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

READING: FROM MIDNIGHT TO DAWN SUNDAY

Baal HaSulam. Preface to the Wisdom of Kabbalah

Part 2:

Baal HaSulam. Preface to the Wisdom of Kabbalah. #162

Reading Item 163 (00:25 – 01:57) “Now we shall explain the order of the ascents of the five Partzufim of Atzilut to the five Partzufim of AK,…”

1. S. (02:05) What does it mean “a place in spirituality”?

R. “Place” is a desire

S. And it says that, “the Parzufim of Atzilut went up to the place of the Partzufim of AK”?

R. Yes, that means that they ascended to that desire like the Parzufim of AK.

S. And they are greatly different?

R. Yes, there are many things here but the ‘place’ is a desire.

Reading #164 (02:43 – 04:15 ) “Now we shall explain the order of the ascents of the five Partzufim of Atzilut to the five Partzufim of AK,..”

2. S. (04:21) The worlds of BYA were created after the shattering, right?

R. Yes.

S. So how can it be that after the shattering of the desires there are degrees, ther are things that shattered less, things that shattered more or everything just fell all the way down. I just can’t understand how do we have degrees following the shattering, a shattering means everything shattered?

R. Everything shattered, and?

S. And what are those degrees, Beria, Yetzira, Assiya?

R. The more something was higher it fell lower downward and if it was lower before the shattering, so after the shattering it didn’t fall that deep.

S. So there are degrees in the shattering, it wasn’t equivalence in all the desires?

R. Of course, it never can be that way, each one fell according to the degree of its coarseness.

3. S. (05:42) How from a few tiny Sephirot you have an entire huge world, the Partzuf of Beria, Partzuf of Yetzira, Partzuf of Assiya, it’s suddenly worlds from a few tiny Sephirot there so it should be a Partzuf of Beria, Partzuf of Yetzira, Partzuf of Assiya, how comeit’s worlds?

R. We will learn about that.

4. S. (06:13) It says that “the place of the three worlds of BYA begins below the Parsa and ends on the point of this world”, why above the point of this world?

R. At the end, the end of all the worlds.

S. And what is this ‘point’ of this world?

R. The point of this world is the lowest point of the expanding of all the light from Ein Sof.

S. We cause the ascent of the worlds?

R. Yes and also the descent.

S. According to our actions we literally, it’s not clear, I thought the ladder is fixed and only

R. What only?

S. Maybe we enter Katnut and Gadlut but and actual, literal ascent of the worlds?

R. The ascent and descent of the worlds is according to the deeds of the lower ones.

S. Let’s say if a certain ten causes an ascent to the worlds and a certain ten doesn;t?

R. We cannot discuss that yet, not yet, to go into such details, we cannot.

5. S. (07:46) It is written at the end of item one sixty-three,”just as Ein Sof surrounds it, it clothes within it and it’s called the light of Ein Sof, what is all of that?

R. When the light of Ein Sof works from all directions of the vessels, from inside and from the outside.

S. Meaning what?

R. Fills them, surrounds them, organizes them.

S. And it’s working on the point of the Sium of Raglin?

R. On everything, it’s everywhere, the light of Ein Sof has no limitation

S. So why do we call it ‘surrounding’ and also ‘a line’?

R. That’s the matter of as much as it bestows and in what way it bestows, if it’s ‘the line’, it works on inner lights, and if it’s ‘surrounding’, it works on all the vessels, that’s it.

6. S. (09:05) What does it mean that “a place became”, suddenly he uses this term, the Sephirot remain below the Hozer, what is ‘a place was made’?

R. A ‘place’ is a desire that needs corrections and fulfillments.

S. How did it came to be, suddenly?

R. the Creator created a desire divides, goes through all kinds of changes by the light working on it. So there’s such desires that establish certain places and then the lights can fill them.

