual level where Ze’ir Anpin is the level of Dalet deH’itlabsh’ut(potential) and Nukva of Gimel deOvi’ut(activate level of desire).

    When we say, continues Rabash, that all the spiritual levels of the world deNekkudim get shuttered and broken and fall down we have to remember two main things:

    1. If the form of Gadlut is formed already in the world deNekkudim and we already have there the double nature of Massakh, where do we get Reshimmot for the next spiritual development!-Reshimmot comes into active form again after the breaking of the vessels( as the desire which isn’t fulfilled do not disappear, it looks for anoter form to be fulfilled), but it may not be fulfilled without the spiritual rules of Tzimtzum Bet being observed, if not, Tzimtzum Bet activates and dismantles the structures of Gadl’ut as without the rules of Tzimtzum Bet, at the end,the underTabur structures get the forms of getting for the sake of getting or bestowing for the sake of getting-incompatible with the spiritual laws of bestowing.

    What we find here(on the level of M”A haH’adash) is that the starting level of development becomes even weaker than we find in the world deNekkudim, if the world deNekkudim has the starting potential of Bet-Alef, M”A haH’adash begins its formation from Alef-Shore’sh, where Alef is potential and Shoresh=root=basic form has no its own spiritual activity=no ability to withstand the desires of the wish to get(one of the reasons we say that there is no H’isdakhehut deMassakh in Atzi’ut, as there is no weaker spiritual level than Shor’esh and no way to try to act on “another” spiritual level, as the higher spiritual levels are not the option and there is no weaker spiritual level than Shor’esh).

    We can also observe here, says Rabash, that though Akhora’im(inactivated part of spiritual structure) deAv”A descend to the level of Za”T(7 lower seffirot),they themselves(Av”A) have the correction in the form of Three Lines, and though we say that in the form of Katnut, AHa”P deAv”A descend to the spiritual level deZa”T, and the Spiritual Rule says that the Upper when descends to the Lower level becomes like the Lower one, we do not mean the FORM!, but the kind of Light it uses!!!, and that is why when Av”A descend to the level of Za”T they have a beam of Light only to be compared with the Light they have on their original level, and that is why we do speak about the form of Three Lines on the level of Av”A, though the vessels of HaGa”T get broken and that is why they can again descend to the level of G’uf(body, for the new attempt to realize the spiritual form of Gadl’ut, but this time in another forms=the bestowing for the sake of bestowing or getting for the sake of bestowing forms).

    Rabash says, that the above situation is possible, as the form of Gadl’ut is created with the help of the Light deA”B( Ohr Hokhma=the Light of Wisdom) which unites the levels of Rosh=Gv”E and G’uf=AH”P into one=their original level, and as we have the correction in the form of Three Lines on the level of Rosh in Kan’ut deAv”A, spiritual rule says that, all we have on the level of Rosh unfolds to the level of G’uf as well, and so we speak of Three line correction of G’uf deAv”A, and the fact that their Akhora’im descend to the level of Za”T after shuttering and braking of Malkhe’i haHaGa”T doesn’t make any change in their own spiritual structure,it only means that they follow the common rule of Tzimtzum Bet which reins on underTabur level all the time there is no full correction on all the underTanur levels, and as there is no spiritual levels corrected for being bestowed from the level of Av”A, Av”A receive the form of Katn’ut as well=stops receiving the Light of Hokhma for the sake of besotiwn It to the levels of Z”T.

    But as the level of Av”A is a bestowing level in its nature, continues Rabash, it never stops bestowing, and as Ohr H’okma which they bestow in Gadl’ut to the levels of Z”T is now prohibited to be bestowed, the level of Av”A bestow the Light of Hasad’im to the level of Z”T, which helps the broken vessels deHaGa”T to be corrected in the form called “KiHaffetz Hesed H’uh”(=desire for bestowing form only) as their Reshim’ot ascend to Akhora’im deAv”A, which are found on the level of Z”T in the form of Katn’ut, and the Reshim’ot deTeNHY”M ascend to the level of Akhora’im deIshS’u”T.

    Rabash adds, that the Light of A”B makes the vessels desire to receive It for the sake of bestowing, but if the vessels do not have the corresponding form, the Light of Hokhma leaves them and they get shuttered and broken and return to their form of desire called getting for the sake of getting and that is why they do need first the correction to become “KiHaffetz Hesed H’uh”=desrie of bestowing form of receiving only, and that is the role of AH”P deAv”A which descend to Z”T in the spiritual form of Katn’ut, as they=Akhora’im=AH”P deAv”A have the form of Three lines already(Shalo’sh Kav’im: Kav Sm’ol=left line=desire to get, Kav Yam’in-right line=desire to bestow and Kav Emtz’i=Middle line=the receiving form of getting for the sake of bestowing), and that is why Reshim’ot ascend to the level of Akhora’im deAv”A to ask for the receiving of Light in the form of bestowing, as getting form leads to braking of the vessels.

