Part 2:
Morning Lesson September 07, 2021, Transcription
Baal HaSulam, Preface to the Wisdom of Kabbalah, #34
Item 34 “We have learned that both the Ohr Pnimi and….”
1. S. (03:22) All of the lights, reflected, internal it all comes from the direct light? Meaning the ability for the restriction, the reflected light it depends on the direct light?
R. The upper light that comes to the desire to receive is everything, it formats the will to receive, arranges and fills it, the direct, returning and surrounding light is all there, all of the discernments are in the upper light which builds the desire to receive and all of these phenomena that he draws from the desire to receive all comes from him as there is none else besides him.
S. How does the surrounding light connect to the light that enters the Guf?
The direct light that enters the Guf, Ohr Yashar, equals Ohr Pnimi plus Ohr Makif, surrounding light.
S. Ohr Pnimi I receive is always 10 Sefirot.
R. Never more or less it is always 10.
2. S. (05:19) Why when the screen extends the light to the internality of the Partzuf, it drives the surrounding light away?
R. Because the screen separates the inner light and the surrounding light to the extent, I can receive it is separated from what I cannot.
3. S. (05:50) that is the root of help against that the external light drives against the internal light and annuls to the screen?
R. It is not written that way but you can say it that way.
4. S. (06:06) Between the reflected and surrounding light, what is the difference and what is clothing the reflected light?
R. The clothing returning light, Ohr Hozer, and this clothes the Ohr Yashar, the direct light, in all of the lights that we are talking about here. There are many roles and according to these roles we can call the light either if it clothes or rejects or begets, this is why the lights have many names.
5. S. (07:03) Can you explain the last part where a light expands from Peh and down in the vessels of the Guf, it is written these are the vessels of the reflected light, we have learned in the reflected light it is above the Rosh?
R. The returning light is the light of the created being wanting to be like the Creator, it is like turning back to him, like the guest and the host. Then it turns out that while the guest wants to return and to give back to the host, this rejection is the condition to receive from the host everything that he wants to give and that is why this reflected light clothes the direct light and part of it, it receives inside. The light enters the desire to receive and the desire to receive rejects it, it doesn't just reject it, it doesn't want to receive it, by not wanting to receive, what does it mean not wanting to receive? It feels the pleasure in the light and then from that he rejects all of the pleasures one by one from clothing them, feeling them and part of them he receives as he treats the pleasures from clothing them in a different way, measuring and understanding to what extent he can't receive. Part of these pleasures that he did in the Rosh in the rejection he knew he could not receive and this is why they remain on the outside as surrounding light, Ohr Makif. You need to think and read about it a few times and then it will be clearer as no matter how much you explain it won't work because I'm telling you according to my experience you need the experience. You need to read and in such a way to understand what he is talking about here, here it is the same example of the guest and the host or are examples but that a person is working with his desire to receive in order to bestow on the others.
6. S. (10:13) We are born and we gradually do things, study, try to do everything and we succeed and then gradually we lose this ability?
