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Ascent: increase in the importance of spirituality
Descent: decrease in the importance of spirituality
Righteous: one who justifies all the Creator’s behaviors, and goes joyfully toward bestowal
Wicked: one who curses the Creator, or goes knowingly toward reception
Shechina in the dust: when the Creator or the group is unimportant
Does diminution occur because the initial state of the desire is so turbulent and monstrous with egoistic need that it needs at least one impression of the upper in order to be fit to begin work?
I don’t have the context, so I can’t say.
Does the ascending and descending light “clash” because malchut’s idea of what to do with the desire conflicts with the upper image of using the desire in bestowal? And subsequent clashes are the lower one slowly getting on the same page as the upper regarding the intention that desire should be used for?
It’s not a sort of ethical dilemma. Malchut will receive in order to receive. And yet the Light continues pressuring her to receive.
Can a striking take the form of a “revelation of a portion,” which would be the image of using that desire in bestowal, depicted in the reflected light so the lower can aim at it to hone in on the intention? Is that also what a “record of clothing” is?
I haven’t heard Baal HaSulam or Ari use the term “revelation of a portion” so I don’t know exactly what it is. I also don’t know what is “the image of using that desire in bestowal.”
Is the striking specifically to raise surrounding light so that the lower one can work with its attitude towards the reflected image (record) of bestowal, and not an attempt to enter the vessel at all?
Again, I didn’t find a “reflected image of bestowal” anywhere in the text, so I don’t know what it is.
When Malchut is in Bina does it mean that all of Malchut’s desires have been moved from the will to receive to the intention to bestow? Are we moving desires from Malchut to Bina like a baby playing with a shape sorting toy?
There is a technical term, Malchut in Bina, and I don’t know if that’s what you mean. If so, it doesn’t mean that all its desires are to bestow. It still depends in what relation to Bina’s qualities are the qualities of Malchut. If you ask about Malchut rising to Bina, then that is a state where Malchut becomes like Bina, at least by way of Restricting her qualities.
Does the striking (and sparks) have to repeat because the klipot “eat” each impression, so it has to be renewed along the way? The sparks go out because of the klipot?
When there is a Striking, there are sparks. And these sparks, supposedly the Klipot can enjoy. Period. He doesn’t elaborate much on the sparks beyond this.
If Keter is at the “top”, and that’s why nothing could fall from above and strike it to form a vessel… then how did anything “fall” from AB into Keter to give it coarseness?
I don’t know of an action like that. A new Partzuf is formed by a Zivug de’ Hakaa, with ten complete sefirot.
If some vessels are never ever refined of their coarseness, are they still able to be used to bestow at some point purely through devotion and annulment? That even without the ability to overcome that falling in love with the upper one could just flip the intention?
All get corrected. But some await the correction of other vessels first. In the meantime, my correction is to be annulled. Later, I’ll get my turn for a more fundamental correction, to receive in order to bestow. However, there are some vessels, the vessels called Lev HaEven [stony heart] that we don’t know how they will be corrected. Only the Light of the end of correction [Rav Pa’alei U’Mekabtzi’el] can come and correct them.
Are “twenty sefirot” of direct and reflected light inverted in relation to each other, like a reflection. Or they are stacked like two degrees?
Inverted [such that Malchut from Above down corresponds to the Keter from below upward.
Sometimes there is what is called Surrounding Light [ohr Makif] that draws us forward. Even without drawing the Surrounding Light, we advance forward by the path of suffering. So, we’re always going forward, whether slow or fast.
Were the concealment suddenly lifted, we’d, for the first time, feel what we’ve spent our whole life trying to do: receive. And since we’re uncorrected, we’d receive in order to receive. Since it’s already known about us that that is what we will do, stringent conditions stand before us: we have to rise to spirituality. This means the Light doesn’t come down to us, as we are, as we wish it would. Rather, we have to rise, meaning to change our form of reception – our innermost property – and take on forms that are Equivalent with the Creator’s quality of bestowal. Already being like the spiritual world is the condition for revealing it. We can explain more and more, but really the Reforming Light needs to work on us so that it changes us and we reveal these things.
I’m not sure, though, what you mean by EynSof, the infinite…here there’s room for confusion.
Both are correct, no contradiction. There’s no question that we’re in concealment, and it’s only in our perception. It’s written, “I, the Lord, do not change.” And that’s because Malchut of Eyn Sof restricted itself – so that it would never again receive pleasure unless it was unquestionably in order to bestow, in Equivalence with the Upper Light. This is what is written in the Ari’s poem: https://kabbalahmedia.info/en/sources/UncaTFGA The desire was unlimited (Eyn Sof, no restriction), and now there is a restriction, a stern limit. The Light hasn’t changed; but a concealment was placed over it, so that we would not realize we’re in the king’s treasury and start stealing.
