TUESDAY: GEVURAH-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

Morning Lesson June 4, 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. #67

Reading (00:19 – 01:36)

1. S. (01:40) What is a place?

R. A place is Malchut of Ein Sof which was divided to several places, several parts, ‘place’ is a certain desire.

S. Why is it important to say that, now, there is a place and before, in AK, it doesn’t mention a place, are you saying that Malchut of Ein Sof didn’t have a place before that?

R. Malchut of Ein Sof restricted herself and divided herself to several places according to her desire and the upper lights operates in her in each and every place, in each of her parts, and builds the desires by its bestowal, by its influence.

S. So how does the connection between the Nekudot of SAG and, what are the actions that the Nekudot of SAG do in the four divisions?

R. That is all in the connection in the light of Ein Sof that operates above and the will to receive that operates in every place above the Tabur, below the Tabur, etc. The upper light that comes performs those division.

S. This place clothes on NHY of AK?

R. Let’s discern this a little bit: the will to receive the Creator created in the will to receive, now the upper light operates, the quality of the Creator to bestow and accordingly this desire begins to respond to the action of the light upon it or the Creator, doesn’t matter how we call it. Then this desire begins to get divided to places, meaning desires that we call above the Tabur, below the Tabur, Rosh, Toch, Sof, etc. This is all in relation to the upper light that is how we define the desire, and this is why from the beginning of the desire until the conclusion of all the desires we say that this is called the Partzuf of Adam Kadmon; within this Partzuf we discern different parts meaning we can create signs or manners by which the desire that’s in each and every part becomes towards the upper light in a certain state or special manners, there is Rosh, there’s a Toch, there’s a Sof, a ‘below’, ‘above’, etc., etc.

This is what we have learned in the Partzufim of AK, Adam Kadmon, now we’re coming to the Partzufim of the world of Nekudim, gradually, slowly, slowly. And there the division is not according to the desire to receive and the desire to bestow, alone, but rather where it is, meaning what is happening with Partzufim of SAG and why Partzuf of SAG is such an important thing, important Partzuf, because in it the desire to receive and the desire to bestow which operate these two desires together in a certain connection between them, Rosh, Toch, Sof, Partzufim, which is SAG, and creates all these things that rise above and differentiated into many groupings’ this is what we were talking about here.

2. S. (06:52) In item 66, he says “as soon as the restriction occurred during the descent of Malchut to Bina, even before the raising of MAN and the coupling that was made at Nikvey Eynaim, what kind of state is it?

R. That there has yet to be a Zivug, coupling, upon the emergence of Partzuf of SAG, not SAG but rather Nekudot.

S. How does Malchut rise to Bina without SAG?

R. We have Galgalta, AB, and SAG, what does he say here: (Rav reads) “and here immediately during the restrictions, meaning while the Malchut rises to Bina”, this is already the second restriction, yes, “even before the raising of MAN and the coupling that was made at Nikvey Eynaim of AK”, meaning in SAG, “it caused the Partzuf to divide to four divisions. The first division, KHB HGT up to its Chazeh, which are considered the place of Atzilut. Two, the two lower thirds of Tifferet from the Chazeh down to the Sium of Tifferet, which became the place of the world of three, which is the three Sefirot of NHY in it which became the place of the world of Yetzira, and four, the Malchut in it became the place of the world of Assiya”. So he divided for us this Partzuf of Nekudim of SAG to four parts, and says “this is the place for the four worlds that will move to us, so those different places and they will fill those places, soon, soon. But the division was already made according to what, according to the will to receive that is in Malchut and according to the desire to bestow that is in SAG, Partzuf of SAG.

S. Is there an involvement of people or not yet, is it just the system?

R. I don’t hear what you’re saying.

S. Is there involvement of person or it’s only a system?

R. There’s no human being here, where did you see that here, don’t ask nonsense.

S. When you say that Bina rises to Malchut or Malchut to Bina, how does a raise with the involvement of a person, is it automatic?
R. We didn’t learn that yet and therefore we’re not talking about it, that’s it, that is called “a smart aleck”, you know, he doesn’t know what he’s talking about, he’s just talking it, just shows how much you’re not in the right place.

S. Alright, this is what I asked.

R. It’s best if you keep silent.

Reading Item # 67 (10:12 – 13:47) “The reason for it is that the place of the world of Atzilut means the place worthy of the expansion of the upper light..”

