HOD: TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN

Baal HaSulam. Preface to the Wisdom of Kabbalah, item 115

Morning Lesson January 28, 2022, Transcription

Transcription is made from simultaneous translation which leaves a possibility for differences in the audio

Part 3

Reading Item #115 “We should know the difference…” (00:44) Twice

1. S. (03:12) About the definition of the world, he says that everything in the world exists in the world above it?

R. Yes, we have those 25 Partzufim, Taamim, Nekudot, Tagin, Otiot, in every Partzuf, direct light, reflected light, surrounding light, and inner light. It is according to the series of the Partzufim that are in the upper world and those go over to the lower world but obviously in new forces, new limitations, but it is the same thing.

S. What changes from one world to another?

R. The way it is used, that in the will to receive and the screen.

S. What does the change of usage stem from?

R. The refinement of the screen, the upper light is in complete rest as much as it reveals of the upper light depends on the screen.

S. That’s what he wrote about the Partzufim, that there’s refinement and then all the Partzufim emerge so what is the transition from one world to the other, what is changing in the use of the Kli?

R. The coarseness in that series ended, and then when you get a new series of Partzufim. That you have four, three, two, one, and root, and in each one of those you have five Partzufim when they end everything ends.

S. In the world of Galgalta the Kli tries on top of the restriction to bestow, and then all of the Partzufim emerge there in the world of Adam Kadmon but in the transition to the next world what has changed, I cannot understand? I understand that all of the Partzufim emerge then there is another set of Partzufim.

R. The screen is different. Look at how many changes you had in the world of Adam Kadmon, you had the first restriction in the beginning and the end, and when it emerged, Adam Kadmon, you already have the second restriction. You have the five Partzufim, Galgalta, AB, SAG, MA, and BON. But from SAG already you get the Nekudot of SAG, the incorporation, the second restriction, everything that happens below the Tabur it gets a new form there and so on and so on. It is only from the world of Adam Kadmon, afterwards you get a series of Partzufim which are on Olam Nekudim. I am not talking about that in the shattering, the worlds of ABYA, that you have so many details there that we do not hardly study it. That the wisdom of Kabbalah teaches them in a very, kind of teaches it, there is the worlds of the Klipot, the worlds of sanctity, and the world of Atzilut we have the correction of all of creation. Everything that happened to us in the sin of the tree of knowledge gets corrected from the ascending of the Partzufim which are shattered, from the worlds of Beria, Yetzira, Assiya to the world of Atzilut. So, you have a sorting of the Partzufim in their order, so there is great work here that we cannot even really speak about it, we cannot really voice it verbally. Kabbalists write about it every so often, but it is really only when a person attains it with his deeds and starts learning, only in such a way, from your deeds we shall know you.

2. S. (07:45) Says here that the difference between Partzuf and world is that the Partzuf is already a degree from the ten Sefirot that rises from the Masach of the Guf of the upper one after it, refined and incorporated in the Peh of the Rosh. What is this process of refinement of the Peh in the Rosh?

R. We say that we have a Rosh, and it expands in the Toch and Sof and refines the Partzuf the next Partzuf is born from it, so it turns out that every Partzuf when it gives birth to the next one, it supposedly copies itself only on a lower degree. In this way the series of Partzufim, five of them they make a world, from one Partzuf to the next you have connection, mutual bestowal, upper one to the lower than it gives birth to it and lower wants raises MAN to the upper one and in this way the connection of the Partzufim.

S. How do we do this practically in order to build this?

R. We only do it in the ten you have no other way to do it otherwise. You can learn it theoretically from all kinds and books, but it will not give you practically anything. By this you will not correct yourself. The correction can only be in the ten when you want to come closer to your friends, and to build between you such an attitude like in one Partzuf, meaning you have one desire, and this desire connects all of the qualities you have. Here you have the material which is your desire, and the form is that you want to connect between you and build a form of mutual bestowal, and in between you when you attain that form so you also bestow to the Creator, then it turns out in such a way that you reach the implementation.

S. We connect with the friends to a common desire. What do we build in terms of this Partzuf or where do we discern the Toch?

R. First, you have to attain one desire that you want to all connect and from the sum of all your connections you want to bestow each one to the others, and from all of us to the Creator.

S. What will it be in the Partzuf?

R. It will be a Partzuf.

S. To be the Rosh or Toch of the Partzuf?

R. It will be together, how can there be a Rosh without a Guf or a Guf without a Rosh? Obviously when you went to connect between you and be as one man with one heart as much as you can to realize yourself, you’ll start feeling that all of the desires, thoughts and intentions, your spiritual preparations, are suitable exactly in order to connect together, and from that you can bestow to the Creator. Then you will understand that we have a vessel that we can bestow to the Creator with. That is what we can see, to feel and implement, that is how it will happen, but it all starts from being connected in the group.

S. This vessel that we can use to bestow to the Creator and that will be the Guf and the calculation how to bestow to the Creator that will be the Rosh?

