Bold and in quotes: Original text of Baal HaSulam
Regular: Commentaries of Rav Laitman
lowercase italics: emphasized words
Capitalized italics: transliteration from Hebrew
We are reading in the book Shamati, Article #141, Holidayof Passover.
The holiday of Passover is on Mochin de Haya, and the count is on Mochin de Haya. Hence, during the count there is departure of the Mochin, since the count is considered raising MAN. It is known that when raising MAN there is departure of Lights; but after the count, the Mochin returns to its place. This is so because the Katnut (smallness) during the count is Katnut of Yechida, but along with it there is the Mochin of the weekdays, which is YESHSUT. And Mochin of Shabbat, which are Mochin of AVI.
We learn that the Creator created a ladder of degrees for the creatures. In The Tree of Life and Talmud Eser Sefirot, we learn how these degrees descend from Ein Sof (Infinity) to the lowest degree called “ Olam ha Zeh” (this world) , which isa part of Malchut deAssiya.
Why is creation divided into 125 degrees: in five worlds, where in each world there are five Partzufim, and in each Partzuf five Sefirot? Baal HaSulam explains to us that when we want to move a heavy load from one place to another, we divide it into pieces. And along the way we create stops for resting and for renewal of energy for each and every part.
So it turns out that humanity which is comprised of billions of souls, instead of the one soul of Adam ha Rishon (The First Man) is divided into pieces. And all of those pieces do their work during many periods, incarnations, and in many different situations. This is so that in the end, the load that has to be transferred from “in order to receive” to “in order to bestow” is passed. This is why we who carry out the work begin from below the Sium (bottom/conclusion/termination) of the ladder. And through many souls, we climb up the ladder of degrees.
Each and every phase is very clearly defined and separated from the others. We are not talking about the degree itself (from the 125 degrees). But even within the degrees there are inner divisions that are divided into lines (right, left and middle). And there is the time of preparation for everything, the execution and the summary.
It is written that every day is unlike the former, and also that every night is not like the former. But each and every degree has its own time and its own task. This is why there are days and nights, and every day has its name and its special place. And after a week, there is the end of the degree and a new degree begins. After four phases of weeks, there is the beginning of the month which is the renewal of the moon. At the end of the months, there is the renewal of the sun. There are four beginnings of the year and the holidays.
We are told are that in every phase there is a special way in which a person corrects himself. There are degrees along the way, and when a person experiences them, he enters and ends them through a very special process. This is why these degrees are distinguished from the others by special names, such as Pesach, Succoth, Shavuot, Yom Kippur, Rosh Ha Shana (the beginning of the year), Purim, Hanukkah, etc. We celebrate them and they contain a more substantial change than those of ordinary days, i.e., in ordinary degrees.
So Baal HaSulam tells us that the reason the exodus from Egypt is called “a miracle,” is because the Kelim (vessels) were not prepared. However, the Light called the “Mochin de Yechida” shone on them and brought them out of the state they were in. That’s the exodus from Egypt. It is impossible to exit the ego from “in order to receive” which is under the domination of Pharaoh, if not through Mochin de Yechida.
Afterwards, that Light works and brings the Kelim out of their ego. It neutralizes their intentions to receive. By working within the Kelim, the Light is now felt less within them. This enables them (after the exit from the intentions to receive), to collect some deficiencies which will allow them to reach that state (as in the exodus from Egypt), by themselves. These are the days of the Omer (sheaf) count.
Lesser Lights than what appeared at the exit now shine. But these Lights help those who are now beginning to work on themselves, to organize and collect many powers in order to demand the Light that reforms, which is Shavuot (Pentecost). This is so that he can systematically correct his desire from receiving strength, which is called “the situation of Mount Sinai.” Then he will have enough powers, according to the deficiencies that he discovers during the Omer count. This is so he will receive powers and use them later during the forty years in the desert.
There are also certain times and paces. They go through special states, in different camps that are already divided. There is already a change by the Light. It’s a change in the will to receive. There is a distinctive division into tribes. There they progress in the desert until they come to the correction called “the Land of Israel.” All of that is so that at some point they will reach that Mochin de Yechida that appeared during the exodus from Egypt.
This is why we say in all the Mitzvot (commandments/precepts): to remember the exodus from Egypt. What’s “that” to remember the exodus from Egypt? Well it’s true that’s where the Mitzvot begin. A person exits the domination of the will to receive, Pharaoh, and can now transcend his egoistic intention, the Klipa (shell) , the Tumaa (impurity). He can now build intentions to bestow.
So of course, the exodus from Egypt is the basis of all the other states, which are already the states of bestowal. Because in the exodus from Egypt, we were also given an example of the state and the Light that we could reach. A Light that is different from all the lights that gradually appear, i.e, a Light of Yechida, which will appear at Gmar Tikkun (the end of correction).
The days of the count are called “the days of Katnut.” This is why it is forbidden to marry. How can you copulate if you don’t have Lights opposite the Kelim?And deficiencies appear instead of completeness. But what is considered days of Katnut with respect to one degree, might be considered Gadlut (adulthood) in another degree. These things are relative with respect to the exodus from Egypt. Of course, all the other states are lesser, because the Light that appeared is a great Light that will only appear to the fullest at Gmar Tikkun.
Question: What is Yesod?
We divide the level of the Neshama (soul) which also transfers the Light of Hayainto Abba, Ima and Yesod. These are two pieces of Bina. During the Katnut, Abba ve Ima and Yesod are divided separately— GAR de Bina (the first Upper three) of Bina and ZAT de Bina (the lower seven) of Bina. And during the Gadlut, when the great Lights have to be transferred below, then they come together into complete ten Sefirot. When they are asked, the lower ones compel these two pieces of Bina to connect. As it is, they are divided one from the other.
Why is Bina divided into two parts: complete and incomplete? What’s incomplete in Bina? Incomplete is when it is impossible to give. There is no one to give to. That’s why GAR de Bina is in completeness. It always has Ohr Hochma (Light of Wwisdom). Bina isactually Hochma. Upper Abba ve Ima is in wholeness. However, there is a deficiency in ZAT de Bina ve Yesod, if the lower one doesn’t ask for it. It wants to give, but it has no one to give to. That’s why this Yesod doesn’t connect to Abba ve Ima; it’s like a redundant part. This is basically what divides it into two.
Accordingly, we have the days of Katnut and the days of Gadlut. What are the days of the breaking? In the days of breaking, we have raising MAN, but it’s still not the request that comes at Shavuot. The request i.e., the demand is for Arvut (mutual responsibility/guarantee), and for the power that elevates a person but not just by detaching him from his ego (which is escape from Egypt). But it’s also when a person wants to act by himself.
To act by himself he needs first to have a desire. During the days of counting this is what happens. There is raising of MAN, there is a test, and there are corrections in the empty Kelim to the extent they are ready. During all those days, from Pesach to Shavuot ( in all the degrees), we count, we check every day, and every Sefira, until we reach Sefira Malchutde Malchut, seven times seven—forty-nine days. And on the fiftieth day we reach Binato its GARfrom which we can receive the light called “the Light of the Torah.”