3. R. (13:58) I don’t understand that there are no questions, there are really no questions or is it so misunderstood, let’s read again. I will read number 67: “The reason for it is that the place of the world of Atzilut means the place worthy of the expansion of the upper light. And because of the ascent of the ending Malchut to the place of Bina of the Guf, called Tifferet, the Partzuf ends there and the light cannot pass from there down. Thus, the place of Atzilut ends there at half the Tifferet of the Chazeh”, yes, of SAG, Nekudot of SAG”, and you already know that this new Sium that was made here is called “the Parsa” which is below the world of Atzilut”, and these are the three divisions, the three Sefirot below the Parsa, and they have three divisions in them and this is since they only needed two Sefirot, ZON of the Guf, which is called NHYM because the Sium was made at the Bina of the Guf, which is Tifferet, hence, only the ZON below Tifferet, below the ZON from Tifferet, that are from Tifferet, that are below the Sium are not Tifferet, although the lower half of Tifferet emerged below the Sium. The reason is that Bina of the Guf is incorporates also from the ten Sefirot, KHB of ZON. And since these ZON of Bina are the roots of the general ZON of the Guf which were incorporated in Bina, they are considered like them. Hence, ZON of Bina also emerged below the Parsa of Atzilut, as well, along with the general ZON.” Is that understood thus far or not, question; what, it’s not understood? Wonderful, what’s not understood then ask or maybe it’s not even understood what to ask, well, I do not hear any response?

4. S. (16:53) I’m trying to add to the scrutiny: first he speaks of the second restriction which is different from the first restriction.

R. Yes.

S. Divides the place of Tabur of AK of Sium, above the Parsa, below Parsa, then he explains the ZON of Bina, despite it remaining above the Parsa, it goes down below the Parsa, why?

R. Because ZON of Bina already belongs to Malchut.

S. Why, it’s essentially Bina, the vessels of the upper?

R. Yes, but these are not yet vessels that are in bestowal.

S. Because they’re already a part of the lower part?

R. Let’s say so, meaning we have in Bina where in the division is a stop between the Sefirot Keter, Hochma, Bina and the ones belonging to Zeir Anpin and Malchut, that’s it.

S. And this happened from ZAT de Bina and below?

R. Yes.

S. And this later becomes the lower two thirds of Tifferet, what does that mean, what’s so special about that?

R. There is something that matches between the vessel of bestowal and the vessels of reception. 

S. And there’s the connection of between vessels of reception and vessel of bestowal there in that place, that’s where the choice is?

R. There are the corrections, there are the corrections.

5. S. (18:53) It’s like on behalf of the Sefirot, there’s not a proportional, here’s there’s six, here there’s a third, here there’s three, can we talk about the richness or the processes that take place in the world, its roles, why are there different divisions there?

R. Look, we need to relate to every place in spirituality as special; if it’s separated, if it’s divided and even if it’s a small one, it can be very special. Therefore, not to go according to its size, like Keter, Hochma, Bina but according to its essence, and the relation to the correction and soon we will learn to identify each and every part.

6. S. (19:58) Why do we say that specifically now on the second restriction, there are Partzufim  that operate both quality of reception and reception in the same Partzufim, wasn’t it like that before

R. Bina it’s like that.

S. Why, what, in Galgalta wasn’t there below the Tabur, one Partzuf?

R. No, no, no because in Bina you have Sefirot that are connected with bestowal, relating to bestowal, belonging to bestowal, and Sefirot that belong to reception and their job is to care for the lower Sefirot as Bina gives birth of its Guf, the Partzufim, and that didn’t exist before, we see it in our world, too.

S. But let’s take the Partzuf of Galgalta, it had Keter, Hochma, Bina above Tabur?

R. Yes?

S. And below the Tabur, there was NYHM, that’s one Partzuf?

R. Yes, there was, one.

S. That’s above bestowal, below reception?

R. You can distinguish exactly that much.

S. So here’s a Partzuf that has two qualities, bestowal and reception in one Partzuf?

R. No, no, continue?

S. So why do we say that from the second restriction the Partzufim are working?

R. Because there is no ability to receive in order to bestow there.

S. Where?

R. In NHY of SAG.

S. Okay and in Nekudot of SAG, there’s no ability to receive in order to bestow below that Parsa?

R. Yes.

S. So what is the difference between below the Parsa and below the Tabur?

R. Vessels of reception are revealed that cannot be corrected in order to bestow and they belong tol Malchut.

S. And below the Tabur, it’s not considered vessels that can be in order tom bestow?

R. Below Tabur, no?

S. Why?

R. They’re simply aren’t are in, aren’t there, the expansion is as such that there’s no question that it’s either to receive or to bestow.