R. Among you, you need to read this a few times and to scrutinize what is written here.
7. R. (11:25) We have learned that both the inner and surrounding light are connected to the screen in the Peh of the Rosh but in opposite actions and to the extent that the screen extends part of the upper light into the Partzufim the internality of the Partzuf below the Peh through the Ohr Hozer that clothes it, it drives the surrounding light from clothing in the Partzuf the screen that is in the Peh of the Rosh one hand it brings part of the light as Inner Light inside as a desire and the same screen rejects part of the light and doesn't enter. Like the guests that stand in the Peh in his decision with respect to the host that I will receive part to give you contentment not for myself and part I reject because I can't receive it and maintain the desire to bestow as these pleasures are much greater. What is inside are the pleasures that I can overcome and I can receive them for your sake. What I reject is the pleasures that I can't cope with, that they are greater than my screen if I will start receiving them, it is most certainly that they will be in order to receive so I reject them. The screen that is in the Peh of the Rosh is the reason for the surrounding light that divides the direct light into two parts according to the equation, direct light equals inner light plus surrounding light. And since the part of the light that remains outside as the reflected light is very large due to the screen that stops it from clothing in the Partzuf of AK it is considered that the screen, it strikes it and removes it, the part of light since it wants to clothe in the internality of the Partzuf, the light wants to enter but Masach says no, only part, the other part no, and in contrast the coarseness is considered that the force of the coarseness, it strikes the surrounding light which wants to clothe in it to detain it as it strikes the upper light during the coupling. Meaning, the screen is not only in the Peh of the Rosh, it is also here not enabling the light that is rejected and preventing it from entering from all directions. These beatings that the surrounding and the coarseness in the screen beat on each other because they are opposite as the surrounding light and the coarseness of the screen are the border between receiving the Inner Light the surplus of the light which is surrounding light this border it resembles the same border that is differentiation between inner light and Ohr Makif, that the Kli will no longer receive, however these beatings that are done between them are only in the Guf of the Partzuf since the clothing of the light of the vessel which leaves the surrounding like outside the vessel is apparent there. When do we feel that the surrounding light is not accepted in the vessel is when the inner light ends it is clothed in the internality of the Partzuf and then we see that the part remaining outside the vessel will not receive it. Then there are beatings as it beats on the border and wants to clothe just as he strikes in the Peh of the Rosh here he now strikes Tabur, and these beatings that the surrounding light wants to cancel the border however this beating does not apply but only to the Guf of the Partzuf because there is a clothing of the light in the vessel leaving the surrounding light outside of the vessel.
When can we say that the surrounding light exists, is when the vessel finishes receiving the inner light as if it closes the door and no longer accepts it. However in the 10 Sefirot of the Rosh this Bitush does not take place because the reflected light is not considered vessels that all but only the roots, intention and since that the light in them is considered the limited inner light until the light which remains outside as surrounding light. So we can't say that the reflected light only after he decided in the Peh of the Rosh and begins to receive the inner light than accordingly the surrounding light stabilizes and to the extent the vessel receives root 1 2 3 4 levels of internal light accordingly the surrounding light is also stabilized NRNHY while he is placed on the outside. However in the 10 Sefirot of the Rosh this beating does not apply since the reflected light is not considered vessels at all but as a thin root. For this reason the light in them is not regarded as limited Inner Light to the point of distinguishing between that light and the light that remains outside as surrounding light and there's no difference until the vessel doesn't receive part of the light as inner-light, you can't say that it exists that there is the surrounding light however in the 10 Sefirot of the Rosh there is not the matter of the beating there because the reflected light and because of the distinguished between them there's the beating of the inner light and Ohr Makif, and since this distinguishing does not exist, there is no beating in 10 Sefirot of Rosh and only once the light extend from the Peh down to the 10 Sefirot of Guf where the lights clothes in the Kelim which are the 10 Sefirot of the reflected light from the Peh down is a beating there from the inner light inside the vessel and the surrounding light that remains outside.
8. S. (21:07) How does the force of Kashiut or Aviut differentiate?
R. That is something you have to discern and nobody can know or do it instead of you see, the force of the coarseness is as much as I want to receive and the hardness is as much as I overcome and resist the reception, that is what I have. A desire to receive as much as I want to receive that I feel the pleasure in reception and along with that and against that, I can put up the screen as much as I want to give joy to the host, to the Creator that has to bring me to the restriction, rejection, screen and even to receive in order to bestow which is the opposite of my desire to begin with that was revealed as the desire to receive.
9. S. (22:33) It is written that the surrounding light is almost equal or completely equal to the reflected light but if we see the formula to the extent that more inner light enters we clothe in the reflected light more, is this the way it is?
R. There is reflected light that I reject all the pleasure that comes to me because I don't want to be a receiver and afterwards, I calculate as much as I appreciate or value the host and according to that I start planning in the Rosh what I can do for him, how to resemble and bestow to him and then my reflected light can start dividing into two. The reflected light is my attitude and relation to the host, the general light and when I divide myself into the reflected light that clothes and then I receive inside the reflected light that in it the direct light is clothed in. This is called the inner light that I receive it until the Tabur and there is reflected light that I reject, I reject the direct light with it and then the clothing of the direct light and the reflected light that was pushed away that is called surrounding light. This is outside of the Partzuf, that's how it is.