    2. Rabash continues and explains what kind of correction Tzimtzum Bet brings with It:
    As we know, the world deNekkudim is formed on the level of Bkhinna Alef which is a weak spiritual level(from the point of view of ability to withstand the wish to get for the sake of getting desires) and which is called “H’istakl’ut Da’k”, which means that it is unable to unfold into the form of G’uf(to activate its spiritual level for the sake of bestowing).

    Tzimtzum Bet is the one which combines Bkhinna Alef with Bkhinna Dalet on underTabur level, which brings us to the situation where on the one hand we have a very strong desire=Bkhinna Dalet, and on the other hand it is under Tzimtzum Bet as it still has no bestowing form=the form of Gad’ut, and so we say that the underTabur worlds come into being in the form of Kat’ut=based on their original level of desire(M”A=Nekkudim=Bkhinna Alef and M”A Had’ash=Atzil’ut=Bkhinna Shore’sh), but as they are combined by Tzimtzum Bet with Bkhinna Dalet, they have potential to creat the form of Gad’ut.

    Tzimtzum Bet is the one which analyses if the spiritual form of underTabur desire is bestowing or not and let the Light of Hokma to fill it or ban the spread of Light of Wisdom and brakes the receiving for the sake of getting vessels, as they do not correspond to the bestowing nature of spiritual world. Reshim’ot are those which ask for being fulfilled and the work of formation of bestowing form starts again on the spiritual level of M”A Had’ash.

    In short, continues Rabash, after braking of the vessels of the world deNekkudim we have the last=weakest level of Reshim’ot left called Alef-Shore’sh, while we deal with the underTabur levels, where Bkhinna Dalet deDalet is under Tzimtzum Alef, as even the spiritual level of Galgalta is unable to turn it into bestowing form as it is the pure desire to get for the sake of getting, but Galgalta is capable to make Massakh on Bkhinna Dalet, while Bkhinna Dalet-Gimel is allowed for use in the famework of Tzimtzum Alef, but it is activated=fulfilled up to the level of Tabur, while the underTabur part is still awaits its filling with Light, but as it is the part of Bkhinna Dalet-Gimel which is most close to Dalet deDalet it needs additional measures to be dealt with and it is Tzimtzum Bet which serves this purpose, which on the level of the world of Nekkudim bans receiving of the Light of Hokhma, as It detects the influence of Bkhinna Dalet deDalet and stops the spread of Ohr haHokhma, but gives another opportunity to the underTabur levels to activate Bkhinna Dalet-Gimel in the framework of the spiritual form of M”A haHada’sh.

  2. In Letter K’uf-H’af-Ale’f(121) Baal haSulam says that on the spiritual level called M”A haHadash which unfolds from the level of Metzakh(forehead=weakest spiritual potential), the order is the same as it is in the world deNekkudim, first it comes in the form of Katn’ut (shortened form)which is created on the basic=minimal activated level of Ovi’ut in Massakh(=the power to withstand the wish to get for the sake of getting)which is M”A or Z”A or HaGa”T deH’itlabsh’ut(potential) and the level of Malkh’ut or Shoresh or NeH”Y( three lines on the level of Malkh’ut) deOvi’ut, where N=Netzakh-Right line, H’od-Left Line and Yes’od-Middle Line.

    But as the level of Malkh’ut is the weakest activated level of spiritual activity, and M”A or Bkhinna Alef is only deH’itlabsh’ut=potential, there is no activated vessels=Kell’im for the level of HaGa”T here in M”A haHada’sh and so we speak about potential vessels for HaGa”T found within the vessels deNeH”Y, as Massa’kh is of Shoresh=(root=weakest level of Ovi’ut) which is found in Massakh after its H’isdakheh’ut(dismantled activity) on the level of Bkhinna Alef. When this Massakh deShoresh ascends to the level of Metza’kh deRosh(=Keter from the point of view of vessels=Kell’im) for Zivug to create a new spiritual level, the only level which is left in It is the level of Malkh’ut( from the point of view of Lights=Or’ot).