S. So this place does not existed before?

R. No.

S. It’s a bit unclear how it suddenly came to be?

R. A place is made from a desire that needs to be corrected and filled so now that desire is called ‘the place’.

7. S. (10:32) The worlds expanded and they end a bit above the point of this world, and there’s also the ascent of the worlds and the point of this world is it also ascending or is it remaining in place or it disappears, what happens when the ascent of the worlds with that point.

R. It remains in the same place, when the worlds expand from Ein Sof until the point of this world, a point, where is it, it’s in the center of all of the circles.

S. And why doesn’t it ascend with all the other worlds?

R. According to its definition it needs to be in the center of all the circles, the end of the development of the line that comes from Ein Sof.

S. And we are in this point, are we ascending?

R. It is not that we are in that point but we do ascend anddescend according to our relation towards the upper light.

8. S. (11:56) If we can scrutinize ‘the surrounding light’, he writes that there’s surrounding light that there’s surrounding light outside Galgata, where is it actually

R. Around Galgalta?

S. So it is outside the vessel somehow, where is it?

R. Around Galgalta.

S. No translation

R. It is around AB. I will not answer you about that.

S. Why?

R. Because I don’t know how to define it.

S. The surrounding light enters more internal worlds through the external ones or directly, I’m not going to go there, actually.

R. Through the upper worlds, yes.

Reading #165 (13:14 – 14:49) “Thus, the four worlds, Atzilut, Beria, Yetzira, and Assiya begin from the place below Tabur of AK..”

9. S. (14:52) Why do they all lack GAR?

R. It can’t be that the the light of GAR expands below the Parsa.

S. He writes that “in the five Partzufim of Atzilut,  that they also lack GAR”.

R. In the Partzufim of Atzilut of Atzilut but there, there’s another reason.

S. He wrote that “they will never be any diminution in them”, what does it mean?

R. In one sixty-four?

S. In one sixty-five.

R. Rav reads: “Thus, the four worlds, Atzilut, Beria, Yetzira, and Assiya begin from the place below Tabur of AK and end above the point of this world. This is because the five Partzufim of the world of Atzilut begin from the place below Tabur of AK and end above the Parsa. And from the Parsa down to this world stand the three worlds BYA. This is the permanent state of the worlds AK and ABYA, and there will never be any diminution in them. It has already been explained that in that state there is only state VAK without a Rosh”, up to here it’s clear, right?

S. Yes, so a little bit before the ending of the previous paragraph, “there will never be any diminution in them”, what does it mean there will be no diminution?

R. There cannot be less than what it is here.

S. What do you mean ‘less than what there is’?

R. The lights that fill these Partzufim are the lights that less than them, it cannot be.

S. Can there be more?

R. Yes it can be more, it depends on the ascent, Rav reads: in that state there is only state VAK without a Rosh in all the Partzufim and the worlds. This is so because even in the first three Partzufim of Atzilut, in whose Roshim there is GAR, they are still not imparted from their Peh down, and all the Gufim are VAK without a Rosh, all the more so in the Partzufim BYA. Even the Partzufim of AK, with respect to their surroundings, are regarded as lacking GAR”. Even the Partzufim of AK, with respect to their surroundings, are regarded as lacking GAR because in surrounding lights, there’s always an addition of what the line can’t receive inside.

S.This the reason the lack GAR because the light is not able to receive?

R. Right, the light means it’s limited.

S. The question is what is ‘the point’ of this world, where does it exist, this point?

R. In the end of the line.

S. So what’s beyond it?

R. At the end of the line when it reaches the end of the world of Assyia, that’s where the Sium is of everything, the ending.

S. What does it mean ‘the ending of everything’?

R. The ending of all worlds, of all the expansion from above downward.

S. And then we have this world?

R. Yes, the point of this world.

S. So where is this world compared to additional worlds?

R. This world has no volume, it’s there’s a point of this world.

S. Meaning there a point called ‘this world’ and anything beyond is already ‘the worlds’?

R. The worlds.

S. And what’s in between them?

R. Simple, the point of this world is the last point in the development of the line of Ein Sof until it reaches its end and at the end is the point of this world.