S. So how is the Tabur specifically created there, probably was made because of some reason there, no?

R. Later it was.

S. What do you mean, “later it was”, the Partzuf of Galgalta emerged, so why specifically Tabur of Sof take place?

R. Sof of Galgalta is in the Sium.

S. No, I don’t mean the Sof, I mean the Toch, the Tabur that stops the reception there, the bestowal there; why does it stop a specifically there?

R. Because there’s no more vessels of bestowal there.

S. So there was a scrutiny that below the Tabur you can not have, receive in order to bestow.  

R. It is in order to bestow.

S. So how is it any difference to Parsa in the world of Partzufim of SAG that also can’t receive from there? 

R. There it’s also the same. 

S. So why are we saying that from the Tzimtzum Bet, second restriction, there’s this new situation where we can differentiate reception and bestowal?

R. From the second restriction, part of the vessels that have the opportunity to be in reception they are reception, therefore they have the second restriction.

S. And it wasn’t like that in Galgalta?

R. They, themselves didn’t even want to use their own vessels.

S. So this means that they, themselves, are in Galgalta, and in Nekudot of SAG, what?

R. Yes, there is external control that rules over them otherwise they would receive in order to receive.

S. I mean Galgalta they didn’t sell

R. Certainly.

S. So why is it called ‘a place’, how does this add to this thing that you talked around about, that this is called ‘a place’ and now there are places in the world of Atzilut, Beria, Yetzira, how is that connected?

R. ‘The place’ is defined as having a special rules for that world which is why the world of Atzilut is called ‘Atzlo’, that there can be contained all of the upper light.

S. And prior to that, there wasn’t a place?

R. Before it was unclear because it wasn’t clear that he was all included from the vessel SAG.

7. S. (25:28) To continue the scrutiny, so what caused the vessel to suddenly want to receive, you said below Tabur in NHY of AK they didn’t want to receive, and later in NHY of SAG, they did want to receive but they had some kind of special control, why did they all of a sudden wanted to receive?

R. You’re speaking about which place?

S. We did a scrutiny with the previous student and what I understood is that the difference between below Tabur of AK and below the Parsa of SAG, that here the vessels didn’t want to receive, the vessels below the Tabur?

R. From the Tabur to the Parsa.

S. And in SAG, they did want to receive, why did they all of a sudden want to receive and before they didn’t want to receive?

R. They didn’t have the screen to be able to protect themselves.

S. I didn’t understand, we had a Masach in Tabur in NHY of AK, there is a decision there right, and there was a decision that until here we receive and below that they were not receiving in order to bestow. 

R. Yes?

S. And then we move to SAG there the Nekudot of SAG descended below the Tabur and then something happened to the vessels, what happened to them? That all of a sudden they decided that they do want to receive and then they second restriction took place and all the story that we are learning?

R. Because then all the vessels were divided that belong to the general Malchut, they divided from that Zivug, and became the vessels of SAG. When they’re upper light goes through the vessels of SAG, He then awakens these vessels to receive in order to bestow but the place also has an effect, a cause, and if they were above the Tabur, there was no issue, but because they’re below the Tabur, there’s no longer protection they can receive in order to bestow, rather it will be in order to receive, which is why the second restriction happened there.

S. The action that qualified these vessels to receive like you’re saying right now is the Nekudot of SAG went all to below?

R. Yes.

S. What is the special about that action, what does it do to the vessels?

R. SAG is Bina connected to Galgalta which is Malchut.

S. And then what happened to the vessels?

R. Bina and Malchut connected and there is some ramification that Bina enters Malchut, and Bina can not use its vessels of reception.

S. Again I didn’t get that, if Malchut enters Bina then Bina can’t use its vessels of reception?

R. Yes, because Bina is all for bestowal.

8. S. (29:08) To continue the scrutiny of the previous student, we always say at that first the place for the world was created and then the worlds were built within it, and then there’s the matter of going down of the worlds and descending, and the correction is raising awareness in the world to return to its place, Atzilut will be in its place, right now the world is in a descent. Can we in order to make it easier to the learner to relate to the place of the worlds as a standard and the place of our world, below the standard, we need to raise the standard to come to standard, you know the refinement that was decided. Look at the world as a place of standard?