    What we have to remember,continues Baal haSulam, that though we speak about the level of Shor’esh, it has within it the installed spiritual power of He’i Ta’ta’a(lower He’i=Malkh’ut=Bkhinna Dalaet) and when its power is activated with the help of the Higher to it spiritual level, which is Bkhinna Alef, where we speak about He’i Tat’a’a on the level of Eina’im(eyes=vessels of Hokhma and Lights deRu’akh), it unfolds into first stage of fully activated form=Gad’lut Alef, which is called Mokh’in deYen’ika=creative=intuitive mind, which later unfolds into Mokh’in deGadlu’t Bet which is fully activated Spiritual Mind), the process which gives the spiritual level the vessels=Kell’im deHaGa”T, which unfold out of the vessels deNeH”Y, where in the form of Katn’ut they are present in their potential form only. In this way the level of Malk’ut gets the power of Bkhinna Alef=Bkhinna deZ”A( which means that when we speak of the spiritual level called M”A haHada’sh, we call it M”A according to its potential=H’itlabsh’ut and not according to its present activated form=Ovi’ut, what is even more important is that activation of the Shor’esh level is done with the help of studying Tor’a and performing Mitzv’ot FOR THE SAKE OF CORRECTION ONLY!!!, no other forms of studying Tor’a and perforoming Mitzav’ot are able to unfold Shoresh level of spirituality into its higher forms).

  3. Rabash comes and explains that we have to remember that when we speak about Katn’ut and Gadl’ut we DO NOT speak about Tzimtzum Bet and Tzimtzum Alef, but we speak about the levels of Ovi’ut( intensity of the wish to get) we are able to work with. When we speak about Katn’ut, we speak about working with Reshim’ot which come from above Tabur , which are left after deactivation on the levels of A”B and Sa”G: Bet deHitlabsh’ut and Alef deOvi’ut in the world deNekkudim-Ohr haRu’akh= the Light of Spirit and Alef deHitlabsh’ut and Shor’esh deOvi’ut in the world deAtzil’ut( the world of correction=Olam haTikk’un)- the Light of Vitality=Ohr haNeffesh.

    Rabash explains also that when we speak about Hitlabsh’ut=potential spiritual level and Ovi’ut-activated one, we have to remember that we have vessels=Kellim for Ovi’ut ONLY and it is Ovi’ut which unfolds into Guf(=body=got done), while Hitlabsh’ut has no its own vessels and unfolds into Gu’f by the help of the vessels deOvi’ut, as for the spiritual level called R’osh(head=planning part) there is still no activated=real vessels, but the roots of vessels only( so when we speak about any spiritual level, it has in itself a higher to itself potential, but for its activation we have to generate and create the vessels by our own EFFORTS, nothing comes without efforts and no progress is done if we do not learn to postpone the satisfaction of our wish to get, till it can be fulfilled in the form of getting for the sake of bestowing instead of getting for the sake of getting).

    Rabash says that when we speak about Ovi’ut deShore’sh=least possible intensity=desire for spiritual=desire for correction, we also call it Metza’kh or Galgalta( to show that this desire exists in our head=thoughts only and has no any activated implementation yet), so in the world deAtzil’ut, which has Ovi’ut deShoresh, each spiritual growth goes through 3 steps called: Yib’ur, Yenik’a, Mokh’in.

    Yibur=conceive is NeH”Y( deOhrot=Lights)
    Yenik’a=nurturing is HaGa”T(deOhrot)
    Mokh’in=maturity is HaBa”D(deOhrot)

    The question is, continues Rabash, if we have all 10 seffirot on each spiritual level then how it comes that we speak about NeH”Y only, and what kind of Light come to the level of NeH”Y: one kind or several ones!?

    The point is, says Rabash, that Ovi’ut deShoresh is like vessel=Kli deKeter, where Keter doesn’t receive, It is the level which desires to bestow only, the same situation is with the lowest vessel-Malkh’ut which is the desire to get=but which is prohibited to get for the sake of getting, but still doesn’t know to get for the sake of bestowing and so it has to be in the state of bestowing for the sake of bestowing(the difference is that Keter-bestowing for the sake of bestowing has as its nature, while Malkh’ut stays in this state as a result of its desire to be like Ketter and takes on itself prohibition to get for the sake of getting under any circumstances) and it is the meaning, says Rabash, when we say that with Ovi’ut deShoresh, Malkh’ut is able to be in the state of bestowing for the sake of bestowing, as Ovi’ut deShoresh means that it has no desire to get and no ability to withstand any desire( a person has no million dollars doesn’t want a million dollars and nobody gives him a million dollars, in short his attitude to a million dollars is exactly as the attitude to a million dollars by any animal).