10. S. (25:00) The Rosh belongs to the creature however this is not in the desire so where is it?
R. In the Peh of the Rosh is all the desire and it is all felt as the desire of the vessel and also all of the forces that are in the vessel and they are revealed to the light that is in the Rosh and the Rosh has all of the discernments, all of the decisions and the receiving, the taking of the decisions and everything that is in the Rosh can then clothe in the Guf, inside and outside as surrounding light.
S. It doesn't exist in the desire, it exists somewhere above the desire?
R. Who?
S. The Rosh?
R. No, everything happens in the desire just what usage does it have because except for the desire there is nothing as we only speak about what we attain in the desire. So in my desire I am thinking what can I do when the host is before me and what can I do with it. It is all decisions that come before I actually receive the pleasures to give him joy. All of my calculations are called Rosh.
11. S. (26:54) NRNHY are degrees of additional force that enables us to receive all of the light in the vessel?
R. It is the 5 degrees in the screen according to the upper light that divides according to the 5 degrees of coarseness, everything is divided into five because that is how the desire to receive is divided by the light that comes to it.
12. S. (27:37) Kashiut and Aviut a person defines himself, are there such terms in the center of the ten and do we determine that?
R. When the 10 will be as a 10, they will start scrutinizing these things in them obviously all of these discernments are only towards the 10.
13. S. (28:18) The vessel can't receive the light that becomes the surrounding light, does this influence it in any other way?
R. We haven't learned that yet we will learn it soon.
14. S. (28:36) Does Partzuf fill the existence of Ohr Makif before in the Bitush and Makif in Tabur?
R. No, before the vessel stops receiving in the Partzuf we don't know what the surrounding light is it still didn't stabilized like the Peh of the Rosh and the screen in the Rosh divides the decision in the actual reception between the Rosh and Guf in the same way when we have the screen in the Tabur and the reception of the light actually practically ended in the Partzuf and then we can speak about the Toch of the Partzuf ending and we have the internal light inside and the surrounding light outside.
15. S. (29:55) What is inside the Guf unlike the Rosh and what is the difference between the Ohr Hozer that is rejected in the head as compared to the reflected light that is reflected in the body?
R. We will learn that.
16. S. (30:20) Are the lights different forms of love and emotion in us?
R. The light includes everything in it, it depends on what extent you receive it in your work.
17. S. (30:45) The surrounding light is intended to become the internal light or the vessel at some point?
R. Correct and soon we will learn it, your questions are a bit more ahead and that is why I'm not answering them, we will learn about it.
Item 35 (31:24) “This Bitush continued until the Ohr Makif purified ….”
18. R. (31:42) What is happening here is that the upper life had started entering the Guf so the screen to send it from the Peh down in four phases of coarseness to the Tabur, when it goes down the screen then the upper light can enter and according to that the upper light can enter the Partzuf.
Reader continues: (32:22) “this means that it purified all of the Aviut….”
19. R. (33:17) That means that we have the reception of the light from above downward that we have the Rosh and the reception from above down and then the Toch and the Sof we have nothing for now, afterwards we will speak about what happens with the Sof. So, what is he saying here that this beating that the surroundings light and inner light strikethrough each other as this is how it happened in the Tabur that it refines the screen from all of its coarseness and raises it to the upper root in Peh of Rosh, the screen starts ascending back up. Meaning the screen that descended from above down now starts from the beating of the surrounding light in the internal light the screen rises, refines itself from all of its coarseness and raises to the upper root in Peh of Rosh that it refined all the coarseness from above down called the coarseness of the screen and the coarseness of the Guf. As much as the upper light enters the screen and descended from the Peh down now it refines as it comes out of the vessel and the light is refined through all of the coarseness and raises to the upper root in Peh de Rosh meaning that all of the coarseness from above down the screen loses its ability to receive in order to bestow called screen and coarseness of the Guf and in that screen that came Peh of Rosh only the root of the Guf remains which is the screen of Malchut in the Rosh called Peh it returned to the same place it was before.
