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

Baal HaSulam. Preface to the Wisdom of Kabbalah, item 155

Morning Lesson February 18, 2022, Transcription

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 of Kabbalah, #155

1. R. This is very important, this action of the ascent of the worlds because in the place where each one is he cannot correct anything. Only by rising above its degree, above its level, it becomes included in the upper one. As we see that a mother takes the baby and brings it closer to herself to her breast and allows the baby to suckle and that’s how everything works in both spirituality and corporeality. That only by rising to a higher degree we can achieve strength, power to correct ourselves and then go down to our degree and continue corrections but on our degree. To receive the strength the force that’s doable only when we are included in the upper one when we rise to the upper one. That’s why this part here about the clarification of the ascent of the world is very important to the corrections.

Reading Item #155 (01:29)

2. S. (03:35) What does it mean that Malchut raises to Bina?

R. It means that as there was a limitation over the Malchut, now there’s limitation over all the vessels that Malchut rose above. Let’s say if Malchut rises above to Nikvey Eynaim, that indicates that from Eynaim and below, you can’t use these desires, these vessels in order to bestow. There is no force that allows it and that is why Malchut rises above them, that’s what it means. It all comes from the weakness of the vessels that there are no desires to bestow in those vessels and therefore the Malchut rises above them, meaning it limits them and doesn’t allow the upper light to appear in them.

S. What does it mean that it ascends and limits those vessels?

R. That the upper light cannot pass downwards below the Malchut, below that place to which the Malchut rose. Let’s say the Malchut rose from the Peh of the Partzuf to the Eynaim. Meaning that from the Kelim between the Eynaim and the Peh, we can’t use them in order to bestow. Malchut rises above them, limits them and they are forbidden from usage.

3. S. (05:22) The five Partzufim of Atzilut after the second restriction, how does Atzilut go through the second restriction?

R. What are you asking?

S. How do the Partzufim of Atzilut go through the second restriction?

R. Atzilut is Tzimtzum Bet, mister.

S. They descended to the second restriction?

R. Who?

S. Atzilut.

R. Of course.

S. How? That’s the question, how? The world of Atzilut?

R. The world of Atzilut is created specifically after the second restriction, Tzimtzum Bet. After the second restriction even though Atzilut itself works above the restriction, it is created after the second restriction and is put into action. Meaning, it’s forbidden to use the vessels of reception and that’s why the world of Atzilut exists in a state where it no longer uses vessels of reception in order to bestow. It’s all in vessels of bestowing in order to bestow. It can attach to itself desires to receive in order to bestow but that’s by raising these desires above the Parsa.

S. He says, Bina descended and connected to Bina of Mercy, can you explain that a bit?

R. Malchut rises to Bina and limits the lights from Bina downwards and then she receives the force that enables her to begin receiving the lights from Bina and below, and that brings about Gadlut, adulthood in the world of Atzilut, that’s what’s happening.

S. Is there a connection to the work of man in this story?

R. Of course, all these things happen by man’s work.

S. This process?

R. Wait, this is exactly explaining the ascents of the worlds, why that is required. Why do we need the ascents of the worlds? Because in their place we can’t receive with our vessels the way they an addition of lights in order to bestow. If we raise our vessels to become included in a higher level by that, our higher-level where we’re then capable of incorporating with it and receiving in order to bestow.

S. Is the quality of bestowal mercy and judgment?

R. Yes.

S. It’s Gmar Tikkun, end of corrections?

R. No. Don’t add. That is incorrect. Because until the final correction there are still many more actions to be made.

4. S. (08:52) Why Tzimtzum Bet allows the lower Kelim to join the GE of the upper one?

R. Tzimtzum Bet the second restriction is very simple, like the first restriction it’s forbidden to receive in order to receive, but in order to bestow as much as you want, receive. The second restriction is an additional limitation that you can’t work with vessels of reception, you don’t have the strength, the force for it. There is force, to work with vessels of reception in order to bestow above the Tabur of Galgalta and below the Tabur of Galgalta there is no force. There is not enough force that exists there to sanctify the vessels, to give them the force of the Masach so they can receive in order to bestow in those vessels of reception. That’s why the light of Hochma does not get there anymore, only the light of Hassadim and at maximum when the vessels of reception can join them and that’s why we call it the light of Hassadim with an illumination of Hochma.

