SUNDAY PRAYER: YESOD-TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN

READING: between after midnight and sunrise of Sunday.

Baal HaSulam. Peace in the World

Part 3:

Baal HaSulam. Peace in the World (Rewarded—I Will Hasten It, Not Rewarded—In Its Time)

1. S. (07:37) What is that the certain end to Israel is to take their qualities under their own governance? What are we supposed to do?

R. No, the end still has to come because Israel and then Humanity know the place and forces and become integrated in them. This is the end.

S. Not clear, what does it take it, under their own governance?

R. When they don’t hasten it through the forces that exist in nature, but they advance however the forces push them.

S. But this is in its time, no? How the forces push them? How the price of development is suffering.

R. So, what they still develop.

S. So yes, to push or wait for how the Creator?

R. It depends on what you prefer, what you choose.

S. I want to choose hastening.

R. Go ahead do it. Equalize yourself to the Creator as much as you can.

S. This is something we can do on an our own?

R. Of course, this is why Baal HaSulam troubled himself to write it for you.

S. Because we’re saying the Creator gives us the light and the vessel and all these forces.?

R. It is clear that all the forces and conditions come from the Creator, but the fact that you want them to come to you and you want to use them In order to develop, to be similar to the Creator that depends on you, now you have the group and everything else.

2. S. (09:36) It’s not clear how the price of development brings a person to the change of his nature because this is what needs to happen eventually.

R. Torments, a person wants to run away from suffering, but in the end he sees that he has no choice and he has to go not according to his natural nature, but according to the spiritual nature.

S. What is the reason that the torments are spread over a long period of time? Why don’t they just come so that a person instantly.

R. We cannot tolerate it.

S. When it’s measured out we can because eventually we come to a place where we can’t stay in the state?

R. In portions we can.

S. The final state seems like I have the full measure of the torments that I need, as it’s written that the torments the suffering are collected in the lower degree, why does it need to come gradually, why not all together?

R. You would run away, you wouldn’t accept it as something that is necessary for development, you wouldn’t think that it’s coming from the good for your sake, that the blows landing on you are actually good signs, and that you need only to know how to use them in order to develop quickly and towards the right goal.

S. So, why when I accept it by portions it brings me to a feeling that this is for my benefit? According to what you’re saying now it’s thanks to it taking a long time.

R. No, the fact that it’s in portions only means that you can relate to them with your intellect, with your feeling, with your own vessels, and still gradually understand that it’s for your sake even though they operate against you. It’s like a child being beaten, punished. He who spares the whip hates his son.

S. I have him getting blows over time, being hit over time or him getting one big hit. Why does the Creator choose to give small blows until a person gets the feeling that he doesn’t want it anymore?

R. Because in the process the understanding comes. Besides the pain and sorrow and crying, understanding and feeling comes.

S. It means that there need to be several states of development?

R. Each and every day, each and every day as Baal HaSalum says he had this grandmother who would tell him, you remember? Or Rabash said it. She said Baruch , do you remember what you did yesterday? So, today you will get your punishment and she will take the, I don’t know something, maybe like a belt or something and she would beat him and he would cry, and she counted how many lashes she gave him. It seemed to him like she had a very hard heart and he didn’t understand that she was crying even more than he.

S. So,.what did Rabash learn from him getting hit?

R. He told everyone about it in front of everyone with pride, what grandmother he had. It straightened him out in life, so he knew he had to be punished for anything that he did wrong. Otherwise, he wouldn’t be balanced in life. When the upper one gives you blows he counts exactly how many blows to give the lower one in order to balance the good force with the bad force.

S. Do the portions we receive are according to the measure of the will to receive that is revealed on that degree, or in that sub-degree where it is all collected? To the decision to change nature because from blow to blow I’m still in the same nature.

R. No you change.

S. So it’s not felt?

R. You change, it’s written that even if you take out of your own pocket 20 cents instead of 10 cents it’s already a punishment.

3. S. (15:00) Are the passage in its time and hastening to parallel paths that I’m walking in its time and when I can cleave to hastening then I cleave, or part is happening in it’s time and part is hastening?

R. It’s parallel and you decide.

S. Baal HaSalum writes that there are two governorates that operate. Governance of Heaven and governance of Earth, it doesn’t matter which governance you go with, you will get to the good. There is a point that the creatures have to accept one of the governance is on themselves so that they can develop in a way that doesn’t depend on time, so what does the person need to do here, so that he chooses and takes the governance on himself?

R. If a person takes his Ten and wants to through it advance towards hastening it, by this he changes his way.

S. How does a person accept this decision?

R. Through suffering.

S. Only through suffering?

R. Only through suffering. To begin with we are a will to receive, the light and pleasure. Therefore only through suffering can we somehow deviate from it, and move to something in the middle, between suffering and the Torah.

4. S. (17:01) What about these laws of development?

R. It is that the closer we want to become to each other and become similar to the Creator, by this we shorten the way and make it easier and vice versa if we don’t.

S. So it doesn’t connect to the laws of this world

R. What laws, the laws of this world, physics, chemical laws?

S. Everything that operates in a person, as he gives the example of the fruit that has to come to its fruition.

R. This is the animate level, still, vegetative, and animate. We’re not talking about this. What influences the speaking degree, this is what we study.

