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

Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 4. Chapter 1, item 4

Morning Lesson August 04, 2022 Transcription

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

Baal HaSulam. “Study of the Ten Sefirot” (TES). Vol. 1. Part 4. Chapter One. #4 (“In the bonding of the inner lights with the surrounding lights,”)

Item 4 (00:05) Twice

1. R. (01:30) Meaning it is not that these fossils are born just as simply but precisely as a result of their being a particular connection as a result of the clash of the connection between the lights that come as a result of the Zivug de Hakaa in the Peh and then these lights connected that is how they form the vessel.

Item 5 (02:20)

2. R. (04:50) Meaning that the light of Ein Sof will not calm down until it will correct the vessel for it to be able to receive it.

Continues: (05:00) “Now we have clarified that all the surrounding lights…”

3. S. (05:46) Question about item four, why in the bonding of the inner light, the external inner light, it happens if the screens are in different places?

R. So what is the question? I heard only part of your sentence, please repeat.

S. Why is the bonding between the inner light in external light why does it occur if the screens are in different places?

R. The screen is always at the Peh of the Rosh of the Partzuf that above the Peh of Rosh we have the upper light and below the Peh of Rosh begin the vessels and therefore the Peh of Rosh is the Malchut of Rosh, then in the Rosh we have all of the light that is outside of the vessels and below the Peh of Rosh we have the Malchut.

Therefore the Malchut that stands at the Peh of Rosh decides how much can it receive and how much it can’t it, and then above the Peh of Rosh you have the first nine that there are the lights that reach the Malchut, the desire to receive. The Peh of Rosh is what decides, calculates how much can it or can’t it receive an order to bestow, and therefore above the Peh of Rosh we have the upper light and below the Peh of Rosh we already have the Ohr Pnimi, inner light meaning that the Peh of Rosh decides how much can it receive. Good question.

4. S. (07:57) Why does it say here that in the Peh there the inner light bonds or connects with the external light, is this for the coupling because we heard that comes from the reflected light?

R. The upper light comes from the Peh of Rosh and the Peh of Rosh considers, weighs how much can it receive in order to bestow and after it considers it it calculates, so how much can I, and accordingly does the coupling, the beating, the striking, what it has in the Rosh according to what it has in the Rosh and in the Rosh has all the light that comes to it, and from it suppose it takes 20% to receive in order to bestow and that light, it takes that light inwards from the Peh down into its Kelim where it already receives an order to bestow, meaning that it it enjoys this light in order to bestow to the Creator, not for itself. This is what you have from the Peh down to the Tabur in the spiritual Partzuf.

S. Where and how in the Peh of the Rosh it performs the calculation and based on what?

R. There you have all the lights and the vessels in the Rosh, any light that come to the Partzuf is at the Rosh, this is where it feels the lights that come to the Partzuf and also there is the feeling of all of the Kelim. All of the vessels from the Peh down and so what follows is that at the Peh of Rosh in potential there is the meeting between the lights and the vessels and therefore it can decide, calculate and decide. Aterwards make the coupling of striking, meaning how much can I receive in order to bestow at the Peh of Rosh, it weighs the desire to receive and the desire to bestow it gets as a result of being connected with the upper light, receiving this force to bestow from the upper light, absorbing the force to bestow from the upper light being able then to perform an act of receiving in order to bestow just like the host and the guest.

S. But these vessels that are below at the Peh of Rosh there it can receive.

R. These are already Kelim that are in the Toch at the Peh of Rosh it calculates, it means that it elevates the act, it’s reflected light from the Peh upwards, how much it can absorb in its reflected light in its intention for the sake of the host and not for its own sake, like with the host and the guest.

That’s how it does the calculation and after doing this calculation in the head accordingly in the sides and receives into its vessels, the vessels starting to receive the upper light into the vessels of reception but already with the intention of in order to bestow at the Rosh. In the Rosh it wraps up all of those pleasures that it wants to receive in order to bestow in the reflected light and those pleasures, because it wraps them up in the reflected light. Therefore it brings them inwards from the Peh down to the Tabur and enjoys them, enjoys them, if he does not enjoy it then it doesn’t give pleasure to the host that way.

