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

Rabash. Record 508. The Ascent of Malchut to Bina

508. The Ascent of Malchut to Bina

It is explained in the “Preface to the Wisdom of Kabbalah” that if man had been extended only from Malchut, which is the will to receive only for oneself, he would be utterly unable to perform any act of bestowal.

Only through the mixing of Malchut with Bina there are sparks of bestowal in Bina, too, and from this, man becomes able to perform acts of bestowal. This is also what caused Tzimtzum Bet [the second restriction] by which man can come to perform acts of bestowal.

To understand this in the work, we should interpret that we see that there is a big distance between reception and bestowal. The quality that connects the two is bestowal in order to receive, where reception has been mixed into Bina, so that in Bina, called the “desire to bestow,” there is a mixture of reception.

It therefore follows that when one performs an act of bestowal, the will to receive is involved there. Hence, even then it is forbidden to extend abundance because he will blemish it with the will to receive within him.

But at the same time, the body already agrees to work because there is a mixture there of the body’s interest, since when one wants to work only in order to bestow, the body comes and asks, “What is this work?” meaning what will I gain from this?

Sometimes a person can work only in order to bestow upon the general public, for when he feels the affliction of the public, the body has the power to annul his own interest before the well-being of the general public.

However, this is explicitly when he is certain that by annulling his self, the general public will be saved. At that time, the individual is annulled before the general public, since there is a nature that the smaller one can annul before the bigger one.

However, when the saving of the general public is uncertain, he will not have the strength to annul before the general public because doubt does not take precedence over certainty, for losing his life is certain, but saving the public is doubtful.

Also, if a person does not see that by engaging in Torah and Mitzvot [commandments] in utter devotion he will derive pleasure for the sake of the body, and he begins to work so that this would be for the sake of the Creator, it is doubtful in his eyes, for who knows if the Creator will enjoy his work. Therefore, he is doubtful about it, and doubt does not take precedence over certainty, since he needs faith in order to believe that there is contentment above from his work.

Since the body does not have such powers, before a person is rewarded with faith, he must work in Lo Lishma [not for Her sake], which comes to a person by the mixing of Malchut with Bina, as said above.

Thus, a person cannot work Lishma [for Her sake] until he has faith. For this reason, if a person wants to work Lishma, he must focus all his energy only on this point: to pray to the Creator to send him the light of faith, for only then will he be rewarded with engaging in Torah and Mitzvot Lishma.