Part 2:
Baal HaSulam. The Gatehouse of Intentions (Chapter 2. Simple Light. #16. start with: "This is so because prior")
Reading Simple Light. #15
Reading Chapter 2. Simple Light. #16
1. S. (05:21) What is this connection between the quality of mercy and judgment?
R. It's the whole correction of Malchut that receives the qualities of Bina and it may use its will to receive in order to bestow. That's the giving to the bestowing upon the created beings that are all in Malchut so they can receive the qualities of the Creator and then the qualities of Bina and the qualities of Malchut that connect to each other, the Creator is willing to receive the quality of the created being and to supply his own qualities to the created being.
By this association, this mixture, the Creator feels the created being, his restrictions, his limitations and then in this way he can know how to relate to the created being and the created being takes upon himself the qualities of the Creator according to the extent that the Creator’s Incorporated with him and so he corrects himself too. Otherwise it turns out that there is no Creator that is connected to the created being and there's no created being that is connected to the Creator, meaning this second restriction, the incorporation of Bina and Malchut are essential things both for the Creator and for the created being. Imagine to yourself some woman who has no understanding about giving birth to a child and how to feed it and how to take care of it completely, she didn't see it, she doesn't understand.
She has nothing of herself and suddenly a baby falls to her hands, what can she do she doesn't know, she's looking at him and she doesn't know what to do, so first of all the Creator has to be incorporated with a created being, it's not something simple, that's done by itself, meaning he receives corrections and restrictions and qualities seemingly suffering from everything the created being has in order to understand the created being, to feel the created being to know how to take care of him, and this is basically the restriction that occurs in Bina from Malchut, however along with that Bina as it is Incorporated in Malchut, it can also after that take care of Malchut because she understands it and feels it, in Bina, there is how should I say it, a replica of Malchut, Malchut rises to Bina, enters Bina, hands out its qualities, its restrictions and its limitations to Bina and then Bina from its will to bestow, it’s incorporated in the qualities of Malchut and starts being part of the qualities of Malchut, it knows how to plan its bestowal to Malchut and bit by bit it begins the right connection of Bina and Malchut.
S. It’s as if we need to show the Creator how limited and weak we are?
R. He knows that, however, the fact that to the extent that we acknowledge our weaknesses, to that extent, we present our weaknesses to Him and he is willing to correct them, because we have acknowledged them. There is mutual work here, created being Creator, Creator, created being.
Continues reading paragraph 4 (10:28)
2. S. (12:35) Is the correction that the Dinim erased or are deleted and only mercy remains without judgment?
R. No there is no such a thing, nothing disappears or is erased, all lights come and correct what was there previously.
S. Why does it say that the Creator first wanted to create the world with judgment and only then move on to mercy?
R. This is how Kabbalists tell us, that it's because it's in the will to receive, he established the system but in order to bring it to a state that it can exist and correct itself, He had to add the quality of Bina to it.
S. In the quality of Bina there wasn't any recognition of the will to receive to change?
R. The quality of Bina gives the created being a feeling and understanding, a feeling of the Creator the force of bestowal, because everything is created in the force of reception in Malchut.
S. So without Bina we would only remain as substances, as matter and we wouldn't connect to the Creator at all?
S. No we wouldn't be able to understand that the Creator exists at all.
3. S. (14:13) The Creator connected with the created being in the quality of the created being, not in Keter, it lowered the created being you could say, on the other hand it gave the created being the ability to advance independently?
R. The Creator, as you say, is Keter, but in order to connect to the lower ones he has to have being some kind of connection with them, some communication with them and this connection comes from the degree of Bina that connects KHB with ZA and Malchut, it's in between, it connects these two different qualities, that's why Bina is incorporated in two parts, its upper part belongs to the quality of the Creator and its lower part is part of the qualities of the created being and then Bina create this mechanism of the woman who gives birth, is impregnated, takes care and feeding the baby, and grows it up, that's everything Bina symbolizes, it’s the degree of that transition from the created being to the Creator.
