THURSDAY PRAYER: TIFERET-TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN

READING: between after midnight and sunrise of Thursday.

Baal HaSulam. Preface to the Wisdom of Kabbalah, item 51

Morning Lesson May 16, 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. #51

Reading #51 (00:17) “We should also know that the restriction was only on the light of Hochma..” twice

1. S. (04:30) So what prevents the light of Hassadim from going downwards, the intention of the ending in Malchut? What is preventing it because in the initial stages there is no limitation from the light of Hassadim entering Malchut, and here he says it can cause a shattering, so what prevents the light of Hassadim from entering?

R. The light of Hassadim can also be received in order to receive.

S. Meaning the intention.

R. Right.

S. And in the initial stage Malchut?

R. In the initial stage it’s not a sufficient will to receive, it’s not developed enough.

S. So it is completely to itself?

R. Right.

2. S. (05:48) Where was this law determined that the light of Hochma and Hassadim intertwined until there is no difference between them?

R. First of all the light is one. The vessel is what divides it into two. For that reason the light of Hochma appears in the will to receive, that wants to discover and enjoy the light of Hochma and the light of Hassadim, of Mercy, is revealed in the vessel that wants to see only the light of Hassadim.

S. Hence the question: If we look at the four phases of the direct light, let’s say, then the light of Hassadim appears in Bina and the light of Hochma appears in Malchut. There are many stages there we won’t get into, but he says here that in the Ten Sefirot of the Upper Light, the light of Hochma and Hassadim are bound together and therefore they cannot be separated afterwards. Where do we see them connected?

R. They are connected because they come as one light, and afterwards each one of them goes through in the four phases of direct light, then through the Ten Sefirot; they go through all those Sefirot and then they transitions between Hassadim and Hochma, Hochma and Hassadim.

S. Still he says that the restriction was only in the light of Hochma?

R. Right the light of Hochma, the light that is accepted in the vessel of reception.

S. So why can’t the light of Hassadim be received?

R. It will need to be discerned between the light of Hochma and the light of Hassadim and then it will be like the breaking in the light.

S. What is the shattering in the light?

R. Shattering in the light is when the vessel cannot withstand the light that is in it.

S. Even if it’s the light of Hassadim?

R. The thing is that the light of Hassadim or the light of Hochma; the Vessel discerns between them and separates them. The light that comes to the vessel is a light, not Hochma and neither Hassadim. The Kli, the vessel, starts dividing it and weighing it and sorting it.

S. So when we say that the lights are bound together it means that the vessel is such that it cannot tell the difference between them?

R. Yes. Let’s read again what is written.

Again #51 (09:27)

3. S (11:35) He defines that the light of Hassadim can only be drawn by the will to receive, that is basically the difference, so why is there a question of drawing light of Hassadim to Malchut there’s no situation like that?

R. Why?

S. Because he says, why is there no restriction, because its vessel is the will to bestow and it needs no correction, and this is called, attracting the light of Hassadim. But Malchut does need corrections, it’s irrelevant to draw to it the light of Hassadim. So why does he alert us to that problem?

R. Can the light of Hassadim enter Malchut?

S. According to this definition, no.

R. So what is your question?

S. There is no question. But he presents it as a problem and he says that there’s a fear of shattering in the light and it is not a problem actually.

R. Explain to me, when the light of Hassadim can’t enter so the light of Hochma cannot enter? 

S. I did not understand? is like there is a differentiation there, there is a vessel that is fit for the light of Hassadim it does not need any correction, it’s a will to bestow and it can attract the light of Hassadim.

R. Yes.

S. Then Aviut Dalet-Malchut, is not a will to bestow according to the definition, it doesn’t attract the light of Hassadim at all. So there’s no such reality where it to ask for light of Hassadim and then be afraid of some shattering of the light or the Kli.

R. So what is the question?

S. So I’m saying it’s as though there’s no problem here, but he’s saying that there could be a shattering of the light so is there a problem or is there not?

R. If it would continue in this way, will there ever be a correction? That wherever the light of Hassadim cannot enter also the light of Hochma can’t enter, that’s clear. But when the light of Hochma cannot enter also the light of Hassadim can’t?

S. We know that the correction is by the light that reforms, the light of Hassadim does enter to make corrections.

R. That light that reforms is something else. Now we’re speaking about the light that the vessel wants to receive with the intention that the light will expand it and fill it.

4. S. (14:44) There is a difference now that we read between the state of the light of Hassadim in part of the Kli, like say at the end of the face we say that there’s a light of Hassadim there, as opposed to what Baal HaSulam describes here which is the expansion of the light, after the restriction, the screen and the reflected light there is an expansion of the light and there he describes that the light of Hassadim is bound together with the light of Hochma. Can you explain what is the expansion of the light in the Kli?

