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

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3 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

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