TUESDAY PRAYER: NETZACH-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 42

Morning Lesson May 7, 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. #42

Reading Item # 42 (00:22 – 03:08)

1. S. (03:26) Where is the information in the Reshimo of clothing, what is the information Reshimo of Hitlabshut, clothing, and coarseness?

R. In the beginning was Dalet-Dalet, the Reshimo of clothing and the Reshimo of coarseness and then through the reception of light in order to bestow, so those Reshimo, those records change from Dalet-Dalet becomes Dalet-Gimmel, and then Gimmel-Bet, etc.

S. But what is within one of the Reshimo [records], what does it give, for example, to the screen to work with, this or that record?

R. In the beginning we have coarseness which is the will to receive that is in the created being and we have the Upper Light that fills the created beings according to its desire. So we have these two parameters: coarseness and Hitlabshut, clothing, and they need to be adapted to one another. Therefore, it turns out to us each vessel, each Partzuf, in each level whatever Aviut and Hitlabshut meet they need to be measured up against one another, and the screen connects them and brings them to a mutual result. Turns out that we start from the biggest desire in Behina Dalet, in phase four, then three, two, one and root, and coarseness and then in lights that also progress from root, Shoresh, one, two, three, four. What do you want to know from that?

S. When the screen wants to work with the Reshimo, the records, what are the discernments of the light and discernments of the vessels?

R. This screen through the record starts connecting with its coarseness to adapt itself to the light that can fill it. Then it turns out that these two things, light and desire, start entering into the equivalence between them and then the light enters the desire.

2. S. (06:50) The clothing, this information was asked about ‘the clothing’ is the memory of the action of the light from the previous action? What does it give to the vessel from the side of work that it has both the coarseness and whatever was beforehand, how does it advance it?

R. He explains to you as you enter into the restaurant you don’t know what to order but you know that you have a certain desire and against that you have certain flavors that you prefer and accordingly you choose. Then you understand you need to be equipped with these two data points, points of data, the flavor, the lights and the deficiency, ask if you want.

S. From the place of deficiency it’s very clear, the vessel according to its coarseness, this is clear, this is how we call each degree. But us mentioning the clothing, the screen working with the clothing, what is the work, what is the combination of them together?

R. We need the screen here in order to reach equivalence between the will to receive and the light because the will to receive without the screen is opposite to the light and thus the light does not reveal it, does not dress in it, and then they have no connection between them in order for that to be connection between the will to receive and the light which is entirely bestowal, so there needs to be something in between, this connector is the Masach, the screen.

S. The Reshimot of clothing, how does it advance us in the level of work?

R. The record of clothing explains to us what’s the light that fills us, what dresses in the Kli.

Reading Item # 43 (09:37 – 12:13)

3. S. (12:20) Why is the incorporation of coarseness of phase four in the coarseness of phase three which is a smaller coarseness, why does it cause the male, which is called the Reshimo, the record of phase four; it doesn’t make sense, the coarseness of phase three smaller?

R. What does it mean smaller, it acts, it’s the record of coarseness, the record of clothing has no force but as much as it connects with the record of coarseness, then it connects.

S. But how can it be that the record of phase four which is the greatest coarseness?

R. Yes but has no forces, it has desire but has no forces, there is no screen, there’s nothing by which to play.

S. So now it includes the coarseness of phase three?

R. Yes and it asks no more than phase three.

S. This is all the vessel, this is why it’s called whole?

R. Yes.

S. Now another question: in Partzuf Aleph, the refinement of the Partzuf because of the surrounding light that presses on it, this is the surrounding light of Ein Sof?

R. There’s no such thing, in general the surrounding light is what remains in the vessel from the previous action.

S. But here is the Partzuf Aleph is Aviut, the coarseness of phase four and clothing?

R. The first Partzuf is the coarseness of root, and with that it works.

S. What is the surrounding light of the first Partzuf?

R. It has no surrounding light, you can call it the light of Ein Sof but it’s not it was in the vessel but it exists when it is ready to dress in the vessels.

S. So what is the difference that was made for the refinement of the first Partzuf, of coarseness?

R. What can I tell you, in every Partzuf you have inner light and surrounding light, which are against one another, and the opposition that is determined is through the Partzuf. In the first Partzuf you have the light of Ein Sof, which was as surrounding lights, and inner light after the coupling and striking so had the Behina of Nefesh, afterwards Ruach, Neshama, Yechida, and what do you ask about that, I don’t know.

S. I’m just trying to clarify the matter because the surrounding light is the one that is pressing on the refinement of the screen, maybe I’m asking how to activate this surrounding light, how to help it, how to activate it?