    But when we speak about 1st step of unfold of Ovi’ut deShoresh which is Yib’ur, we speak of awakening of the wish to get for the sake of getting( one starts desiring on the level of dreaming about the million dollars) and there is already the place for Hitgabr’ut=overcoming of this desire, as going and demanding it from one’s parents or stealing it makes you a getting for the sake of getting creature, while the correction of this desire is going and making this one million dollars by ones own efforts and when it comes to efforts or even trying to do something to make a million dollars we do not want it already…. So on the step of Yib’ur, the desire to get is easily overcome by desire to bestow only and the equality of qualities with Upper spiritual level is preserved, but this level has no its own existence( as we still do not have a million dollar so what is the use of speaking if we can make a million dollar and then give it to others or not!?), says Rabash, and all its 10 seffirot are of NeH”Y level, and the Ohr=light it deals with is Ohr deNeffesh-the Light of Vitality, which is also called the Light which is needed for correction in the form of Three Lines on the step of NeH”Y( at least we should be able admit that we can speak about ability to get for the sake of bestowing, ONLY when we have what to bestow and we got it through our one efforts).

    The correction in the form of Three Lines should be present on each and every step and level of spiritual correction( as Right Line is what we wish to be or to have, Left Line is what we are or what we have and Middle Line is what we have TO DO to be or to have what we wish to bestow and not what we are or have to bestow if any…).

    As for the development of the system of Three Lines it goes like following, says Rabash: Partzufe’i deA”K have one Line only(the level of Tzimtzum Alef where is no place for trying( as for example dealing with the energy of a whole star or galaxy, the level of Yes-No, the level of No Mistakes), where all 9Upper seffirot are above(in their importance) to Malkh’ut-which is the desire to get for the sake of getting and is under complete restriction by its OWN decision and control( as being able to work with the energy on the level of stars and galaxies demands form humanity bestowing state of mind and desire ONLY!!!), so Malkh’ut is able to receive only the Light which is received by the Upper 9 seffirot, as they all are of bestowing nature in Tzimtzum Alef, be it the Light of Hokhma or the Light deHassad’im, as all the seffirot are interconnected with each other.

    On the under Tabur level, when Nekkud’ot deSa”G come to get mixed with Bkhinna Dal’et(=Malkhut =desire to get for the sake of getting), Malkhut comes and interacts with all the 7 lower=getting seffirot which are HaGa”T NeH”Y(while Ga”R= first 3 seffirot are of bestowing nature and do not mix with the wish to get for the sake of getting, that is why we do understand that stealing is no good, but “dream” of “finding” a million or getting married to a millionaire…).

    So here, on UnderTanur level, we have a new order, where the first 3 seffirot are of bestowing nature and so may be use for receiving the Light, while 7 lower seffirot are under prohibition for use as they are mixed with desire to get for the sake of getting and should be corrected by our own efforts to become for the sake of bestowing. This situation we call TWO LINES, as first Malkh’ut was the lowest in its importance and now it ascends and gets mixed with the 7 lower seffirot which are now called Left Line-present reality and which is also called Darkness, as it is the wish to get for the sake of getting where Light may not come according to the Laws of Tzimtzum Alef, and the reality where we have One Line(where Malkhut=desire to get is of least importance) is now called Right Line.

    to be continued

  4. Rabash continues and says that after activation of receiving in the form of One and Two spiritual Lines, there comes Zivug(interaction) on the wish to bestow(Ratzon Le’ashpi’a) of Binna, on the level of Ga”R deNekkudim(first three sffirot) and this interaction is called Kav Emtza’y(Middle Line) which unites( right and left ones), which means that the Light does not shine=is received by Sefira in the originally created form=receiving Ohr Hokhma in Its full intensity for the sake of receiving, as there is Tzimtzum Bet(prohibition to receive for the sake of getting), the Light doesn’t shine in the form of Left Line, as it represents the Wish to get, but the Light DOES shine=received in the form of bestowing and this form of receiving is called Middle Line, to differ it from Right Line which is pure bestowing and Left Line which is pure getting, Middle line lets receiving in the form of bestowing.

    Each and every Seffira(=desire) is created to be filled with Light of Hokhma, but first of all, the correction should be done to give receiving bestowing form, which means that first of all, we have to learn what is bestowing form of receiving and only after correction the wish to get for the sake of getting into the wish to get for the sake of bestowing, which means that no matter now much we desire to receiving something=Left Line, we DO NOT receive it all the time we do not find the bestowing form of this receiving=Ohr Hassadim, we DO NOT even try to satisfy our desire.

    So correction of the form of receiving from getting into bestowing unites two lines and this form is also called the Union between the Quality of Justice=Left Line and the Quality of Mercy=Right Line(Middat haDin veRakhamim), this union(between desire to get and bestow) is the result of ascend of Malkhut to each and every Seffira making Darkness(Hoshekh)=emptiness from Light in Seffirot, and only after correction of Malkhut=desire to get for the sake of getting and converting it into the desire to get for the sake of bestowing, the receiving becomes possible.