R. This is where the light of Hassadim is the clothing to the light of Hochma. But here it is the purpose of the vessel for now to be filled with the light of Hassadim.

S. I did not understand. What does it mean the expansion of the light, the light that enters the vessel after it made the calculation and it knows that it can bestow to a certain extent?

R. There’s an extension of the light; it connects to the vessel and in the common desire between the light and the vessel it can fill the vessel, is that clear?

R. So what is the question?

S. So when it expands in the vessel that’s also the question the friend asks. There is a state where there is a connection just like we see, that phase three there is a connection between Hochma and Hassadim they are all together until they come to Malchut where there it cannot expand. This process in the light, is not clear at least not to me, where the Taamim come from, where that part of the light is coming from?

R. Gilad, you started, explain what he’s telling?

S. I think it’s not clear what it means where the lights are bound together in that state?

R. Because all in all there’s one light.

S. But we always speak from the perspective of the Kli, so what does it mean that the lights are bound together and they can’t be separated, and where Hochma does not also Hassadim doesn’t expand it’s also what another friend asked. I think it all revolves around this issue, what is it that the lights are bound together?

R. Bound together, is that once the light of Hochma is in the Kli and then the light of Hassadim is in the Kli, and that’s how they are bound together, they pass through through all four phases of the Kli. Is that clear?

S. Yes. But that structure was created in the four phases of direct light already, is that the root of their connection?

R. Yes, of course. The structure is from there.

S. So the friend is asking what does it mean that they are connected after the restriction?

R. I didn’t understand.

S. There are four phases of direct light, then Malchut makes a restriction, then the work starts with the reflected light. What does it mean that they are bound together after the restriction?

R. They affect one another, all the four phases remaining that way and connected and even after the restriction and they determine what goes through them.

S. So here we are in item 51; he says there is the ending Malchut and in the ending Malchut cannot receive the light of Hochma nor Hassadim because they are bound together. So why can’t it expand the light of Hassadim?

R. Maybe you can read item 51 and explain to us?

S. I have a problem reading but I will try: We should also know that the restriction was only on the light of wisdom, that its Kli is the will to receive that ends in phase Dalet where the restriction in the screen occurred yet there was no restriction on the light of Hassadim there since its vessel is the will to bestow in which there are is no coarseness or disparity of form from from the Emanator and therefore it does not need any corrections. Hence, in the ten Sefirot of the Upper Light, these two lights of Hochma and Hassadim are bound together without any difference between them, since they are one light that expands according to its quality of the vessel. For this reason when they come to clothe in the vessels after the restrictions, the light of Hassadim stops at Malchut too, even though it was not restricted. This is so because had the light of Hassadim in the place where the light of Hochma cannot expand even a bit, meaning in the ending Malchut there would be a shattering in the Upper Light as the light of Hassadim would have to be completely separated from the light of Hochma. Hence the ending Malchut became completely vacant, an empty space devoid even of the light of Hassadim.” Yes? Well, okay so you.

5. S. (21:00) Why can’t the light of Hassadim expand, because in the beginning of this paragraph he says, there is a vessel for the light of Hassadim and there’s one for the light of Hochma and so forth, but they’re bound together. How does this connection prevent them from expanding in phase 4 afterwards? He also adds a few terms here, shattering in the light which I don’t understand at all, but why can’t the light of Hassadim expand where there’s no light of Hochma?

R. The light is a pleasure. Light is pleasure. Pleasure from Hochma or pleasure from Hassadim. What’s the difference between them, from receiving or bestowing?

Meaning, if a vessel can’t receive the light of Hochma it could be that it can receive the light of Hassadim? Why not? Let’s hear you.

6. S. (22:19) According to what’s written there’s shattering in the Upper Light I have no idea what that is we always talk about the shattering of the vessel it’s the first time we hear about the shattering in the Upper Light, what is that?

R. Why can’t you enjoy the light of Hochma but only with a screen and equivalence of form and the action of bestowal, right? With the light of Hochma because it’s the light that comes to the vessels of reception and then when it reaches the vessel of reception there must be an inverted equivalence that the vessel that enjoys it has to also be in order to bestow, why can’t we enjoy the light of Hassadim?

7. S. (23:38) He writes later in item 52, that in the light of Hassadim there’s also the light of Hochma he says that the light of Hassadim is not completely separated from Hochma. Maybe that’s why?

R. Maybe, yeah.

8. S. (24:00) Because the light of Hassadim is to bestow to others and the light of Hochma is to receive for myself?

R. It’s not to receive for myself.

S. It’s in the vessel of reception.

R. It’s accepted in the vessels of reception in order to bestow.

S. And Malchut doesn’t have that screen because it has no force to clothe the light of Hassadim in order to bestow because it will go into the shells into bestowing in order to receive.