R. You activate it through the rest of the Partzufim, as much as the Partzufim are born more and more and more, they request through their previous Partzufim to Ein Sof, to bring them lights and through that the lights always revealed in higher and higher Partzufim through the work of the lower ones.

4. S. (16:50) He mentions here that the coupling is close to the level of Keter?

R. The coupling in closeness is the one that has the record of dressing.

S. Where in the process does it happen?

R. Where in Partzuf AB, Dalet-Gimmel? What is Dalet?

S. Hitlabshut.

R. It is a memory incomplete, therefore it’s called a coupling in closeness at the level of Keter.

S. Meaning on AB the main coupling is on phase three and he means the coupling by phase four?

R. There’s the small illumination in Dalet because it has the Dalet of Hitlabshut, of clothing, this is an addition of feeling of what is above it.

S. [No translation]

R. Both this and that, each and every record is very important because according to the records the Partzufim continue the results to the results of their development.

S. [No translation]

R. Yes.

5. S. (18:49) In order to have the connection with the Upper, the pleasure needs to be clarified what pleasure I get and what desire I use?

R. What is ‘connection with the Upper One?

S. As we read it now, it is the coupling by striking, it’s connection with the upper, so you have the Reshimo, the records of the light and the vessel?

R. Yes and?

S. So it’s something that he used to be clarified in order to have connection with the Upper, the pleasure that I had and what desire is to be clarified completely, yes?

R. Yes, but you have records, in that you have the data.

S. But I lost it.

R. What did you lose in the refinement of the screen?

S. No.

R. You built the next Partzuf and in the next phase you have the part of the higher Partzuf.

6. S. (20:07) A friend is asking: when the coarseness is greater than the clothing, it’s in order to receive and when the clothing is greater than the coarseness, it’s in order to bestow?

R. No, no that’s completely wrong, there’s no place for even that question.

Reading (20:43 – 23:31) #44 “Subsequently, there is incorporation of the male into the female, too…”

7. S. (23:40) What is the difference when we say that the Upper Light strikes the screen of Rosh and the difference between the level of male and female?

R. Again?

S. What is the difference between us saying that the Upper Light strikes the screen of Rosh and then there is?

R. The Upper Light that strikes the screen that is positioned at the Peh of Rosh which wants to enter the will receive in the pursuit, that’s on one hand, and what is its connection to what?

S. That there is incorporation between the level of male and female, what he described in this item? I will tell you why I’m asking: because here in this item, we see that there are forms of bestowal and forms of coarseness of the vessel, there is a coupling between them and we don’t know what is the role of the light in this actions, how do we know what the light does?

R. I don’t understand you, I don’t even understand your question.

S. Why did he switch to speaking in terms of female and male, and that the light that strikes the screen, what we learn so far, why did he switch to describing the terms in terms of male and female?

R. He needs to explain these things, he needs to do it; from the beginning you have from the starter of creation male and female, light and vessel. Aviut, coarseness is female and light, bestowal is male, and reception is female.

S. So, the previous form, can we call it light?

R. The form of bestowal you can always call it ‘light’.

8. S. (26:16) It’s light because we always say that the coupling takes place from Ein Sof to the place of the new Partzuf, where do we see it in the process because, apparently, it seems as if from AK we went through to Dalet-Dalet, Dalet-Dalet refines and then becomes the new Partzuf. And then, it’s as if it is in quotation marks, the previous Partzuf and the previous Partzuf remains. Where is the renewal here where the light makes this coupling on the new Partzuf which makes a new Partzuf, etc.?

R. But this is the light of Ein Sof towards it, this is called ‘the light of Ein Sof’ because it does not limit it, it doesn’t see any limit. Its screen is phase three and the light that is revealed on the screen is called ‘the light of Ein Sof’ for AB.

S. So how do we correctly depict the system which did one coupling in AK which is diminishing, or is it every time a new coupling on the lower Partzuf, even though it’s lower from Ein Sof, are there always new couplings or is it the coupling that keeps continuing and it’s for the whole streaming down?

R. No there has to be Ein Sof, endless amount of coupling, thousands.

S. But is it each time from Ein Sof?

R. No, Ein Sof means that it cannot be attained, this is called Ein Sof to this light inside it’s because there is no screen to limit it, to measure it and this is why it’s called Ein Sof.

9. S. (28:40) Is it possible to say with simple words, that the record of clothing is the life experience and the record of Aviut, the record of coarseness is the new coarseness that is revealed?

R. Yes.

10. S. (28:58) What characterizes or what’s the difference between the male and female and the female and male, what’s the main, essential difference between them?