R. Exactly then you do not understand which desires are the Rosh, those who can calculate the mutual action in your incorporation and from your incorporation to the Creator that is called from the love of others to the love of the Creator and in this way you will advance.

3. S. (12:43) When Galgalta receives in order to bestow in those desire that she made the Partzuf on then when AB is born, the AB is going to scrutinize the Toch of Galgalta, I understand it can extract a deeper scrutiny out of Galgalta but why doesn’t it go for the Sof, why doesn’t it go for the Sof, why doesn’t it go for the desires that Galgalta didn’t do any scrutiny with?

R. It does not work like that and what you said, it does not work like that either. There are many, many actions there that we will need to learn about. It is not that AB scrutinizes the Toch of Galgalta, no. We have to learn, not for now. Check and see that it is wrong.

4. S. (14:01) I want to understand better the relationship between Partzuf and the world. The world is like a warehouse of Partzufim that finish its practice in connection?

R. Everything is divided into five, five degrees of coarseness that together bestow at once they are called a Partzuf.

S. Okay and world?

R. Five Partzufim together is a world, five worlds are all of reality.

5. S. (14:54) He says that any level of ten Sefirot that emerges on the screen of the Guf of the upper one after it has been refined and incorporated, isn’t it that their refinement is the most important action in the whole system of Kabbalah, what is the meaning to come refined?

R. In addition to the will to receive that is revealed in the Partzuf, when it has to keep reforming corrections it causes him to that refinement Then from refining it reaches a higher degree and it sees that here, there is like an addition of work that he could not reveal earlier. We learn in the birth of the Partzuf from above downward from the world of Ein Sof to our world, but actually when we reach the building of the Partzufim of our own, when we resurrect the soul, so we come from above downward, from below upward excuse me, and then all of our work is supposedly opposite.

S. The coupling of striking belongs to the refinement?

R. No it does not, it is the connection between the will to receive with the screen and the upper light. That there is a beating between them, a striking, each one wants to bestow to the other and then between them as a result of the coupling by striking there is a calculation, that what can they now do for one another, and they reach a compromise. That compromise is expressed in a Partzuf.

6. S. (17:28) What can we learn about the work from the fact that everything in the seal comes to the imprint?

R. We can learn from all our work how to perform what is written? What do you mean?

S. We read that anything in the imprint moves, everything from the seal moves to the imprint, what can we learn from it?

R. I do not understand exactly what you want to ask.

S. Maybe he is asking what we can take from our work to this role?

R. Everything, we learn about we can use in the work, if not now then so later on. Let us say that what we are learning now we can work with this, obviously not but gradually it takes place. We will incorporate in this. The main thing we need now is to build our groups, our tens. That each and every ten can build from itself, the Partzuf. There are ten people, fifteen, five, no matter how much, behave as if you are a ten and try to determine such connections between you, that you will also want to connect between you, you to the Creator, you ask him for forces, that you’ll have one desire, it will be attaining in matters as we said and once there’s a certain kind of correction between you that resembles the Creator, that will be knowledge and form, and in this way you can start existing. All in all, you will start building yourselves and you will be in the form of the Creator that is why you will be called Adam from the word that resembles the Creator. Together everybody not each one separately. The first Adam is a body that includes ten different desires, if you try and connect between you and such a way, you will reach it.

7. S. (20:15) The difference of the world of Adam Kadmon, when there’s refinement in the screen and the result of the clash of the inner-light and surrounding light and in the world of Nekudim there is no surrounding light, the refinement happens differently. What is the difference between the Partzufim of Adam Kadmon and the world of Nekudim, is there a certain role in these differences?

R. Nothing, it has nothing to do with one another, that refining the screen and all the Partzufim, is of the first restriction obviously it is different, and the refining of the screen that was from the shattering. Do you see the world of Nekudim, the refinement of the screen happens by the shattering and that is completely different work of the upper light on the screen? Completely different work on our behalf that we need to put together the screen with the intention. We have to restore it, and, in this way, we have to receive in the corrected screen as much as we can correct it in order to bestow. It is completely different work.

8. S. (21:54) How can we in the ten implement the principal in dissemination of the seal and the imprint?

R. We must publish as much as we can, advertise the wisdom of Kabbalah as much as we can in all kinds of forms, no limitations, in disseminating it, around the whole world, so please try and do it. In this, all of our good future depends.

Excerpt 116 (22:36)

9. S. (25:26) Yes, let it be, he puts it in brackets, he does not touch it. There are a lot of details that we are not learning and not reading, and he does not even mention them because it is not important for us to understand the system in general, and what we are supposed to do in it. That is the main thing, what we need to do, okay? So, I will read it. Rav reads. That you see that the first three Partzufim that came in the world of Nekudim, Galgalta, AB, SAG, of AK are considered as only one world, the world of AK which emerged in the first restriction. But the fourth Partzuf of AK where the second restriction occurred, became a world in and of itself, due to the doubling that occurred in the screen of Nekudot of SAG in its descent from the Tabur of AK. What happens there, so he writes, this is because it was doubled by the coarseness of phase four in the form of the bottom Hey in the Eynaim. Meaning that there the double Aviut took place and from having two forms of Aviut, two desires, from those two desires you get two Partzufim.

