The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.

Daily Lesson (Morning), July 25, 2024. 

Part 2: Rabash. Record 557. Concerning Ohr Hozer (Reflected light)

Reader: (00:02) Hello, we are reading from The Writings of Rabash, Article 557 “Concerning Reflected Light”. You can find the study material on kabbalahgroup.info and the Arvut system, you can also send questions, there. Anyone asking a question in the study hall is asked to stand up, hold the mic close to his mouth and speak clearly, loudly and clearly.

Reading Article: (00:29) “Concerning Reflected Light”, or Ohr Hozer. 

It is written in The Study of the Ten Sefirot (Part 2, Chapter 1, Item 3) that Ohr Hozer ascending from the Masach [screen] upward is called “connection” because it holds and captures the upper light in the Igul [circle] in a way that where the Ohr Hozer does not clothe the upper light, that light is regarded as nonexistent from the perspective of the emanated being because he cannot attain it without this attire called Ohr Hozer.

By this we should understand why not everyone has the sensation of Godliness, since it is written, “I fill the heaven and the earth,” and “The whole earth is full of His glory,” and yet we do not feel anything.

The answer is that where there is no clothing called Ohr Hozer, the upper light is regarded as nonexistent from the perspective of the emanated being, and because the whole meaning of the Ohr Hozer is that he receives only according to the intention to bestow, as long as one has not emerged from self-reception, he does not have this Ohr Hozer. Thus, although “The whole earth is full of His glory,” it is regarded as nonexistent from the perspective of the lower one.

It follows that the only thing that one must do in order to achieve the goal is to focus all of one’s work on one point: to be able to dedicate all of one’s free time for the sake of the Creator. This is the meaning of “Everything is in the hand of heaven but the fear of heaven.” This means that the Creator gives everything. The upper lights are already prepared for a person, as in “More than the calf wants to suckle, the cow wants to nurse,” and all we need is a Kli [vessel]. After the Tzimtzum [restriction], this Kli is called Masach and Ohr Hozer, and this is what connects the upper with the lower. That is, through it, the lower one connects to the upper one.

When this connector does not exist, the lower one cannot see the upper one, and the upper one is regarded as nonexistent from the perspective of the lower one. Hence, to the extent that one begins to work for the sake of the Creator, to that extent he acquires connection with the upper light. And by the measure of his connection, so is the measure of his attainment.

We should understand the matter of AHP of the upper one that fell to Galgalta ve Eynaim [GE] of the lower one. We should interpret that GE and AHP reflect Katnut [smallness/infancy] and Gadlut [greatness/adulthood]. The correction that Hochma and Bina did for the sake of the sons, for which they are called Abba [father] and Ima [mother], as explained in several places in The Study of the Ten Sefirot, is as in “An exiled disciple, his teacher is exiled with him.”

Therefore, when the lower one sees no Gadlut in the upper one, the lower one does not even have Katnut. This is the meaning of the AHP of the upper one, meaning Gadlut of the upper one, being placed in the Katnut of the lower one. At that time, it means that the lower one still does not have Katnut.

Only when the lower one sees that the AHP of the upper one have risen, through it, the lower one receives Katnut. But prior to this, he does not even have Katnut.

It therefore follows that the lower one must first believe that there is an upper one in reality, and that he does not feel the upper one because the lower one does not see the greatness of the upper one. This is called “Shechina [Divinity] in exile,” meaning that the Shechina is for him as dust; he does not feel that there is more than the taste of dust in the upper one.

Hence, when one begins to observe the greatness of the upper one, which is considered that the AHP of the upper one have ascended, the lower one also ascends and begins to attain the feeling of Godliness.

This depends on the measure that it pains him that he sees the faults of the upper one. Thus, to that extent, the upper one becomes ascended in him. It follows that this is a correction for the purpose of the lower one.

M. Laitman: Questions?

Question (Petah Tikva Center): (07:56) About all the free time one has to invest. First of all, I want to say that they do not use it often, Baal HaSulam and Rabash, but when they do speak about a person's free time, the goal suddenly seems more attainable. Sometimes it's written that all the 24 hours in the day, it seems unreasonable, but free time, a man doesn't have too much during the day and to invest that time in the goal sounds?

M. Laitman: Realistic.

Student: Realistic, yes. Now, the question is what is one's free time?

M. Laitman: The time that you're the lord over, that you're the boss of, you're in charge of.

Student: How not to lie to myself? 

M. Laitman: That's a really another question.

Student: In charge of this time, meaning anything that's not necessity; can you say that? 

