Reader: We're going to study now from the study of Ten Sefirot with Rabash, we'll be reading from Volume 1, Part 4, we are in the Answers to the Topics and Matters, Item 92.

RABASH (Source Text/Commentary): (00:26) What do we see from this? He says, we see that the surrounding light prevails over the force of the limitation in the screen, and likewise internally. So what do we see? The reason that the insert inner light and surrounding light in one another, and by this the clash cancels his limitation, and he could come again internally, meaning – but it was in order to receive it in order to bestow. And it means that the surrounding light canceled it, he gained nothing; but rather what he had, he lost as well. So, he explains to us, no. What was it? Now the question is, how could he be four? When the screen rose in phase four, he could not receive phase three, and now he can receive in phase three? The answer is, first he received the maximum he could receive. There are 20% more pleasure there that he cannot receive in order to bestow. Now that he lost the power of the screen, so he begins anew, and he said that he cannot overcome, prevail, become as strong as before, because the last phase is lost. Nevertheless, now he can continue, even a smaller degree; whereas before, also he remained but because of the shame he couldn't see it.

We find that now, each time he, each time the crashes and the couplings, they collect. So the surrounding light comes, and the surrounding will come, and it's all internally. What does he say about Atzilut? Through cancelling the screen, where? In the world of Nekudim. And the screen and its records rose in the Rosh and received the screen. Not all the records have been sorted as it was here. For example, the records that were shining in Partzuf Galgalta, when they rose to the Rosh of Galgalta – the screen with the records from the lights that departed – so the light came to those records, again. There we learn that the records that were in the world of Nekudim have not yet been filled. Rather, they are sorted out bit by bit, meaning not everything has been sorted; whereas in Partzuf Galgalta, whose screen with records rose to the Rosh of Galgalta, the records received a filling. And they cannot do any scrutiny anymore, any sorting, and they don't need to sort, anymore. What are the records that remain there? Four-three in Partzuf AB. So, the light comes over four-three when all the light that came over four-three, they have nothing to draw anymore. Then they need the refinement of the screen once again, and then a smaller degree is revealed. So, we say three-two, but for three, the records have already been corrected in Partzuf AB. Whereas here, in the world of Atzilut, the records that remained from the world of Nekudim have not been filled. When all the records that remained are filled, it is already called, the end of correction, here. So, there is a difference, here, between Atzilut, that was only through the sorting of the lower ones, when not all the records in the world of Nekudim have been sorted. Whereas there, all the records have been sorted; so we have to start over with the cancellation of the screen

Student: Here?

Rabash: Here, the screen is not all supported, he didn't draw everything here. They hardly, they almost don't become cancelled. It is said that there is permanency in the world of Atzilut, and there are sorting. And we say all the sorting shines only for its time, and more than that, it cannot sustain it. Therefore, each time, you must draw new scrutinies, sortings. The question you are asking could be clarified in this way: Why, who causes, in Atzilut, who causes there to be ascents and descents in Atzilut? We learn that in the raising of MAN of the lower ones, you learn them at night, it is through the reading of the Shema – there are four readings of Shema that draw the lights. Why does the light depart from there? Because there is no power in the lower ones to keep the Mochin only while they draw them during the prayer, and afterwards, they depart. So who causes them to depart or to draw another degree? The previous departure, which he could not sustain. And besides, they haven't sorted all the scrutinies yet, this is one question.

Meaning, we should ask about that. We learned in the first temple, when there was the permanent Mochin of Haya to Malchut, Malchut was clothing Abba ve Ima. What did they have to sort there or not sort, anything, t? There too, there were scrutinies they were making scrutinies for what remained, because we learned that we don't draw, but what? Each time we draw hearts, pieces of the Reshimot that remained from the world of Nekudim. Therefore, there are sortings, even what they drew permanently, what they drew. This is what it says.

