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

READING: between after midnight and sunrise of Monday.

Baal HaSulam. Preface to the Wisdom of Kabbalah

Morning Lesson May 20, 2023 

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

Part 2:

Baal HaSulam. Preface to the Wisdom of Kabbalah. #53

Reading Item #53 (00:22)

1. S. (03:08) What do you recommend to think while reading for someone like me who doesn’t understand anything?

R. That you still want to understand, you want to connect with the friends and along with that understand what Baal HaSulam wants to explain here.

S. Just to think about it while reading?

R. Yes.

2. S. (03:45) We talked about the Rosh and the top one, somehow these points we can still understand here. We calculate here, we stop receiving but what is the point of Chazeh? I don’t mean the diagram, what should I depict when talking about it?

R. The point of Chazeh is where the vessels of bestowal end and from it and downwards start the vessels of reception.

S. So this means that the next Partzuf emerges from the point where the vessels of bestowal of the upper one end and its vessels of reception begin?

R. We’ll see that, the explanation comes ahead, it’s before us. For now he still he still didn’t explain it, so yes.

3. S. (04:52) In the refining to the Peh of Rosh there is coupling by striking. In the refining of the screen of the Guf to the Peh of Rosh he says there is a coupling on the records of coarseness and records of clothing. Can you explain what is a coupling on records of clothing?

R. When the screen rises from Tabur to Peh it rises with the records. When it rises the records are connecting between them in a certain way that when it reaches the Peh of Rosh those records are already changed and they cause new couplings. We’ll learn about that soon.

4. S. (06:09) I wanted to ask about the rule that he writes that every lower one emerged from this screen of the Guf of the upper one. What does it mean that the lower one emerges from the screen of the upper one?
R. Well let’s say Galgalta has a screen in the Peh of Rosh and then that screen starts developing from the Peh of Rosh and below. When it refines back till the Peh of Rosh it already has records from the whole path it went through from above downward and then from below upward. Then when it returns to the Peh of Rosh there is a sorting out of all those records and that sorting scrutinizes the records that you can build the next Partzuf upon. Then the screen performs a coupling in the Peh of Rosh and when it is incorporated with the upper light, there it descends to the Chazeh and in the Chazeh it starts the new coupling by striking on the new Partzuf AB, that’s why the Peh of AB is in the Haze of Galgalta and so on.

S. But he writes that the lower one comes out in the Guf, in the screen of the Guf of the upper one but the decisions of the screen, aren’t they in the Rosh? How do you come to a situation that it emerges in the Guf, in the body and not in the Rosh?

R. Galgalta that develops from above downward then it’s refined from the Bitush from below upward returns with the records from the Guf to the Peh of Rosh and it’s incorporated in the coupling of the Peh of Rosh with the upper light. Then it descends to the Chazeh of that Partzuf from the first Partzuf of Galgalta. There it performs a coupling by striking on the records that with them the screen came from the Guf of Galgalta with them and on that comes the new Partzuf of AB.

S. What motivates the upper one to engender the lower one, to give birth to the lower one?

R. What motivates it?

S. Yes, what does the need come from to do that?

R. That’s the way he bestows to the upper one, to the Creator.

5. S. (09:19) It turns out that the coupling of AB is because it happens at the Chazeh of Galgalta it’s on the vessels of bestowal of the upper one? Because we said the Chazeh is the point where the vessels of bestowal end, right?

R. Keep going.

S. I’m trying to understand if the coupling in order to engender AB is on the vessels of bestowal of Galgalta. 

R. The coupling that Partzuf AB comes out on is on the records that remain after Galgalta.

S. So why does he write here that it’s in the Chazeh, meaning in the screen?

R. The screen that ascended from Tabur of Galgalta back to the Peh of Rosh now descends through the new records that came out, which is phase four on phase three. That their place is in the Chazeh of Galgalta.

S. So is it correct to say..

R. And from the Chazeh of Galgalta till the Peh, from below upward develops the Rosh of AB and from the Chazeh and below Galgalta develops the Guf of AB. 

S. So the Rosh of AB dresses on the vessel of bestowal of Galgalta?

R. Yes of course the vessels of bestowal. The upper one is always more refined than the lower one.

S. And the Guf of AB, where is that?

R. The Guf of AB is below the Chazeh of Galgalta. 

S. Which is regarded as vessels of reception of Galgalta?

R. Vessels of reception, I don’t know. There Galgalta receives in order to bestow.

6. S. (11:38) Is it correct to try to understand everything we learn with the example of the guest and the host?

R. Yes.

S. Can you explain what it’s about here by using this example?

R. What example?

S. Let’s say in the first day the guest comes and receives everything he can in order to bestow. Afterwards he sees that he can’t receive any more because he would receive for himself so he goes out. And then he comes in contact with the upper one again, recalculates and now it’s as if he can’t calculate on what he already received, so he’s trying to take something lighter, right?

R. Okay.

S. So, where are all these terms we just learned? How do we explain them Chazeh, Tabur, Rosh, calculation?

R. The first time the guest comes to the host the host wants to push everything on him and performs a restriction. The host against continues to push everything to him that he has, according to the desire of the host he wants to fill the guest without any limits. The guest performs the restriction and tells the host I will only take what I can in order to resemble you, just like you are giving to me I will give to you, only in that way. And he receives something from him in order to bestow to him. Meaning the host of course he’s stronger and richer and greater, and wants to give 100% to the guest. The guest can take only 20% and that’s what he receives in order to bestow still in the Guf, that’s where his reception ends. When the reception ends the host keeps pushing because for him more and more and the guest understands, there’s no choice he has to leave the table so he does. He says I’m sorry I can take anymore, I’m going home or not home, not to disrespect the host. I’m going out to get some air, I’m going to smoke. 