M. Laitman: Necessity or not, also, each can say this or that.

Student: As all the terminology here, there's no, it's hard to pin down. I can say free time and it's, how to be as close as possible to the true form so we can take advantage of this time?

M. Laitman: Each and every one should judge for himself, that's it? The article's clear.

Question (Petah Tikva Center): (09:50) He writes, “the upper lights are ready for a person, which means more than the calf wants to suckle, the cow wants to nurse and all we need is a vessel, a Kli. And after the restriction, this vessel is called screen, Masach and Ohr Hozer, reflected light”. So, a screen, we learned it's the force that repels the light, rejects it. If I understand correctly, that's a generally correct definition?

M. Laitman: Let's say.

Student: Let's say. In that case, what is the reflected light, Ohr Hozer? That it’s not the result of repulsion of the light, is it another action? 

M. Laitman: That, I don't understand. 

Student: I'm trying to scrutinize. He writes that the light that rises from the screen up is called connection because it holds the upper light in a circle. It seems that without the Ohr Hozer he doesn't feel the Creator, there's no connection.

M. Laitman: There’s no connection.

Student: Yes, there's no connection. Now, before the reflected light we need to have a screen in order to reject the light, you can't receive the light, that's clear.

M. Laitman: Well? 

Student: I'm asking, there's a restriction, screen and reflected light. Restriction is that it doesn't receive the light because, by that, he feels he's separate from the Creator, but he wants connection with Him.

M. Laitman: Yes?

Student: On the other hand, there's the reflected light where in order to be in connection, he needs to raise something from him to the Creator, to be in contact with Him.

M. Laitman: Yes.

Student: This raising, what does he raise back to the Creator? If he restricted all of his desires, what could he raise to the Creator?

M. Laitman: Whatever he can, that's called, Ohr Hozer, reflected light.

Student: What can he do after restricting all of his desires?

M. Laitman: After he restricted all his desires, he now, operates differently. He raises the reflected light that he wants and to the extent that he wants to be adhered to. 

Student: If we are talking about bestowal, and he restricted all of his desires, then I guess he's taking his desires from the environment.

M. Laitman: Yes?

Student: And he raises those to the upper one, in such a form where he wants the upper one to fill them, right? That's, more or less, the direction? 

M. Laitman: Well, let's say that.

Student: I'm trying to understand, the screen and the restriction are connected because in restricting he wants no desire for himself. And the screen rejects all the light that comes, but what's the addition of the reflected light?

M. Laitman: There's first a restriction, and then a screen, and the screen is already a form of interconnection. By rejecting and clothing, by that, it connects to the upper one. And then, he has a connection with the upper one, called reflected light, and he continues that way; continues to resemble the upper one.

Student: Meaning, he is looking for how to be in connection with the upper one all the time? 

M. Laitman: Yes. 

Student: And lastly, he holds and captures the upper light in a circle. The reflected light, sorry, “the light that rises from the screen upward is called connection because it holds and captures the upper light in the circle”. 

M. Laitman: Yes?

Student: What is the circle in which it captures it? Is it the ten Sefirot he acquires in reflected light? 

M. Laitman: That's how he reveals the upper one. 

Student: He reveals it in a circle? 

M. Laitman: He reveals Him in the form of circles, yes.

Student: A circle, simply put, is something whole, complete. 

M. Laitman: Let’s say.

Question (Petah Tikva Center): (15:06) Rabash writes, “in a place that the clothing called reflected light doesn't exist, so the upper light, like the emanated, as if it isn't there. And the matter of reflected light is that it only receives according to the intention it has to bestow”. So, what's the difference between having a desire to attain the intention to bestow to already having the intention to bestow? How do you reach from one to the other, that's the question.

M. Laitman: Through the action; where, if a person wants to obtain the intention to bestow, this is already an action. 

Student: A person is like a machine, it can get used to doing things, but it doesn't feel right to just have a mantra, I want an intention to bestow. But every action is in order to bestow. I'm still just filling my strong will to receive that is just eating more and more. 

M. Laitman: I don't know what you're talking about. If I say that I'm working in order to bestow now, am I working in order to bestow? 

Student: No, that's it, it's not. 

M. Laitman: So? 

Student: How does a person really attain the intention to bestow? What happens with his desire at that moment? 

M. Laitman: That he turns, that he builds on his desire the intention to bestow.

Student: So, that means that the whole action just changed that moment. 

M. Laitman: How to use that desire; previously, he thought that he could do whatever he wanted with his desire, just to satisfy it. Now, he calculates that precisely because he has the will to receive, he can perform with it an act of bestowal, the opposite of before. 

Student: So, the whole act becomes a completely different purpose. 

M. Laitman: A different purpose, right, aimed at the Giver.

Student: And from that, there's a feeling of an order to bestow, actually. 

M. Laitman: Yes. 

Student: That's what it clothes on?

Question (Petah Tikva Center): (18:02) He writes, “when a person starts observing the greatness of the upper one, it means that the AHP ascended, also the lower one starts attaining the Divinity to the extent that he feels pain when he sees deficiencies on the upper one, and that's a correction for the sake of the lower one”. So, what does it mean that it feels painful to see deficiencies on the upper one? 

M. Laitman: What does it mean, what is it like? This is how he feels, he feels that some, he feels some operations, some actions of the upper one. And he feels in it deficiencies, which the upper one reveals, and the lower one discovers these states and feelings in the upper one and it pains him. 

Student: Should we aspire for the upper one to always be in greatness? 

M. Laitman: Of course, of course, he has to want it.

Student: Isn't there any danger that it'll be in order to receive? 

M. Laitman: Why? He's not talking about himself, he's talking about the upper one. 

Question (Petah Tikva Center): (19:47) He writes, “when a person starts observing the greatness of the upper one, so the AHP of the upper one ascended”. So, on who does it depend to see by the AHP of the upper one ascending? 

M. Laitman: Yes.

Student: And who causes them to ascend? 

M. Laitman: The lower one. 

Student: By what? 

M. Laitman: By wanting to see the upper one as greater. 

Student: But how does he come to feel Him because he writes that only when they ascend, he had Katnut, smallness, and before that, it's not even called, Katnut.

M. Laitman: Yes?

Student: So, who starts this process? 

M. Laitman: The process always begins with the upper one although it seems to us like it doesn’t, but it always starts from the upper one. 

Student: If the upper one doesn't start in the lower one, the lower one can't see the greatness of the upper one. So, I can't understand what depends on the lower one in order to join it?

M. Laitman: To subjugate himself before the upper one. 

Student: From which reason because he doesn't feel an upper one, so what relation is there that he can even say that he's subjugating towards anything? 

M. Laitman: What's written? 

Student: He writes that “the lower one has to believe that there's an upper one in reality, and he doesn't feel the upper one because the lower one doesn't see His greatness”.

M. Laitman: Yes? 

Student: And then he says that “only when a person starts observing the greatness of the upper one, that's called the AHP of the upper one ascended, then the lower one starts ascending and feeling the Divinity”. So, only after the AHP took him up with him, so then he starts feeling that there's an upper one and he has a relation towards Him.

M. Laitman: Yes. 

Student: But before the AHP of the upper one starts ascending, what can the lower one do? 

M. Laitman: Nothing. Pray.

Student: What should that prayer be about? 

M. Laitman: I don't know, this is already irrelevant, it’s not to the point. 

Question (Petah Tikva Center): (22:10) If we could go back to the matter of a person has to concentrate his work on one point, to devote his free time to the Creator. Because the first part, Baal HaSulam, told the student not to be lazy and there is no such thing as free time. And how can a person even measure the greatness of the Creator? So, how to understand this? 

M. Laitman: How to understand what? 

Student: Here he's speaking about his free time, that a person can calculate what's necessary. 

M. Laitman: So, free time is time that you can direct toward learning for the sake of the Creator.

Student: But the whole first letter of Baal HaSulam, he said that a person can't know that he's bribed by the wicked one and always he'll get excuses? 

M. Laitman: So, calculate when you’re being biased. 

Student: I don't understand, he's saying it's not something intellectual, that's the will to receive in us, that there's only reason to work for Him. 

M. Laitman: Right, right, calculate on that as well; that you are biased, that you are wicked, etc. 

Question (Petah Tikva Center): (23:51) It's written that the lower one doesn’t see any greatness in the upper one, and there not even Katnut, smallness to the lower one.

M. Laitman: Yes

Student: You finished the last part in not knowing, we hear it very sharply every time I hear it. And it's clear to me that it's not like that, that you're teaching us. If we can get into this topic, what I want to ask, eventually is, also the Creator will shake us up in this way. That we won't see in a precise way, in a focused way that in a direct way in front of our eyes, we won't see that greatness. And we'll need, with the forces of society, to break through against this thing. That's the actual study?

M. Laitman: We need to advance some more and see.