There was the striking, the beating of the inner light and the surrounding light as it descended through the degrees of root 1 2 3 4 2 to the Tabur and another striking of internal and external happens here and the screen was refined again, 4, 3, 2, 1 root until it comes back to the Peh of the Rosh. Meaning that it was refined from all of the coarseness from above downward called screen and coarseness of the Guf and only the root of the Guf remains which is the screen of Malchut of the Rosh called Peh and here it happened again that Malchut ascended from Tabur to Peh, that it was refined from all of the coarseness from above down which is what separates the inner light and surrounding light and only the coarseness remained from above down where the difference between the inner and the surrounding light was not there yet. We know that the equivalence of form merge has spirituals into one, this is a spiritual law once the screen of the Guf has been purified from all of the coarseness of the Guf meaning when the screen reaches Peh of Rosh leaving it only with the coarseness that is equal to the screen of Peh of Rosh its form was equalized with the screen of Rosh, integrated and became literally one. So, the screen of Tabur ascends and incorporates in the screen of Peh and we always have the upper light here. The screen enters contact with the upper light and once the screen of the Guf has been purified of all of the coarseness of the Guf leaving it only with the coarseness that is equal to the screen of the Rosh, the form was equalized with the form of the Rosh and integrated and became literally one with it since there was nothing to divide them into one.
This is considered that the screen of the Guf rose to the Peh of the Rosh since the screen of the Guf was integrated with the screen of the Rosh it was reincluded in the coupling by striking in the screen of the Peh of the Rosh and the new coupling of striking was made. Meaning the screen was returned Tabur to Peh is incorporated in the lights above it. It is in contact with them and consequently the ten Sefirot of a new level emerge in it is AB de AK or the Partzuf of Hochma de AK it is considered a son or an offspring of the first Partzuf of AK. The coupling of striking comes and then the screen has to descend according to the new coarseness instead of the fourth degree to the third. Instead of number four to number three and in number three the Peh of the Rosh descends to the third degree as the new Peh and in its place a new coupling can take place and a new Partzuf expands from it to a new one called AB. It is called AB. That it is included in the coupling by striking in the Peh of the Rosh and a new coupling by striking took place in the new ten Sefirot on a new degree AB de AK or the Partzuf of Hochma of AK considered an offspring of the first Partzuf which it was born from. This is actually what is going on as these are not new things to most of you. We learn them and these are basic things as the same principle the light comes to the screen, under the screen there is a coarseness and the screen by overcoming the coarseness wants to bestow and resemble the upper light as much as it resembles the upper light, equalizes with the upper light just like the Creator is bestowing so the screen and the force of overcoming of the lower one also wants to bestow as much. As they bestow upon one another they come to equality between them, an agreement and then the guest can receive the part of the host. Only in order to bestow to him, meaning there is a compromise here to receive part and not everything like the host wants to give the only takes it to give to the host so there are a few calculations of behalf of the Creator and the created being to reach a mutual calculation and the
action of receiving the pleasure takes place in the will to receive of the created being.
20. S. (42:46) I just don't understand why when the created being sees the surrounding light, why doesn't he have the strength to receive with a greater screen and start working to purify the screen?
R. After the created being received the maximum that he could as much as he can from the Creator and a host presses more and more the surrounding light on the screen and says take more, I want, look how great it is, look at the pleasure. So the created being is in a difficult state. The fact that it received in order to bestow to the Creator it reveals great pleasures in him and now that there is more ability to receive in order to bestow the Creator says take, receive in order to receive so he has to withstand the pressure against the desire to receive that it wants to receive in order to receive and also to the host that he says receive in order to bestow doesn't matter to me, do me a favor, I enjoy what you are doing. So he can't withstand the pressure as it is much greater than what he used to have in Peh de Rosh now they are felt in the Tabur meaning after he received in order to bestow and now nothing, no ability remained to do anything but to completely leave itself of everything that it received, any kind of contact with the host, with the Creator, he raises the screen from Tabur to Peh and stops the reception whatever it received it did that is already inside and remains forever but what he does now he doesn't receive anything anymore because every reception he gets now will be in order to receive and return to Peh de Rosh and in such a way we learn these.