S. But it also creates suffering for us, in case we want to rise above Bina?
R. No one is standing in your way mister, your words are incorrect, it doesn't disturb you, it helps you all the time, you will feel that.
4. S. (16:27) Could you say that Bina doesn't give birth to Malchut because it feels its pain?
R No, Bina gives birth to Malchut, corrects it and takes care of it until it fills it with the light of Keter.
S. What draws this bestowal?
R. Bina is the force of bestowal, the force of giving, she wants it, she wants to give birth, she wants to feed the baby and to help him grow, it completely lives in the created beings, Keter with respect to the created being, it's not felt, only through Bina.
S. Where are the sufferings of Malchut felt?
R. That's only the upper one, only in Bina and Keter.
5. S. (17:49) Is the mitigation of the quality of judgments and mercy, is that the desire of the upper one to bring the lower one forward and also to protect it?
R. Yes, yes.
6. S. (18:10) Why is the lack of work in the degrees of the Malchut and ZA, why does that lead to connection to the upper ones to mutuality with him?
R. The execution of Malchut to rise to ZA and to perform by it, actions of bestowal.
7. S. (18:41) Why was the Tzimtzum, restriction, on the first nine of the Malchut because there is no will to receive there?
R. The restriction in the upper 9 of Malchut, are you calling the first restriction that?
S. Second restriction.
R. Second restriction, where is that written?
S. He said all of the Sefirot were restricted until Bina, I'm actually asking how can the Sefirot of Malchut can be restricted because there's no will to receive there?
R. We restrict the desire to receive, you cannot restrict Sefirot. We sometimes say that in the meantime but basically we cannot we can restrict the will to receive where it appears.
S. Where does it appear in the Sefirot of Malchut?
R. Only Malchut only in Malchut.
Reading World of Nekudim (20:05 ) This is the meaning of…"
8. S. (22:00) What does it mean that there is no light that does not have internal and surrounding?
R. You don't have a light in the Partzuf that does not have an inner and surrounding because how can it close by a screen the screen separate sand in between the outer and the inner and that's why how each and every light clothes in the Partzuf you have something of the surrounding in it.
Reading : (22: 23) " We might ask: The three great lights—Neshama, Haya, Yechida—
9. R. (23:13) These questions of his repeat themselves next.
Reading: (23:16) “ we must remember here what the Ari wrote.”
10. R. (25:50) The lower vessels.
Reading continues (25:52) " and the two vessels…
11. R. (26:24) This was very difficult for the Baal HaSulam to attain and to explain this. This was very on clear to him how this happens, that's why he repeats it every time because it's a key for the entrance of the lights to the vessels.
12. S. (26:44) What do we need to learn from this?
R. What we need to learn from this about the inverse value of lights and vessels? How do the lights enter the vessel? The fact that the vessels enter through Keter, Hochma, and Bina, etc, and the lights enter through the vessels of the upper ones Keter, Hochma, and Bina and the lower lights Nefesh, Ruach and Neshama enter and that's how the lights enter and the lights enter through the smallest one to the bigger one, the vessels from the bigger one to the small one.
S. What does that mean for us?
R. That we always have as much congruence between the light and vessel, let's say there's only one light Nefesh, it enters the Kli of Keter, the light of Ruach goes lower from Keter to Hochma, and then the light of Ruach enters Keter. Meaning there's always the maximal congruency, the maximal adaptation between the lights and the vessels.
S. Does this rule have any expression in our work?
R. Of course, we too, when we attain new lights in our upper vessels and then we understand them, we get used to them and they go down to lower vessels, these lights, and the upper vessels are emptied from them and you can have greater lights enter that place. One after the other, gradually they enter.