S. What exactly does it enjoy? Where below the Peh of the Rosh, from the connection with the Creator or the pleasures themselves?

R. Both. There are many pleasures there and many different distinctions, there’s really an ocean of stuff there, things, we’ll learn these later but Kabbalists also they cannot explain everything because there are so many details. We’re learning in general like in every other science you learn the basic stuff and someone who wants to delve deeper in then he already sees and feels that there are many things that they simply can’t express, really can’t, the language is insufficient in order to clothe different phenomena in it.

5. S. (13:18) Are the Reshimot involved or not….?

R. Repeat please.

S. Are the Reshimot involved or not? Is there a higher experience involved in those calculations in the Rosh, Reshimot. If the calculation to receive or not to receive? Is it influenced by Reshimot or not?

R. Of course but it must take into consideration everything that it has from the previous state and everything that it has from the current state and accordingly it calculates the next step that it’s going to perform.

6. S. (14:17) What does he mean here when he says indeed through all of the couplings and the reflected light that are destined to be revealed in the worlds by raising MAN through the acts of the righteous, phase four becomes corrected. Why does he mention here all of the couplings and reflected light? Coupling by striking has already reflected light.

R. Yes, but mainly it wants to feel that it’s all dressed in the reflected light and the light that eventually comes from the Creator will be the light of Ein Sof eventually so everything dresses in the reflected light on part of the created being.

S. And this can only be done by the raising MAN?

R. By the raising of MAN, yes.

S. What does it mean raising MAN because coupling by striking is not related to raising MAN.

R. We are not talking about raising MAN because right now we don’t yet have any actions that need the raising of MAN and demand it so he writes about it generally, in general.

Item 6 (15:34) “Both inner light and the surrounding light…”

7. R. (16:25) Meaning that actually everything’s there in the coupling of striking at the Peh of Rosh in the Galgalta only afterwards gradually through the many couplings of strikings and the many different Partzufim that come after the Galgata and all the worlds then all the light existing in the Rosh of Galgalta will gradually enter the Malchut and all the created beings will receive it, meaning all in all we are about to receive all these lights in order to bestow and that way to discover all the greatness, the entire greatness of creation.

R. Meaning that all in all we are about to receive all of these lights in order to bestow and that way to discover all of the greatness the entire greatness.

Reading item 7 (17:11)

8. S. (19:48) This coping, this conflict in the screen, this clash, is it because of lack of equivalence of form?

R. The fact that it cannot receive inside it’s because there is not enough screen in order to bestow and so this force of the screen creates reflected light that clothes the upper light and to the measure to which it could not attain the intention to in order to bestow it cannot dress the upper light but only performs a restriction. It’s like I just like the guest with the host to the measure to which he can eat for the sake of the host he does and takes only into consideration, taking only the host in to consideration doing it to his benefit but to the measure to which he can’t or he’s unable to do it to the benefit of the host any more or he feels that if he will eat another bite then it will be for his own benefit for himself and so he stops. These are the calculations with the reflected light.

9. S. (21:26) If the screen exists does it mean that the Partzuf exists like Adam HaRishon was before the sin through discernments of bitter and sweet?

R. Repeat please.

S. If in the Partzuf there is a screen and it is able to value good and bad according to bitter and sweet is that how it is?

R. Meaning how does the Partzuf feel the light that appears in front of it if it’s already in order to bestow meaning that is already has the correction of the restriction and a screen and the reflected light and then everything that it can receive in order to bestow for it is sweet, and everything that, and all the rest, that it can receive but not in order to bestow for it’s bitter even though that it’s sweet.

It’s the upper light but because it already has or is already in the discernment of an order to bestow for it is bitter, it’s really afraid of it, distances itself from it and really is in fear of it and you are asking about what? It’s like what we say about Adam and Eve that existed before the sin as they were before the sin where they only touched upon the fruits of the trees of the garden where they felt that on the one hand that there is a sweetness here and on the other hand there is serious fear that they might receive it in order to receive it as a result there will be a sensation of this black void and disconnection from the Creator.

