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I only have one question from the last two recordings of Rabash. It’s about the one this morning: Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 4. Chapter 5, item 3.
If the coarseness of the inner light is what prevents the surrounding light from entering, can the vessel purge or restrict the inner light in order to hurry the process of receiving the surrounding light?
For example, could one get rid of everything that they already have, and that could conceivably make it possible for the surrounding light to manifest the future state more quickly?
Thanks
Thank you, Gianni. This is helpful.
I am half way through Young Group. So I have been focused on the Social Writings. That’s my context for everything right now. And it is maybe an odd lens to approach this in. But I am excited that these recordings about TES are so vivid to me anyhow. It is unexpected.
Clearly it is all connecting somehow through the efforts of my Ten.
I appreciate all your efforts here. Thanks again.
There was another recording in the lesson this morning and it came with another heap of questions:
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?
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?
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?
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?
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?
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?
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?
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?
Are “twenty sefirot” of direct and reflected light inverted in relation to each other, like a reflection. Or they are stacked like two degrees?
It’s easy to love it when you get even a fraction of the image of it.
Thank you so much for all these answers.
Another one keeps coming to mind. He mentioned that there was a “detaining force” that prevented a vessel from filling before its intention was ready.
If we have an egoistic desire (or a portion that we don’t have the right intention towards) and we are able to sense all the ways it would be a catastrophe to make a movement towards filling it… is that sensation our own judgment/discernment. Or is it a sensation of the detaining force? Or is it “ibur” and it’s just a time to not try to answer your own prayer, and to annul to the upper?
And if it is a sense of the detaining force, do we always get to keep that? Will we always “know” when the desire should be restricted. Or is there a point at which we are alone with it and have to make the calculation without help?