R. Give it to your neighbor there.

9. S. (24:33) To your question because the ending Malchut cannot receive Hassadim because she’s restricted.

R. What does it mean that it’s restricted, that he cannot receive in order to bestow?

S. At the end of the face the light of Hassadim cannot enter which is also a clothing for the light of Hochma because that will produce a shattering.

R. Well?

S. So you asked why the light of Hassadim cannot be received. What was the question?

R. The question is why the light of Hassadim is afraid to receive in order to receive?

S. Probably there are no vessels there that need to be corrected which is a vacant space, meaning to that point there are vessels worthy of the correction of in order to bestow.

R. Well, yeah.

10. S. (25:53) Maybe the direction of coarseness because there is coarseness there in the Kli it’s not clean and pure Hassadim like for example in the Nekudot of SAG that’s the lower level of Aviut, Aviut-Bet then Hassadim can come down clean but here it’s still mixed with Hochma so it will be in order to receive and that’s why it doesn’t allow it?

R. There in the Nekudot of SAG, yes. There is a chance for less of a shattering than here, that’s right.

11. S. (26:35) I think that here in the light it’s not just the pleasure itself but also the Giver of the pleasure meaning two discernments and that’s what cannot be received in the Kli meaning the Kli equalizes its form in attempting to equalize with the Giver of the pleasure. So, the Giver of the light of Hassadim there’s a collision between the Hassadim and light of Hochma and once Malchut also enjoys the light of Hassadim meaning the status of the Creator then there’s already a separation between the two lights, you cannot discover the light of Hassadim and Hochma separately, there is the light that contains both discernments of both the pleasure and the Giver of the pleasure.

R. You’re saying something but you can’t express it yet. You asked if they already know. No, you have to get used to this.

12. S. (28:02) From a different perspective what is there in the ending Malchut, it’s like it’s empty?

R. You have phase four where the will to receive is different from root,1,2,3,4.

S. It’s like in the 10 Sefirot of the Sof, there’s first two Sefirot and then there’s the ending Malchut, that one?

R. I don’t know how you’re dividing this.

S. We’re talking about the Ten Sefirot of Toch and Ten Sefirot of the Sof of the Partzuf. So the ending Malchut that empty space?

R. It’s the tenth Sefirot of the ending Malchut.

S. It’s all of those Ten Sefirot?

R. Yes, each part of the Partzuf you can divide into Ten Sefirot.

S. The part that’s empty of light devoid of both Hochma and Hassadim what’s that reality?

R. It’s still not working. It could be that there’s no screen, it doesn’t receive the light and doesn’t reach it. There’s a system that comes before that doesn’t pass the lights to it and then it just remains empty. What does it mean to be empty? That’s a question but for the sake of studying that’s how we call it vacant.

S. So everything that we know here is the interaction between the light and the vessel and all the sudden there’s a point in the vessel where there’s no light, is it a result of the previous development but it’s hard to understand what’s left there what kind of reality is that that has no interaction with the light it’s empty?

R. Yes, it’s empty, it’s coarseness with no filling, because it’s lacking correction.

S. So it’s from some impression of the light that was and now it reached that state of emptiness. How can it be empty, empty of what?

R. Empty from filling that it’s desire feels that it’s empty.

S. It can be in that state only if it used to be full?

R. There are records of that state.

S. So it’s only records there and that ending Malchut there’s a place where there is just nothing with some impression of what was there before?

R. Yes, it was also there before, let’s say the Galgalta that refined itself; it leaves vessels with those records even above the Tabur.

S. That’s where the refinement begins?

R. Okay, it doesn’t matter but still it’s the will to receive remains there with its records.

S. And when it’s empty, it means that it’s not ready to receive any pleasure of any form. That’s such a point that it cannot receive any form of reception?

R. Yes.

S. That’s the emptiness?

R. That’s the emptiness also the restriction that comes later, that also.

13. S. (31:35) In the Rosh there’s a process of calculation, in the Guf it realizes that calculation, in the Rosh we calculate how much light comes, how much reflected light it can give back and in the Toch there’s a process of receiving the inner light that’s already a result of the Rosh until the Tabur and below the Tabur that’s the ending Malchut?

R. Yes.

S. So in that ending Malchut that’s the area where it cannot receive an order to bestow?

R. Correct.

S. So there I decide to sustain the restriction as it was there before?

R. Let’s say.

S. Because we used to say that that area of the Sof of the ending Malchut the fact that she remains restricted that’s already a sort of equivalence to form because she decided not to receive in order to not blemish the lack of equivalence of form?