    Rabash continues and says that the above explanation is given for us to understand, that even after Shattering of Vessels and creation of the world deAtzilut, the conditions of Tzimtzum Bet ARE NOT canceled, and the only condition for the Light to shine in Vessels is THE BESTOWING form of receiving, this condition is also called the correction in the form of three lines.

    When the texts say that the Light of Shoresh(root) shines in the vessels it means the the Light deNeffesh(the energy of existence) and which is also called the Light of Malkhut and Ohr deNeH”Y(Netzakh, Hod, Yesod), which is seen as one kind of Light=the Light of Neffesh in the state of Katnut(diminished form, which is also called Yibur=conceiving state) which enters the first vessel, which is called Keter, and which is also called KaHa”B(Ketter, Hokhma Binna) from the point of view of correction in the form of three lines, as the first seffira to receive is the highest one and the first kind of Light to enter it is the lowest Light, but if we see this spiritual level as a separate unit, then it has all Ten Seffirot with five levels of Light called NaRaNHa”Y deNeffesh(N-Neffesh, R-Ru’akh, N-Neshama, H-Ha’ya, Y-Yekhidda).

    Rabash continues and explains that after the correction of Malkhut for receiving on the level of Light deNeffesh is accomplished and NaRaNHa”Y deNeffesh is got by Malkhut, we speak about possibility to work with receiving on the level of Bkhinna Alef(1st degree of intensity of the wish to get, which comes after basic level called Shoresh=Root), which means that Malkhut is able to receive the Light of Ru’akh(=Spirit), which from the point of view of three line correction is called HaGa”T(Hessed, Gevura, Tifferet), which on their own level represent a new kind of Ten seffirot=desires, which need new vessels for receiving this kind of Light, where there are two Lights shining in the vessels of spiritual structure at the same time: New Light deHaGa”T enters the highest vessels deKaHa”B, making the Light deNeH”Y descend to the vessels deHaGa”T. This spiritual level is called Partzuf Yenikka( the state of nurturing) and the reason for calling Lights by the names of seffirot HaGa”T and NeH”Y instead of Neffesh, Ru’ah is to show that the correction is done in the form of three line on each level including the level of Bkinna Alef and according to all the conditions of Tzimtzum Bet, explains Rabash.

  5. We have to remember, says Rabash, that all the spiritual levels are dressed one into the other in the form of potential to be activated, and Partzuf Yenikka comes out of Partzuf Yibbur, and in the state of activation of Bkhinna Alef, Partzuf Yibbur receives Ohr from Partzuf Yennika(=Ohr Ru’akh and that is way we speak about new Lights which need new vessels as NeH”Y deNeffesh are NOT equal to NeH”Y deRu’akh).

    By formation of the new vessels and receiving new kind of Lights Tzimtzum Bet gets canceled, as Hey Tatta’a=Malkhut descends on its original spiritual level, making activation of all Ten seffirot of the spiritual level possible, the spiritual state known as Mokhin(Spiritual Maturity), which is characterized by the presence of HaBa”D, HaGa”T, NeH”Y deOhrot(Lights) in HaBa”D, HaGa”T, BeHi”Y deKellim(vessels), the state which demands Bkhinna Bet( 2nd degree of intensity of desire to be activated). This Partzuf deMokhin stems form Partzuf deYennika=dresses into it, and as it receives the Lights of HaBa”D, HaGa”T and NeHi”Y, it makes full form of Yibur and Yennika possible as well, each of them activate their lowest three seffirot deNeHi”Y and receives three highest Lights deHaBa”D.

    The point that each and every Partzuf dresses one into the other gives them additional names of Hitzon(outer) Emtza’i(middle) and Pnimmi(inner) and though we say that Tzimtzum Bet is canceled by correction of the vessels, it doesn’t mean it stops to control the situation, Tzimtzum Bet is simply Ganu’z=hidden inside the spiritual situation, as there is still activation of Bkhinnot Gimel and Dalet waiting ahead(3rd and 4th degrees of intensity of the wish to get).

    to be continued

  6. Rabash continues and says that we still have to understand how the transfer from Bkhinna Shoresh(0 degree of intensity of the wish to get) to Bkhinna Alef(1st degree of intensity) comes into being and explains that the starting point for all underTabur development is Bkhinna Shoresh which has Bkhinnot Gimel-Dalet hidden within its structure called He’i Tatta’a beGnizo. One more point is that for 3first underTabur Partzufim(which are Atik, Arikh Anpin and Ab’a veAm’a) there are only two Zivug’im(interactions) for reaching Gadlut form(full unfold of spiritual structure):

    Zivug Alef(1st one) takes place at the time of their formation and is strong enough to give the structure the willpower for Ib’ur(conceiving) veYenikka(nurturing) stages.
    Zivug Bet(2nd one) is performed for formantion of Gudlut(full form)=Mokhin.