R. According to what do we calculate, according to who’s desire, who’s ability either according to male or according to female, according to the force of the screen or according to the light, the pleasure that comes from it.

S. But is there no connection between those data points, the Reshimot of Aviut, the Reshimot of Hitlabshut? What comes first?

R. There’s a difference who determines, who determines whether the male or the female.

11. S. (30:03) The upper Zivug that incorporates in male is called, ‘the level of male’, which is called ‘Keter of closeness’, what can AB take which, as if it needs to make a Rosh?

R. Phase four of clothing.

S. How can he understand to take something because it goes to Ein Sof?

R. it is not Ein Sof, it goes to Galgalta, these are the Reshimo, the records, that come from Galgalta.

S. So it takes from the record of what it had in Keter, right?

12. S. (30:55) To continue that question: it seems as if the female incorporates in male and when it happens you have the Zivug on the level of Keter but when the male incorporates in the female, so the Zivug remains at the level of Gimmel, of phase three. So what comes out in the system when you have that incorporation of male and female?

R. What does it mean that is an inclusion of the meal and the female?

S. Male and male, we see that we rise from below upwards, that there’s this direction and the memory of where to rise.

R. Addition.

S. Addition, and the male and the female, according to what is written here there’s a coupling here so?

R. No, rather now he goes according to the Aviut, the coarseness.

S. So what does phase four do here, what do you need this clothing for in this specific coupling, in this specific Zivug?

R. I’m going to find words now: once you go according to the male and once according to the female, and you have differences between this and that; and, in these differences, that in these differences, you measure how much each weighs opposed to the other, in comparison to the other. How important is the female to you, as opposed to the male, and how important is the male to you, as opposed to the female. And then when you finish this calculations it is clear to you what you have in your hand, that in the inclusion of the female and the male, you have a vessel and in the inclusion of the male and the female you have light and this is how you continue, and you have this in all of your degrees.

S. You said that the coupling of Gimmel, phase three of the female, receives this ability that incorporates in Dalet, in phase four, just like we always say that there are these two things that in order to discover the gap between?

R. Without this there cannot be inclusion of the female of the male without the male including in the female.

13. S. (34:03) We say that the system learns from mistakes?

R. There are no mistakes, here the Upper that wants to enter the will to receive, enters the will to receive gradually, and in each degree it builds for itself a vessel.

S. Yes but as we learn with the Host, ‘I took too much and now I need to return it’, as if learning from my previous mistake?

R. Why were we wrong?

S. Because I took too much.

R. If it’s too much then there would be breaking.

S. So why is that a refinement of the screen?

R. Because you were not able to stand the state that was beforehand, and based on your decision you are refined.

S. Can I ask something a little beyond that?

R. Let’s say you come to the register and you’re told that this cost so-and-so, and you see that you have less money, so you get out of it, you don’t break. You agree with the bill, with the calculation and agree with the outcome.

S. How from this comes emotion, a feeling?

R. This we’ll talk about, not now.

Reading #45 (36:26 – 40:10)“As we have explained concerning the two levels-male and female-in the Rosh of Partzuf AB,…”

14. S. (40:14) What does it mean that “the male is a Rosh without a Guf”?

R. There is no vessel for the continuation of light like the female, the female is coarseness and the male is clothing, so we have forces of clothing but no forces of coarseness, meaning for the Zivug de Hakaa, coupling by striking, we have, but in order to pull it, to draw it into the Partzuf, we don’t, we have no force.

S. Is there such a reality, how come the Rosh make a calculation if there’s no force?

R. Records, without records there’s nothing, the main thing is records, records of Ein Sof, of Galgalta, of AB, the records determine the continuation.

15. S. (41:26) It turns out that each Partzuf has two Rosh, from the incorporation in male and female and male and female, according to what does the head decides?

R. According to the Rosh of coarseness because otherwise it doesn’t have enough information, it doesn’t have the Reshimot of Aviut, of coarseness. Only accordingly, he chooses how much he can receive in order to bestow from the Guf to the Rosh and from there the light stands.

16. S. (42:09) If I depict correctly what is the incorporation of records, a record is a record, yesterday I was at the restaurant and I have this impression of what I tasted what I ate, and then there’s a record of what I paid, so what is the incorporation between them?

R. That you do a calculation between this and that, because both records are quite opposite, one is from the flavor and the other one is from the pocket, as you said. So how can you compare between the two; so once you do according to this, and then you do according to that, and then you compare.

S. So after incorporation what changes are there in the record of, for example, the record of clothing, will this incorporation between the records and what changes in the record of clothing after the incorporation?

