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I am wondering if I kind of grasping things correctly… or if am on the wrong track. I understood, the desire wants to receive, and thus takes from the light without asking, and then being caught in the act of „sneaking“, she is allowed to take. Is that right? And what would be the motor to that? Greediness? Her nature (the will to receive)?And then, … I do understand itś like that the love and bestowal of the creator in allowing her to take what she was about to steal gives her awareness of her lesser integrity in comparison to the creator. Thus caught, this awareness  of her own disparity of form humbles Malchut, and thus she feels shame, and most likely she wońt want to take what she was longing for, because it would induce more shame. Is it like that? In the quiz the question was, what Malchut could do… I thought, if it was human affairs, an immature reaction would be to deny or project, a  mature reaction could be to  take responsibility and compensate… but then I am wondering, if Malchutś nature is to receive, should that not just be something she needs to accept? Is that the lesson needed to learn? Because itś impossible to change the nature… and then out of that the idea could be born to change the intention of that receiving… ?
Hi Verena,
It’s ok to understand that way for now. The important thing is to know the order of actions. What’s happening is that Malchut doesn’t know her nature, and so the Light fills Kelim [vessels] that weren’t scrutinized. She didn’t know that she’d receive it in that way, and now she’s already doing so. It’s not like all the calculations we have, where we can hide and so on; because it’s her and the Upper Light: there’s no where to hide.
when the created being at bina revealed or discovered the giving force and wanted to be like the giver only to find that it is unable to do so, was this a mistake/miscalculation. if so was the miscalculation on the part of the creator or the created being. OR this was in the thought of creation that this will be the course of events.
furthermore, it does seem to sound like the story of Adam and Eve that we have shallowly interpreted through religion. will i be correct to say so.
Hi Frank,
The 4 Phases are the patent of Creation by which the Upper Light makes the Created Being like the Light. It’s only a question of how conscious and participating is the Created a being in the process. But they happen either way by the Upper Light. That’s why here it’s called the 4 Phases of the Upper Light.
You’re right that Adam is a spiritual structure that we’ll discuss later in this course.
If  there is disparity of form to the point of total oppositeness between us the receiver, and the Creator the Emanator, how does studying in groups of ten effectively bring us closer to the Creator?
If there are only two things in all of existence, are the 10 Sefirot aspects of the Creature or of the Creator?
Thank you for all your wisdom! This class is fantastic.
We’ll learn the rest of the system and see. Later we get to where we are incorporated of two qualities, Bina and Malchut. Thus, we have the possibility to work with others towardspirituality.
The Ten Sefirot are the Upper Qualities when the Desire clothes in them from below upward.
Thanks for the question. It will never be clear before feeling it, but I’m happy to keep answering because you force me to delve into it myself. There are only two things in existence: the desire to receive and the Upper Force of bestowal. These forces clothe in many forms though. Two of them, you know from the 4 phases: the quality of Bina and the quality of Malchut. Now, in a manner of loose talk we can say these are Sefirot BUT here we refer to them as Phases of Direct Light instead. Why? Because the Upper Force guides this part of the process without the conscious participation of the Desire. He is guiding the desire through these stages. These Phases are the Blueprint of Creation when guided from Above, and everything has this blueprint in it, like fractals. Now, coming from below up, when we rise spiritually, the way we traverse these phases is called Sefirot.
You said that Bina was fulfilled with a different kind of pleasure called the Light of Hassidim. What do you mean by different? Or each phases has it own sensation?
What is the difference between the Light of Hochma and the Light of Hassidim?
Ohr Hochma is the Light of the Purpose of Creation; Ohr Hassidim is the Light of the correction of Creation – the pleasure of being empty, because if I’m empty I’m less opposite to the Upper Light, which is bestowing. At least if I’m empty it’s as if I’m not receiving. Bina is all Hassidim, Hocham is all Light of Hochma, so of course these are opposite feelings.
Thank you,
I don’t know if I got you clearly. You said that, the Purpose of creation was not for the creature to endlessly receive but to transition to an orderly different form of existence above all limitations, above time and space by invading the desire to receive which is the essence of the created being and making it like the Creator.
1- I wish to ask, so it is the Light of Hassidim that will help us to invade the desire to receive and make it like the Creator?
2- If am suppose to use the Light of Hassidim correctly, should I demand the Creator to correct myself so that I can love and bestow to my friends or Or I should only demand the light to correct my friends for the sake of Dvekut?
3- How do we use the Light of Hassidim correctly in the group?
In this course, we’re not talking about using these things because we can’t use them. Here, we’re trying to come closer to Baal HaSulam (and the ARI’s) texts. And we’re looking for the Reforming Light to work on us as we do this.
Conceptually, the Light of Hassidim, bestowal, is the correction of Creation but ultimately all the bestowal we can do is only be using the only thing we’ve got, which is the Desire. In the end, it gets filled limitlessly, but in a new, alien way, we can’t imagine. It’s so alien that paradoxically we feel like this, this I can understand. But it’s very far from us, and our work isn’t in that direction if we want to be realistic about what’s before us to do.
The work that is in front of us is connection to those that are on this path together with us. In a realistic way, without Hassidim or any other unfamiliar terms.
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