So then it turns out that he received a part in order to bestow to the host and by that they equalize. Me for the Creator, the Creator for me and the part he received, that’s called reception in order to bestow which is from the Peh to the Tabur of the first Partzuf of the host. But from Tabur and below where the main deficiencies of the guest are he didn’t get anything from the host. Then it turns out that it’s not for the benefit of the Creator and not for the benefit of the created being, they have to keep going. 

How do they? By the refinement of the screen. When he returns to the place he was to begin with and calculates again and receives in order to bestow again a part, the part he got in order to bestow it’s not from Peh of Galgalta anymore but from Peh of AB. And then its Rosh expands from Peh of AB to the Peh of Galgalta which is the Rosh of AB and from the Peh of AB which is Chazeh of Galgalta till the Tabor, that’s the Guf of AB. And that’s the maximum AB can receive and afterwards again there’s a coupling by striking and the screen decides to refine itself because it only got a very small part of what the host brings to him. He refines himself and the Partzuf of AB disappears and the screen ascends to Peh of Rosh and descends to the Chazeh and the Partzuf SAG comes out and so on. The coming out of the Partzufim is all in the same style.

S. So these states when the guest comes and goes out, from this comes the Partzufim, right? 

R. Right.

S. So after Galgalta, let’s say the guest left, disconnected from the host, now he has vessels that are completely empty, from Tabur through the end he cannot fill them. That’s his deficiency that pushes him to return or is there a different deficiency?

R. No, there’s no deficiency, he wants to fill all of Galgalta. So let’s say Galgalta filled itself from the Peh to the Chazeh, from the Chazeh to the other Chazeh of Tabur AB filled it and from the Chazeh to the Tabur SAG filled it. In other words Galgalta filled itself from the Peh to the Tabur. Below Tabur it’s impossible to fill, there are no screens that can receive in order to bestow.

S. So the pleasure that the Galgalta got the first time and the pleasure he received in the second time, AB, it works in the same vessels actually? Is there a different pleasure and  quality?

R. There are never the same vessels, there is no such thing as the same vessels. If they’ve already been used then they already have records and screens and all kind of things.

S. What I don’t understand here is if the deficiency that pushes to come back to the table are the vessels that weren’t filled, when he comes back he doesn’t fill them yet because it’s below the Tabur and he can’t fill them but he still tastes. Supposedly it’s the same food, it’s something different but is something he already received or is it something else?

R. It’s something completely different and he also receives deficiencies below Tabur as well.

7. S. (20:15) The lower one comes out of the screen of the Guf of the upper one from the point of the Chazeh. Does that mean that all the actions from the upper one from Chazeh and onward are for the benefit of creating the lower one?

R. All of the operations of the upper one in general are for the sake of the lower one.

S. What’s in the point of Chazeh where the concern of the lower one begins to come?

R. That’s where his vessels of bestowal end.

S. So what does that do?

R. And then he wants to continue.

S. Receiving in order to bestow to the upper one that’s clear but what does it mean to receive in order to bestow for creating the lower one? Meaning from the point of Chazeh the Partzuf  receives in order to bestow but he already does it for the lower one that he has to give birth to?

R. I don’t understand where you take this from. Where do you have such an operation?

S. The Partzuf calculates as much as it can receive pleasure for the Creator but in the point of Chazeh he already calculates for the next Partzuf. How is it combined giving contentment to the Creator and calculating for the lower one?

R. I don’t understand what you’re saying.

S. What’s the point of the Chazeh? What does it determine, what’s it calculating?

R. In the point of Chazeh, the point of Bina where in Keter and Hochma in the Partzuf you have vessels of bestowal receiving in order to bestow and the part of Chazeh doesn’t have these powers anymore to receive in order to bestow but only to bestow in order to bestow.

S. But there’s another expansion in the Guf after the Chazeh?

R. There is expansion in the Guf but it’s because there are still powers in bestowing in order to bestow. It’s clear that there’s more to add.

8. S. (22:53) When the guest refuses to take part of the pleasure of the meal in order to be in equivalence of form with the host is the host happy or sad that the guest isn’t receiving?

R. You’re asking about the host, the Creator? The Creator is happy because it is always for the sake of the guest, for the sake of the created being. What did you think it would be? I wish he received without any calculation? He has to receive according to the calculation and then he will make himself similar to the Creator and will feel Him and will take his place, be together with Him.

9. S. (24:01) This new Rosh that is until the Chazeh in the Guf of Galgalta, he writes that he’s adhered as a branch to the root. Those relations between roots and branches is that about a degree above?

R. I don’t understand this ending. 

S. He writes how the new Partzuf..

R. Which one?

S. AB. That the Rosh is until the Chazeh. 

R. From Peh to the Chazeh. 

S. So he writes about the Rosh that it’s adhered like a branch to the root.

R. Yes, because its root is Galgalta.

S. So the relationship of roots and branches is that to the previous degree always?

R. Yes.

10. S. (25:07) Why does every correction of a degree have three causes, lower one, upper one, and the screen between them?

R. Because this is how the lower Partzuf is built.