R. Yes.

S. So it’s a certain measure of Hassadim as we called it but here he said that there’s no light there?

R. Hassadim you say?

S. I remember we used to say that but here he says that there’s no light there, there’s a completely vacant space?

R. Yes.

S. Even from the light of Hassadim he emphasizes so what is that place of the ending Malchut?

R. The Malchut that ends all the light that we’re received before it’s that part of each and every Sefira that was receiving light and that part that was left and each and every Sefirot now stays here at the Sof of the Partzuf, from each and every Sefira the part that couldn’t receive anything stays below.

S. And what light keeps it?

R. Whatever can enter it.

S. Hassadim, so how is there no shattering of the light? Because he says you cannot separate them?

R. There’s a thin illumination from not being able to receive, there’s not even a coupling of striking on that but the fact that it doesn’t want to receive in order to not be a receiver and guards himself then it receives a certain illumination of the light of Hochma and Hassadim.

S. It’s like a light that’s on standby, it’s not active?

R. It cannot be activated but it’s a light that fulfills it and sustains it and stabilizes it.

14. S. (34:50) From here comes a question: could there even be a vessel in Malchut that is enough only for the light of Hassadim because that’s not the purpose that Malchut was created for it has to receive the light of Hochma. So why should it receive the light of Hassadim and be okay with it that that is the only light it has because there’s no need for that if I understand correctly. Hassadim is only in order to be able to receive Hochma otherwise there’s no point in Hassadim.

R. Again.

S. Could there be a state that Malchut is sufficient with the light of Hassadim that she gets pleasure from this, could this be if the light is only Hassadim with no Hochma could there even be a state in which she feels any pleasure, any need for this?

R. Why not?

S. Because she wants pleasure from the light of creation which is the light of Hochma, that’s how she feels it, that’s the pleasure she receives it is the only thing that she needs for this she was created so the light of Hassadim is only for her to realize the need for reception of light of Hochma, she cannot receive Hassadim as the light that’s good for her on its own; she must have the light of Hochma.

R. She must. It’s not the final correction yet she must but she cannot receive it.

S. So here according to this point could I understand that she can’t draw the light of Hassadim for herself without the light of Hochma at all because there’s no need for it?

R. Correct.

S. So maybe that’s the reason opposed to the purpose of creation. Maybe that’s called the shattering of the light. What I’m trying to understand is that the shattering in the light is that there couldn’t even be such a thing? It’s not what the light needs.

R. Very well, good, that’s another good answer.

15. S. (37:13) There are two forms that we call the light of Hassadim supposedly there’s the Hassadim of rejection that we say in the first restriction it was filled in Hassadim, the fact that I’m not receiving that’s already in somewhat called the light of Hassadim right?

R. Yes.

S. And there’s Hassadim that when we feel the Host enough so that’s the light of Hassadim and in that, the light of Hochma can enter?

R. Yes.

S. That’s why I’m confused because we call them both Hassadim.

R. Well there’s twenty different kinds of the light of Hassadim.

S. But in the end of the face there’s Hassadim from the first restriction and in the Partzuf the Hassadim with the elimination of Hochma that comes from phase three so that’s what we’re talking about it’s also from the middle of Bina where she’s divided and filled with Hassadim.

R. I think you guys are confused.

16. S. (38:32) So actually he says something strange that if the light of Hassadim will enter a place that it’s not allowed to there will be a shattering in Hochma, now the friend says something that sounds rational, that SAG couldn’t go below the Tabur.

R. Why?

S. Because only the records of phase two could expand and before that[…]

R. Gimmel of Hitlabshut.

S. Exactly, so here he says that if the light of Hassadim goes below the problem is that it lets go of the Hochma and that’s why the shattering happens. That’s what I don’t understand here that he writes that if the light of Hassadim would have to completely be in the ending Malchut the shattering would take place in the Upper Light because the light of Hassadim would have to completely be separated from Hochma because he let go of the Hochma there was a shattering?

R. You cannot leave the Hochma because the Hochma is the source but if it would leave the Hochma that would be called the shattering in the light.

S. Okay, I think I got it, thank you.

17. S. (40:05) I have a question: what’s the difference between the ending of the inside and the end when he says that there’s a vacant place?

R. The ending of the inside is the ending of the clear vessels of the will to receive of the light of Hochma that the vessel knows that it receives that much and not more, come all the way to here and not more and the ending over the light of Hassadim is what you’re asking?

S. I’m asking about the difference between the ending of the Toch and the ending of the Sof.

R. The ending of the Sof is the end of all, of everything, all the lights and all the vessels and everything, everything ends there.

S. It’s like, it’s not clear the ending of the Toch is clear, this much we can receive in order to bestow?

R. The ending of the Toch, it comes from the end of the screens and the ending of the Sof comes from the ending of the desires. There’s no more desires that can be used in order to receive, in order to bestow, it doesn’t matter, so there’s a difference between the screens over the desires and the desires themselves, think about that.