That’s what we get, more than that, the Kli, the vessel can’t cope with, can’t just understand the limitations. Then bit by bit through incorporation in the upper one, more and more a bit more, we then are able to correct what is called AHP of ascent which are vessels of reception that we raise them. That we include in the vessels of bestowal of the upper one, and so another drop and another drop of it, until there, above those forces accumulate and then we can lower them and receive in actual AHP of descent. That’s how it happens through the corrections and there’s no problem here. We just have to patiently work on all these corrections of ascent a bit more and a bit more. This is what we call a righteous shall fall a thousand times and rise again.

5. S. (11:51) He writes that Malchut ascends to Bina in the Guf, does that take place in the Rosh only after it ascends to the Bina of the Guf?

R. We’ll have to learn that it’s still ahead of us. I want to focus on what’s in the text.

6.S. (12:20) He writes that in Atzilut there’s only the vessels of Keter and Hochma and we lack the vessels of Bina and ZON. Is Bina also lacking?

R. Bina means ZAT of Bina, of course. Gar of Bina still belongs to Keter, Hochma. Because there’s no vessels of reception there, the vessels of reception begin from the middle of Bina, Tifferet of Bina.

7. S. (12:53) The ascending of the worlds, is that a result of the incorporation of the vessels that happened in the first restriction?

R. The matter of the ascents of the worlds which we haven’t started yet, it’s just the headline, it’s in order to be able to correct the vessels that in their place cannot be corrected, only by that ascent. It’s like in our worlds how a mother raises a baby to her breast, and she feeds him there. Similarly we receive an ascent and through the ascent we receive lights that correct our vessels and that’s how we grow. Then we go down from that upper-level and begin to work on our level.

R. (14:05) Rav reads again Item #155. The main difference between the Partzufim of AK and the Partzufim of the world of Atzilut is, what’s the difference? That the Partzufim of AK, all Partzufim of AK, are from the first restriction where each degree contains ten complete Sefirot. Also there is only one vessel in the ten Sefirot, the vessel of Malchut. But the first nine Sefirot are only considered lights. They don’t have a will to receive, conversely the Partzufim of Atzilut are totally different because they rise from the shattering after Malchut mingles with all the Sefirot with everything there is. From that, the vessels of the worlds of ABYA are composed so that it can’t be even a detail there without a desire, it’s always there, that’s what he says. Conversely the Partzufim of Atzilut are from the second restriction as it is written, In the day that the Lord God made Earth and Heaven. When he associated mercy with judgment, meaning there’s already two forces, the will to receive and the will to bestow, let’s call it like that, and these two forces are mingling with each other. The quality of judgment which is Malchut ascended and connected to Bina which is the quality of mercy, and they were conjoined, Bina and Malchut joining together. Thus a new Sium was placed over the upper light in place of Bina. The Malchut that ends the Guf ascended to Bina of the Guf which is Tifferet at the place of the Hazeh. And the coupling of Malchut at the Peh of Rosh that it was already there, ascended to Bina of the Rosh called Nikvey Eynaim. Thus the level of the Partzufim diminished into Galgalta Eynaim. All the Partzufim became only Galgalta Eynaim, only vessels of bestowal. What about the vessels of reception? The vessels of reception are falling below, hiding inside the Galgalta Eynaim of the lower one. And the Malchut rose to the Bina of the Rosh called Nikvey Eynaim, thus the level of the Partzufim diminished into Galgalta Eynaim which are Gar, which are Keter Hochma in vessels at the level of VAK without the Rosh which is Nefesh Ruach in lights. Hence, they are deficient of AHP of the vessels which are Bina and ZON and the lights of Neshama Chaya Yechida. That’s what we have left after the occurrence of the second restriction and the emergence of the new Partzufim.

8. S. (17:46) What is the difference in your words between the worlds of AK and the world of Atzilut?

R. In the Partzufim of AK we can use the Malchut as it is more or less, and in the Partzufim of Atzilut in general from the Tabur and below. In all the Partzufim of ABYA we can use not the Malchut itself but only the extent to which it participates with Bina and mixes between them, that is called the second restriction.

S. And that’s more of an advanced state or it seems less as if there is only Galgalta Eynaim?

R. From lack of forces that is how the correction continues. What is the second restriction? There is no force to work with the real Malchut but only with the Malchut that is included in Bina, hidden in Bina working from Bina. Clearly it indicates weakness, but we are still advancing by that until we complete the corrections.

