inapoi la EXTRASE DIN SURSE (link)
RUŞINEA
6.01 Baal HaSulam,
Baal HaSulam, Letter No. 25
Everything is preordained, and each and every soul is already established in all its light, goodness, and eternity. But for the bread of shame, the soul went out in restrictions until it clothed in the murky body, and only through it does it return to its root prior to the Tzimtzum [restriction], with its reward in its hand from all the terrible move it had made. The overall reward is the real Dvekut, meaning that she [the soul] got rid of the bread of shame because her vessel of reception has become a vessel of bestowal and her form is equal to her Maker.
6.02 Baal HaSulam,
“Preface to the Wisdom of Kabbalah,” Item 15
Man’s nature is to cherish and favor the quality of bestowal, and to despise and loathe reception from one’s friend. Hence, when one comes to one’s friend’s house and he [the host] invites him for a meal, he [the guest] will decline even if he is very hungry, since in his eyes it is humiliating to receive a gift from his friend.
Yet, when his friend sufficiently implores him until it is clear that he would do his friend a big favor by eating, he agrees to eat as he no longer feels that he is receiving a gift and that his friend is the giver. On the contrary, he [the guest] is the giver, doing his friend a favor by receiving this good from him.
Thus, you find that although hunger and appetite are vessels of reception designated to eat- ing, and that that person had sufficient hunger and appetite to receive his friend’s meal, he still could not taste a thing due to the shame. Yet, as his friend implored him and he rejected him, new vessels for eating began to form in him, since the power of his friend’s pleading and the power of his own rejection, as they accumulated, finally accumulated into a sufficient amount that turned the measure of reception into a measure of bestowal.
In the end, he saw that by eating, he would do a big favor and bring great contentment to his friend by eating. In that state, new vessels of reception to receive his friend’s meal were made in him. Now it is considered that his power of rejection has become the essential Kli in which to receive the meal, and not the hunger and appetite, although they are actually the usual vessels of reception.
6.03 Baal HaSulam,
“Preface to the Wisdom of Kabbalah,” Item 18
We must thoroughly understand that even though Behina Dalet was banned from being a vessel of reception for the ten Sefirot after the Tzimtzum, and the Ohr Hozer that rises from the Masach through the Zivug de Hakaa became the vessel of reception in its stead, it must still accompany the Ohr Hozer with its power of reception. Had it not been for that, the Ohr Hozer would have been unfit to be a vessel of reception.
You should also understand this from the allegory in Item 15. We demonstrated there that the power to reject and decline the meal became the vessel of reception instead of the hunger and appetite. This is because hunger and appetite, the usual vessels of reception, were banned from being vessels of reception in this case due to the shame and disgrace of receiving a gift from one’s friend. Only the powers of rejection and refusal have become vessels of reception in their stead, as through the rejection and refusal, reception has been inverted into bestowal, and through them he achieved vessels of reception suitable to receive one’s friend’s meal.
Yet, it cannot be said that he no longer needs the usual vessels of reception, namely the hunger and the appetite, as it is clear that without appetite for eating he will not be able to satisfy his friend’s wish and bring him contentment by eating at his place. But the thing is that the hunger and appetite, which were banned in their usual form, have now been transformed by the forces of rejection and decline into a new form—reception in order to bestow. Thus, the humiliation has become dignity. It turns out that the usual vessels of reception are still as active as ever but have acquired a new form. You will also conclude, concerning our matter, that it is true that Behina Dalet has been banned from being a Kli for reception of the ten Sefirot because of its Aviut, meaning the difference of form from the Giver, which separates from the Giver. Yet, through correcting the Masach in Behina Dalet, which strikes the upper light and repels it, her previous, faulty form has been trans- formed and acquired a new form, called Ohr Hozer, like the transformation of the form of reception into a form of bestowal in the above allegory.
The content of its initial form has not changed; it still does not eat without appetite.
6.04 RABASH,
Article No. 454, “He Who Prays for His Friend”
“To You Lord is the righteousness, and to us is the shame.” “And he believed in the Lord and He considered it for him as righteousness.” Concerning shame, it must be felt over the Giver, and then the shame comes by itself, as our sages said, “afraid to look at his face.” However, when he does not feel the Giver, from whom will he be ashamed? Therefore, “To You Lord is the righteousness,” meaning that he gives Him the faith. Then it can be said, “and to us is the shame.”
This is as it is written in The Zohar: “It is known that no quality can rise above its degree before upper illumination is lowered down to it, so that afterward it will be able to grow and rise up”.
inapoi la EXTRASE DIN SURSE (link)