10. S. (23:24) The created being seemingly made a calculation, a correct calculation at first that he received an order to bestow then actually by the reception itself, the decision to receive in order to bestow grows weaker and he has to expel the lights, that’s what the clashes are about, correct?

R. We’ll talk about it later, it’s not exactly so but we’ll talk about it but what exactly are you asking?

S. Because if is not capable, if the decision is only correct for the moment but once he receives then the calculation is no longer correct and he has to make a new calculation then how will it ever be possible for some correction to occur so that we can receive in order to bestow?

R. Through many corrections, many couplings, many strikings, that bring out, elicit more and more records and there you have more and more calculations and such many many actions.

S. But this principle that I receive in order to bestow even in the next moment it is not going to be correct, how can it ever be correct?

R. It’s true for that moment and that’s enough, other states, conditions, and they correct those states within them and they all join up into that initial state.

S. At the end of correction this principle changes?

R. At the end of correction everything completes everything else, supplements it.

11. S. (25:41) When we make a calculation in the Peh of the Rosh when do we make it? When is it done, where there are lights and vessels it happens under some burdening meaning it takes upon itself whatever it can receive as reception and calculates it or is it just kind of a free calculation wherever I could do it?

R. To the extent in which I can receive in order to bestow to the fullest this is what I take, if I take less it is not considered in order to bestow because I take into consideration something else besides in order to bestow. I can’t receive more than that because I don’t have the powers and the screen and therefore the calculation is always to the fullest to the benefit of the Creator.

12. S. (26:58) Usually we say that the surrounding light remains outside of the Partzuf. Here he says that both of them expand from the Peh .

R. True and because the Peh is both the reason for both the inner and surrounding lights.

S. So with every vessel of inner light there is also a vessel for surrounding light?

R. There can’t be one without the other.

S. And the reaction between them is for the very first entry into the Guf?

R. They are together all of the time only the one is inside the Partzuf and the other is outside.

S. What does it mean outside if he says that both of them expand below the Peh?

R. Because the Masach of Rosh of Peh of Rosh is the reason for both the inner light and the surrounding light so they emerge for the same reason only that when one enters the Partzuf, the inner light, and the other exists outside of the Partzuf the surrounding light.

12. S. (28:44) If all the calculation was done already in the Rosh then why afterwards seemingly does this whole display, this whole show that the host pressures the guest and..

R. At the Rosh means in potential and in the Guf on the inside, or inside it’s called in practice, if there’s no action in the Partzuf it shows that there was no decision at the Rosh because the main thing is what the created being receives and the way it feels.

S. But in potential seemingly he has the awareness that it can be done in practice or?

R. Of course it’s all in the awareness but in order to extend the lights in the vessels because the purpose of creation is for the created being to receive, to reveal, to feel it, and this is something that can occur only within the Partzuf, that you’ll decide that there are treats right in front of you on the table and some of it you take and some of it you don’t, you did nothing by it actually, you meet the host by receiving the practice.

S. In that that I receive and also in that I seemingly refuse that too?

R. In both, yes.

13. S. (30:34) How will we organize our ten such that none of the friends will be missing any necessary needs so that they can stay on the path?

R. This is something that first of all you need to talk about amongst yourself and by basic needs what do you mean?

S. Necessity, health, things that are necessary.

R. Everyone has to be concerned with that. I’m turning to women because sometimes they are so righteous they’re such exalted Kabbalists they’re connected to somewhere there in those heavens that they do things that are unrealistic, that according to rational thinking and so we need to try we need to try and perform actions, correct actions here on earth and in the heaven.

14. S. (31:47) If we can ask more about the TV you said just disconnect it, cut it off, that’s clear but we do disseminate in the networks and there we have many kinds of things that deflect us from the goal, so how can we disseminate without getting dirty I feel that this has a bad influence on our entire home.

R. We have no choice we need to be in all of those places on TV wherever because the people that go there they watch us too, there’s no other way to reach them, the main thing is what we do. The more we keep our distance from all of those series, from all the rubbish in short, gradually you lose interest in it because who watches it nowadays?

15. S. (32:48) How to awaken during this time the friends with the power to disseminate?

R. We simply need to work on it.