TUESDAY: HESED-TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN

READING: between after midnight and sunrise of Tuesday.

Baal HaSulam. Preface to the Wisdom of Kabbalah, item 105

Morning Lesson June 25, 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. #105

Reading Item # 105 (00:20)

1. S. (03:06) A general question, because we are learning without drawings and also sometimes we take a break for a few days. I see it’s hard to go into it every time, I don’t remember where we are in this, the whole flow.

R. You are in the expansion of Nekudot of SAG and the expansion of the world of Nekudim below the general Tabur of Galgalta and that’s what we are discussing here.

S. There’s this concept I think he only explained in the end of 104, Melech ha Daat can you explain it?

R. It doesn’t belong here. 105 talks about the Melech ha Daat.

S. We just read that. Melech ha Daat, king of Daat. The first time it’s mentioned is a few lines above.

R. Reading: It is known that all the quantity and quality in the ten Sefirot of the Rosh – this is in every state, every Partzuf – appear in the expansion from above downward to the Guf as well. Hence, as in the lights of the Rosh the coupling Malchut returned and descended from the place of Nikvey Eynaim to the place of Peh – because there was a coupling in Nikvey Eynaim in Katnut. Then, GE [Galgalta Eynaim] and Nikvey Eynaim, which are the anterior vessels – vessels of bestowal – reunited with their posterior vessels, their AHP, and the lights expanded in them. Similarly, as they expanded from above downward to the Guf, the lights were drawn to their posterior vessels too, which are the TNHYM in BYA, below the Parsa – meaning they went past the Parsa – of Atzilut.

Malchut in the Parsa of Atzilut is mixed in those vessels, as soon as the lights of Melech ha Daat – meaning the first expansion – met this force, they all departed the vessels and ascended to their root – back to the Rosh. All the vessels of Melech ha Daat broke face and back, died, and fell to BYA, since the departure of the lights from the vessels is like the departure of vitality from the corporeal body, called “death.” At the same time, the screen was refined from the coarseness of phase four, since these vessels have already broken and died, and only the coarseness of phase three remained in it. So what are you asking about that?

S. So if I understand the general principle that because of the light of AB SAG that appeared there was an expansion below the Parsa that caused the shattering. Is that the general principle?

R. Yes.

S. But here it’s a collection of actions called kings and the first is called the Melech ha Daat.

R. So what? You want time to talk about Sefirot and Reshimot? You can add everything into this, what’s the problem?

S. I’m just trying to understand what is this collection of actions he specifies, what is this?

R. He probably explains it elsewhere.

S. But it’s the first time he mentions it in 104. I’m trying to understand, what are these kings or specifically the Melech ha Daat?

R. The first expansion from Rosh to Guf in the world of Nekudim is called Melech ha Daat because it includes in it all the lights and all the vessels that acquired the power from the screen that worked in the Rosh of Nekudim in phase four.

S. Does the shattering occur because of the first expansion or does the breakage of these kings break part of the vessels?

R. The shattering appeared because the vessels were not able to receive in order to bestow, each one on their own level.

S. So each of these expansions, what he calls the Melech ha Daat, breaks part of the vessels and then comes another?

R. Of course, each one only feels their state and they can’t feel the lower state. The lower the states they bring up more refined, smaller reasons and that’s how they break.

2. S. (08:57) What does it mean that the vessel breaks?

R. Lost its screen and that screen that he lost was gluing all kinds of qualities to the intention to bestow because the intention in order to bestow disappeared and then all those qualities that were bound by the screen, bound into one actually they all separated and each one received for himself the desire to receive. In each one the desire to receive for oneself was revealed and that is how they keep going in this way.

S. What parts of the desire separated that caused the screen that broke? It sounds like one place that stops working so why do they say that the vessels broke, what separation occurs there?

R. Again.

S. You just said that the shattering is when the screen stopped its action. Okay, so it stopped. What is the shattering here, what is this separation?

R. Separation between all kinds of qualities that used to work together that shared a common goal and wanted to act together as it’s written as one man in one heart. And now they lack that knowledge, that desire, that highest goal and so they separate according to their individual desires.

S. This means that the screen unites all the different parts of the desire?

R. Yes.

3. S. (11:12) Why does the screen, why does the coupling in Nikvey Eynaim give force to the vessels?

R. There’s the weak coarseness there, a lesser coarseness.

S. But the screen rises to Nikvey Eynaim to equip the vessels with the forces of Hassadim..?

R. But it’s not enough in order to receive in order to bestow.

4. S. (11:50) What’s special in the reflected light that got the role of the fourth phase to be a receptacle to the upper light?

R. The reflected light in phase four four, Behina Dalet, has enough, sufficient coarseness in order to receive the fourth degree, the Keter. It wasn’t clear to you before that? Why did you ask this?