R. I don’t understand what you say, and do not continue please, because these words, standard, return, no.

9. S. (30:15) In the second restriction the desires were divided into those of equivalence of form then there’s a certain order and correction?

R. Yes.

10. S. (30:53) We are learning here about how the system is being built after the second restriction, right, so the question is why does Baal HaSulam specifically here teach us about the place of the four worlds of ABYA and the matter of the Parsa even before we scrutinized and learned about the world of Nekudim, Gadlut and Katnut in the world of Nekudim and the shattering because that has to be after that, according to logic?

R. No, he give us a space for the four worlds, this is what he means here, and to explain about the place of the four worlds, Galgalta, we’ve studied, SAG we’ve studied, and now it Nekudot de SAG because this is the main. Why is Nekudot de SAG so important, because SAG is Bina, and Nekudot de SAG is when Bina begins to relate to the lower ones and this is why it’s a very important part: how they divided, where they act, and in them essentially, are where all the corrections occur.

S. So this mean that the building of the place of the four worlds is an expression of the expansion of SAG?

R. Yes if not SAG none of that mess would be.

S. Oaky, and what comes later which is the matter of the world of Nekudim? 

R. Yes.

S. Again here I’m getting confused as far as the reason, the cause and the consequence here because according to the logic, the description of the building of the four words or the place of the four words, must come after Gadlut or Katnut and shattering of Nekudim or not?

R. It will arrange itself.

11. S. (33:26) What is written in the previous item, just when we started and here at the beginning of the restriction, the second restrict when Malchut rose to Bina, even before the raising of MAN and the Zivug, meaning automatically already all the worlds He build them already, their place, what are we learning from this?

R. That you have divisions for Aviut, root, 1, 2, 3, 4, that in this place will stand all the worlds according to the degree, their level of their openness, their closeness, yes.

S. Meaning when the system already at the time of the restriction, it built the whole cascading that will come forth soon

R. Yes and the world is concealment, and now they need to arrange the measures of concealment according to all Partzufim that came out from Galgalta to the Sium of Galgalta.

12. S. (35:04) In item sixty-six, it was written that “the place of Bina of the Guf”, does that mean Atzilut?

R. Bina of the Guf is Bina of the Guf, sometimes they call it Tifferet.

S. Sometimes it kind a simply equalizes with the world of Atzilut where the Partzuf ends there and the light cannot descend from the place of the Atzilut, where it ends in the middle of Tifferet.

R. Yes.

13. S. (35:55) What makes Zeir Anpin Nukva when it’s above the Parsa so below the Parsa and form the world of Beria?

R. How is the Beria born?

S. Yes, from let’s say, from the ZON, from above the Parsa?

R. Above the, one moment I think we’re going to switch to drawings, I think it’ll be easier for us to speak.

14. S. (37:04) He’s asking how ZON of Bina gave birth to the world of Beria, how did they beget the world of Beria?

R. Who can beget, how can birth other than them to the general ZON to the general Bina and they gave birth to the three worlds: Beria, Yetzira, Assiya.

15. S. (37:40) This division that took place in Tifferet is what’s special here because Keter, Hochma, and Bina and Tifferet is the place of Atzilut and it has light, and from the second half of Tifferet became a whole world that belongs to Tifferet and it has no light, how is that?

R. So what doesn’t belong to Tifferet and not Malchut?

S.That seems like where the seam took place?

R. This part of Tifferet comes out of Bina because it has other qualities.

S. But it’s nevertheless Tifferet in Bina?

R. You are speaking about it depending on to whom it belongs, do you understand, we need to scrutinize and discern it.

16. S. (38:49) Can we somewhat, emotionally, explain what’s the difference between ‘the places’ where there’s also nothing there and there’s also nothing there, what’s the difference between them?

R. There is a preparation for a future vessels that will be able to expand according to their intentions in all sorts of forms, the intention, because it comes out it, turns out, that how will you connect? How you will connect vessels of reception with vessels of bestowal, you have to grade those and grade these, and give conditions for these correction and those corrections. That, after the corrections, they will have a level and a thought of each group according to which you will correct them, and this is the entire challenge.