13. S. (28:51) Before the Tzimtzum Bet (second restriction) there were five parts of the of the Kli (vessel) and five lights and after the second restriction, two parts were taken from the Ki vessel, but it was still considered a complete Kli and it only has two parts of the lights that didn't enter, what does it mean that the vessel is whole but there still it's lacking two parts of light in it?
R. You have three vessels in a Partzuf that may receive three lights Keter, Hochma, Bina and NRN enter and no more, the most pure, the most refined vessels and so the small lights Nefesh, Ruach, Neshama enter into these refined vessels Keter, Hochma, Bina so that there is congruency and there's adaptation and not big differences between the lights in the vessels.
S. What does it mean regarding the vessels that these two parts were taken from it?
R. Restricted, there's no screen. They can't be adapted to the lights.
S. That's clear but that the vessel is still whole.
R. What do you mean the vessel is whole, it's not whole? You may have three vessels in restriction screen and adapted to the upper light, Keter, Hochma, Bina. Zeir Anpin and Malchut cannot be adapted to the upper light. That's why the upper light doesn’t enter, it's above the vessel, meaning lights of Haya and Yechida remain above the vessel of Keter.
S. How does this deficiency enable it to still maintain the state of perfect perfection?
R. I don't receive you, he received as much as he could bestow, He received. That's it so he could continue the work praying and asking to have more screens and then you can receive more lights in order to bestow?
14. S. (31:37) Surrounding lights, can that be felt?
R. Yes of course it's not like the inner light but still you feel it. There are inner vessels and outer vessels, internal vessels and external vessels.
15. S. (32:08) Can you explain the oppositeness between the light and the Kli, say through this allegory of the king and his guests?
R. Yes, as much as the guests have screens and he can receive the food in order to bestow to the host and he receives, let's say he received in his vessels Keter, Hochma, Bina, he pleasures, and the rest he cannot because they are greater than his screens on his vessels that's the same.
S. How is it with the coarseness, you give an example of salad and fish and things that are greater and greater. How is that the opposite? I don't understand this, how if I take the salad then how will I get the greater lights it needs to be smaller lights?
R. No.you don't receive smaller or bigger you receive what you receive.
S. Where is the oppositeness here that you explained that the more coarseness enters the vessel the greater the?
R. The desires are being used as smaller desires and the greater and greater.
S. Why does the small desire receive a great light?
R. There is no such a thing.
S. Yes a small desire gets a large light in the upper vessel.
R. I have five vessels right, Keter,Hochma, and Bina, Zeir Anpin and Malchut. Let's say I can only pay for three vessels, so I get three dishes, different dishes in these three vessels and that's it, and these two vessels are restricted, so what's your question?
S. I don't really understand that if the coarseness is greater than I receive the smaller light but I should receive a greater light in order to correct that?
R. Depends how many vessels you have, depends how many vessels if you have five vessels you fill the whole five desires of yours in order to bestow, you may do that, however if you don't have five vessels if you can only pay for three dishes and you got these three dishes and two, you don't receive them.
16. S. (35:26) When he asked about the light that every light has inner and surrounding in my question is, is that to start with before it enters the Partzuf is there already differentiation between the light and what is going to be surrounding and what's going to be internal?
R. No there is no such a thing. Who will divide it between inner and outer? Only the action of the vessel itself is what divides the lights to internal and surrounding as much as it can receive and as much at cannot.
S. What is the mechanism the body of the face if it cannot receive a rich exit what is the mechanism that connects the Guf (body) and the Rosh (head) and calculates what becomes in her and what becomes surrounding.
R. These are scrutinies that are called work of the screen as much as I'm capable to bestow I receive as much as I cannot bestow I stop receiving.
S. That means that the screen is the connecting part.
R. Exactly you said it nicely.
R. Let's take care of the screen that will divide all the light of what we can enjoy because we can bestow it to the Creator and what we are not yet let allowed to it because we cannot bestow it so let's connect all of us together and give him contentment and he will arrange a vessel for us so that we can receive the upper light. For all of us together and embrace and success to all of us.