S. So it will be clear for everyone.

R. Don’t worry about everyone, worry about yourself.

S. Don’t be mad at me.

R. I’m angry because you’re confusing everyone.

S. I don’t want you to be angry at me, I’m looking for love.

R. In this way you can’t find love. He constantly looks for ways to add to everyone.

5. S. (13:16) Why does the screen break? After the light descended below the Parsa it was the light of Bina.

R. The light that they invited they have to receive it in order to bestow and below the Parsa we’re not able to receive in order to bestow, there are no vessels of bestowal there hence they broke. The vessels died and fell to BYA.

S. But we’re talking about the quality of the bestowal, the quality of Bina, you can receive in it without any limitations. The light that came down was the light of Bina.

R. That is all correct but not in this case since they acted in the place of the will to receive below the Parsa.

6. S. (14:27) Many times it was written that the Parsa is not a screen, the ending Malchut is seemingly the screen at the end of the Guf. What screen broke if the Parsa is not a screen, it’s not clear.

R. Masach, [screen] and Parsa are not the same thing. Parsa is a boundary between vessels of reception and vessels of bestowal and the screen is a boundary between vessels that are in order to receive and vessels that are in order to bestow. That’s a big difference. We can cancel or acquire forces that raise us above the Parsa and then we lose them and we fall down below.

S. So what screen broke in this case?

R. In which case?

S. Now that the shattered occurred. What screen broke?

R. The great screen. It was a screen that started from phase four, four, three, two, one, root.

S. Is that the screen at the end of the Guf?

R. I can’t say that it’s at the end of the Guf. Screens don’t work in the way that we think, they work inside entire vessels from beginning to end and the coupling on the small discernment starts in Ein Sof. We will learn about that, it’s not the way we think.

S. This means all the screens in the Partzuf break?

R. No, here only the screens that belong to vessels that are below the Parsa break.

7. S. (17:27) According to the example of the guest and the host, can we explain what the ten Sefirot of the Rosh are?

R. The ten Sefirot of Rosh, these are the ten thoughts that the host has in order to meet and then bestow pleasure to his guest.

S. It’s difficult, I need to think about it but I’ll ask again if I may. What’s the difference between the AHP of the Guf and the Galgalta Eynaim of the Rosh? They seem to be similar things.

R. Galgalta Eynaim of Rosh are vessels of bestowal. They’re not vessels really they are thoughts, calculations of bestowal and AHP of Guf are vessels of reception.

S. Meaning Galgalta Eynaim are vessels that belong to Rosh and AHP..?

R. There’s Galgalta Eynaim in the Guf also and there’s AHP in the Rosh, it depends on how you use them.

8. S. (19:33) He says that in the expansion of the lights that the lights were extended to the vessels of the Achoraim, the posterior vessels below the Parsa. Then he continues, the ending Malchut and the Parsa of Atzilut are mingled in these vessels and so in the meeting of the lights they completely departed from the vessels. What is he saying here?

R. What exists in the Rosh expands into the Guf. If the light that can expand from the Rosh expands into the Guf it’s fine and if not the Guf limits and then the Rosh cancels this coupling and the entire Partzuf ends there.

S. The ending Malchut was the Malchut that was restricted in the second restriction?

R. Yes.

S. That was sitting in the Parsa.

R. Yes.

S. It’s clear that when the lights come down the second restriction cancels. But why does he say that immediately as the lights meet Melech ha Daat they completely depart from the vessels and they rose to the root and then there was the shattering.

R. Because there were no vessels in which to receive the light, so when they came to the vessels and did not find a place to clothe they departed backup and that’s it. That’s what happened with them.

9. S. (21:42) Why in the calculation from before with the new lights the vessels below the Parsa qualified and did a Zivug and then they discovered that they are not qualified, they cannot receive below the Parsa because of this Malchut that’s in the Parsa, the ending Malchut?

R. Because they can’t take into account that they don’t have the vessels that are ready to bestow, that are able to bestow. They can’t because what’s in the Rosh expands to the Guf. Everything’s okay in the Rosh so why isn’t it okay in the Guf? Here there’s an alien force that appears in the Guf. This is why the Guf breaks when it receives the lights from the Rosh but in the Rosh everything is okay.

S. The ending Malchut was in the Parsa. How come that wasn’t taken into consideration?

R. You can’t take it into consideration because what you have in the Rosh it’s certain that it will be able to succeed in the Guf. I start receiving these lights in order to bestow in the Guf and I discover they’re in order to receive, that’s how they receive in them.

S. How come?

R. Ask yourself. How many times in your life did you plan nice, good actions and when you got into them it turned around?

10. S. (23:37) It says that the vessels of Melech ha Daat, King of Daat, broke and died and fell to BYA. What does it mean, fell to BYA, where are those vessels now?