5. S. (18:06) The Creator liked Rabash’s grandma, He gives us blows to people, and they don’t necessarily tie directly, it comes in different ways and all sorts of things. How in that does he teach him, and the grandmother’s method I didn’t understand?

R. The grandma would explain. Here the Creator gives such blows that the person can understand why they come and what he needs to do in order not to suffer them again.

S. Why didn’t she strike him immediately, if he would do?

R. He wouldn’t process it, he would attach his act to the blow and he would think that the two are connected but the grandma wanted to show him that the punishment is not related to what he did, but what it comes to teach him something else that’s why she didn’t connect them immediately his bad act is misdeed with the punishment.

S. I also don’t understand, it wasn’t from anything he did, what did she want to show him beyond what he did?

R. She wanted to show him that what he was doing was not good, but so he would understand that it’s not good, not because it pains him, it causes him pain, but because the act itself that he did.

S. If she would strike him immediately he wouldn’t understand?

R. He wouldn’t understand, first of all he was a child and second no one would understand, no one, go into prison and you will see.

6. S. (20:23) In what way do they compare the governance of heaven and governance of earth?

R. What is the governance of the earth?

S. He says..”consists of people who have taken this above-mentioned law of development under their own government and can free themselves entirely from the chains of time, and who greatly accelerate time,..”

R. And what is the governance of Heaven?

S. Suffering and length..

R. And what do we want?

S. We want the governance of Earth at face value. It says come something small in comparison to something horrible. So, my question is, how does one compare to the other, how do they measure? Because apparently they’re the same forces that bring the same. So how do they compare with the long and processed suffering?

R. Who has an answer? No one knows?

S. Maybe because there’s an addition here of purposefulness of connection with the Creator, something that is more aimed at the goal, a qualitative force versus a quantitative force.

R. So again what’s the question?

S. How does the governance of earth measures with the governance of heaven?

R. Yes and what is the governance of the Earth?

S. Attention and increased actions.

R. Whose?

S. Of a person.

R. And the governance of Heaven?

S. Suffering and heaviness, and length and process time.

R. So it’s not connected to the person.

S. Not connected to a person it comes from nature from heaven.

R. So how do you bring one closer to the other and equalize them?

S. This is the question: how can it be the one measure to the other, in the form of the forces, because it brings the correction of the measures from bad to good?

R. What would you do? Let’s say till the end of correction you have to suffer a thousand blows. If it’s one way, or on the other way, how do you change it, how do you switch it?

S. Replace it with, you go straight forward, replace my bad measures to good.

R. By what?

S. Through annulment to the society, request, prayer.

R. Well, fine.

S. Yes but from the side of forces, maybe they don’t measure. If they bring to the same goal, from the side of forces, do they measure?

R. No.

S. Then, how can it be? How can they bring to the same goal?

R. The same goal, it’s certain that you have to find, to discover the loneliness, the basis of the will to receive, and you can discover it through several punishments, several ways.

S. The loneliness is what has to be revealed from the two governances?

R. Yes.

S. So, it’s the governance of Earth that appears like it’s greater, it’s bigger?

R. It’s closer to you.

S. So, how’s that the revelation of evil replaces all of these great sufferings?

R. Why not?

S. Because it sounds a lot less massive, a lot less force, potential to rise to the next degree right? Meaning, I have to rise from my own uncorrected measures, uncorrected degree, and bring it to the good, I need forces for that. So, how that I have these great sufferings and war that fall on to me that equals to prayer that equals to the revelation of the inner evil and a prayer to the Creator corrects me. How does one equal to the other?

R. Isn’t it obvious?

S. No.

R. Why?

S. Because it feels much more qualitative, focus to the goal.

R. A prayer.

S. A prayer, yes but the mass, this force, I don’t know to call it, it sounds much less heavy.

R. Try to come to a prayer, and you’ll see. If you don’t discover on the way that you really do need blows in order to come to a prayer, you might even come to ask for them.

S. So, it does equal.

R. Yes, but you spoke well.

7. S. (27:09) From the quote of “It is to hasten the process of development freely and unrelatedly, in the ties of time. What does it mean, ties of time?

R. No, time dependent.

8. S. (27:35) What is the correct response to blows?

R. Only scrutiny. In what way and in what power the blows corrected me.

9. S. (28:00) Can we spare our friends from blows?

R. Yes, if we talk about the situation, and consult how to deal with it together, and pray, by this we spare the whole ten blows.

10. S. (28:28) Why do we, usually, learn from blows? How can we acquire the lesson in practice and not when we get the blows?

R. The fact that we don’t justify is a sign that we suffer the blow. If we could justify it it wouldn’t be a blow, it would be a correction.

S. So, it’s natural not to justify right?

R. Yes, it’s good that it is like that. The more blows we suffer, the more possibility we have to advance. So, let’s hope that Grandma will come with her leash, and will give us presents.

S. This is what you meant by one saying kiss the stick?

R. Yes, kiss the stick. Maybe that’s what he had to do. Rabash said every time he had to kiss that belt before he was beaten by it. It seems so cruel in the eyes of a child but that’s the way it is.