    The process is different when we speak about 4th underTabur spiritual Partzuf called Z”A( Ze’ir Anpin), as it needs 3 Zivug’im: 1.Ibur, 2.Yenikka, 3.Mokhin to reach Gudlut, and so 1st Zivug, called Ib’ur, is done for receiving the Light of Neffesh= NeHi”Y, after it is the 2nd Zivug, called Yenikka,which is done for receiving the Light of Ru’akh=HaGa”T or Va”K(6 lower levels) and only then the 3rd Zivug, called Mokhin, is done (for receiving the Light of Nesham’a HaBa”D).

    Still, says Rabash, there’s a question of possibility to have one Zivug for 2 first stages Ib’ur veYenikka, as they are two separate spiritual stages! and explains that Zivug for the form of Katnut of Atik which has Alef deHitlabsh’ut(potential) and Shoresh deOvi’ut(intensity of desire) takes place within spiritual structure called R’osh(head=planning part)deSa”G(3rd spiritual structure of Tzimtzum Alef-above Tabur Partzuf) and unfolds to the underTabur level where it dresses on the level of Ga”R deNekkudim(1st three seffirot of the world deNekkudim), where there is no Shvir’at haKellum(shattering of the vessels) and where both: Vessels and Lights remain in their original form of Katnut and so Atik gets their vessels which are of Bet deHitlabsh’ut and Alef deOvi’ut, (as the original=starting point of the formation of the world of Nekku’im is done of Bet-Alef spiritual intensity of desire), which means that straight after being created on the level of Rosh deSa”G in the form of Alef-Shoresh(Ib’ur) the spiritual structure called Atik comes to the level of Ga”R deNekkudim and receives there, without any additional Zivug!!!, the form of Yennika and the level of Bet-Alef(intensity of desire) from the vessels of Ga”R deNekkudim.

    When Partzuf Atik creates Partzuf A”A(Arikh Anpin=2nd underTabur Partzuf) it gives A”A Bkhinna Alef deOvi’ut=Yenikka too! together with Ib’ur=Bkhinna Shoresh, and Partzuf Av”A(3rd one) is created by A”A in the same way- with Bkhinna Alef, as Atik and A”A are actually one spiritual level from the point of view of the vessels taken by them for correction(after Shvir’at haKellim of the world deNekkud’im), which are the vessels of Keter deNekkudim, where the Upper part deKeter is taken by Atik and lower one by A”A, so as Atik has Bkhinna Alef straight at the point of its formation, so has A”A, and A”A has power to pass it to the next spiritual formation called Ave”A straight ahead, BUT as for the 4th underTabur spiritual structure which is formed by Ave”A and is called Z”A, it may not be formed straight with the power of Bkhinna Alef, as Ave”A has no possibility to pass to Z”A Bkinna Shoresh and Alef together, as they(Ave”A) have no connection with the vessels of Ga”R deNekkudim, and so Ave”A first creat Z”A with Bkhinna Shoresh and only later they pass to Z”A Bkhinna Alef, which A”A passes to Ave”A( according to the spiritual request of the lower spiritual structures called Ma”N).

    So we see, continues Rabash, that Atik has both Bkhinna Shoresh and Alef at the same time, BUT we have to remember, says Rabash, that neither Bkhinna Shoresh nor Bkhinna Alef has the strength to unfold into Gu’f(=body=activated potential). Only when Atik makes Zivug on Reshimot deGimal-Dalet intensity of desire we can speak about full formation of spiritual Partzuf: Rosh veG’uf(Rosh=potential, Guf=activated potential).

  7. Rabash continues and gives more explanations on stages called Ib’ur and Yenika and says, that “fetus”(=Ub’ar=stage of Ibur) has all NaRaNHa”Y(=5 levels of spiritual Lights), which means that “fetus” comprehends all the world from its formation to its end=from Keter to Malkhut and the question is how it’s possible, that having Bkhinna Shoresh, this spiritual structure has the form of Gadlut(all ten seffirot), the answer is that because it has ONLY Bkhinna Shoresh(actually no activated desire to get) it can receive the form of Gadlut(without the danger of shattering of the vessels through the desire to get for the sake of getting).

    The above situation is possible, says Rabash, because “fetus” has NO reality of ITS OWN! and has no its own willpower. “Fetus” is a kind of “part” of its mother, as “it eats what its mother eats”, and there is no danger that “fetus” gets something by itself, something dangerous for use, as its mother checks “all food” for it, so it can get whatever it wishes without any restrictions on “desire to get”, which is actually called the form of Gadlut.

