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

Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 6, item 20

Part 2:

Baal HaSulam. “Study of the Ten Sefirot” (TES). Vol. 2. Part 6.  Inner Light. #20 (“The light of the Einayim of AK is extended through there, it must mix with them and take their light. As said above,”)

Reading Part 6 Inner Light #20 () “The light of the Einayim of AK is extended through there..”

1. S. (06:24) What does it mean, Shibbolet HaZakan?

R. The place where all the hair of the beard, Zakan, accumulate at the end of the Partzuf.

S. Here he also separates first and second Rosh and a few types of Guf.

R. Meaning that the lights that spread from above the Tabur or AK to below, enter into all kinds of orders in order to arrange the lights, such that they will be suitable, adapted, to the vessels and therefore there is here Se’arot from the word Soer turbulent, or stormy, where he is in this inner pressure in order to arrange the lights, in order to adapt the lights to the vessels, and for the lights to enter into the vessels and be suitable for the vessels, I do not know how else to say it. It is an adaptation between the lights and the vessels through these Se’arot. All the corrections are usually in these states, are done, executed by the Se’arot.

S. Who is storming to bring the lights to the vessel?

R. Soer, means stormy, turbulent.

S. But Se’arot is vessels?

R. They are vessels that are under pressure, under restrictions, and they’re arranging the lights in order for the lights that are going through them will be suitable for the lower vessels and therefore their work is to do restrictions. This is the whole matter of the Se’arot. It comes from the word Soer, like a gushing sea during a storm, stormy.

S. They are as if worried about dissemination of the light, of the spreading of the light to the lower ones?

R. The vessels are always in such a way, how are they going to adapt themselves in spirituality, they have to adapt themselves to the upper one and to the lower one.

2. S. (09:48) He writes here that remember, every time he says remember I begin to get stressed that every upper is Matzil, and accordingly the AHP of Dikna of the ten Sefirot and I didn’t understand anything, what does it mean that every upper is a degree of haMatzil, to the lower?

R. Adaptation, every upper one adapts the upper, upper one to the lower one and by that stabilizes the lower one and arranges it such that the lower one will be able to perform its role.

S. What is the essence of this action?

R. To adapt the upper one to the lower one.

S. And how does he do this emanation?

R. By raising the lower one to the upper one, by performing the restrictions on the upper one towards the lower one, he does many actions there like the 13 corrections of the Dikna where the lights come down upon the Se’arot of Dikna, they diminish themselves and therefore become adapted to the vessels that are below, without Dikna, they couldn’t adapt to the lights to the vessels.

S. These are the actions that are done in the 10 already?

R. Yes.

S. This is our work?

R. That is our work, the 13 corrections of Dikna that we need to carry out. And there are those that are closer to the dividing of the Partzufim in this world, that’s why it doesn’t have to do with women, only to men, only the parts of the vessels and not to the small ones, but from 13 years of age and onwards, there are different matters here, of the corrections.

3. S. (12:41) When the Rosh is above the Tabur of Adam Kadmon and its AHP is below, and the Ozen is the Keter, and the Hotem is AVI, and the Peh is the Aba, is that right? It’s not clear how it works.

R. I’m happy to hear you feel that way.

4. S. (13:25) The Rosh of each Partzuf is divided into Rosh and Guf what does that mean?

R. It’s not only in the Partzuf, in every place, if we have a vessel, the vessel is divided into parts, and the main thing in these vessels is GAR and ZAT, the upper 3 and the lower 7, the first three Sefirot and the seven lower Sefirot. This is how the division of the Partzuf is, each and every Partzuf, and also the Rosh is divided this way, and also the Guf is divided this way, each and every part of the Partzuf. The vessels are arranged this way, there is Keter, Hochma, Bina, which don’t yet belong to the will to receive that works with them, and from Hesed onwards, Hesed, Gevura, Tiferet, Netzah, Hod, Yesod, Malchut, that is where the desire to receive works and operates and there already there are corrections. And the Rosh, we have also the three first corrections and the seven lower ones, and it’s like that in every single place. The same form operates in different places.

S. Can it be said that Histaklut is when the Rosh is researching which parts of the Guf can receive in order to bestow?

R. Well probably yes.

5. S. (15:18) In those corrections do we adjust our feelings our intent or both?

R. In corrections we observe our intentions, yes, but certainly within those corrections there are the feelings, the desires.

6. S. (15:49) What is the light of the Eynaim and when does the light come from the Eynaim and when does it come from the Peh?

R. Those are two degrees, Eynaim, the Nikvey Eynaim is the degree of Bina, it’s not quite Bina, it’s the Hochma of Bina and what else?

S. When does it come from the Eynaim and when does it come from the Peh?

R. The Peh is the true Malchut from which the lights that perform the Zivug on the fourth phase, that’s where the lights emerge from.

S. From the Eynaim it’s like preparation, what does it mean?

R. No that’s from the second restriction, the Zivug takes place in the Eynaim and then in Tzimtzum Aleph when we return to the first restriction the Zivug takes place in the Peh.

7. S. (16:50) Can we speak of the state of Akudim in that it talks about something that all the lights being all tied together, why are they all tied together?

R. Akudim are the lights that are connected to Malchut because Malchut assembles all the lights that are before her, and becomes one light, the inner light, Ohr Pnimi, as from all of the nine Sefirot that she has in her Rosh, she connects them, and makes from them internal light.

S. From what state comes from it?

R. To receive the light all together in one Zivug and striking in all the lights in the Rosh.

8. S. (17:55) If I understand correctly Dikna is a certain clothing of the upper with the attitude of the light,the attitude of light towards the lower, if I understood correctly the connection between the upper and the lower is something that happens in the Rosh of the lower?

R. That’s all correct meaning the connection of the lower one to the upper one it’s not according to the body but according to the hair, the Se’arot. Therefore there is a connection between them. These are corrections, corrections of the upper one to give to the lower one in order to pass the light to it so he will know and so forth. This is all done by the Se’arot and that’s why we don’t want to have a haircut there.

9. S. (19:23 ) I wanted to ask about the world of Akudim. Is it the world of Adam Kadmon?

R. Akudim, Nekudim… Akudim is the world of Aadm Kadmon, yes.

10. S. (19:40) Also wanted to ask about Akudim, what is Akudim and what is the difference between it and Nekudim because the first Rosh is Akudim and not Nekudim?

R. Akudim are lights that spread in one vessel from the word Akud bound and connected. It’s like you take many flowers and you bind them together. That’s called Akudim, bundled if you will.

S. In the end he said that the first Rosh is considered Akudim and not Nekudim?

R. Yes, the first Rosh is Yeshut still functions as if it doesn’t have the second restriction but the first restriction.

11. S. (20:42) It is written there is no Avuit ( coarseness) in the Masach (screen) at a time it is used from above downwards, a friend is asking, why is the Avuit not acting?

R. Wait where?

S. On the left page.

R. Well maybe they can read it

Reading (21:35 ) “and the coarseness and the Masach..”

12. R. ( 23:05 ) Meaning that this is already another degree, another stage of expansion of the lights from above from the Rosh of SAG all the way to the Tabur from the Tabur to below until the Parsa and down to the Sium of the Raglaim.