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

Baal HaSulam. The Freedom

Morning Lesson June 16, 2022 Transcription 

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

Part 2:

Baal HaSulam. The Freedom (The Mind’s Control over the Body)

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1.R. (00:10) Yes we will continue. Baal HaSulam conveys to us here various definitions, decernments, let’s see what is next.

Reading (00:23): “The Mind’s Control over the Body….”

2. R. (06:42) Well, was anyone impressed a bit by this excerpt or not? No questions, no responses, what’s going on with you guys?

3. S. (06:57) How can we take the main advice of all the sages in order to not study medicine by ourselves, because we are also studying medicine?

R. The truth is even when you enter the study of the ten Sefirot and other things that we don’t even feel, we don’t even understand, how it is, how it happens and then we start philosophizing with all kinds of things that we cant touch, everything is completely theoretical and theoretical, not that we can observe, we can’t even correctly imagine it because it all happens in order to bestow. In opposite actions, opposite intentions to us that we cannot be present at all, it is an imaginary world, but from studying and wanting to come closer to it with thus bring the light that reforms and it works on us and influences; however, if we make actions of connections in the group and then make efforts to achieve these actions of connections that’s the most effective thing, the most useful but we also need to engage in both this and that.

S. It is interesting because Baal HaSulam didn’t write articles about the whole method?

R. Of course, he didn’t have these articles, he didn’t need them, he attained them from his engagement with the wisdom of Kabbalah. That already depends on the soul and the light from above that shines on a person. Meaning, without first studying and even engaging in the ten and so forth, even through his own forces he came to attainment. How did the Ari do it? The Ari was a merchant. He would travel from Damascus to Jerusalem, from Jerusalem to Cicero and then back and he would sell and trade all kinds of merchandise and he was young. At the age of 37 or 38 he already passed away but he was a special soul that was always thinking and studying with whatever he could and mostly what he discovered was within his unique kind of soul. Same with Baal HaSulam, he didn’t have a teacher but it was because he was a special kind of soul. Here in the great kabbalists we see that they emerged without having some unique teacher or academy where they studied or something, no. It was just specific pure souls that the Creator brings down to our world and corrects them and fulfills them while they are still here in our world and that is why they can tell us and leave us with some writings by which we already need to start rising up our path of ordinary human beings and we don’t have a choice but to do that and go that route. 

S. How do they attain all this without tens?

R. They didn’t have tens, they might have had two or three friends but even that wasn’t so much in the work. Rashbi would study with his son, right? As we read and the Ari had, to an extent, his teacher.

S. His student or his teacher?

R. No, no, no. His teacher.

S. The Ramak?

R. The Ramak, right. Yes, Rabbi Moshe Cordovero. He was old, he was already 70 and he said to everyone that Ari was great and then everyone started respecting the Ari. He also lived in Tzfat and there were others like that, yes.

4. S. (13:14) Baal HaSulam writes that in a very clear way that if we keep this path that the Kabbalist prepared for us especially for our generation, the last generation working in the ten that if we follow this recipe we will all heal?

R. Yes, What is the question then?

S. The question is so we just have to go?

R. Yes, there’s nothing else, all the rest depend on the Creator. He will help more or less, but this already depends on the general plan of creation. The general plan of the correction of creation. How we advance through that correction we have to advance. First start from these and then those and there are people who leave,disappear and come back through our lives and all those generations. That all depends on the general plan of creation. It is like how you build a house. First you have to bring rocks and then after the rock’s you have to put some pillars up and make room for doors and then go back to construction.

One layer relies on the other and that’s how it works with our corrections to the soul. There is 1 2 3 4 in every stage and these 4 phases but each phase is also composed of four phases. That’s why there’s such a construction of the soul, a correction of the soul that happens in a very complex manner. We have to see how it all unfolds but either way we should also know that the mind can be really help in the correction of the soul by heeding what Kabalists are saying, even whether we understand it or not, even when we don’t know it we are still working with our mind even though we can seem to us that is against her mind but it still working with our mind.

5. S. (16:43) In the article he writes that the mind overcomes the experiences in life, so the question is, the development of a man’s mind is the development of man’s ego?

R. The development of the mind depends on man’s ego but this kind of development of the mind depends on the development of the soul, because the mind develops only for the soul to become corrected.

6. S. (17:30) Using the mind is to use the knowledge of the experts around you, so you discover that the excerpts around you you want to take advantage and you start believing them and that’s clear but sometimes it happens that you feel in the ten that there is a question about precision and afterwards you keep going but how to overcome the problem that you don’t trust them?

R. Try to follow not your intellect but your emotion. To emotionally connect with everyone and thus you jump from one emotion to another emotion instead of one intellect to another in intellect. Try and see.

7. S. (18:39) When did text speak about a man with life’s experiences is he talking about the Kabbalists?

R. Ordinary people, ordinary people. He’s talking about us, this article is written for us not for those who specifically study the Wisdom of Kabbalah.