    This is the uniqueness of the stage of Ib’ur, says Rabash, as it is completely dependent on its Upper one and has no will of its own and no desire to get of its own, as “fetus” status is like the status of seffira Keter which is completely overpowered by its Creator and has no reality=desire to get( as it is filled with Light from the very moment of formation), so Malkhut which activates Bkhinna Shoresh only is called Ib’ur and has a form as “fetus” in the “uterus of Mother”.

    When the time to be born comes, continues Rabash, the “owner” pushes the”guest” out and do not let it stay there forever, and why it should be so, asks Rabash, and says that when the time of birth comes, which means that the stage of Ib’ur is over, and the spiritual structure has its own NaRaNHa”Y deNeffesh, Am’a(mother) passes to it Bkhinna Alef deOvi’ut(1st degree of intensity of the wish to get), which makes the “quest” different from “owner” as the owner=mother is the wish to bestow only( doesn’t get anything from the fetus), while having Bkhinna Alef deOvi’ut makes “fetus” become desire to get, which is the opposite of desire to bestow and so it has to LEAVE the “uterus of mother”, as it may not receive the form of Gadlut of its mother, as it could, when it has the Bkhinna Shoresh deOvi’ut, as it has now its own desires, and so it has to have its own reality for their implementation, and so it is not called “fetus” anymore, as it is now a new born=baby.

    Exactly as it happens in material world, explains Rabash, it goes in spiritual worlds as well, but new born still NEEDS its mom for nurturing(=stage of Yenika), for mom to take and feed it and put it aside, but though new born isn’t a part of its mom anymore, it still needs mom for feeding, the same is right about spiritual development, where at the stage of Yenika, the lower spiritual formation, still needs the upper spiritual structure for receiving the Lights , as the lower spiritual structure has no corrected vessels of its own to receive the Lights by itself.

    What we also have to remember, says Rabash, that straight after formation, all the spiritual strucutres=Partzufim from A”A and lower go down to the world of BY”A(Bri’a, Yetzira,Assy’a=3 underPars’a worlds, where the Upper underTabur world called Atzil’ut covers the levels from underTabur till Parsa, and 3 lower ones from Parsa till the level of this world). The fall down to underParsa Level make Partzufim lose all their Lights, which they have in Ibur(exactly as fetus in uterus of mother), these Lights remain on the level of Atzilut and only with the help of corrections, a new formed spiritual structure is able to ascend back to the world of Atzilut and receive the Lights( but now in the form of getting for the sake of bestwoing), through active formation of the stages of Ib’ur and Yenika, while Ibur and Yenika,which it has on the level of Atzilut at the time of its formation are lost and may not be used by new formed spiritual structure, as it was given to it without efforts of its own by its Upper spiritual structure.

    The reason for the spiritual structures to go straight to the world of BY”A after their formation is that they all have Reshimot from the world of Nekkudim, which was supposed to unfold to underParsa levels, and there, these new spiritual structures are nurtured by Atik’s 3rd lower parts of seffirot deNetzkh and Hod and thus let Atik to be able to connect=interact with the underParsa Partzufim , as spiritual structure=Partzuf deAtik, actually belongs to Tzimtzum Alef, which enable its Partzufim to unfold down Parsa without danger of Shvir’at haKellim(shattering of the vessels, as they have Massakh=willpower strong enough to deal with Bkhinna Dalet=4th degree of intensity to get, while Massakh deBkhinna Dalet is able to restrict Malkhut-desire to get from receiving for the sake of getting).

    What we have to know about lower thirds of Netzakh and Hod deAtik is, says Rabash, that they are connected with the Malkhut deAtzilut(=corrected form of desire to get, which is getting for the sake of bestowing), and this connection is also called Shit’uf Mid’at haRakham’im baDin(=combination of Mercy and Justice) and this level is used by the fallen Partzufim to underParsa levels for learning bestowing form of getting( in Kabbalah this process is called “sucking from mammal breasts” meaning the level of lower thirds of Netzakh and Hod deAtik), which gives them=fallen on the levels of BY”A spiritual structures possibility to ascend to the level of Atzilut.

    In short, says Rabash, Massakh deNekkudim with all its Reshimot ascend to the Rosh deSa”G(after Shevirat haKellim) and it(=Massakh) analyses all the Reshimot, which have the form of Ma”N now=request for correction and being filled with Lights. Out of Bkhinna Dalet levels=desire of 4th intensity of desire, Partzuf Atik=Keter(deOlam Atzilut) is formed, and Partzuf A”A is formed out of Bkhinna Gimel=Hokhma, and Ave”A are formed out of Bkhinnat Binna=Bkhinna Bet, and Z”A is formed out of Bkhinna Alef=Zo”N(Ze’ir Anpin=Bkhinna Alef=Va”K= first 6 lower seffirot and N’ukva=Bkhinna Shoresh=the 7th=lowest seffira, together=7 lower seffirot).

