Daily LessonSep 19, 2023(Morning)

Part 2 Baal HaSulam. General preface, item 8

Baal HaSulam. General preface, item 8

Sep 19, 2023
To all the lessons of the collection: General preface 2023

Part 2:

Baal HaSulam. General Preface. #8

Reading #8 (00:12) “Now we shall explain the issue of the striking and the Bitush that occurred between the Ohr Makif...”

1. S. (06:31) It’s written that since the surrounding light and inner light are tied in one vessel of Malchut the inner light was purifying the light of Malchut.

R. Yes.

S. Can you explain what it means that the surrounding light and inner light because they are tied, it caused the purification?

R. The reason, the vessel of Malchut which does not want to receive, becomes the reason for both the inner light and surrounding light for all the lights in general.

S. What does it mean that it is the reason?

R. The reason-how should I explain the reason-the fact that because she does not want to receive she becomes the reason that it comes out of her and rises up.

S. What is the purpose of the refinement?

R. The purpose of the refinement is that the screen disappears.

S. Then?

R. Then there is a return, the direct light returns again in the surrounding light and the coupling by striking and so on and so forth, nine times until the whole vessel is refined.

2. S. (08:15) There's a question because he uses the word for purification, purifies, so it becomes more clean, thin, more weak. How can you understand the word purification?

R. Purification meaning refinement, it means that there was a bigger coarseness, a bigger difference between itself and the light and it was lessened. This is called refinement.

3. S. (09:03) We're speaking about the world of Akudim. How was it created? Where did it come from?

R. The world of Akudim? It is the first world where everything is tied in one vessel. Malchut.

S. Isn't Atik the first world?

R. No, no, no, no.

S. Because it's not mentioned then suddenly there's a world of Akudim.

R. This is what it is called. It's not like it was not there before, there was no need to name it.

S. Where does it appear in the order?

R. It is the first.

S. Is it before Atik or am I confused?

R. Atik is a Partzuf of the world of Atzilut. The world of Akudim is the world of AK.

4. S. (10:07) About the refinement, should we say that the light that the Creator, the filling, it’s felt when it’s refined or it’s felt differently? Because we say it is felt above coarseness so if it is refined what does the vessel feel?

R. On what point of development are you talking about exactly?

S. About the refinement of the screen?

R. The screen is refined, meaning that it rises from its lowest point to the top point, yes, and?

S. We said that if it refines itself so the coarseness is felt less, the difference between light and vessels felt less.

R. Yes.

S. How's the light felt? It’s feeling disappears because there's no coarseness to feel it upon?

R. The light exits, and it gradually leaves the vessel accordingly the difference between the light and the vessel is not felt.

S. Is there a feeling of fulfillment?

R. Less and less.

S. The state goes and disappears as if it wasn’t there?

R. Yes.

S. Where did all of this abundance go?

R. Into the surrounding light.

S. It returns to be surrounding?

R. Yes.

S. Where is our final filling of everything? When is it felt constant, eternal light?

R. For the time being we're not talking about.

S. I understand, but it seems that if this process is temporary and disappears, there is no accumulation?

R. For the time being there is no accumulation.

S. What is the purpose?

R. The purpose is to maintain the screen so that it gives exactly this dynamic that there will be a connection between the light and the vessel in all the states of the refinement.

S. The process has to be purposeful in some kind of way, so what is the purpose in each action in the general everything?

R. To maintain through the right dynamic the connection between the light and the vessel.

S. To develop the ability to sustain the state?

R. Yes

5. S. (13:21) This dynamic that holds between the light and the vessel, that is the screen?

R. Yes.

S. The screens change?

R. Yes.

S. What is the difference between screens?

R. Coarseness, refinement, hardness.

S. It sounds like the difference is just the way that the person has to build it and overcome the screen.

R. Yes.

S. It's in that?

R. Yes.

6. S. (13:57) He writes something interesting that because of the light, the direct light expands in the ten Sefirot on the screen and then the detaining force was in control until the coupling by striking. I wanted to ask what is the detaining force? What is the detaining force?

R. The screen does not want to let the light spread inside the vessel according to the nature of the light. The light simply wants to fill the vessel, to fill the desire, to satisfy it. The screen sets conditions that it is possible to receive the light within the will to receive only in order to bestow.

S. Is there any connection between the detaining force that can affect us during our studies or is it not connected?

R. The length of the what?

S. The time of the studies, people are complaining that it takes a lot of time. Is that what can be detaining?

R. No no.

S. What is this that is detained? What is it detaining?

R. The detaining is that the screen does not let the lights spread, it expands inside the vessel, in the will to receive, in the vessel until within the vessel there is intention to bestow which is similar to the light, which is the giver.

S. Is it not connected to man?

R. If a person is in it, he is connected to it, if he is not then he is not.

S. That's what I asked. They can detain our development if you do not do the work?

R. Well of course it is.

S. Maybe that is detaining our work?

R. Undoubtedly, specifically this slows down the work and detains the work.

7. S. (16:14) It’s written, because the Inner Light is clothed in the vessel of Malchut it refines it degree after degree, what is the vessel of Malchut that he's talking about?

R. I don't understand what he is asking.

S. He writes that the inner light is clothed in a vessel of Malchut, what does it mean that the inner light is clothed in the vessel of Malchut because Malchut is restricted?

R. Where is it written? I’m not getting it.

S. The end of item eight the last paragraph.

R. Rav reads last last paragraph of item 8: Thus, it has been clarified that since the inner light is clothed in the vessel of Malchut, it purifies it degree by degree, and along with its refinement, the ten Sefirot KHB ZON of reflected light vanish, too. This is so because, during her rise to the phase of Keter, the screen loses all its power to raise reflected light. Thus, the ten Sefirot of direct light also depart from it since direct light and reflected light are interdependent and tied to one another. What is the question?

S. What is this vessel of Malchut is he talking about here?

R. Malchut in the vessel, one of the vessels of 10 Sefirot from it's a general vessel, it's the big vessel in which there is a big will to receive.

S. We just learned, maybe I didn't understand, that Malchut never receives the light, but only in the first nine?

R. This is something else.

8. S. (18:40) He writes that while the screen was refining itself when it rose to Keter the screen lost its powers to raise reflected light. Why does it call it the power of raising reflected light? Why does he call it this power of reflected light, this process?

R. Because it's a special power that exists in the screen that raises reflected light which becomes a vessel for the direct light.

9. S. (19:45) How can the vessel hold constant faith if its nature is to refine itself?

R. This is really a question we have to be in a constant effort.

10. S. (20:15) What holds the screen motionless, the light or the vessel? In this tendency of refinement.

R. There are two contradictory forces here: on the one hand, there is Malchut, the will to receive which becomes refined, on the other hand, there is light that pushes and presses.

11. S. (20:54) The cycle of refinement goes on until complete equivalence of form is reached and we call that final correction, Gmar Tikkun?

R. Yes.

12. S. (21:16) What is the difference between a Hakaa, beating, and the Bitush, striking?

R. Beating, it's a clash these are two things that happen in the screen when the screen has some level of coarseness and the light reaches it, so it clashes with the screen and then the screen becomes refined. The Bitush, clash you could say it is the same thing normally sometimes the words even there are interchangeable, but it's when two contradictory things clash and the beating or striking also clashes one another, but it is when they don't disappear, they only strike one another.

Reading #9 (22:37) “To explain this, I shall first explain the state of the Sefirot …”

R. (30:16) I understand that the language here is very distant, very different than what we’re used to.

13. S. (30:29) There are actually many questions. He explains about three discernments in Bina in this item. The first is that she was born from Hochma, right?

R. Yes.

S. Second, what does it mean the light that was in coarseness meaning she intensified to extend new light from Keter?

R. She doesn't want the same thing as she did when she was born. She doesn't want the light of Hochma, but she's full of mercy, Hassadim, and feels good by it.

S. So what is this new abundance? Why is it a new abundance if all she wants is to bestow?

R. Because it fills. Something that fills her so it's called abundance.

S. How should we understand that when she asked to draw direct mercy, Hassadim, there are different Keter? We know that each Sefira draws from its previous Sefira, here she tries to draw from Keter?

R. No, she receives from Keter but through Hochma and Hochma just passes it on. It's light that just passes through it.

S. Why is it considered that by this she turns back to back with Hochma?

R. Because she doesn't want to receive the light of Hochma which is the essence of the light of Hochma. She wants to receive the light of Bina, the light of mercy.

S. This is called being back-to-back in that state?

R. Yes.

S. The light of the self that he mentions here is the light of Hochma?

R. Yes.

14. S. (32:17) Baal HaSulam writes, “We should understand this but, God forbid, we should depict it as depictions that the corporal eye sees.” Under the influence of the lesson I take things to those diagrams you used to do before, so many diagrams, so I take it there, is this correct?

R. I used to do all those diagrams, and drawings, right. I thought that there were people who liked seeing these things in front of them in a visual way. Afterward, I stopped.

S. Should we now ignore the diagrams or try to erase them or…?

R. No, no, why? You can see them. The drawings are correct, just still, there are different periods, there are periods where the students are yearning more to see those diagrams and there are times when they’re yearning for more verbal explanation.

15. S. (33:56) What does it mean that Hassadim is left in Bina and Hochma is right?

R. The main part of the Partzuf or Sefira is called the right and the secondary is called the left. It's not so important here.

S. When he talks about Bina being in the state of posterior he repeats it all the time. Does he mean that the reflected light is Bina in the posterior or what?

R. Hochma and Bina they are in such a way one towards the other.

16. S. (35:00) Afterwards he describes a different situation if I understand correctly, he says that Hochma and Bina are both directly together toward Keter, what is that state?

R. That Hochma and Bina towards Keter are results, and Keter is the root towards them, also to Hochma and also to Bina.

S. When does it happen and what does it mean?

R. We haven't learned that yet, that is what he writes but it wasn't clarified yet.

S. In the whole process, he describes it in reflected light Bina receives the light of Hassadim in the opposite direction she receives from Malchut, she now receives this quality from the reflective light, right, of Hassadim, and then she returns face to face to Hochma. Can explain that?

R. No. Wait soon.

17. S. (36:07) It is written in the third discernment in Bina that the light of Hassadim is much lower than the light of Hochma, why?

R. Because the light of Hochma is the main part of creation and the light of Hassadim, of mercy, is just a result of the vessel.

S. Exactly, because of it, it should be higher, it’s the result of the vessel's annulment.

R. So what?

S. In what is the lowliness of the light of mercy, Hassadim before the light of Hochma?

R. By not coming to us from Keter, that from the Keter the light of Hochma comes and the light of Hassadim comes to us from the vessel that overcomes its nature, it overcomes its nature and in that way, the light of Hassadim is created.

S. That's advanced, no?

R. No, it's much lower than the light of Hochma. That’s correcting creation. This is the purpose of creation and it’s a huge difference between them.

S. I understand there is a difference by why is it lowliness?

R. Because the light of Hochma is the light of creation itself, it’s the light of the face and the light of Hassadim is a light of the correction of creation.

S. Isn't correction something respectable?

R. Of course it's great but it is not the light of Hochma.

18. S. (38:40) We see the Malchut that raise reflected the light drew Hassadim and what she did by that she caused light of Hochma to expand to be face-to-face with Bina, this is what he writes, that when Hochma makes an effort, when Malchut makes an effort with the reflected light to have light of Hassadim in the world so to speak, in Nekudim, he does open a conduit…?

R. What world of Nekudim? What are you talking about?

S. Sorry the world Akudim. There Malchut raised reflected light and drew light of Hassadim, a big light of Hassadim, which caused Bina to move face to face with Hochma?

R. Yes.

S. I want to continue the question of my friend. The light of Hassadim, when Malchut does it it's something respectable because it does open the light?

R. I'm not saying it's not respected, it's the light of correcting creation and not of the purpose of creation.

S. When Malchut does it the light of the purpose of creation does open.

R. I don't understand what ‘opens’ means.

S. If Bina returns to being face to face with Hochma it is as if the light of Hochma can expand because now it's face to face thanks to Malchut who raised reflected light, the light of Hassadim.

R. What place are you talking about?

S. In the item we read about the world of Akudim, so he says Malchut raised reflected light and through the light of Hassadim sufficient for Bina to turn face to face with Hochma.

R. Let’s say so.

S. When she does it, that’s what I want to focus on. When Malchut does what he just described, so the light of the purpose of creation, does it spread? Does the light of Hochma spread in the vessel?

R. Yes.

S. It's as if when Malchut does this act of light of Hassadim it’s the most important thing from her perspective?

R. Yes, of course.

S. She doesn't need more than that because by this everything else opens?

R. Yes, because the light of Mercy is the main part of correcting creation.

19. S. (41:25) Baal HaSulam writes here that Bina is connected to both Hochma and Keter. Is it correct that she receives from Hochma the purpose of creation and from Keter similarity to the Creator? So then she builds ZAT of Bina and Zeir Anpin, what's the right connection?