8. S. (19:19) How do we develop the sense for the recognition of evil it is the heart that feels the difference?

R. Recognition of evil comes through the mind and then corrects the heart. It is felt in both the mind and heart.

Reading (20:15) “The freedom of the Individual…”

9. S. (21:37) So, even if we are in a single society, we study in the same school, get the same education everything is the same because in our foundation in each and everyone, there is still different data in each of us so we grow in a different and unique way. That’s why there is a basis for the freedom of the individual here because you cannot, if you and inflate, let’s say those who come to the school, you inflate them or feel them with the same knowledge and so forth, it doesn’t mean that they will necessarily become the same person, completely identical and then you could just put them whatever you need and they will all behave in the same kind of manner that you think that they will be as one. They won’t be as one and we can see that, why? Because in each and every one to begin with there is a unique root that does not resemble another as it is said that hairs do not grow from the same foraman.

10. S. (23:06 ) What is the name of a substance that will never change my uniqueness? What is that?

R. That is the Reshimot.

S. Can I know what my root is? Should I know?

R. You will get to know it later. Not by getting to know it now directly but rather all the responses and from their responses you will recognize it.

S. What will I know? My spiritual identity?

R. Yes, why where you specifically grow from and more accurately even what place within the upper force you are tied to.

S. What do I do with that knowledge?

R. You don’t need to do anything, when you first realize yourself and from that you will know it. Yes, of course we come to the end to the beginning that’s called the recognition of the Creator. From your actions we will know you.

S. Why isn’t my role revealed to me now, that unique thing to me?

R. You have to discover it. How can you discover that if you don’t have any vessels? All you have to do is build new vessels and according to these vessels you will discover yourself and your biography and so forth.

11. S. (24:33) What is the purpose of a corporeal mind and should retain a spiritual one ?

R. The corporeal mind leads to the spiritual mind and we nevertheless need to use the corporeal mind. It provides us with entrance towards the spiritual discernment, where their corporeal mind is where we base ourselves and then we accept everything above the corporeal mind in spiritual discernment. That is what we call faith above reason. The reason is the corporeal mind and the faith above reason is the spiritual mind. All the exercises for that are only through the group. The more you enter the group, and want to connect with the friends, the more you want to relate yourselves to the friends, you begin to sense what it means to go up above my mind, in faith above reason.

12. S. (26:28) What does it mean to believe that the wisdom of the Torah and prophecy is advising him to take?

R. To try to accept that as truth until we attain that it is truth.

13. S. (26:47) How do people survive if they don’t believe in the Torah

R. They live like animals,they don’t leave more than that.

14. S. (27:03) The mind has no way to bring you closer to the benefit or move you away from the harmful so what is the preparation in the mind that we have to do about?

R. The mind actually helps us advance towards one thing and move away from one thing and if we want to go above the mind to the spiritual discernment then we need faith about reason.

15. S. (27:31) What does it mean that is written towards pleasure and to move away from pain?

R. That is the role of the corporeal mind.

16. S. (27:45) Should our mind correct our souls? How does it work? How does the thought connect to the soul?

R. The thought is connected to the soul in that it directs us to attain the soul.

17. S. (28:15) Is the deficiency after the light leaves the vessel does it increase the will to receive?

R. I didn’t understand the question?

S. We got that fulfillment of 5000, we lost 3,000. Does that deficiency increase our desire?

R. Yes, it provides me with a lack of thet 3,000 that I lost. First it has to have fulfillment somewhat and then after losing the fulfillment and then the lack grows. This is called the expansion of the light and its departure makes the Kli worthy of its function.

18. S. (29:01) What happens with the fulfillment that enters the vessel and then exits, why do the feelings disappear and we don’t feel anything?

R. Question again?

S. Why is the fulfillment that enters without the deficiency the first time and comes out? Why do the feelings disappear and we don’t feel anything?

R. When it disappears we begin to feel a deficiency for that fulfillment but when that fulfillment enters it, I cannot really benefit from it or enjoy it because I haven’t yet processed. I have no vessel for it nor like no longing for it. I have no Kli yet. First the fulfillment has to enter even though it is not felt as fulfillment because there’s no lack for it then I should just receive it, Then when it goes away then I begin to see that I went away and that I’m lacking it. This is the beginning of the construction of the Kli.

19. S. (30:20) What does it mean to feel sorry for the lack of attainment?

R. That I want to attain and feel and understand everything that I read about the spiritual world and unfortunately I am reading but I’m not feeling anything and I’m sorry about that. I have sorrow and to the extent of the sorrow, I truly then invite the light that reforms upon me.

20. S. (31:08) Why is there a lack of attainment on the path of Torah?

R. Because it is felt as a lack in me. There is a lack, I wish to attain, I wish to feel. I want to feel I need to fulfill my vessels, if I don’t I have sorrow.

S. Why is that the path of the Torah? Why is lack of sorrow, the path of Torah?

R. You can say it like this. That the sorrow in the path of Torah is that I see through the Torah. I see, I feel to some extent that what from what I read, from what I’ve been taught that I want to attain it, that I want it, that I deserve it but I have not attained it and that makes me feel sorrow but the sorrow is not because I felt it, is not yet actual sorrow, it is not actual deficiency yet, is what we need to have a little bit before that sorrow.