9. Rav Reads Excerpt # 156 (19:11) It has been explained above, in Item 124, that by raising MAN for the second impregnation, the Partzufim of Atzilut obtained the illumination of Mochin from AB SAG of AK, which lowers the bottom Hey from Nikvey Eynaim back to her place at the Peh, as in the first restriction. Thus, they regain the AHP of the vessels and Neshama, Haya, Yechida of lights. Yet, this helped only to the ten Sefirot of the Rosh of the Partzufim, but not to their Gufim, since these Mochin did not spread from the Peh down to their Gufim. Therefore, even after the Mochin of Gadlut, the Gufim remained in the second restriction, as during the Katnut. Hence, all five Partzufim of Atzilut are considered to have only the level of the ten Sefirot that emerge on the coarseness of phase one, the level of ZA, VAK without a Rosh, called “the level of MA”. They clothe the level of MA of the five Partzufim of AK, meaning from Tabur of the five Partzufim of AK downward.

Excerpt # 156 (21:24)

10. R. (23:00) Meaning, that is what we have in the world of Atzilut there is a limited level of Katnut. It attains the lights from let’s say the Tabur below all of the Partzufim of AK and that’s what fulfills them. We can see that from the book of Elan.

Excerpt 157 (23:30)

11. R. (25:12) Meaning, all the Partzufim of Atzilut emerge in VAK, meaning, they clothe the Partzufim of AK from the Tabur and below and receive from them only what spreads there from Tabur and below. We have Galgalta AB SAG MA BON and the five Partzufim of Atzilut clothe this Partzufim Galgalta AB SAG MA BON from Tabur and below on each and one Partzufim and that is what they have. That is it, more than that he didn’t say here.

12. S. (25:57) We usually learn that the Partzuf of Atzilut clothes the Partzuf of Nekudim and corrects it here and rise at the clothes of the five Partzufim of AK. What is the connection here?

R. The world of Nekudim did not sustain itself, it was shattered. Instead of it came the world Atzilut, and the world of Atzilut, therefore, it takes upon itself all of that role of the world of Nekudim and he brings that upper system to, the whole system to correction.

S. We learned that the Rosh only plans the action and the Guf performs. So, how can it be that the Rosh is in Gadlut, and it does not go to the Guf. What does it mean?

R. There is a matter of Gadlut in the Rosh, and there is a matter of the expansion from the Rosh to the Guf. Let’s say I am old, I have all the plans in my head, but doing them I’m already incapable. So, not everything you have in the Rosh can go to the Guf, the Guf is limited. Now typically we say in the first restriction, what exists in the Rosh, it expands in the Guf, but not here. Even though it is in the Rosh the Guf cannot realize it.

S. But the role of the Rosh, it doesn’t just calculate. Only according to what the Guf needs?

R. So, it calculates what it would be possible and what is possible, and accordingly it has a calculation of what it can do, and what it cannot do. That’s what then happens and expands. This gives an understanding and a limitation of everything it does. That’s what we need to do.

13. S. (28:30) Why is the Partzufim of Atzilut considered ten Sefirot when it is in VAK? Why are the Partzufim of Atzilut considered ten Sefirot, when they are only VAK, that they don’t have a Rosh?

R. There is always ten Sefirot, ten and not eleven, ten and not nine, in GAR, VAK whatever you want. If you point at something there are ten Sefirot there.

S. So can VAK be six. Why is that considered ten?

R. It is that we compare one with the other, and we call it VAK, VAK itself has ten Sefirot.

S. The Rosh of Atzilut is always in AK, and it doesn’t have a Rosh on its own?

R. I don’t understand the question. The Rosh of Atzilut is the Rosh of Atzilut where Atzilut is. Above, below whatever state it is in, of course all the Partzufim including Atzilut, Beria, Yetzira, Assiya they clothe the world of Adam Kadmon, and receive lights from there. But where do they clothe and where do they receive light from, it already depends on each and one specific state.

14. S. (30:15) Can annulment be called ascent in spirituality?

R. Annulment is not an ascent to spirituality, annulment could be the annulment to the upper one. The upper one raises him but it’s not that annulment itself is an ascent. One cancels his ego by clinging to the upper one, and the upper one raises him.

15. S. (30:59) Can we say that the first time Malchut can ascend to Bina is after it has the screen and that will be its first entry into the world of Ruach?

R. Yes. She said correctly.

16. S. (31:36) Why do we say that the word of Atzilut is above the second restriction, if it performs as a result of the second restriction?

R. The world of Atzilut is above the second restriction, even though it appeared after the second restriction, because that is how it builds itself. It doesn’t interfere with the vessels of reception. It works entirely with the vessels of bestowal, but it’s structure certainly is the result of the second restriction. Good, women are asking very well, better than the men.

R. When you hear you see some idea and logic and how everything exists in the question and the answer, and the understanding. That is very good really.