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

Baal HaSulam. Matan Torah [The Giving of the Torah]

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

Part 2:

Baal HaSulam. Matan Torah [The Giving of the Torah] #15

Reading (00:00) #15 “Now we can understand the words of Hillel HaNasi to the proselyte,..”

1.S. (03:06) He writes here, the Torah and Mitzvot were given just to assemble the people of Israel, what is in Torah and Mitzvot that has the force to do so?

R. The force of correction.

S. What is the force of correction?

R. That by keeping “Love of others as yourself”, which is the rule of Torah and Mitzvot as you’ve heard right now, we come to our correction, our nature; from the hatred of others to the love of others. And with the love of others we attain the love of the Creator. This is all.

S. What is this Torah and Mitzvot, what is this Torah?

R. Torah is called The light that reforms.

S. How do we get this correcting light, by what means?

R. If you want to come closer to others and correct your desire to receive then you, by inviting the light that reforms correct this egoistic desire, the 613 desires, and you connect to everyone in a pleasant and nice way, in order to bestow.

S. But there are conditions to draw the reforming light, what’re the conditions to receive the reforming light in the highest concentration?

R. To attempt being close to others.

S. What does this mean?

R. You draw the light that reforms.

S. What is this condition?

R. Close to others, meaning loving others as yourself.

S. How do I get there?

R. When you work correctly with the group, in the ten according to the articles of Rabash.

S. He talks about annulment actually, he always talks about annulment.

R. Yes, yes, yes.

S. And whoever can’t annul this way what do we do? It’s a problem.

R. Go home.

S. It is a problem, people don’t know how to annul their friends.

R. I told you I’m not entering your philosophies. I’m not playing your games.

S. What do you suggest?

R. I suggest, do what ‘s written, that’s it.

S. And that’s it?

R. Yes, best of health.

2. S. (05:55) The last sentence is not clear, because it keeps from making mistakes and there are demands. How does Love of all and love of others, is mistake proof?

R. Because you see before you the friends and you feel yourself and ask yourself how you relate to them? Good or bad?

S. Yes, but I can say that I love the friends but I don’t have a real measure to say how much I love them?

R. As much as you can, you measure it as much as you can, like children, there’s a difference between children and adults.

S. What will help me during the work to understand how much I love my friends?

R. Whatever you need you will receive. Whether you draw closer or farther, especially if you are doing these actions within the ten. If you are by yourself it is very difficult.

S. Yes, inside the ten, it is also not clear what does it mean there are demanders, who are demanding this from me?

R. The environment. The right environment demands from the person to relate to it in such a way that he serves it and each and every one serves everyone.

S. And if there are let’s say there’s no forces to operate or to be active?

R. This is why you have a ten.

S. What does it do if I cannot actively help myself?

R. If you cannot do it today you will be able to do it tomorrow; and today in your place someone else will work.

S. And is this considered work still?

R. Yes, it is still work, on the contrary, that you also need to be fulfilled by the egoistic desires and then work, in the ascents and descents.

3. S. (08:07) He writes here that a person still in the nature of creation feels no difference between love of his friends and the Creator.

R. Correct.

S. So, what’s the difference when he comes out of the nature of creation?

R. There’s no difference. What is felt in the desire to receive in the end is felt in all the created beings which is the Kli, and what fills them up is the light of the Creator. The Creator is revealed as a result of all the vessels and all the lights that fill up the vessels.

Reading letter 16 (08:58) “In the above words, we find a way to understand our concept from above…”

4. S. (12:55) He describes here 600,000 men as some sort of measurement that is required to fulfill the condition of mutual guarantee that each of us can really annul and fulfill it, so what is in our time that measurement of 600,000?

R. it’s not in our time, it’s a whole Kli, a complete vessel, that it.; the desire to receive that the Creator created is called 600,000 pieces. With no connection to the bodies.

5. S. (13:53) It’s written here, because in a small number of people we cannot even begin the matter of the Mitzvah, between a man and his friend, why can’t we, we say that two is the minimum to start?

R. Here we are talking about the End of Correction; that here we really all have to awaken, more or less, to the necessary correction.

6. S. (14:48) What defines them as a Nation?

R. A Nation is a group of people that know why they exist; that have a purpose.

S. And before then as it says here, our holy fathers did have a purpose?

R. They had. There were egotistical goals, also today every Nation has goals but they are all those types of egoistic goals.

S. We as a ten can be called Uma, Nation?

R. No. No. the example of an Uma , a nation that has a group of people that take upon themselves a path to come to equivalence with the Creator.

S. So we, as a group of Bnei Baruch, we can be called Uma, a Nation?

R. Yes.

Reading letter 17 (15:57) “From all the above, we can understand…”

R. (18:39) means there is no choice we have to reach the state of “as one man in one heart” and from this connection we need to adhere to the Creator, to one upper force, to one force of bestowal and then we arrive to the Mutual Gmar Tikkun, End of Correction.

7. S. (19:03) it seems that there is a conflict between these two laws: Love your friends as yourself and the matter of Arvut, Mutual Guarantee. Because a person needs to come to love their friends even if the friend seems like he’s drilling a whole in the boat, we are supposed to love him unconditionally right, like I love myself unconditionally?

R. No. Not right. I also need to love my broken qualities?

S. I need to somehow suffer and accept my uncorrected qualities.

R. You have no choice, You suffer and accept them because you have above you an upper force that forces you to live in them until you correct them.

S. But a person doesn’t have the same consideration for those qualities of the friends.

R. Why?

S. Because naturally he doesn’t accept those uncorrected qualities of his friends?

R. It is not good that we didn’t arrive at this state of correction. But, we need to see ourselves as one unit, in one boat, and there is no difference between us; with your sins I’ll sink in the sea and you will with mine. Therefore, that’s it, now we have a different calculation.

S. So, how can we start the work of loving the friend as thyself if he says, we cannot before we have this Arvut?

R. We need to talk about it and to obligate each one and everyone that we in these stages of Gmar Tikkun that correct the general public and then we have no choice but to worry about the general connection and the general Tikkun and that everyone will care how much he is working for the sake of everyone. And, we have no choice but only to see ourselves as one Kli.

S. How can we make each other do this?

R. Think, how? First of all by examples; by the way we require it in the ten, after all, a judgment of a one penny is like the judgment of a hundred. Meaning, we need to learn from our tens, how do we approach the whole Kli of ours, and set up the same system, same rules that we follow in our private ten?

S. To be precise, those two rules of love your friend as yourself and relying on others to reach love your friend as yourself create a conflict in a person, on one hand he is supposed to love them and on the other he depends on them to…?

R. He cannot love them as they are not corrected yet.

S. But we always say that we need to justify the friends and say, that one faults in their own fault?

R. He needs to help them to correct.

S. And the faults that he sees in them is his?

R. No. No. It’s like in the ten, you can’t always say that their faults are always in me; it’s good that we say that but it’s not right for correction.

S. That is confusing, this duality, that Rabash writes on one hand that no matter what, we need to love them and justify them and not that they love me rather i should love them, and on the other hand i need to correct them and if not i won’t reach the goal myself.

R. You are right. I agree that there is a big confusion here, but we will have to open it up.

S. So, maybe, I don’t know what to call it, as a rule of thumb what do we do to stop…?

R. No, on the contrary, the more you are confused, this will bring a solution.

R. Good luck everyone and we end the lesson.