    The formation of each and every 5 above mentioned spiritual structures starts from Ovi’ut deShoresh called Ib’ur, after it, they get Bkhinna Alef=Yenika=Katnut and only after it, Bkhinna Bet-Neshamma=desire to bestow is activated in them.

  8. In Letter K’uf-H’af- Bet(122) Baal haSulam says that after formation of the spiritual structure on the level of Yenika(discussed in previous letter), there is found again the ascend of Ma”N(spiritual request by the first spiritual formation of the world deAtzil’ut called Atik) to the Upper to it spiritual structure(Sa”G deA”K) and this ascend is called Yib’ur Bet(second conception), this time it is done for receiving of the complete spiritual form called Mokh’in(maturity).

    The formation of this level is done with the help of Zivug(interaction) of Partzuf’im deA”B Sa”G deA”K, which makes Bkhinna Dalet descend to its level, the level called Pe’h(mouth)=its original level(the lowest one) from the level of Nikve’i Eina’im(Orbits of Eyes=the level of Hokhma, one of the highest ones). This process is followed by Zivug on Bkhinna Dalet on its original spiritual level which culminates by formation of Ten Seffirot on the level of Keter(the highest spiritual level of the world of Atzil’ut): the vessels of AH”P ascend to their original level, the level of Rosh(head) and Partzuf gets complete form of Ten Seffirot and Ten Lights. This spiritual form of Mokhin is also called Gadl’ut(complete form) and this is the first and highest spiritual form of the world deAtzil’ut called Atik or Partzuf Keter.

    Rabash comes and says that this 2nd ascend is possible because Massakh(willpower) combines two main kind of Reshimot in it: Reshimot deNekkudot deSa”G Bet-Gimel\Bet-Alef for the Ib’ur&Yenika form and Reshimot of underTabur levels Dalet-Gimel for the Mokhin form, which also demands their portion of Light as creation of the Creator!

    The underTabur levels are the levels of Dalet-Gimel intensity of desire and these are the levels which are not filled with Light within the framework of the world deA”K. Their first interaction with Light comes from descend of Nekkudot deSa”G, but this interaction is followed by Tzimtz’um Bet(second constriction on the wish to get, which now prohibits the use of vessels from Malkhut up to Binna without their prior correction and conversion into bestowing form).

    The first underTabur spiritual formation is called the world of Nekkud’im and its purpose is to correct the form of the underTabur vessels from getting for the sake of getting into getting for the sake of bestowing, as a prior condition for their filling with Light. Working with the underTabur vessels means dealing with the levels of 3rd and 4th intensity of the wish to get, and though the world of Nekkud’im manages filling underTabur vessels with Light, it fails correcting 7 lowest vessels into bestowing form and so the process of Shuttering=Breaking of the vessels takes place, which means that there should be another spiritual formation which is able to fill the underTabur vessels with Light.

    In the world deNekkud’im the Light of the level of Dalet-Gimel is found on the level of the vessels of Ave”A(Ab’a and Am’a) and the intensity of Light Gimel-Bet on the level of the vessels deIs”Su”T, and on the level of Rosh of Part’uz Da’at there is found the Light of Bet-Alef intensity. After Shvir’at haKell’im(shuttering of the vessels) the Reshim’ot of those three spiritual levels of the world of Nekkud’im are found deactivated and so they MUST ascend again to the upper to them spiritual level (in the form of Ma”N) to receive their filling with Light.

    The difference between the World of Nekkud’im and the world of Atzil’ut is, says Rabash, that though they are both dealing with Dalet-Gimel, Gimel-Bet, Bet-Alef levels of Reshim’ot, they are dealing with the different levels of these Reshim’ot. The world of Nekkud’im has the connection to Tzimtzum Alef and is able to make Ziv’ug for receiving the Light of Hokhma in its complete form( Ga”R and Va”K), while the world of Atzil’ut deals with those Reshim’ot within the conditions of Tzimtz’um Bet only and has access to the Light of Va”K deHokhma only.

    The only Partzuf which has access to the level of Tzimtz’um Alef and the connection with Partzuf’im deA”K is At’ik deAtail’ut, but it has two forms: the first for its own spiritual level, which has the connection with Tzimtz’um Alef and Partzuf’im deA”K and the 2nd form is for its being the highest Partzuf within the spiritual structure of the world deAtzi’ut, where it follows all the rules of Tzimtz’um Bet as the rest of the Partzuf’im de world deAtzil’ut, even in its form of Gadl’ut(complete form), explains Rabash.

Leave a Reply

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