During the Gadlut this phase four return to his place at the Peh and elicited the level of the Keter and this level was equal to the first Partzuf of AK like the Keter of AK, like the Galgalta, after it expanded into Rosh, Toch Sof in Taamim and to Nekudot, a second Partzuf emerged on it, a second one after it at the level of Hochma called YESHSUT which is similar to the second Partzuf of AK called AB of AK. Following its expansion into Taamim of Nekudot a third Partzuf emerged called MA of Nekudim, that is how it is called, which is similar to the third Partzuf of AK. Meaning if everything that existed in the world of AK here in the world of Nekudim, the three Partzufim one below the other. Each of which contains Taamim and Nekudot in all their instances meaning just like we had Galgalta AB SAG with everything that was above the Tabur, we also have here below the Tabur they come out of Rosh of SAG, three Partzufim. Like three Partzufim that come from the world of AK, for this reason they are regarded as they are considered a complete world and in and of itself.

10. S. (29:09) The fact it is a world in and of itself is okay but is it a world in a world or is it completely separate?

R. Completely separated, we have to learn how they connect because the three Partzufim, Galgalta, AB, SAG, and that is the first restriction and then comes the second restriction already. The world of Nekudim is entirely Tzimtzum Bet when it goes over the second restriction so then it falls and breaks and there is a special connection between the first and second restrictions, they cannot be together, they cannot feel each other. Will learn about these things.

11. S. (30:01) Why do we mark the worlds of Nekudim one below the other as opposed to the Partzufim of Adam Kadmon that emerge next to each other?

R. No. There is nothing new here at all, in the whole wisdom of Kabbalah we have to understand what all the differences between the worlds and the Partzufim and the Sefirot whatever happens it is because of the weakness that is revealed in the Partzufim that are descending. More and more weaknesses are revealed in them that is why it happens in such a way.

S. The Partzufim of Galgalta, AB, SAG, each Partzuf does the Zivug on the level of the Peh of the previous Partzuf?

R. Here according to a different degree but according to the same manner.

S. What do you mean?

R. The same rules, the same relationships between lights and vessels. How can you say there is a difference between what a baby or what an embryo receives through the placenta, the umbilical cord, and then when he is born, so he gets from the upper one’s chest? Then his mouth opens, and you can already eat something, so what, it is different degrees. But the essence of the things is the same, he always receives from the upper one always to the extent that he annuls before the upper one so he can connect to the upper one.

12. S. (32:23) The imprint is not one hundred percent accurate because how many Partzufim are in the world of Nekudim?

R. That’s also something we will have to talk about because the rules, they do not change, the problem is when the lower one is weak or so he cannot keep these rules in the best way. Let us say like the first restriction so he descends to keep them under the second restriction so he cannot elicit all the five Partzufim, so he only works with three but still the laws are the same law. Just whoever knows how to keep that law he changes or gets weaker and keeps it in a different way, but it is not that there is a change in the system here, in the attitude towards it. No. Just like we teach children in kindergarten then in school and then in universities, all according to their ability to incorporate in the system. But actually, we have to see this whole system as an educational system. That is it. Same thing here. From the world of Nekudim onward the descent starts, the creation of the lower one, the creation of the will to receive that is disconnected from the Creator, which is why he receives, it receives the ability to correct itself and resemble the Creator.

13. S. (34:17) What is the fulfillment, what determines the fulfillment that enters the Kli?

R. The filling in the vessel according to the wisdom of Kabbalah has the upper light that becomes, a part of it becomes inner light and that’s fulfillment but the feeling in that fulfillment on behalf of the vessel is that by that, it is giving contentment to the Creator. Because by receiving from him and enjoying in order to bestow, that is a form of pleasure. That aims he can aim it to the Creator. Imagine a baby in its mother’s hands and receives whatever the mother gives it and enjoys it and tells her thank you and tells her thank you then hugs her back. But he is small, so that is our attitude towards the upper one.

14. S. (35:38) The Partzufim that exists in Nekudim that are similar to AK are the Partzufim that shattered.

R. Yes.

S. Then in Nekudim there is the form that does not exist in AK, both in Gadlut and Katnut.

R. That’s from the weakness is there is not an addition.

S. It is not exactly seal and imprint, there’s additions?

R. No, it comes as an imprint but there is an addition because of the weakness that is revealed in the lower one. That is it. A child does not become an animal, it remains a child even though it resembles the adult. Just a bit of his behavior is form. His future is where? So, the small one will be big.

14. S. (36:45) This means that everyone has Taamim and Nekudot in all cases what is the meaning of that? Is it light or vessels?

R. I do not understand the question. Lights are lights, desires are desires, desires are the matter of the created being, the lights are the upper force that comes to those desires, corrects them, and fills them. That is it.