S. But in this world we cannot feel the line of Ein Sof or what’s above it, we’re imprisoned.

R. We cannot feel what is above us.

S. What is the membrane, that things that is between this world and all the rest of the world,  what separate them because he says “there’s the point of this world and above it all the worlds, what is above it?

R. Malchut of the final spiritual degree is what separates between the spiritual world and this world.

S. How does it separate them?

R. By performing the restriction and we cannot perform the restriction.

S. Meaning this restriction is happening above us?

R. The restriction happened above us and we are below it.

S. Meaning we live in some space that is below.

R. Don’t say ‘space’ because that’s a different definition.

S. Place.

R. We live under conditions that are below all spirituality, in a black reality.

S. It is not clear, what is this restriction from which point there is a black reality and what is the reality above it?

R. The reality above it is for vessels that have a screen; the difference between the final point that above it exists vessels with a screen and according to that also lights and Partzufim, and below it there is nothing, only darkness. That’s why nothing expands there and it’s called a point, if you want to know more you can go into the book, [Hebrew], The Tree of Life and to see as much as it’s written there about the worlds of the Klipa, a lot of material.

S. This world of klipa, where are they relative to that point?

R. From that you will understand, I’m not going to start with that, even with Rabash, I almost didn’t study it.

10. S. (22:29) The line of Ein Sof, we are sitting here I heard questions from the friends, I heard answers, can you depict it, portray there’s a line where on one hand there’s the Creator and the other end there’s the created being, without that created being three would be no line?

R. Yes?

S. And from here you can deduce all the worlds which are the difference between the will to receive, the created being, and the intention to bestow which is the Creator, and we build all these worlds inside of us.

R. Yes.

11. S. (23:21) Is there no reality without restriction, screen, and reflected light relative to us

R. Of course. 

12. S. (23:54) We are studying the writing of Rabash for a while now and our great friends  are sending us everyday, they send the article for the following day. Not only the study material but they also send us links of past lessons to hear the article; the question, those lessons that they send, should we listen to what Rav is saying and what friends are asking or only lesson to the article? 

R. I don’t know, I didn’t recommend to do that.

S. No, you didn’t recommend it, I’m asking because a few times I’ve listened to the enitre past lesson and a few times, I just listen to the lesson, and there’s something about those past lessons, something very special there, something, the flavor there, it feels like it’s opening the heart, it’s preparing this yearning for the coming lessons, to scrutinize new things, to come with the new mind, to see what people asked before, what Rav answered, it’s a certain renewal. The question is is it not also putting me to sleep if I’m listening to past lessons?

R. I don’t know, check, maybe it’s worth along with today’s lessons to learn something we had back then in the same lesson. I’m sure you will enjoy, all-in-all the language was a bit different, the approach, the connection between us.

13. S. (25:51) I also got to listen to it a few things and my impression is that we used to learn a little differently, we would read the article and along the way, typically, Rav would explain some things and then questions and answers. Now, for a long time, I notice that we finish the article, you don’t explain anything but rather friends are asking and you follow our deficiency, and not more than that, even when you answer, you answer very shortly. Of course we’ve advance since then but what’s that new degree, what’s required of us now relative to back then, how is our study now different than back then?

R. I think I don’t need to open more than what we are speaking today but if you want more so go to those previous articles.

S. That’s not the question, the question is today we receive a lesson and I believe that today’s lessons is everything, if that’s what Rav gave, that’s what’s right for us. But there’s a feeling that there’s something more required from us.

R. Right.

S. So that we read an article and there’s a feeling that there’s so much in the article but we weren’t able to ask that much and then you didn’t say that much, and other days it’s the opposite, we ask more and we have more chance to speak. Back then you’d speak even without questions, today it doesn’t happen like that.

R. So, you want me today to keep elaborating more and more?

S. No I don’t want, I’m asking?

R. No, no, you have to, first of all, remain with a deficiency, second, you have to think in and out of yourselves, how can it be otherwise, how will you grow? The fact that you will hear more from me it won’t develop you, is that clear, we need to work more with the emotion and mind on your own.