R. Fell to BYA below the Parsa.

S. How did they remain there, like what, if there’s no screen it’s not a vessel anymore?

R. These are desires to receive without screens, without an order.

S. So those desires to receive dwell somewhere called BYA?

R. Yes.

S. And they die forever or can they be resurrected?

R. There’s a resurrection, everyone is corrected, at the end of correction, you’ll see all of them organized from above downwards in a chain of corrected vessels.

S. Meaning there’s a place called BYA and then there’s a pile of uncorrected desires there?

R. A place of BYA is below the Parsa, right, we talked about it already, that’s in Nekudot de SAG: we divide it, all this place from Tabur until to the Sium, above the Parsa and below the Parsa. So below the Parsa is the place of the vessels that have no screen in order to bestow.

S. What causes them to rearrange, understand?

R. That the lights illuminate on them and they want to resurrect themselves and so they raise MAN, and from above they receive lights, correct the screens, and ask to be elevated.

S. Meaning, the connection with the light is not severed completely?

R. Never is completely severed, no.

S. So even though they’re dead there’s a certain livelihood, a pulse?

R. Of course, always, always, ultimately there’s the end of correction, it’s the end where everything is corrected.

S. And that pulse that exists in them, how to locate it and detect it?

R. If you have a connection with them, these vessels, then you may, you can work with them, but if you don’t have a connection with them how will you work with them?

S. Can we awaken that the pulse in the general desires?

R. No, the vessels themselves, they are dead; however, if they will be taken care of, connected in them, we can elevate them to be corrected, yes, that’s our work.

11. S. (27:00) So the correction is only in the Guf?

R. Yes?

S. So what’s the role of the Rosh because you said the Rosh makes a calculation to receive the light and there will be in order to bestow, and after the lights expand in the vessel, in the Guf? 

R. Yes.

S. He discovers they cannot receive the lights.

R. Yes.

S. So what do you do?

R. The Rosh doesn’t break, only the Guf breaks, the Rosh annuls, so it annulled, it canceled because it had no one to work with. The qualities, the desires, the thoughts, the intentions that are in the vessels of the Guf are not ready for working in order to bestow.

S. So, in the next action, the Rosh doesn’t change?

R. It does change, that’s something we’ll talk about, the correction is something we’re not really talking about, we’re talking about continuation of the shattering.

12. S. (28:24) It’s not clear, what kind of Rosh it is, it didn’t do its job: the whole essence of the Rosh is to plan the action, calculate the action in advance what’s going to happen and take a decision?

R. Rosh of the Nekudim, its role is to discover all the flaws that exist in the world of Nekudim because they were connected to the fourth phase.

S. And it revealed them?

R. It revealed.

S. In the Rosh?

R. Both in the Rosh and in the Guf.

S. So why if it was revealed in the Rosh it went to perform the action in the Guf where he knows in advance that he can’t do it?

R. No, this happens later when everything shatters, and the new lights come and then they start examining and they see where the real flaw is; hold on, soon we will have it.

S. Simply put: Malchut of Ein Sof felt shame and wanted to equalize with the Giver, and made, makes a restriction, and a screen and reflected light and built a Rosh and it said, “I’m not going to work the way I feel like, first, I calculate in the Rosh and the action is in the Guf. So how come the Rosh of Nekudim doesn’t actualize it the way the previous Roshim did it? It’s checking, it’s planning, only I know exactly where is my boundary and I do it, why is it not being like a Rosh?

R. Yes, it did that but if below this execution we have other vessels you can’t correct, what should you do with them?

S. You should identify these uncorrected vessels in advance and not take them into the work.

R. So you stay in the middle, you’re not advancing, you don’t have an ability to advance. And if you’re smarter than that, then you don’t stop, you continue and you break these vessels in order to put into them sparks of love. And then you take care of these sparks of love so that nonetheless, through them, these vessels will reach correction.

S. So the Rosh of Gadlut of Nekudim planned the whole thing from the beginning?

R. Of course.

S. So it’s a wise Rosh, sophisticated?

R. Yes, yes.

13. S. (31:15) When the vessels die, meaning they completely annul the will to receive for themselves, like NHY of Galgalta?

R. Yes, I would say even more than that because they want to receive in order to bestow those lights of Hochma that shine on them.

14. S. (31:47) In the vessels of Melech de Daat, where are the annulled desires?

R. In the vessels of Melech de Daat, there are no annulled desires, the king of Daat does not break. Melech de Daat, Melech de Hesed, Gevura, the upper third of Tifferet, all these kings exist.

15. S. (32:27) What is ‘the force of the concluding’ or ‘the ending Malchut’?

R. That it is forbidden for the lights to expand below it.

16. S. (32:50) What is required in order to not get stuck and continue full force and be a smart head, Rosh, a wise Rosh?

R. Again?

S. What is required in order to not get stuck in the middle and keep going, full force, and be a good Rosh?

R. I can’t, I’m not focused anymore, let’s move on, let’s go to the third part.