R. After that you don’t account for a certain Reshimot, a certain record, you already have the inclusion, incorporation.

S. It doesn’t work in separation, it works together?

R. Well, you said it.

17. S. (43:44) This state where it creates a Rosh without a Guf, is that a whole state?

R. It’s not complete, it just doesn’t have enough coarseness to continue the light into the Partzuf.

S. That’s in the cascading from above downward, right, and then when it rises from below, upward?

R. When it rises from below upward, it’s called refinement.

S. So it needs this state, as you previously said that we always need the next state right, which is the Rosh of clothing, that’s what gives the attraction to the higher, next state, correct?

R. It continues the reception in order to bestow into smaller Partzufim: Galgalta, AB, SAG, MA BON, and so on.

S. When the created being climbs from below upward, it doesn’t reach Galgalta, first, it reaches first, AB and then Galgalta or you can say the clothing of AB.

R. How does it happen?

S. So should we say that the Rosh of clothing for a certain connection that’s made in order to help us later rise to the next state?

R. I don’t understand.

S. Why is there this Rosh of clothing?

R. Because there is this desire to receive and desire to bestow and out of the comparison they become a Partzufim.

S. What does it mean in the process of the whole of creation?

R. Clothing of the light within the vessel, it is the purpose of creation, that the Creator will clothe within all of the creatures.

S. So it should clothe in the Guf, not in the Rosh?

R. No, Rosh is a calculation of each and every degree and then what there is in the Rosh it gets clothed in the Guf.

S. But here there’s a Rosh that doesn’t get clothed in the Guf?

R. Apparently there’s some problem here, not in a coarseness in the Guf, some limitation but it cannot be, to have the lights in the vessels without striking.

S. That’s clear, what does this add to the whole process of creation, that process of cascading from above downward and then after in the rising from below upward, you need this Rosh of clothing?

R. The Rosh of clothing does the calculation and then he does the calculation within himself and the coarseness in the Guf, and from these two heads he has a complete Partzuf.

S. Why isn’t it enough to have the Rosh of coarseness?

R. He didn’t do a calculation on the clothing so how can it be that there’s going to be something here at all? He needs to make a calculation with the pleasure that the Host presents before him.

S. So, the Rosh of clothing is a condition for the light of Rosh?

R. Of course, first is the Rosh of clothing, he needs to understand what is in front of him, the attitude of the Host in relation towards him, his relation towards the Host, the connection between them, what they attain one from the other. That’s just the process but the purpose of this entire connection.

S. So despise the Rosh of clothing not having a Guf, its implementation of what is revealed there is the Rosh of coarseness?

R. Yes, the light of clothing, the light of coarseness, and this is how they interact from place to place.

18. S. (48:26) I suddenly don’t understand: let’s say Partzuf AB, Dalet, Gimmel, four, three, where the Dalet is only the clothing in the Rosh, it doesn’t expand in the Guf?

R. The Reshimot of clothing does not expand into the Guf.

S. What does it mean, for example, as we once said that Partzuf SAG has Reshimot Gimmel which expands until Tabur, I remember once we had such a thing.

R. In SAG, we have all sorts of outcomes, as soon as we get to it, we’ll clarify.

19. S. (49:22) The records renew in the Guf of the Partzuf?

R. [No translation]

S. The Reshimo renew in the Guf of the Partzuf?

R. After the coupling, after the screen rises to the Rosh there he gets new Reshimot, new records.

S. So does this mean that he also feels in the Rosh?

R. In the Rosh when he arises, he’s included in the light of Ein Sof, depends on which Ein Sof but for him it’s Ein Sof; there’s no limit. And then he makes a calculation for receiving the light in order to bestow.

S. That’s emotion, there’s a feeling of a force and the desire of the next Partzuf.

R. Yes.

S. Is that a feeling in the world of intentions, how can we come closer to this?

R. It is certainly its intention in order to bestow.

20. S. (50:37) In relation to the Rosh of coarseness, Rosh of clothing and Guf, is that from AB and onward?

R. Yes.

S. So what is this, it’s as if there are two heads?

R. Yes, one according to what I want and the other according to what I’m incapable of.

S. The Rosh of Galgalta, before AB, Rosh of Galgalta, it makes a calculation about how much he has?

R. There is one head.

S. But doesn’t it make a calculation how much it can receive in order to bestow?

R. Correct.

S. Afterwards in AB, there’s the Rosh of clothing, the Rosh of coarseness and afterwards a Guf, so the first one, what’s the calculation it makes?