S. Is the world a Kli or a light?

R. The worlds are vessels.

S. And then what is a place?

R. ‘A place for the worlds’ is, you can say they are vessels from the upper degree of where the place is.

17. S. (40:54) Can we say that ‘place’ is inanimate and it doesn’t change?

R. The place doesn’t change.

S. Is that still or inanimate?

R. Let’s say it is.

18. S. (41:27) The light of Hassidim that we say it goes down below Tabur, why do we say that it restricts the Malchut, it expands her possibility to bestow, it doesn’t restrict her?

R. Yes?

S. So why do they call it the second restriction, it’s very misleading, it’s like it’s giving the possibility for additional vessels to enter bestowal, the vessels of Malchut, the light of Hassidim that descend below the Tabur gives them forces, right, so why is it a restriction?

R. Because these vessels will not be able to from the second restriction onwards to join the vessels of bestowal, they will not be able to.

S. Meaning the vessels that could not were scrutinized here.

R. Okay, I I don’t see that, well, say.

19. S. (42:50) What influence does a student have in the knowledge or in the Preface on this spiritual advancement?

R. It is worthwhile to enter the study Pticha, of Preface and as much as possible we will get connected to Baal HaSulam, through Pticha.

S. I heard from several friends who have been studying for many years the Preface, definitions, worlds, all the diagrams and the great impression from them, that something has been innovated in their study and it’s true something has been etched in their hearts. What is it that everything is being innovated and renewed?

R. That they understand it deeper, that through their spiritual advancements in bestowal, that means that they understand the study better.

S. Emotionally?

R. Yes, it is very interesting. It is very important. That at first they didn’t understand and then they understood.

20. S. (44:19) Yes, I want to bring an example about what you say and you explain to all the friends how it operates. How it’s renewed each time in the feelings and to all the questions of the friends what you answer as possible. You said that at the end of the Galgalta it was impossible to receive because there, there were vessels of receptions which were pure, and this is where the measure of judgment took place, you can not receiving in that place and the world could not exist anymore.

Meaning that below the Tabur the vessels could not enter and now Nekudot of SAG which is pure bestowal, there were no vessels of reception and below the Tabur the vessels are divided differently according to bestowal. To the extent they can receive pure bestowal and then there’s the second restriction, meaning that the vessels of reception will not be able to even bestow below the Parsa already. The Parsa took place as a second restriction and then there’s a special care of Bina that cares for those vessels and places where made of bestowal within vessels of reception and then there is already an extension of this and all the development?

R. Thank you.

21. S. (46:00) I wanted to ask, it is written here about the world of Beria. The emergency due to  themselves, what is he talking about? Who defines and who demands for this exit to come out? Where there is worlds that do need to want to come out and to be born and then there is Beria, that doesn’t want to come out?

R.  The world of Beria is a special place, it is below the Parsa. BYA, Beria, Yetzira, and Assiya and there these three worlds are in its place where the upper world cannot cascade, cannot expand. And below the Parsa there’s only the quality of Malchut which is why what is happening we are unable to say by the BYA that there are worlds, Real Worlds, each was born to the connection of the worlds of the vessels of reception within the vessels of bestowal.

S. So it’s written the blemish is not that bad in them because they didn’t exit upon themselves? What does he mean, that the emergency the flaw is not great, therefore the emergencies not because of themselves, that they didn’t have to drop below Atzilut?

R. I’m reading number 66: “As soon as the restriction occurred, during the ascent of Malchut to Bina, even before the raising of MAN and the coupling that was made at the Nikve Eynaim of AK, it caused Partzuf Nekudot of SAG of AK to divide into four divisions:“ “1. KHB HGT up to its Chazeh are considered the place of Atzilut. 2. The two lower thirds of Tifferet, from the Chazeh down to the Sium of Tifferet, became the place of the world of Beria. 3. Its three Sefirot NHY became the place of the world of Yetzirah. 4. The Malchut in it became the place of the world of Assiya. What are you asking?

S. I’m sorry it was in 67. Who decides who demands what force gives this, that he’s demanding from Beria to be born?

R. I don’t understand what he’s asking does anyone understand?

S. The vessels from which took place the world of Beria emerged, from the vessels of Bina about ZON of Bina, it is written about them that the flaw in them is not so great relative to the true ZON. That’s what he’s asking, so what does it mean that the flaw in them is not so great so it enables them to be born?

R. They are the vessel Bina.

S. They didn’t want something to decide that they have to be below the Parsa?

R. They couldn’t participate in the reception of the light in order to bestow.  So we’re going to finish with. We don’t know if it’s because of the heat or we don’t know what is the reason, so what do we do today?