After the ruin of the first temple, only Mochin of Yeshsut remained permanently. Malchut stood permanently in the place of Bina de Atzilut. After the ruin of the second temple, Malchut remained only as a dot.

And he says

The Mochin that they draw can be sustained only in the place of the prayer. And after the prayer, they depart.

We have to draw other Mochin. So there are two things: Even in the permanent Mochin, they also didn't need to draw, to always draw other Mochin, when the records that remained from the world of Nekudim were not finished. And after the ruin of the second temple, there are ascents and descents, even from what they did draw, until they returned to their Katnut. But the clash of inner and surrounding is not needed there. Here it talks about the reason, there are different reasons here, that there are ascents and descents. But why do we need all the ascents and descents? It is all in order for them to continue to draw. So all the light that was shining in the world of Hochma, through the many couplings, will be drawn into the internality of those vessels, meaning in order to bestow.

Here, if we say that the souls cause, and there's no strength in the lower ones to attain, to obtain more light, that's why they depart. The whole revelation was because of the NRN, because of the souls that caused it. Those souls don't have the strength to continue, to sustain themselves, only during the drawing, during the prayer, that's what The ARI says. Here we see the difference between learning that the worlds caused it, and when we say that the souls cause. If the souls cause, he says,

They don't have the strength,

The souls,

After the ruin of the temple, to maintain those Mochin, that's why they depart.

Student: Why shouldn't there be a clash?

Rabash: Why should there be? Why is there no clash there? I told you, there was a clash there that received on the records what it could receive. So, he completed all the records. Here, not all the records were completed, yet. It's shown in the world of Nekudim, they say that he would do a clash again when the records were not concluded. There, when the records of four, three, two, one were concluded, so I'm saying, how does more light come? It canceled the records. It did cancel the screen, meaning, if the clothing on the records, where it was already coming in completeness. Then now were limits, limitation remains only on the screen. Limitation remains only on the screen so what did the limiting screen do? Remained in surrounding light. Here, the records were not concluded, yet; they did not finish drawing all the light that was shining on the records that remained from the world of Nekudim, where they did shine, shining in inner light. From the perspective of the records, there is still more to draw, it depends on the NRN of the righteous, he says, The ARI, because here we're already speaking after the breaking, when there was breaking created. After the breaking, the worlds that were created through the upper light, not through the souls, this is called, permanency. What is revealed in the souls ascends and descends. Hence, their permanency, which when the Katnut emerged in the world of Nekudim, and then the Gadlut emerged, called, the second division, which was through the illumination, through the Tabur, to Keter of Nekudim. And there we learned, Abba and Imma, who clothed Keter of Nekudim, closed their AHAP. They, too, received the light of Gadlut from Keter of Nekudim but it was only Panim, anterior, in Achoraim, posterior. And this was established in Atzilut, permanently.

Only what comes in the illumination of Yesod of AK, which raised the ZON from Tabur below, from Abba and Imma. And Abba and Imma extended it in the light of Gadlut, the ZON emerges from that. Meaning the seven kings that shattered later, that could not receive them in order to receive. It turns out that there are two things, here. Really, from what is given, what's the difference where we say the vessels remained in their place in Akudim, and only in the world of Nekudim we learn that there was the shade shattering of the vessels. And it is what we need to be correct with the correct. It turns out, what was there? The screen was cancelled; he does not want to receive anymore – Who? The screen that he had. Therefore, the surrounding light comes so that he will receive more, he doesn't want. So, there was the clash and we learn what screen, he remains in restriction and says, I don't want to receive the screen, hence, what was there, what was the benefit there? So the screen with the records rose in order for them to have light again, they rose to the screen of Malchut and Rosh. And there received again the force of the screen called receiving in order to bestow.