R. It makes a calculation how much it wants to receive in order to bestow.

S. And the Rosh of coarseness, what calculation does it make?

R. There’s a difference between wants and can.

21. S. (52:10) Apparently the Partzuf of AK and the Partzuf of Galgalta needed to receive all the light, it has the clothing of Dalet and the coarseness of Dalet.

R. If not in order to bestow, he would receive all the light.

S. What does that mean, what’s this addition that now you said, it has the Reshimot of Aviut Dalet, we called it Dalet-Dalet, it has Aviut of the Reshimot Dalet-Dalet so it can make a calculation on all the expansion to Dalet-Dalet and it can receive all the light to bestow, why not?

R. He has no strength.

S. But he has the Aviut, the coarseness of the Reshimot of Dalet-Dalet.

R. The fact of wanting the Reshimot of Aviut, the coarseness doesn’t mean that he can.

S. It is not understood.

R. Lack of intention.

S. Reshimot of Aviut is what it can and the Reshimot of Hitlabshut, clothing, is what it wants and  so it has that Dalet-Dalet.

R. Galgalta wants to receive all of the light of Ein Sof that occurs around it, yes?

S. Yes.

R. Why can’t it not receive in order to bestow, lack of screen, lack of intention; there was a restriction, that it decided that it will receive only in order to bestow and, and only in order to bestow that it is checking, it sees that it can only receive twenty percent, that’s it.

S. Excellent, so he should have depicted the system in such a way that Galgalta starts with the Reshimot of Aviut Gimmel, of coarseness phase three, at the state from the previous one.

R. No it cannot, it’s working within the desire, it cannot work with the different quality, rather only with the quantity.

S. So why is it depicting it has Dalet because you take all the Partzufim, let’s say we take AB, it has the record of coarseness in phase three and the Reshimot of Hitlabshut Dalet and it cannot receive all the light?

R. There is no desire of Gimmel but there is a desire of Dalet, it is willing to bestow all of Dalet, but in practice he cannot order more than twenty percent, this is why there is a coupling by striking otherwise there will be no striking.

S. Okay, so how does this behavior, how does it continue to Gimmel, to phase three, to the next Partzuf, where do we see that same template behaving in the next Partzuf?

R. It received in order to bestow twenty percent of phase four, that’s it, the screen is refined because it does not want to receive anymore, it prefers to get rid of all the light, to bring it up to the head, to enter a new coupling by striking and he can do something else in order to bestow and it does it, to receive something in order to bestow more that before, this is called, Partzuf AB.

S. So why is the coarseness of AB in the name of Gimmel, phase three?

R. Because the Aviut, itself, is less than before.

S. But if the Aviut, itself, is a previous level and the Reshimot of Aviut is how much I am capable, right?

R. However much you can, is less than before.

S. Capable of less than before, okay, so let’s say I can receive less than twenty percent of the light?

R. Much, much less.

S. So I return to my original question: why is it depicted as if there’s this adaptation between the Reshimot Hitlabshut, the Reshimot of Aviut and the Partzuf of Galgalta which apparently it should have, the whole light of Ein Sof should have been received in that Partzuf. Why is it depicted in such a way where there’s this adaptation between them because it seems as if it needed to be a complete coupling?

R. The will to receive in the Galgalta matches precisely to the light of Ein Sof that stands before Galgalta in coupling by striking, and there is within Galgalta all the vessels in order to receive all the light in order to bestow, it’s just lacking a screen.

S. It makes a calculation on Dalet?

R. Yes.

S. So it was supposed to receive all the light?

R. It can’t, it doesn’t have the intention in order to bestow.

S. But it has the Aviut of Behina Dalet.

R. A desire.

S. We say that the Reshimot of Hitlabshut is what it’s capable of.

R. It cannot receive in order to bestow.

S. So this is the logic between the Partzuf of Galgalta, all the Partzuf where it’s understood that you have Dalet, Gimmel, Gimmel, Bet, there’s always this gap between what it wants and what it can. In the Partzuf Galgalta this doesn’t exist so that’s why I can grasp it because Dalet-Dalet is what it wants and what it can, it should have everything.

R. Because to begin with there’s a difference of what the Partzuf wants to receive and what it wants to give. Where does it take, where does it get the force to give, to bestow, the Partzuf of Galgalta? There’s no such thing, he doesn’t get it from the Creator, rather, he gets it from the shame in that he wants to resemble the Creator, and it’s a completely different force, this is a natural force that the Creator has created.

S. So why is it called with the name of Dalet?

R. Because it is the coarseness of phase four.

S. So in the beginning the coarseness of phase four begins with this lack?

R. Yes, yes so what, so what, the main thing is to bring the creature, the end of the action is in the beginning thought, to bring the creature to a corrected form.