Question: Why did Nekudot de SAG descend below the Tabur of Galgalta? What do they bring to the lower Partzufim?

Answer: Nekudot de SAG are Bina that descended under the Tabur of Galgalta in order to merge with Malchut (NHY de Galgalta) and fill it, thereby finishing the entire correction since the Sof de Galgalta is Malchut of the World of Infinity.

The end result of its attempt to fill NHY de Galgalta is the World of Nekudim. It collects all of the unfilled desires of NHY de Galgalta and all the forces of Bina, and builds a Partzuf from all of this, the World of Nekudim in its adult state (Gadlut), which breaks.

This outcome was impossible to predict, but now, as a result of the breaking of the screen, Bina includes all of the records of the breaking in it. Using these Reshimot (reminiscences, spiritual data), it can start working with them beginning with the lightest and ending with the heaviest in order to carry out the creation’s correction program correctly.

Hence, we see that it is impossible to correct something unless it’s broken first. It is written, “There is no righteous in the land who did not sin first.” It cannot be. If someone thinks that it is possible to perform corrections without getting involved in the breaking, it is unrealistic. What is there to correct without it?
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From the 2nd part of the Daily Kabbalah Lesson 12/7/10, Talmud Eser Sefirot

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Question: Why didn’t the Creator walk Moses through the Machsom (the barrier separating us from spirituality) at the last Convention and leave the Pharaoh to stack the chairs?

Answer: Where was our Moses when we had to plea for exiting Egypt? Where was our cry to the Creator? There was no one but Pharaoh.

We did not demand from the Creator to break the wall between us. Everybody was waiting: “When on earth will He reveal Himself? I want to be filled!” We were still ruled by Pharaoh. Moreover, we got to see what was in our way, what blocks our unity.

It wasn’t accidental that I immediately threw to the audience the words about the necessity to think about our mutual connection, submerging into it, and finding the torn strings in order to tie them together. No dancing, no talking, just let everybody look within themselves and think solely about how to unify with all the others.

And what was the result? We got stuck. It turned out that I am unable to do it. And it’s good because I got to see something important: I am totally disconnected from the others; there is no link. All strings and channels are cut. There isn’t a tiny impulse. I’ll do anything but unify with the others, absorb their thoughts and desires so that they, God forbid, become like my own.

This is the power of Pharaoh. But where is the cry? Yes, we are cut off, isolated from each other. But where is our plea to make us unite? Why aren’t You coming to unite us?!

We don’t have the need for such a plea yet. We still think that we can unite by our own will: “We will make an effort and succeed.” But how is it possible to achieve this with our egoistic qualities?

The need for the Creator must be born from our mutual work, when the group will obligate everyone to use this method and convince them that the Creator will correct the situation. We need the Creator’s labor, not Bnei Baruch’s. We must provide only the plea. When we achieve this collective, world-wide demand for His correction of us, we will ascend to the next degree indeed.
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From the Daily Kabbalah Lesson 11/19/10, “Questions and Answers”

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A comment of the ARI Films Channel user on www.youtube.com after he viewed the video clip “Kabbalah – Five Basic Principles” (230,000 views, takes the third place on Google after Wikipedia and Kabbalah.info when searching for the word “Kabbalah”):

“I am a Sufi Muslim and find the words of this teacher in the video to be very wise and beautiful. The emphasis on the ego as the source of separation and illusion echoes what the Sufi masters also teach. This proves that the Source has always been one and the same – God the Almighty. And that Kabbalah, Gnosticism, and Sufism are the three hairs on the same head.

If more people listened to teachers who taught such wisdom, the world might have a chance.

Love and Light to all”
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Question: At the recent Convention, there was a strong presence of the female part of the Kli. They were asking numerous questions, and what I heard and felt in them was that the male half doesn’t exert enough effort, and the women wish to receive the Light that Reforms themselves.

I am speaking about all the women: those who are married and whose husbands study Kabbalah, those who are not married yet, or those whose husbands are not studying Kabbalah. True, the Light comes from the Creator, not a male or female. And it doesn’t matter who you are, male or female, except the realization.

Won’t it be so that many women (and men since everyone has a female part, which is the only one I can work with) use it as a guide to action? It would divide us, would it not? Why then do we need to be married, men and women? Or are your answers only for women whose husbands are not studying Kabbalah yet?

Answer: A person gets married not to receive the Light from his wife, but in order to place himself in the setting most beneficial for spiritual advancement. This is what Kabbalists advise, and a man who ignores it deprives himself of an opportunity to advance. He thinks that he can logically justify or debunk what a higher spiritual degree is telling him.

A Kabbalists’ recommendation is “Segula,” a magic potion that needs to be taken. Men are obligated to marry; women are not. And spiritual work remains spiritual work for both. There is a World Kli, its male and female parts, each of which must be working for the sake of our unification and aspiration to the Creator.
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We cannot attain GAR, the first three Sefirot of each degree. They are not part of the created being. The “letters,” created beings, desires in whom the yearning to become similar to the Creator awakens, start only with ZAT, the lower seven Sefirot.

Therefore, each Partzuf is divided into two parts. Its upper part consists of Keter, Hochma, Bina, and the upper part of Bina (GAR de Bina), which is part of the Creator, the Upper One, the Maker. The lower part of Bina (ZAT de Bina), Zeir Anpin and Malchut of each degree, belong to the created being.

Until the final correction (Gmar Tikkun), we work only in ZAT, the lower part of each degree; that is our area. That is, we act where Malchut ascended to Bina and can descend again. Only in this region where Malchut and Bina, mercy and judgment, intermixed, is it possible for us to exist, learn, and get to feel something but not above it. Malchut didn’t rise above ZAT de Bina.

However, what will happen when the rule of Tzimtzum Bet (Second Restriction) gets cancelled and we start working under the rule of Tzimtzum Aleph (First Restriction) is unknown at present. We learn everything through our desires (Kelim, vessels).

Hence, it is unclear how we can attain something that has no will to receive: In Keter, Hochma, and GAR de Bina there are no Kelim, this is not a creature. It is, in a way, the brain of the Creator, His plan as to how to make you human. That is why they are part of Him, and not you.

When I uncover the Creator, it is enough for me to rise to the middle of Bina. Thereby, I get to know Him, and with all the acquired might of Bina, I descend back to Malchut, thereby attaining the level of Hochma and Keter.

First, I lift my entire self to Bina and attain the degree of “to bestow in order to bestow.” Afterward, from Bina, I descend back down and attain “to receive in order to bestow.” I even reach Keter, but get to know it solely “by His actions.” It is located in GAR, not in my “I.”

Just as we learn something in this world, we get to know not the essence of the phenomenon itself, but our impression of it, our reaction to “something” since everything occurs only within our own Kelim or sensations.
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From the Daily Kabbalah Lesson 12/3/10, Talmud Eser Sefirot

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