Now, what is the shattering? The screen departed. The screen didn't depart because of surrounding light, only what? Because of what did the screen depart? That it does want to receive the surrounding light. He says in such a way. What here was the shattering of the vessels? Since after the second restriction the Kli of Zeir Anpin and the Kli of Malchut were corrected to be outside of the degree. So the vessel of Malchut was what? An external vessel to the light of Yechida, and the Kli of Zeir Anpin was the external vessel for the light of Makif of Haya, the surrounding light of Haya. It turns out that these two vessels could not receive in order to bestow, they only receive in order to receive, maybe it wants to receive. Therefore the light illuminated, and they received an illumination only as far as surrounding light in the vessel of Zeir Anpin and in the vessel of Malchut. What happened then in the world of Nekudim? For what reason that it was there, it was considered that it was permitted? Mostly they wanted to receive the surrounding light in order to receive but there was the clash. The clash was: surrounding light tells the internal light wants, and the lower one also wants to receive it. Now he says that there is a clash. Therefore, why was the screen departed? Because the lower one does want to receive not from the surrounding light, he says to receive, only what the inner light wants to receive it, why? Why did he want to receive it? So he says: since he thought, due to that which expands in the Rosh and after in the Guf, certainly in the Guf there was also the ability to receive the light in order to bestow. In the end, they wanted to receive it in order to receive, and this is called, the shattering, where the vessels themselves require correction.

Therefore, later when they said that the screen rose from the records, this is what they are asking: Not everything was corrected. Therefore, he says that after everything is corrected, there will already be the final correction, and this we still need to learn. But you feel that, here in Nikudim there was no clash of internal and surrounding for which the limitation would be expelled. Only what does he want? He wants to receive even though it's prohibited to receive. Why was the inner light cancelled in the world of Nekudim? Not because of the surrounding light cancelled the screen – it himself cancelled the screen. By what? By wanting to receive in order to receive. You could say the same reason when it comes to the sin of the Tree of Knowledge, clear?

What was the question? What is the oppositeness? We say, the ARI says that the clash came due to them being opposite to one another. So he asks:

What is here opposite?

92

The measure and the entire being of the inner light depends on the measure of the coarseness and detainment in the screen.

How many parts of the will to receive he can overcome to receive in order to bestow, and to say about the rest, I do not want to receive.

As surrounding light is rejected and remains outside the Partzuf because of these detainments and coarseness in the screen, thus the accumulation of coarseness distances the surrounding light according to its measure, and intensifies the inner light, and brings it closer according to its measure. It turns out that they are total opposites, from one end to the other.

Page 213 in the Hebrew text, look,

In The Inner Light it is written below: when The ARI writes

"they strike one another and clash with each other,"

meaning that one rejects the other. Why?

Because the measure of the inner light is as the measure of the coarseness in the screen.

The screen of phase four – there is the internality of the level of Keter; two of phase three of coarseness, there is the level of Hochma. It turns out that where there is a stronger screen, what does it then have? Light that is greater in internality, and vice versa. The detainment of the surrounding lights that cannot clothe is only because of the coarseness and limit in the screen that does not want to receive it. For this reason, it refines the coarseness in the screen, meaning that he cancels the force of detainment, of limitation. And for this reason, they clash with each other until they both depart. In turn, what he's saying here is that they're opposite to one another, where the size, the greatness of the internal light is in the coupling of the screen. To what extent it can receive in order to bestow, and vice versa: The detainment of the surrounding lights that cannot clothe is only because of the coarseness and limit in the screen. Here we speak about the extent in which it can receive in order to bestow; and here, we speak who rejects more? Whoever has a stronger screen.

Cabalá Media

Cabalá Media

Área personalIniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria3. Apr. 2017Parte 2 Baal HaSulam, TES, parte 15, punto 42

Parte 2 Baal HaSulam, TES, parte 15, punto 42

Baal HaSulam, TES, parte 15, punto 42

CargandoEnseguida llega

Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

Área personal
Iniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria3. Apr. 2017
Parte 2 Baal HaSulam, TES, parte 15, punto 42

Cargando
Enseguida llega

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm