[Volume 2 Issue 1] Jun 2011

The Wisdom Of

Kabbalah

Therefore, he who strives to continually choose a better environment is

worthy of praise and reward. But here, too, it is not because of his good thoughts and deeds, which come to him without his choice, but because of his effort to acquire a good environment, which brings him these good thoughts and deeds. It is as Rabbi Yehoshua Ben Perachya said, ―Make for yourself a Rav, and buy for yourself a friend.‖

Yehuda Ashlag (Baal Hasulam).The Freedom

Special magazine for inmates

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TABLE OF CONTENTS

EDITORIAL ................................................................................................................................... 3

THE TREE OF LIFE ......................................................................................................................... 4

INTENTION .................................................................................................................................. 5

THE HISTORY OF KABBALAH ........................................................................................................ 6

Kabbalah Chronicles ................................................................................................................. 6

KABBALAH FUNDAMENTALS ..................................................................................................... 11

Rav Laitman: The Wisdom of Kabbalah, Lecture 1 ................................................................ 11 Baal HaSulam about the Question of Life .............................................................................. 23

AUTHENTIC KABBALAH TEXTS ................................................................................................... 24

Baal HaSulam: The Freedom .................................................................................................. 24 Rav Laitman: Freedom of Will ................................................................................................ 36

DAILY LESSON & RAV’S BLOG: SELECTED EXCERPTS................................................................... 45

Regaining Consciousness ....................................................................................................... 45 Is There Any Good In The World? ........................................................................................... 46 A Question Of Proportion ....................................................................................................... 47

FEEDBACK ................................................................................................................................. 49

GOOD ENVIRONMENT ............................................................................................................... 50

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EDITORIAL

Dear friends, Greetings! Here is the second issue of the magazine! We are proud to say that our study group – those of you who have been enrolled

to the Kabbalah Correspondence Course and who now receive the Magazine - has grown to 410 people - from California, Texas, Arizona, Pennsylvania, New York, Virginia, Colorado, Illinois, Ohio, North Carolina, Maryland, Nevada, Oklahoma, Washington, Michigan, Oregon, Alaska, Georgia, Nebraska, Florida, Connecticut, Alabama, South Carolina, Tennessee, Rhodes Island, New Mexico, Kansas, Wisconsin, Utah, Iowa, West Virginia. We consider it a great start. Now as we are all set to begin we wanted to say a couple of words about the issue you have in your hands. There have been some new sections added.

This time the magazine opens with a new section called ―Intention‖. Forming an intention while studying Kabbalah is the most important and hardest work one has to do in order for changes to take place. Here you‘ll read about what an intention really is and how you can develop it to promote change.

The next section of the magazine is ―The Tree of Life‖, a poem of the Ari, which describes the spiritual world to us. It is talking about the higher state that we can feel only when we correspond to the laws of the spiritual, the laws of bestowal.

In the section ―History of Kabbalah‖ you‘ll learn about the spiritual evolution of humanity and will start exploring the unique prospective that Kabbalah takes on the process of history.

Our ―Kabbalah Fundamentals course‖ starts with the talk about the question that lies at the basis of human development, ―Why do I live?‖. Kabbalah is intended to those who ask about the meaning of life and are ready to delve into the heart of this question. When you become able to ask about it Kabbalah gives you a method to research the reality experimentally and receive an answer.

Does man have the freedom to act according to one‘s own free will? We‘ll start the investigation by studying our first authentic Kabbalah texts. In this issue we introduce one of the profound writings of Baal HaSulam ―The Freedom‖ followed by Rav‘s ―Freedom of Will‖ article.

Some key topics that have been recently discussed in the lessons in Bnei Baruch are presented to you in the ―Daily Lesson & Rav‘s Blog‖ section.

This month there have been three great congresses in three different countries – Italy, Spain and Russia. ―Good Environment― will tell you more about these events – and how we celebrated them in our community.

In this issue we begin to publish comments that you have given us about the Magazine. Thank you friends, they are very important and inspiring for us to hear. We have received a lot of letters where you have voiced your concern about not getting materials from us for a while. We want to assure you that we keep all the letters, questions and requests that you have addressed to us. We‘ll try to answer them as fully as possible on the pages of the magazine so we‘ll be able to overcome confusion and misunderstanding together, learning from the questions of each other.

This is a new project for us. We are still looking for the best ways to bring this knowledge to you, and still exploring how to build the media for us to communicate and develop together. Like all good things it takes time. We are going to do our best to have a new volume of a magazine ready and sent out every 4-5 weeks. Please send us your comments and ideas about how to make this magazine work better. Your interest and desire to understand is what is going to build our group as a strong and vital part of the World Kli.

In Unity,

Editors of the "The Wisdom of Kabbalah" Magazine

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THE TREE OF LIFE

Behold that before the emanations were emanated and the creatures were created, The upper simple light had filled the whole existence. And there was no vacancy, such as an empty atmosphere, a hollow, or a pit, But all was filled with simple, boundless light. And there was no such part as head, or tail, But everything was simple, smooth light, balanced evenly and equally, And it was called the Endless Light. And when upon His simple will, came the desire to create the world and emanate the emanations, To bring to light the perfection of His deeds, His names, His appellations, Which was the cause of the creation of the worlds, He then restricted Himself, in the middle, Precisely in the center, He restricted the light. And the light drew far off to the sides around that middle point. And there remained an empty space, a vacuum Circling the middle point. And the restriction had been uniform Around the empty point, So that the space Was evenly circled around it. There, after the restriction, Having formed a vacuum and a space Precisely in the middle of the endless light, A place was formed, Where the emanated and the created might reside. Then from the Endless Light a single line hung down, Lowered down into that space. And through that line, He emanated, created, formed, and Made all the worlds. Before these four worlds came to be There was one infinite, one name, in wondrous, hidden unity, And even in the angles closest to Him There is no force and no attainment in The Endless, As there is no mind that can perceive Him, For He has no place, no boundary, no name.

The Ari, a great 16th century Kabbalist

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INTENTION

Intention Is Reflected Light

(From the 3rd part of the Daily Kabbalah Lesson 12/2/10, Beit Shaar HaKavanot)

A person who listens to the lesson and does not understand it has to think about the intention even more than others. Everything is clear in the intention and there is nothing to explain about it; it is the thing that a person has to discern for himself! Clarify exactly what you want. Even if your desires do not suit spirituality, the Upper Light will influence you during the study, gradually attuning you correctly. The most important thing is that you are trying to analyze your intentions.

Our efforts are not made in the study or in understanding, but in the intention: Why am I studying, what for, and what do I want from it? Even if all of your inner calculations are incorrect, it doesn‘t matter. If you activate the intention, the Light influences it. The Light does not affect the desire, but only the intention (which is egoistic in order to turn it into being altruistic) because it comes from Above through the worlds, already clothed in intention, in the Reflected Light.

Therefore you cannot receive the Upper Light unless you also create Reflected Light. Reflected Light is the intention.

Therefore we have no choice; everything depends only on how we activate the intentions. Even if they are incorrect, like the intentions of a baby who doesn‘t understand anything yet, it doesn‘t matter. The most important thing is for the Upper Light to have something to correct!

WWee aarree nnoott ssttuuddyyiinngg aannyy hhiiddddeenn sseeccrreettss iinn tthhee sscciieennccee ooff

KKaabbbbaallaahh;; wwee aarree ssttuuddyyiinngg oouurrsseellvveess aanndd tthhee CCrreeaattoorr.. WWee ggeett ttoo

kknnooww HHiimm bbyy vviirrttuuee ooff tthhee KKaabbbbaalliissttss‟‟ eexxppllaannaattiioonnss ooff wwhhaatt wwee

sshhoouulldd aasskk ffrroomm HHiimm..

TThhee LLiigghhtt tthhaatt RReeffoorrmmss wwiillll ddoo aallll tthhee rreesstt..

TThhiiss ddooeess nnoott nneeeedd ttoo bbee ssttuuddiieedd iinn tthhee bbooookkss.. TThhee bbooookkss

ssiimmppllyy aattttuunnee uuss aanndd ddeevveelloopp oouurr sseennssaattiioonnss.. AA ppeerrssoonn iiss ttaauugghhtt aallll

tthhee rreesstt bbyy hhiiss ssoouull.. AAnndd yyoouu ddoonn‟‟tt nneeeedd aa ggrreeaatt mmiinndd ttoo lleeaarrnn;; jjuusstt

kkeeeepp ggooiinngg aanndd iitt wwiillll hhaappppeenn!!

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THE HISTORY OF KABBALAH

(Source: Rav Michael Laitman. Kabbalah for Beginners / Part I)

There is no real difference between the history of Kabbalah and the history of the world, except that Kabbalah tells the same story from the spiritual perspective. It is similar to examining our lives from two very different perspectives. From the historical perspective, our past is a sequence of events that happened to us or to our ancestors, while from the Kabbalistic perspective, our past is a sequence of spiritual events, expressed in a series of scenes we call ―life on Earth.‖

As we will see further, history isn‘t really ―unfolding‖ in Kabbalah; rather, it is experienced within each and every one of us separately. Kabbalists don‘t relate to the external reality as a tangible reality, but explain that what we perceive as ―external‖ is really a reflection of images that exist only within us.

Kabbalah Chronicles

The Rambam (Maimonides), a great 12th century Kabbalist, wrote that thousands of years ago, when humanity was deep in idol worship, one man couldn‘t go with the flow. His name was Abraham, and today we know him as ―Abraham the Patriarch.‖ Abraham pondered and searched until he found the truth: that the world had only one leader and guide.

When he discovered this, he realized he had uncovered life‘s eternal truth, and ran to share it with the world. To clarify his message, he developed a method that helped him explain his perceptions more clearly. Since then, the world has had a method that reveals this truth. Today this method is as valid as it was then, and we call it ―the wisdom of Kabbalah.‖

Stage One

In Chapter One of his book, The Mighty Hand, Maimonides describes how there was a time when people knew that there was only one force governing the world. He explained that after some time, due to a prolonged spiritual decline, they all forgot it. Instead, people believed that there were many forces in the world, each with its own responsibilities. Some forces were responsible for food provision, some were meant to help us marry more successfully, and some were in charge of keeping us wealthy and healthy.

But one man, whom we now know as Abraham, noticed that all these forces obeyed the same rules of birth and death, budding and withering. To discover what those rules were, he began to study Nature. Abraham's research taught him that there was really only one force, and everything else was only a partial manifestation of it. This was Stage One of the spiritual evolution of humanity.

PPeerrhhaappss oonnee ooff tthhee bbeesstt kknnoowwnn NNaattiivvee AAmmeerriiccaann ttrraaddiittiioonnss iiss tthhee CCoouunncciill CCiirrccllee..

HHeerree,, tthhee mmeemmbbeerrss ssiitt iinn aa cciirrccllee,, eeaacchh mmeemmbbeerr eexxpprreessssiinngg aa ddiiffffeerreenntt aassppeecctt ooff tthhee

ssaammee iissssuuee.. SSiimmiillaarrllyy,, AAbbrraahhaamm ddiiddnn‟‟tt wwaanntt ttoo sseeee tthhiinnggss oonnllyy ffrroomm hhiiss ppeerrssppeeccttiivvee..

HHee wwaanntteedd ttoo sseeee tthhrroouugghh eevveerryyoonnee‟‟ss eeyyeess,, aanndd tthhuuss ddiissccoovveerr tthhee oonnee ffoorrccee tthhaatt

mmaaddee ddiiffffeerreenntt ppeeooppllee sseeee ddiiffffeerreenntt tthhiinnggss..

Once Abraham discovered this truth, he began to spread the word. Challenged by having to explain a concept that contradicted everything his contemporaries believed, Abraham was forced to develop a teaching method that would help him reveal this concept to them. This was the prototype of the teaching method we now call ―Kabbalah‖ (from the Hebrew word, Lekabel, to receive). Today, Kabbalah

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teaches us how to discover the force that guides us, and in doing so, receive infinite joy and pleasure.

We will talk about Abraham‘s discovery in greater detail later in the book, but we should mention here that the essence of his discovery is that the universe is ―obeying‖ a force of love and giving. This force is what Abraham and all the prophets in the Bible call ―The Creator.‖ When Biblical figures speak of the Creator, or the Lord, or God, they speak not of a being, but of a force of love and giving, and how they perceive it. If we keep this in mind, we will find the method of Kabbalah very clear and easy to understand.

Abraham's discovery was no coincidence. It arrived just in time to counter an outbreak of egoism and selfishness that threatened to destroy both the love and unity among people, and between humankind and the Creator.

This unity was the natural way of life for humanity prior to the time of the Tower of Babel. This is what the Bible means by, ―And the whole earth was of one language and of one speech‖ (Genesis 11:1). Everyone knew about the Creator, the force of love and giving, and all were united with it. People experienced it as part of their lives, and they didn‘t need to ―work‖ on their unity, as is done today, because no egoism was setting them apart. This is why the Bible writes that they were of ―one language‖ and ―one speech.‖

But as soon as people‘s egoism began to develop, they wanted to use their unity for their own benefit. This prompted the Creator‘s concern. Put differently, the force of love had to act to counter humankind‘s egoism-caused separation. In the words of Genesis, ―The Lord said, ‗Behold, they are one people, and they all have the same language. …and now nothing which they purpose to do will be impossible for them‘‖ (Genesis 11:6).

To save humanity from its own egoism, the Creator, the single force discovered by Abraham, could do one of two things: disperse humanity and thus prevent a catastrophic clash of self-interests, or teach people how to overcome their egoism.

The latter option offered an obvious benefit: if people remained united despite their egoism, they would not only retain their way of life, they would actually unite even more closely with the Creator. In other words, the efforts to bond, despite their growing egoism, would force people to become much more aligned and united with both the Creator and each other.

Here‘s an illustration of this principle: Imagine you are rich and want a shiny new Jaguar. This is no big deal; you just walk into the nearest dealership and come out driving the car of your dreams. How long do you think your pleasure would last? A week? Probably even less. And how much would you really care about your new Jag, which demanded nothing more than a visit to the dealership to get it?

But if you were not well off and had to work two shifts for two whole years to get that Jaguar, you would undoubtedly love and appreciate your car very much. The effort you put into ―attaching‖ yourself to it would make that car much more important to you.

This is the benefit of bonding with the Creator, despite growing egoism. Egoism serves an important purpose: it is there to give you something to strive to overcome, a ―practice field‖ where you can make efforts that will make you appreciate the force of love—the Creator.

So the Creator revealed Himself to Abraham to show him how humanity could ―practice‖ and ―work‖ at loving the Creator, and thus become closer to Him. This is

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also why Abraham was such an enthusiastic disseminator of his method. He knew that time was of the essence: either he taught his people how to unite through bonding with the Creator—the force of love—or their growing egoism would alienate them from one another and they would disperse or kill each other off.

((AAbbrraahhaamm tthhoouugghhtt)):: ““„„HHooww iiss iitt ppoossssiibbllee tthhaatt tthhiiss wwhheeeell wwiillll aallwwaayyss sstteeeerr wwiitthhoouutt aa

ddrriivveerr?? AAnndd wwhhoo iiss ddrriivviinngg iitt?? AAfftteerr aallll,, iitt ccaannnnoott ddrriivvee iittsseellff!!‟‟ AAnndd hhee hhaadd nnoo tteeaacchheerr,,

aanndd nnoo oonnee ttoo lleett hhiimm kknnooww.. IInnsstteeaadd,, hhee wwaass…… ssuurrrroouunnddeedd bbyy iiddoollaatteerrss,, ffoooollss.. AAnndd

hhiiss ffaatthheerr aanndd hhiiss mmootthheerr,, aanndd aallll tthhee ppeeooppllee wweerree iiddoollaatteerrss.. AAnndd hhee,, ttoooo,, wwaass iiddooll

wwoorrsshhiippppiinngg wwiitthh tthheemm.. AAnndd hhiiss hheeaarrtt rrooaammeedd aanndd uunnddeerrssttoooodd,, uunnttiill hhee aattttaaiinneedd tthhee

ppaatthh ooff ttrruutthh..””

MMaaiimmoonniiddeess,, YYaadd HHaaHHaazzaakkaahh ((TThhee MMiigghhttyy HHaanndd)),, IIddoollaattrryy RRuulleess..

As the Bible and other ancient Hebrew texts teach us, the Babylonians rejected and scorned Abraham's offer. Abraham confronted their king, Nimrod, and proved that his method could work. But instead of adopting it, Nimrod attempted to assassinate Abraham. Now, with his life at stake, Abraham fled from Babylon and began to teach his method while roaming ―from town to town and from kingdom to kingdom, until he arrived in the Land of Israel‖ (Maimonides, The Mighty Hand, Idolatry Rules, Chapter 1).

Despite hardships and challenges, Abraham‘s teachings gained some support, and his followers helped him share his knowledge with others, filling the ranks with ―new recruits.‖ In time, the lone fighter for truth had multiplied, creating a nation whose name, ―the nation of Israel,‖ symbolizes the one thing they had in common—their desire for the Creator. The word ―Israel‖ is really a combination of two Hebrew words: Yashar (straight) and El (God). The people of Israel are those who have one desire in their hearts: to be like the Creator, united by altruism and love.

The collapse of the Tower of Babel was not, however, the end of the story, but only the beginning. The force of love, which Abraham had discovered, wanted to tighten its bond with humanity. But since the Creator is a force of love, and loves us as much as anyone can love another, the only tightening of the bond can come from us. Hence, this force, the Creator, keeps increasing our egoism, so we may rise above it by strengthening our ties with Him.

For those who want to remain egoists, increased egoism means greater alienation. As a result, the people who were once united split into different nations and invented new technologies with which they could create new weapons. They used these weapons to protect what they thought was their freedom, but which was actually their increased self-centeredness and alienation from the Creator and from one another.

Without noticing it, they became increasingly subjugated to their egoism while mistakenly thinking they were defending themselves from those who wanted to harm them. Their egoism made them forget that when they were united, they hadn‘t needed weapons, as they had no egoism to make them feel their freedom was threatened.

But those who wanted to remain united, and even deepen their bond of love, treated their increased egoism as an opportunity for growth. To them, it was a welcome challenge, rather than a problem or crisis.

But to cope with their heightened egoism they needed to upgrade Abraham's method. This was Moses‘ cue. As with the Babylonians and their king, Nimrod,

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overcoming the new level of egoism—this time represented by the Egyptians and their king, Pharaoh—meant escaping it.

Pharaoh wasn‘t simply an evil king. He actually brought Israel (those who want the Creator) closer to the Creator. In Kabbalah, Pharaoh is the epitome of egoism, and the only way to escape him is to unite (with each other and with the Creator). As we‘ve seen before, unity makes you closer (more similar) to the Creator. To defeat Pharaoh, Moses returned to Egypt after his escape, united the people around the same idea that Abraham promoted many years previously, and once again helped his people escape.

But this time, Israel defeated a much more powerful ego. Pharaoh was not like Nimrod, King of Babel; he could not be defeated by one determined man. Defeating Pharaoh required a whole, united nation. And because Moses needed to teach Abraham's method to a whole nation, he wrote a new book, an adaptation of Abraham's teachings for an entire nation: The Torah (Pentateuch).

But the Creator, being a force of love and generosity, wanted to give more than to just one nation. He wanted the whole world to know that there was only one force and that they would take the gift He wished to give humanity—Himself.

So while Moses‘ Torah was a big step forward, since it helped a whole nation connect with the Creator, it was not the end of the road. The end of the road will arrive only when the whole world is in touch with Him, experiencing the bond of love and unity that the ancient Babylonians did, before the first outbreak of egoism. Put differently, the end of the road will arrive when all of humanity reclaims what it once had, and then lost.

IInn tthhee aarrttiiccllee,, ““TThhee EEsssseennccee ooff tthhee WWiissddoomm ooff KKaabbbbaallaahh,,”” KKaabbbbaalliisstt RRaabbbbii YYeehhuuddaa

AAsshhllaagg ddeessccrriibbeess tthhee ppuurrppoossee ooff CCrreeaattiioonn aass aa ““ssiinnggllee,, eexxaalltteedd ggooaall ddeessccrriibbeedd aass „„tthhee

rreevveellaattiioonn ooff HHiiss GGooddlliinneessss ttoo HHiiss ccrreeaattuurreess iinn tthhiiss wwoorrlldd..‟‟””

Stage Two

The second stage in humanity‘s spiritual evolution started about two thousand years ago, when The Book of Zohar, the most important book of Kabbalah, was written and then concealed. It was written shortly after the people of Israel were exiled for what was to be their last and longest exile.

Just like Abraham and Moses in Stage One, the second stage had two giants of its own: Rabbi Shimon Bar-Yochai (Rashbi) and The Holy Ari (Rabbi Isaac Luria). Rashbi‘s Book of Zohar is, as the book itself states, a commentary on the Torah. Just as Moses explained Abraham's words to the entire nation, The Book of Zohar is intended to explain Moses‘ words to the entire world. This is why one often reads that The Book of Zohar is destined to appear in the time of the Messiah, at the ―end of days.‖ It is also why Rabbi Yehuda Ashlag, the great twentieth-century Kabbalist, wrote that the rediscovery of The Book of Zohar is proof that the ―days of the Messiah‖ are here.

““II hhaavvee ffoouunndd iitt wwrriitttteenn tthhaatt tthhee aabboovvee ddeeccrreeee ttoo nnoott ooppeennllyy eennggaaggee iinn tthhee wwiissddoomm

ooff ttrruutthh wwaass oonnllyy ffoorr aa ttiimmee——uunnttiill tthhee eenndd ooff 11449900.. FFrroomm tthheenn oonn ……tthhee sseenntteennccee hhaass

bbeeeenn lliifftteedd,, aanndd ppeerrmmiissssiioonn wwaass ggiivveenn ttoo eennggaaggee iinn TThhee BBooookk ooff ZZoohhaarr.. AAnndd ffrroomm tthhee

yyeeaarr 11554400 iitt hhaass bbeeccoommee pprraaiisseewwoorrtthhyy ttoo eennggaaggee iinn ggrreeaatt nnuummbbeerrss,, ssiinnccee iitt iiss bbyy tthhiiss

vviirrttuuee tthhaatt tthhee MMeessssiiaahh KKiinngg wwiillll ccoommee,, aanndd nnoott bbyy aannootthheerr vviirrttuuee..””

RRaabbbbii AAvvrraahhaamm AAzzuullaaii,, iinnttrroodduuccttiioonn ttoo tthhee bbooookk,, OOhhrr hhaa CChhaammaa ((LLiigghhtt ooff tthhee

SSuunn))

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As always, the only antidote to a rise in egoism is unity, and the greater the egoism, the more important it is for people to unite. At first, uniting Abraham's followers and family was enough. Then, when Moses fled from Egypt, he had to unite a whole nation in order to succeed. Today, we need to unite the whole of humanity. Egoism has reached such an intensity that unless the whole of humankind unites to overcome it, we will not succeed.

The second stage in the process of humanity‘s bonding with the Creator was very different from the first. It was a time of subtle growth, when the tool to unite humanity—the wisdom of Kabbalah—was being refined and improved in dimly lit rooms and within small, inconspicuous groups. This is why the two most significant works of that period, Rashbi‘s Book of Zohar and the Ari‘s Tree of Life, were hidden by their own authors as soon as they were completed. They resurfaced many years later, and in the case of The Zohar, many centuries later.

Stage Three

The third and last stage of humanity‘s spiritual evolution actually began in the 1990s. In 1945, Rabbi Yehuda Ashlag, author of the Sulam (Ladder) commentary on The Book of Zohar, predicted that the final stage would begin in 1995. Similarly, the Vilna Gaon (GRA) wrote in his book, The Voice of the Turtledove, that this stage would begin in 1990. Many other Kabbalists made similar predictions, leading to the conclusion that the future is already here, and now is the time to unite as one and defeat egoism once and for all.

Humanity‘s entire history is paved with battles against egoism, followed by attempts to unite despite it. Today, most scientists agree that man‘s self-centeredness and misunderstanding of Nature‘s rules are the causes of all that is wrong with our world. Yehuda Ashlag wrote about this in the 1930s and 1940s, but in those days, he was a voice in the wilderness.

In recent years it has become evident that unless we change ourselves, the world will not change for the better. In fact, we are ruining our planet and our society in so many ways that solving the problems separately has become impossible. To solve our problems, we need an inclusive solution, which can only be found when we transform human egoism into altruism, and bond with the force of love—the Creator.

In his article, ―Peace in the World,‖ Ashlag writes that if we unite, every single member of humankind will personally experience the Creator in the deepest sense of the word, as it is written, ―they shall all know Me, from the least of them unto the greatest of them‖ (Jeremiah 31:33). The wisdom of Kabbalah has been prepared as a method that can help us do just that—unite—and experience the Creator. In his ―Introduction to the Book of Zohar,‖ Ashlag wrote that if we integrate Kabbalah into our day-to-day lives, we will achieve the goal for which we were created, and we will again be ―of one language and of one speech,‖ at one with the Creator, and we will never to part again.

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KABBALAH FUNDAMENTALS

Rav Laitman: The Wisdom of Kabbalah, Lecture 1

Source (http://Kabbalah.info)

This talk is the first in a series of lectures about the wisdom of Kabbalah. So where should we start? Let us begin with man‘s state.

Over the course of thousands of years of his development, certain questions ripen in man. These are questions about the meaning of life. As we all know, even people many centuries ago were preoccupied with these questions in the same way this occurs to each one of us today.

The question about the meaning of life is the most difficult question that comes to a person in childhood. We can probably remember ourselves at the age of six, eight, ten or twelve, when we first pondered the question: ―Why do we live?‖ This question does not awaken in a person by mere coincidence. After all, this question is a question about one‘s existence, and it is originally inherent to a person.

If a person received a correct form of upbringing—one within a society that realizes for what sake we live, how to live, what goal we are required to achieve, whether there is a goal to our life at all, and whether humanity‘s existence is goal-oriented—then that person would receive this answer in his youth, and would possibly grow up in an altogether different way compared to what we see in our world.

In any case, having failed to acquire the answer, we become ashamed to even ask this question. We observe adults and the way they live, and we continue dragging our lives by with difficulty. We forget about this question by suppressing it, since we do not find the answer.

Today, all of humanity is asking this important question, the question that is becoming expressed more intensely through problems with ecology, drugs, crises in the family, in upbringing—in short, everywhere. In the same way as before, humanity does not know the answer and it prefers to forget about it. Advertisements, television, radio, and all sorts of things exist in order for us to avoid thinking about this question. Even prominent activists, whose jobs oblige them to think about humanity‘s future, and about the threat of extinction present in the world, are unable to plan or think about anything. After all, they do not know how to fix things, they do not know the secret of life, nor are they aware of the sake for which we live.

This seemingly naïve question: ―For what sake do we live?‖ is tacitly present in all of man‘s actions, and it constantly remains throughout our life, demanding an

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answer. We can say that everything man accomplishes in his life, and everything he attempts to do, is either to engage in this question, to reveal it and possibly find an answer to it, or to silence it, to avoid thinking about it and to separate himself from it, as if it does not exist.

Whether we do so in a positive or negative form, we all express our relationship to the question—―For what sake do we live?‖ Kabbalists formulate this question somewhat differently: ―What is the meaning of our life?‖ Some people are able to run away from it, and others are not. In this case, who is luckier? It depends upon the society and on the upbringing to which a person accordingly acts. Basically, the aspiration and relationship toward this question is determined by the inner state of a person‘s soul, and the presence or absence of (what Kabbalah calls) a ―point in the heart‖ (Nekuda she ba Lev) within a person‘s soul.

Correspondingly, people are subdivided into those who are unable to escape this question, and those who find a hideout from it in various forms of activities. The relationship to the question about the meaning of life subdivides people into the following categories (which depend on where a person finds this meaning): in money, in bodily pleasures, in status, power, science or education. However, in any case, they are all built relative to the same question: ―What is the meaning of my life?‖

As was stated earlier, one way or another, everyone is able to suppress this question in childhood. However, after some time passes, it suddenly returns, again and again. Sometimes it does so during especially difficult times in life. We then ask: ―Why do we suffer?‖ This way, through suffering, we once again come to the same question about the meaning of life.

A small child does not suffer. This question awakens in a child naturally. An adult who carries the burden of a family, children, work, debts, pressure from society, advertisements, responsibilities toward society (or being the same as everyone else), this person tries to avoid delving into his questions. Society obligates him to occupy a certain position; in the role of a father of a family, a worker, a friend, and a citizen... A person does not have any time left for this question.

It is we ourselves who have organized our life in such a way, in order to ―run away‖ from this question. However, when difficult moments come, a person nevertheless asks: ―Why do I suffer?‖ This is the same question as ―For what sake do I live?‖ except that a person asks it from a state when he feels bad. In this case as well, a person either ―runs away‖ from this question, or he tries to resort to the use of various methodologies that provide tranquility, perhaps he resorts to doctors... It is known that the most widespread disease in the world today is depression.

Youth today have been overtaken by a wave of drugs. Why does one need to use drugs at this age and to cut oneself off from life? After all, one‘s entire life is ahead of him: adventures, earthly love… The whole world is spread before him, and it has prepared so many activities for him, such as games, opportunities, and fortunate circumstances. But no!

There are millions of people willing to cut themselves off from life, and they are not doing this because of the material crisis. Swiss are second in the world with regard to suicides. Not everyone is successful at ridding himself of life: only one out of four attempts are successful. Otherwise they would be the first in the world. We cannot say that Switzerland is one of the nations that have failed to achieve sufficient development, which does not allow man to perfect himself, and does not give him chances to realize himself. Nevertheless, drugs and suicides are occurring in the youthful society.

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That is, we are encountering a phenomenon when a person wants to exit life even before he has revealed it for himself. Time and time again, this supports the fact that this very question—―For what sake do we live?‖—that awakens in us approximately at the age of six, must be solved beginning with this age and older. Otherwise, the young generation will wallow in drugs and suicides.

It is not by coincidence that, upon answering the question: ―At what age should a person begin to study Kabbalah?‖ Rav Kook said: ―He should begin to study it when he wants to.‖ Agra (the Gaon from Vilna) said: ―Beginning at six years of age.‖ After all, he himself was already a sage at nine years of age with regard to the concealed and revealed parts of the Torah. At eleven years of age, he began to write books about Kabbalah. Undoubtedly, these were special people. However, in any case, this means that a child is capable of asking these questions and finding the answer to the main question of his life.

As we observe what is taking place in the world, we discover that over the course of many centuries, human society develops and it passes from its small desires to greater ones. Thousands of years ago people did not feel a yearning for the same things as people yearn for in our day; they were satisfied by insignificant things. However, today they want more and more, until they finally reach the state when they no longer desire anything and they want to turn themselves off, since they reveal to themselves that this development has not given them anything.

Everyone knows about the crisis in the family and the crisis in upbringing. After all, we have no idea how to raise the growing, new generation. If we do not have the answer to the question—―For what sake do we live?‖—how, then, are we able to raise them (or educate them)?

Hundreds of years ago, even fifty to one hundred years ago, we raised children by teaching them how to settle down in this life. In essence, we taught them how to ―run away‖ from the question about the meaning of life. This constituted our entire upbringing.

(In general, our entire culture and everything we do in life depend on our relationship toward this question.)

Today we are no longer able to do this. Why? After all, we do not have any answer for them, and so this crisis in upbringing is taking place. If the question: ―Why do I live?‖ emerges in them, we then do not have for it a direct answer. So what do schools teach? Temporary programs replace one another annually. Everyone is unhappy, yet the problems are not being solved.

There is a crisis in the family: the amount of divorces constantly increases. Once upon a time a person took care of his family, and this tradition was passed on from father to son and from mother to daughter. A son knew that if his father is a blacksmith then he would also be a blacksmith. The family trade was passed down from father to son and from generation to generation. The preservation of familial ties was the basis for existence. We know about this from history, and in ancient novels we read about how the genealogical family tree was composed.

Today however, mutual understanding is absent not only within the family circle, but also between husband and wife. Recently we are observing a phenomenon when people are beginning to not even care about their children. People think: ―We are getting by somehow, and they will also settle down somehow. The whole world is open—let them try to achieve everything on their own.‖

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And really, children are separating from their parents at an increasingly younger age, and both sides feel comfortable about this, as if one side has no obligation toward the other.

Correspondingly, society is building systems of support for the elderly. The whole world belongs to young people, who receive freedom from an early age.

All of these phenomena point to two aspects. The ―ego,‖ or a person‘s desire to receive, continues to increase. However, by itself it does not find the answer: For what and why does it develop?

We observe how the crisis spreads to all of man‘s activities in this world. Let us say that a hundred years ago workers of culture were greatly honored. Good musicians and artists were very well respected. Kings and heads of governments gave them honors and organized receptions in their name. But today, who has any care for them? It is like this because our desire to receive, or to feel pleasure by fulfilling ourselves, is much stronger than a beautiful picture and beautiful music; our desire is much more aggressive than whatever fulfillment these things can provide. We no longer respect them to the same degree as before. (I am speaking about humanity in general.)

In addition, there are also people who do just the opposite. They say that in opposition to our ―ego‖ that is destroying everything (such as our families and children, by bringing them to drugs and that brings nations to mass annihilation), we must concern ourselves with relaxing. They say that we should use methodologies that suppress our egoistic desire, and calm ourselves though various means, like transcendental meditation or regular meditation. There are people who are very successful at doing this.

Fashion is transient. Possibly, the industry of the Indian culture will soon come to be replaced by that of the Chinese. Nevertheless, in any case, man searches for peace. However, when there is no way out, and it is impossible to solve the question—―for what sake do I live?‖—then I somehow relax myself, but I do this without suffering. If my small desire nevertheless demands an answer to this question—―for what sake do I live?‖—then I will find a way to live more modestly, or I will somehow come to the state where I feel comfortable.

Nothing can be done about this; I will belittle myself this way and I will be as a child or toddler. Thank God, I have health and something else, and I will be satisfied with this.

Once upon a time, over the course of thousands of years, we thought that man is good and that he is the crown of nature or the pinnacle of all evolution. Man has a mind and is capable of changing nature. He is the justification of everything that exists since he takes that which has been given to him, works with it and uses it in the correct form. He reveals the laws of nature and uses them to develop society. Throughout centuries, there has existed an assuredness that humanity will achieve prosperity and will learn how to correctly use its desires, despite all their negative essence.

Science and culture, education and medicine, and all man‘s activity on Earth; all of this should have brought man to the state when he would have been able to derive pleasure from their fruits. For thousands of years humanity has exerted its efforts into this progress, and suddenly it discovers that the fruit is rotten, bitter and opposite. Progress, which ultimately aims for a result of pleasure and fulfillment, instead brings death, abyss and darkness.

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We are destroying nature. Such ecological catastrophes are occurring whereby we do not know what will happen in a month. We are not talking about hurricanes and tsunamis, but about the annihilation of humanity by way of natural cataclysms. Whether it is due to cooling or heating—it is uncertain exactly how—but the scientists‘ are foretelling horrible and frightening natural events in the coming future. The problem is not that this may happen sometime in the distant future. After all, it is unquestionable that man‘s existence on Earth will somehow come to an end, since everything evolves. However, we are talking about a few short years or even months; no one knows what will happen and when.

The changes that the Gulf Stream Current is undergoing may lead to the freezing of all of Europe, and the volcanic eruptions expected to take place mainly within the world ocean can lead to consequences much more destructive than if they occur somewhere in Africa or the Himalayas, since what happens in the ocean will threaten of alteration of the earth‘s core.

In short, we are in states that have never before been equaled. It is becoming more and more clear that the whole world is a small village, and that we influence one another, not only by the fact that we have arrived at a universal economy or global terror; moreover, we literally depend on each other in all our production, in the distribution of activities, in the acquisition of oil, energy, and so on.

This connection is so crucially all-encompassing, that any change in any point in the world may immediately cause a great shock throughout the whole world. How can we protect ourselves from all these small shocks, in order to avoid causing a universal reaction? This is unclear to us. In addition, we do not know what exerts an influence on what, and according to what formula everyone in the world is connected with each other. However, the fact that we are all connected is obvious.

We have also come to the revelation—and not from the point of view of nature, when one thing is a part of another—that if a forest is being burned somewhere, then other natural cataclysms suddenly take place in another place, such as hurricanes, cooling or heating. We did not experience this previously, although this existed before to some degree as well. However, now that we have tied all humanity into one knot by way of economic development, oil and consumer goods, every little thing influences everyone. The economic downfall of one government is sufficient for everyone to feel a difference, since everyone depends on the delivery provided by each country.

We are becoming a single living organism that lives and envelops the entire planet. This picture becomes more obvious and harsh every day, and this organism depends on all its parts.

What about world terror? People say that this is not merely a passing thing that can be somehow kept in check or that can at least be decreased to some degree. In essence, this phenomenon is man‘s mutiny regarding the same question: ―For what sake do we live?‖ People who do not know the answer place some goals before themselves (for now), and they are internally assured that the achievement of these goals will answer the question about the meaning of their life.

Therefore they are willing to kill themselves, to live in difficult conditions and to devote their whole lives to achieving some goal, because they have placed this goal as the answer to the question: ―For what sake do I live.‖ However, it is clear that this answer is not a way out, and if they found the correct answer, then undoubtedly the wave of terror will decrease. Otherwise it will not calm down.

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We see that during all stages of man‘s development there have been people who asked the question about the meaning of existence, such as ancient philosophers and various thinkers. In essence, religions also emerged in order to somehow answer this question. All founders of religions asked the question—―For what sake do we live?‖—and every religion attempts to answer this. However, the degree to which this also fails is clear.

Regardless of whatever level of development we achieve, and despite our accessories and modern culture, we nevertheless want to present ourselves as belonging to a certain religion, or as people who believe in an Upper Power. However, this relates more to culture than to religion. This is like a club and not more than that. After all, if man felt that he could receive the answer with the help of religion, then he would behave differently and he would organize his life in a different way.

However, based on the fact that his behavior is cruel—crisis in the family, drugs, crisis in upbringing (and this is the result of what is happening in religion)—we make the conclusion that religions today are unable to influence man. Man is no longer religious; religion is merely a part of humanity‘s culture.

And the last factor that is added to all these disappointments in man‘s activity on Earth over the course of thousands of years, is the crisis in science. Humanity has always believed in science. This was a field that did not relate to man: we reveal the world, and the more we will reveal, the more we will be able to use it correctly in order to benefit ourselves.

In the past, science belonged only to special individuals and closed societies. All its fundamental discoveries, such as the way to produce a mirror, gunpowder or paper, were kept secret. The laws of mathematics and medicine were very important for humanity, but they were protected for thousands of years. In addition, science and religion were always in competition, and were never able to get along with each other. We always thought that we will come to goodness, specifically with the help of science.

However, as Baal HaSulam wrote, from the moment scientists began to sell science for money, that is, to accept anyone as a student, this action opened science‘s door to everyone. Science went out to the masses, and every person began to use it with his own goals: some people used it to become richer, others—to acquire power and status, others—for military goals, and so on.

Science then ceased to help man in his life, and it transformed into an evil for him. However, did it ever really help man in his life? Take biology for example. This is where we invent poisons! Even in medicine, we see that the more we understand man‘s body, the more distanced we become from health. This means that progress, including scientific progress, is not an index showing that we are moving toward a good life with its help.

In essence, this crisis is a part of the totality, together with all the other problems, which humanity is discovering in all forms of its activity. However, there exists one more problem in science: we are approaching its end. Over the last fifty years, we see the degree to which progress cannot further advance. It is just the opposite: by delving deeper into that which has been unknown until now, we discover the degree to which we really do not know this.

For example, as we reveal more of the universe, we suddenly discover that we have attained only two to three per cent of its visible structure, such as great collections of gases and various bodies. However, beside this, it contains an energy

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we do not understand or know. There exists disappearing matter that we are unable to attain. That is, with each discovery, we reveal more and more just how little we orient ourselves in this world.

Especially having come to quantum physics, we reveal how limited we are in our perception of reality. It is limited to such a degree that, ultimately, we are beginning to discover that we apprehend it only within our sense organs. It also appears that all of our vessels are built this way: we do not attain anything located outside of us and we do not see reality in its objective form. Everything that becomes revealed to us, becomes revealed only within our senses or in a subjective form. That is, we reveal only that which we are able to assimilate. Even that which we are unable to apprehend (as it seems to us); this too is revealed within our inner vessels and subjective feelings.

All of this also brings humanity to an even more profound feeling of powerlessness, emptiness, and despair that exist in the world today. In the past, we were able to create certain plans, including governmental programs. Every developing government created a program for fifty, twenty, ten and five years of its development, as well as for a year. It is impossible to move forward otherwise. For example, in fifty years we will need X amount of energy, and this means that, already now, it is necessary to build energy stations that we will begin to exploit in ten years. Or in thirty years we will need scientists in such and such fields; this means that already now we must establish places to train them, since the period of a scientists‘ training is thirty years, and so on.

Today this no longer exists. A person that completes a university degree today is compelled to immediately perfect his professional level again and again, since the field of his activity constantly develops and this demands a person to constantly work on himself. In the past a graduate of a university was able to work for twenty, thirty or even fifty years with the knowledge he acquired in the university (with the addition of some novelties once every few years, which were also not necessary), and this was sufficient. Today there is no such thing. This is especially apparent in computer-related professions: beside the fact that people work, they must also constantly study, and the profession is impossible without doing this. Therefore the degree to which all of this, too, brings man to perceive his powerlessness, is clear.

Governments that previously created programs for fifty years into the future (their development is impossible without this) are unable to do anything today. Today we are able to plan something for a few years into the future with great difficulty, and even this is changing. This way we are coming to the state of total absence of government in our world and in our life, although it has always been considered that we will attain complete control over life, over the world and over all our activity.

Today the question—For what sake do we live?, or What is the essence of our life?—is not the question of an individual person, but rather one of all humanity. By adopting this question from all humanity, a person feels that he is one of many. On one hand, if everyone suffers, then this is already halfway a relief: ―If everyone suffers and so do I, then what can you do? Somehow we will draw it out.‖ On the other hand, it is precisely the universal despair and powerlessness that have enveloped the whole world that must force us to turn and face this eternal question.

Obviously, we will be able to discover the answer. How and from where will we be able to receive it? Does it exist? Possibly, man lives and dies and there is nothing that must be the answer to his life? Perhaps we simply live because we live…

The answer must originate precisely from these two conditions: On one hand, we are disappointed due to the answer‘s absence and we must find it. On the other

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hand, based on our activity in this world, thanks to it and with its help, we have arrived at the state of a certain understanding of nature, and we see that from all of nature, only man really develops. If this is the case, then based on the investigation of nature, we find that he who develops, develops according to a cause. This cause is determined by a goal or a final state that is originally located within him. Therefore he develops.

Today, quantum physics (as well) is revealing to us, and we are discovering, from our genes and from conducting investigations of nature, that our development, in essence, is always goal-oriented. It is originally known in nature what state every part of creation must be brought to, and therefore, by way of its step-by-step development, the desired state is achieved.

Let‘s take an apple for example. We can see how sour, hard and unattractive it is during its growth, and how wonderful and suitable for use it is after it has ripened. The same thing occurs with every creation (creature) and every developing cell. Why? Because previously, even before the beginning of its development, inside of the growing cells and objects—a program has been laid. This program contains the completed picture or the final state—the Thought (Plan) it must achieve. This is what we see and investigate in nature.

Therefore, if we make the correct discoveries, we will find the answer in nature. After all, by developing we go through extremely difficult states, like the bitter stages of the apple‘s development. It may happen that, ultimately, having ripened and achieved what is possible, we will end up in the opposite state.

The question is only whether or not our development happens forcefully, meaning that nature compels us to do this. We see in humanity‘s history points where we suddenly begin to show interest in scientific investigations, education and culture. Some of us are pulled toward power, others—to violence, and others—to riches. This is how we have developed over the course of two thousand years.

Or, maybe we ourselves are able to somehow participate in this process?

In this case the choice is either that you sit with your hands folded in your lap and wait for everything to reveal itself on its own accord, or it may occur to you that if we will not participate in this process and understand it, then great suffering will befall us, and we will go through horrible states. Will these states bring us to the desired completion of development? Will we see, in the end, that we have achieved prosperity?

This development from its final state will nevertheless demand man‘s participation, in order for him to develop in his mind and feelings and to grow up, becoming free and aware of reality. After all, it is not by coincidence that nature has endowed us with such great Kelim (vessels of reception). Obviously we are also supposed to participate in our own development in its unavoidable and apparent form. We are going to discuss all of this later on.

Thanks to scientific investigations we see that every cell, even the smallest one, develops in a step-by-step manner along a chain: cause—consequence. That is, it is impossible to simply go from a certain ―State 1‖ to the following existing ―State 2.‖ A particle that develops (whether it is a cell, a person or another object) must reveal that it has already realized itself in State 1, that it feels comfortable in it, and that it must arrive at State 2.

This desire (the desire to reach State 2) is, in essence, precisely what pushes it to a higher level where it begins to develop. The same thing takes place during the passage from State 2 to State 3. This way, development takes place in a step-by-

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step manner. Cause and consequence are expressed through the fact that the current state is always revealed as bad, and the following state—as better, relative to the previous.

Humanity‘s development on Earth took place in such a fashion. People were constantly unhappy with something in the process of development; something could always be improved. So they began to rebuild society and to change it. They changed the relationships between people and nations through the introduction of various novelties that were the fruit of the development of technology, science and culture.

In other words, man performs consequential actions corresponding to the necessities that emerge in him, or when it becomes revealed to him that he should take the next step. For example, a person becomes tired of the furniture in his house and he wants to replace it. In other words, he evaluates his current state as bad, and there exists another state that is better. This is the form in which development takes place. It always takes place gradually and toward better states.

When we analyze everything that occurs to us, such as the growth of living cells, this makes us ponder about the general laws of nature. To some degree we are still able to research them on the still, vegetative and animal levels. However, with regard to the speaking level—meaning man and everything that relates to him (besides his body), such as his psychology, the way he thinks and his goals (that is, things that are high according to their inner content)—then we do not understand or know them, and we do not have any possibility of revealing them.

This is where a question arises: are we really unable to see this because we ourselves are located on this level?

When I investigate the nature of the still, vegetative or animal levels from the level of the speaking, then I view it from above, based on my mind, perceptions, feelings, understanding, scientific knowledge, and from the fact that my development occurred on the level of the speaking.

Drawing No.1

Due to this I am able to study and understand the lower forms of existence (relative to myself), and to control them. To understand means to control. I am able to conduct an investigation of them, to somehow influence them, and evaluate their reaction. In other words, I study the lower forms of existence. After all, in essence everything I investigate is inside a ―black box.‖ Meaning, I do not know what something is until I have studied it. I exert a certain influence and receive a certain reaction. With the help of many influences, I evoke a greater number of reactions and, correspondingly, I deduce a formula of the object I research.

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Drawing No. 2

If I analyze the still, vegetative and animal levels in this form, then I am able to understand them. In other words, I am able to finally figure out their cause and the goal of their existence by analyzing them so thoroughly that everything becomes clear to me. I am only unable to research myself. I am not referring to my still, vegetative and animal levels, but rather to the speaking level I contain.

The question is: ―Is this even accessible to me?‖ If it isn‘t, this means that no plan exists in nature. After all, everything develops from the still, to the vegetative, to the animal and to the speaking levels, and obviously the process of development may continue further as well and lead to some result. However, we completely fail to see the cause of this development since we do not know its final goal. We do not understand for what sake all of this exists.

It is obvious then, that in order to investigate the speaking level, we need to ascend one level higher. It is called ―spiritual.‖ Actually, how we name it is not important. Let it be the higher level relative to us. If this level exists, it then appears that I am able to investigate myself from it. After all, it appears to exist. Why?

Drawing No. 3

With the help of modern science it has been established that not only we (humanity) are a part of a single organism. In addition, all laws of nature are in essence tied together into one law that envelops the whole universe, and we are located inside of it.

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Drawing No.4

We are everything that exists. Our universe and the earth with the still, vegetative, animated and speaking levels that are located on it. One law governs all of this, but it influences us with the help of its various partial laws. We study these laws in physics, biology, medicine and psychology, that is, in our various sciences, which we ourselves have somehow designated since these provide for us more comfortable methods of research. However, in essence, all these various sciences have one nature.

By studying nature with the help of these sciences, we consequently discover that this is not physics, nor biology, nor chemistry, nor medicine in particular, but that they are all connected together. There is no difference in any of their laws. It is we who have investigated them in such a way and, having completed the study, we have understood that they are all interconnected and they subordinate to a single law that influences us.

We see and feel one influence on ourselves from different directions. Since we consist of the still, vegetative, animal and speaking levels, it therefore seems to us that there exist separate influences. However, it is only we who feel this way, because we ourselves include various levels. But in itself, the law is one.

If this is the case, then another question emerges. How will we discover what this one law is, which acts within the entire universe and advances it, and advances us in particular, equivalently to a ripening fruit, through the levels—still, vegetative, animated ,speaking? How does it bring us to the state when we all begin to ask the question about the meaning of life? In essence, this is the level on which all of humanity is now located.

As we have already discussed, man passes from one state to the next only under the condition that he feels bad in the previous state. Therefore, it is possible that, right now, when we are discovering that we are unhappy with our current state and we do not have any room to develop further, then this question about the meaning of life can bring us to an even higher level of development. However, we must not avoid this question, but should do just the opposite—clarify it and demand an answer.

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Drawing No. 5

Therefore our current state, within which this question stands before us, is extremely special. We can look at it as the state that will bring us to favorable development by elevating us above the still, vegetative and animal levels to a higher level.

Drawing No. 6

However, if we will become lazy and will not want to open our eyes and find the answer to this question, then the opposite will occur. Some of us will descend to the animal or vegetative or still levels. Others will discover that they suppress themselves with various means, or they will even end their life with suicide.

Thus, we will suffer this way until this universal law finally compels us to resolve the question: ―What is the meaning of our life?‖

Questions:

(1) When does the question about the meaning of life awaken in a person? Why do we stop wondering about it?

(2) Why are more and more people today asking about a meaning of life? (3) What is 'the point in the heart'? (4) What does crisis in different areas of human life in contemporary world have

in common? (5) Why don't we derive fruits from science as we should/could have?

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Baal HaSulam about the Question of Life

IIff wwee sseett oouurr hheeaarrttss ttoo aannsswweerr bbuutt oonnee vveerryy ffaammoouuss qquueessttiioonn,, II aamm cceerrttaaiinn tthhaatt aallll

tthheessee qquueessttiioonnss aanndd ddoouubbttss wwiillll vvaanniisshh ffrroomm tthhee hhoorriizzoonn,, aanndd yyoouu wwiillll llooookk uunnttoo tthheeiirr

ppllaaccee ttoo ffiinndd tthheemm ggoonnee.. TThhiiss iinnddiiggnnaanntt qquueessttiioonn iiss aa qquueessttiioonn tthhaatt tthhee wwhhoollee wwoorrlldd

aasskkss,, nnaammeellyy,, ““WWhhaatt iiss tthhee mmeeaanniinngg ooff mmyy lliiffee??”” IInn ootthheerr wwoorrddss,, tthheessee nnuummbbeerreedd

yyeeaarrss ooff oouurr lliiffee tthhaatt ccoosstt uuss ssoo hheeaavviillyy,, aanndd tthhee nnuummeerroouuss ppaaiinnss aanndd ttoorrmmeennttss tthhaatt

wwee ssuuffffeerr ffoorr tthheemm,, ttoo ccoommpplleettee tthheemm ttoo tthhee ffuulllleesstt,, wwhhoo iiss iitt wwhhoo eennjjooyyss tthheemm?? OOrr

eevveenn mmoorree pprreecciisseellyy,, wwhhoomm ddoo II ddeelliigghhtt??

IItt iiss iinnddeeeedd ttrruuee tthhaatt hhiissttoorriiaannss hhaavvee ggrroowwnn wweeaarryy ccoonntteemmppllaattiinngg iitt,, aanndd

ppaarrttiiccuullaarrllyy iinn oouurr ggeenneerraattiioonn.. NNoo oonnee eevveenn wwiisshheess ttoo ccoonnssiiddeerr iitt.. YYeett tthhee qquueessttiioonn

ssttaannddss aass bbiitttteerrllyy aanndd aass vveehheemmeennttllyy aass eevveerr.. SSoommeettiimmeess iitt mmeeeettss uuss uunniinnvviitteedd,,

ppeecckkss aatt oouurr mmiinnddss aanndd hhuummiilliiaatteess uuss ttoo tthhee ggrroouunndd bbeeffoorree wwee ffiinndd tthhee ffaammoouuss ppllooyy ooff

fflloowwiinngg mmiinnddlleessssllyy iinn tthhee ccuurrrreennttss ooff lliiffee aass aallwwaayyss..

IInnddeeeedd,, iitt iiss ttoo rreessoollvvee tthhiiss ggrreeaatt rriiddddllee tthhaatt tthhee vveerrssee wwrriitteess,, ““TTaassttee aanndd sseeee tthhaatt

tthhee LLoorrdd iiss ggoooodd..””

BBaaaall HHaaSSuullaamm,, ““IInnttrroodduuccttiioonn ttoo TThhee SSttuuddyy ooff tthhee TTeenn SSeeffiirroott,,”” IItteemmss 22--33

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AUTHENTIC KABBALAH TEXTS

Baal HaSulam: The Freedom

―Harut (carved) on the stones‖; do not pronounce it Harut (carved), but rather Herut (freedom), to show that they are liberated from the angel of death.

--Midrash Shemot Raba, 41

These words need to be clarified, because how is the matter of reception of the Torah related to one‘s liberation from death? Furthermore, once they have attained an eternal body that cannot die through the reception of the Torah, how did they lose it again? Can the eternal become absent?

Freedom of Will

To understand the sublime concept, ―freedom from the angel of death,‖ we must first understand the concept of freedom as it is normally understood by all of humanity.

It is a general view that freedom is deemed a natural law, which applies to all of life. Thus, we see that animals that fall into captivity die when we rob them of their freedom. This is a true testimony that Providence does not accept the enslavement of any creature. It is with good reason that humanity has been struggling for the past several hundred years to obtain a certain measure of freedom of the individual.

Yet, this concept, expressed in that word, ―freedom,‖ remains unclear, and if we delve into the meaning of that word, there will be almost nothing left. For before you seek the freedom of the individual, you must assume that any individual, in and of itself, has that quality called ―freedom,‖ meaning that one can act according to one‘s own free choice.

Pleasure and Pain

However, when we examine the acts of an individual, we shall find them compulsory. He is compelled to do them and has no freedom of choice. In a sense, he is like a stew cooking on a stove; it has no choice but to cook. And it must cook because Providence has harnessed life with two chains: pleasure and pain.

The living creatures have no freedom of choice—to choose pain or reject pleasure. And man‘s advantage over animals is that he can aim at a remote goal, meaning to agree to a certain amount of current pain, out of choice of future benefit or pleasure, to be attained after some time.

But in fact, there is no more than a seemingly commercial calculation here, where the future benefit or pleasure seems preferable and advantageous to the agony they are suffering from the pain they have agreed to assume presently. There is only a matter of deduction here—that they deduct the pain and suffering from the anticipated pleasure, and there remains some surplus.

Thus, only the pleasure is extended. And so it sometimes happens, that we are tormented because we did not find the attained pleasure to be the surplus we had hoped for compared to the agony we suffered; hence, we are in deficit, just as merchants do.

And when all is said and done, there is no difference here between man and animal. And if that is the case, there is no free choice whatsoever, but a pulling force, drawing them toward any bypassing pleasure and rejecting them from painful circumstances. And Providence leads them to every place it chooses by means of these two forces, without asking their opinion in the matter.

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Moreover, even determining the type of pleasure and benefit are entirely out of one‘s own free choice, but follow the will of others, as they want, and not he. For example: I sit, I dress, I speak, and I eat. I do all these not because I want to sit that way, or talk that way, or dress that way, or eat that way, but because others want me to sit, dress, talk, and eat that way. It all follows the desire and fancy of society, not my own free will.

Furthermore, in most cases, I do all these against my will. For I would be a lot more comfortable behaving simply, without any burden. But I am chained with iron shackles, in all my movements, to the fancies and manners of others, which make up the society.

So you tell me, where is my freedom of will? On the other hand, if we assume that the will has no freedom, then we are all like machines, operating and creating through external forces, which force them to act this way. This means that we are all incarcerated in the prison of Providence, which, using these two chains, pleasure and pain, pushes and pulls us to its will, to where it sees fit.

It turns out that there is no such thing as selfishness in the world, since no one here is free or stands on his own two feet. I am not the owner of the act, and I am not the performer because I want to perform, but I am performed upon, in a compulsory manner, and without my awareness. Thus, reward and punishment become extinct.

And it is quite odd not only for the orthodox, who believe in His Providence and can rely on Him and trust that He aims only for the best in this conduct. It is even stranger for those who believe in nature, since according to the above, we are all incarcerated by the chains of blind nature, with no awareness or accountability. And we, the chosen species, with reason and knowledge, have become a toy in the hands of the blind nature, which leads us astray, and who knows where?

The Law of Causality

It is worthwhile taking some time to grasp such an important thing, meaning how we exist in the world as beings with a ―self,‖ where each of us regards himself a unique entity, acting on its own, independent of external, alien, and unknown forces. And does this being—the self—appear to us?

It is true that there is a general connection among all the elements of reality before us, which abide by the law of causality, by way of cause and effect, moving forward. And as the whole, so is each item for itself, meaning that each and every creature in the world from the four types—still, vegetative, animate, and speaking—abides by the law of causality by way of cause and effect.

Moreover, each particular form of a particular behavior, which a creature follows while in this world, is pushed by ancient causes, compelling it to accept that change in that behavior and not another whatsoever. And this is apparent to all who examine the ways of nature from a pure scientific point of view and without a shred of bias. Indeed, we must analyze this matter to allow ourselves to examine it from all sides.

Four Factors

Bear in mind that every emergence occurring in the beings of the world must be perceived not as extending existence from absence, but as existence from existence, through an actual entity that has shed its previous form and has robed its current one.

Therefore, we must understand that in every emergence in the world there are four factors where from the four of them together arises that emergence. They are called by the names:

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A. The source.

B. The unchanging conduct of cause and effect, related to the source‘s own attribute.

C. Its internal conducts of cause and effect, which change by contact with alien forces.

D. The conducts of cause and effect of alien things, which affect it from the outside.

And I will clarify them one at a time:

The First Reason: the Source, the First Matter

A) The ―source‖ is the first matter, related to that being. For ―there is nothing new under the sun,‖ and anything that happens in our world is not existence from absence, but existence from existence. It is an entity that has stripped off its former shape and taken on another form, different from the first. And that entity, which shed its previous form, is defined as ―the source.‖ In it lies the potential destined to be revealed and determined at the end of the formation of that emergence. Therefore, it is clearly considered its primary cause.

The Second Reason: Cause and Effect that Stem from Itself

B) This is a conduct of cause and effect, related to the source‘s own attribute, and which is unchanging. Take, for example, a stalk of wheat that has rotted in the ground and arrived at a state of sowing many stalks of wheat. Thus, that rotten state is deemed the ―source,‖ meaning that the essence of the wheat has stripped off its former shape, the shape of wheat, and has taken on a new discernment, that of rotten wheat, which is the seed, called ―the source,‖ which has no shape at all. Now, after rotting in the ground, it has become fit for robing another form, the form of many stalks of wheat, intended to emerge from that source, which is the seed.

It is known to all that this source is destined to become neither cereal nor oats, but only equalize with its former shape, which has left it, being the single stalk of wheat. And although it changes to a certain degree in quality and quantity, for in the former shape it was a single stalk, and now there are ten stalks, and in taste and appearance, too, the essence of the shape of the wheat remains unchanged.

Thus, there is a conduct of cause and effect here, ascribed to the source's own attribute, which never changes. Thus, cereal will never emerge from wheat, as we have said, and this is called ―the second reason.‖

The Third Reason: Internal Cause and Effect

C) This is the conduct of the internal cause and effect of the source, which change upon encountering the alien forces in its environment. Thus, we find that from one stalk of wheat, which rots in the ground, many stalks emerge, sometimes larger and better wheat than prior to sowing.

Therefore, there must be additional factors involved here, collaborating and connecting with the force concealed in the environment, meaning the ―source.‖ And because of that, the additions in quality and quantity, which were absent in the previous form of wheat, have now appeared. Those are the minerals and the materials in the ground, the rain and the sun. All these operate on it by administering from their forces and joining the force within the source itself. And through the conduct of cause and effect, they have produced the multiplicity in quantity and quality in that emergence.

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We must understand that this third factor joins with the internality of the source, since the force hidden in the source controls them. In the end, all these changes belong to the wheat and to no other plant. Hence, we define them as internal factors. However, they differ from the second factor, which is utterly unchanging, whereas the third factor changes in both quality and quantity.

The Fourth Reason: Cause and Effect through Alien Things

This is a conduct of cause and effect of alien things that act upon it from the outside. In other words, they have no direct relation to the wheat, like minerals, rain, or sun, but are alien to it, such as nearby things or external events, such as hail, wind, etc.

And you find that four factors combine to the wheat throughout its growth. Each particular state that the wheat is subject to during that time becomes conditioned on the four of them, and the quality and quantity of each state is determined by them. And as we have portrayed in the wheat, so is the rule in every emergence in the world, even in thoughts and ideas.

If, for example, we picture to ourselves some conceptual state in a certain individual, such as a state of a person being religious or non religious, or an extreme orthodox or not so extreme, or midway, we will understand that that state is determined in that person by the above four factors.

Hereditary Possessions

The cause of the first reason is the source, which is its first substance. Man is created existence-from-existence, meaning from the minds of its progenitors. Thus, to a certain extent, it is like copying from book to book. This means that almost all the matters that were accepted and attained in the fathers and forefathers are copied here, as well.

But the difference is that they are in an abstract form, much like the sowed wheat, which is not fit for sowing until it has rotted and shed its former shape. So is the case with the drop of semen from which man is born: there is nothing in it of its forefathers‘ shapes, only abstract force.

For the same ideas that were concepts in his forefathers have turned into mere tendencies in him, called ―instincts‖ or ―habits,‖ without even knowing why one does what he does. Indeed, they are hidden forces he had inherited from his ancestors in a way that not only do the material possessions come to us through inheritance from our ancestors, but the spiritual possessions and all the concepts that our fathers engaged in also come to us by inheritance from generation to generation.

And from here surface the manifold tendencies that we find in people, such as a tendency to believe or to criticize, a tendency to settle for material life or desiring only ideas, despising a life without aspirations, stingy, yielding, insolent, or shy.

All these pictures that appear in people are not their own property, which they have acquired, but mere inheritance that had been given to them by their ancestors. It is known that there is a special place in the brain where these hereditaments reside. It is called, ―medulla oblongata‖ (the elongated brain), or ―subconscious,‖ and all the tendencies appear there.

But because the concepts of our ancestors, acquired through their experiences, have become mere tendencies in us, they are considered the same as the sowed wheat, which has taken off its former shape and remained bare, having only potential forces worthy of receiving new forms. In our matter, these tendencies will robe the forms of concepts. This is considered the first substance, and this is the primary

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factor, called ―source.‖ In it reside all the forces of the unique tendencies he had inherited from his progenitors, which are defined as ―ancestral heritage.‖

Bear in mind that some of these tendencies come in a negative form, meaning the opposite of the ones that were in his ancestors. This is why they said, ―All that is concealed in the father‘s heart emerges openly in the son.‖

The reason for it is that the source takes off its former shape in order to take on a new form. Hence, it is close to losing the shapes of the concepts of his ancestors, like the wheat that rots in the ground loses the shape that existed in the wheat. However, it still depends on the other three factors.

Influence of the Environment

The second reason is an unchanging, direct conduct of cause and effect, related to the source‘s own attribute. Meaning, as we have clarified with the wheat that rots in the ground, the environment in which the source rests, such as soil, minerals, and rain, air, and the sun affect the sowing by a long chain of cause and effect in a long and gradual process, state by state, until they ripen.

And the source retakes its former shape, the shape of wheat, but differing in quality and quantity. In their general aspect, they remain completely unchanged; hence, no cereal or oats will grow from it. But in their particular aspect, they change in quantity, as from one stalk emerge a dozen or two dozen stalks, and in quality, as they are better or worse than the former shape of the wheat.

It is the same here: man, as a ―source,‖ is placed in an environment, meaning in the society. And he is necessarily affected by it, as the wheat from its environment, for the source is but a raw form. Thus, through the constant contact with the environment and the society, he is gradually impressed by them through a chain of consecutive states, one by one, as cause and effect.

At that time, the tendencies included in his source are changed and take on the form of concepts. For example, if one inherits from his ancestors a tendency to stinginess, as he grows he builds for himself concepts and ideas that conclude decisively that it is good for a person to be stingy. Thus, although his father was generous, he can inherit from him the negative tendency—to be stingy, for the absence is just as inheritance as the presence.

Or, if one inherits from one‘s ancestors a tendency to be open-minded, he builds for himself ideas, and draws from them conclusions that it is good for a person to be open-minded. But where does one find those sentences and reasons? One takes all that from his environment unknowingly, for they impart to him their views and likings in the form of gradual cause and effect.

Hence, man regards them as his own possession, which he acquired through his free thought. But here, too, as with the wheat, there is one unchanging part of the source, which is that in the end, the tendencies he had inherited remain as they were in his forefathers. And this is called ―the second factor.‖

Habit Turns to Second Nature

The third reason is a conduct of direct cause and effect, which affect the source and change it. Because the inherited tendencies in man have become concepts, due to the environment, they operate in the same directions that these concepts define. For example, a man of frugal nature, in whom the tendency for stinginess has been turned into a concept, through the environment, perceives frugality through some reasonable definition.

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Let us assume that with this conduct, he protects himself from needing others. Thus, he has acquired a scale for frugality, and when that fear is absent, he can waive it. Thus, he has substantially changed for the better from the tendency he had inherited from his forefathers. And sometimes one manages to completely uproot a bad tendency. This is done by habit, which has the ability to become a second nature.

In that, the strength of man is greater than that of a plant. For wheat can change only in its private part, whereas man has the ability to change through the cause and effect of the environment, even in the general parts, that is, to completely invert a tendency and uproot it to its opposite.

External Factors

The fourth reason is a conduct of cause and effect that affects the source by things that are completely alien to it, and operates on it from the outside. This means that these things are not at all related to the source‘s growth conduct, to affect it directly, but rather operate indirectly. For example, monetary issues, burdens, or the winds, etc., have their own complete, slow, and gradual order of states by way of ―cause and effect,‖ and change man‘s concepts for better or for worse.

Thus, I have set up the four natural factors that each thought and idea that appears in us is but their fruits. And even if one were to sit and contemplate something all day long, he will not be able to add or to alter what those four factors give him. Any addition he can add is in the quantity: whether a great intellect or a small one. But in the quality, he cannot add one bit. This is because they are the ones that compellingly determine the nature and shape of the idea and the conclusion, without asking our opinion. Thus, we are at the hands of these four factors, as clay in the hands of a potter.

Free Choice

However, when we examine these four factors, we find that although our strength is not enough to face the first factor, the ―source,‖ we still have the ability and the free choice to protect ourselves against the other three factors, by which the source changes in its individual parts, and sometimes in its general part, as well, through habit, which endows it with a second nature.

The Environment as a Factor

This protection means that we can always supplement in the matter of choosing our environment, which are the friends, books, teachers, and so on. It is like a person who inherited a few stalks of wheat from his father. From this small amount, he can grow dozens of stalks through his choice of the environment for his ―source,‖ which is fertile soil, with all the necessary minerals and raw materials that nourish the wheat abundantly.

There is also the matter of the work of improving the environmental conditions to fit the needs of the plant and the growth, for the wise will do well to choose the best conditions and will find blessing. And the fool will take from whatever comes before him, and will thus turn the sowing to a curse rather than to a blessing.

Thus, all its praise and spirit depends on the choice of the environment in which to sow the wheat. But once it has been sown in the selected location, the wheat‘s absolute shape is determined according to the measure that the environment is capable of providing.

So is the case with our topic, for it is true that the desire has no freedom. Rather, it is operated by the above four factors. And one is compelled to think and examine

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as they suggest, denied of any strength to criticize or change, as the wheat that has been sown in its environment.

However, there is freedom for the will to initially choose such an environment, such books, and such guides that impart to him good concepts. If one does not do that, but is willing to enter any environment that appears to him and read any book that falls into his hands, he is bound to fall into a bad environment or waste his time on worthless books, which are abundant and easier to come by. In consequence, he will be forced into foul concepts that make him sin and condemn. He will certainly be punished, not because of his evil thoughts or deeds, in which he has no choice, but because he did not choose to be in a good environment, for in that there is definitely a choice.

Therefore, he who strives to continually choose a better environment is worthy of praise and reward. But here, too, it is not because of his good thoughts and deeds, which come to him without his choice, but because of his effort to acquire a good environment, which brings him these good thoughts and deeds. It is as Rabbi Yehoshua Ben Perachya said, ―Make for yourself a Rav, and buy for yourself a friend.‖

The Necessity to Choose a Good Environment

Now you can understand the words of Rabbi Yosi Ben Kisma (Avot 86), who replied to a person who offered him to live in his town, and he would give him thousands of gold coins for it: ―Even if you give me all the gold and silver and jewels in the world, I will live only in a place of Torah.‖ These words seem too sublime for our simple mind to grasp, for how could he relinquish thousands of gold coins for such a small thing as living in a place where there are no disciples of Torah, while he himself was a great sage who needed to learn from no one? Indeed, a mystery.

But as we have seen, it is a simple thing, and should be observed by each and every one of us. For although everyone has ―his own source,‖ the forces are revealed openly only through the environment one is in. This is similar to the wheat sown in the ground, whose forces become apparent only through its environment, which is the soil, the rain, and the light of the sun.

Thus, Rabbi Yosi Ben Kisma correctly assumed that if he were to leave the good environment he had chosen and fall into a harmful environment, in a city where there is no Torah, not only would his former concepts be compromised, but all the other forces hidden in his source, which he had not yet revealed in action, would remain concealed. This is because they would not be subject to the right environment that would be able to activate them.

And as we have clarified above, only in the matter of the choice of environment is man’s reign over himself measured, and for this he should receive either reward or punishment. Therefore, one must not wonder at a sage such as Rabbi Yosi Ben Kisma for choosing the good and declining the bad, and for not being tempted by material and corporeal things, as he deduces there: ―When one dies, one does not take with him silver, or gold, or jewels, but only Torah and good deeds.‖

And so our sages warned, ―Make for yourself a Rav, and buy for yourself a friend.‖ And there is also the choice of books, as we have mentioned, for only in that is one rebuked or praised—in his choice of environment. But once he has chosen the environment, he is at its hands as clay in the hands of the potter.

The Mind’s Control over the Body

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Some external contemporary sages, after contemplating the above matter and seeing how man‘s mind is but a fruit that grows out of the events of life, concluded that the mind has no control whatsoever over the body, but only life‘s events, imprinted in the physical tendons of the brain, control and activate man. And a man‘s mind is like a mirror, reflecting the shapes before it. And although the mirror is the carrier of these shapes, it cannot activate or move the shapes reflected in it.

So is the mind. Although life‘s events, in all their discernments of cause and effect, are seen and recognized by the mind, the mind is nonetheless utterly incapable of controlling the body, to bring it into motion, meaning to bring it closer to the good or remove it from the bad. This is because the spiritual and the physical are completely remote from one another, and there is no intermediary tool between them to enable the spiritual mind to activate and operate the corporeal body, as has been discussed at length.

But where they are smart, they disrupt. Man‘s imagination uses the mind just as the microscope serves the eye: without the microscope, he would not see anything harmful, due to its smallness. But once he has seen the harmful being through the microscope, man distances himself from the noxious factor.

Thus, it is the microscope that brings man to distance himself from the harm, and not the sense, for the sense did not detect the noxious factor. And to that extent, the mind fully controls man‘s body, to avert it from bad and bring it near the good. Thus, in all the places where the attribute of the body fails to recognize the beneficial or the detrimental, it needs only the mind‘s wit.

Furthermore, since man knows his mind, which is a true conclusion from life‘s experiences, he can therefore receive knowledge and understanding from a trusted person and take it as law, although his life’s events have not yet revealed these concepts to him. It is like a person who asks the advice of a doctor and obeys him even though he understands nothing with his own mind. Thus, one uses the mind of others no less than one uses one‘s own.

As we have clarified above, there are two ways for Providence to make sure certain that man achieves the good, final goal:

A. The path of pain.

B. The path of Torah.

All the clarity in the path of the Torah stems from that. For these clear conceptions that were revealed and recognized after a long chain of events in the lives of the prophets and the men of God, there comes a man who fully utilizes them and benefits from them, as though these concepts were events of his own life. Thus, you see that one is exempted from all the ordeals one must experience before he can develop that clear mind by himself. Thus, one saves both time and pain.

It can be compared to a sick man who does not wish to obey the doctor‘s orders before he understands by himself how that advice would cure him, and therefore begins to study medicine. He could die of his illness before he learns medicine.

So is the path of pain vs. the path of Torah. One who does not believe the concepts that the Torah and prophecy advise him to accept without self-understanding, must come to these conceptions by himself by following the chain of cause and effect from life‘s events. These are experiences that greatly rush, and can develop the sense of recognition of evil in them, as we have seen, without one‘s choice, but because of one‘s efforts to acquire a good environment, which leads to these thoughts and actions.

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The Freedom of the Individual

Now we have come to a thorough and accurate understanding of the freedom of the individual. However, that relates only to the first factor, the ―source,‖ which is the first substance of every person, meaning all the characteristics we inherit from our forefathers and by which we differ from each other.

This is because even when thousands of people share the same environment in such a way that the other three factors affect all of them equally, you will still not find two people who share the same attribute. This is because each of them has his/her own unique source. This is like the source of the wheat: although it changes a great deal by the three remaining factors, it still retains the preliminary shape of wheat and will never take on the form of another species.

The General Shape of the Progenitor Is Never Lost

So it is that each ―source‖ that had taken off the preliminary shape of the progenitor and had taken on a new shape as a result of the three factors that were added to it, and which change it significantly, the general shape of the progenitor still remains, and will never assume the shape of another person who resembles him, just as oat will never resemble wheat.

This is so because each and every source is, in itself, a long sequence of generations comprised of several hundred generations, and the source includes the conceptions of them all. However, they are not revealed in it in the same ways they appeared in the ancestors, that is, in the form of ideas, but only as abstract forms. Therefore, they exist in him in the form of abstract forces called ―tendencies‖ and ―instincts,‖ without him knowing their reason or why he does what he does. Thus, there can never be two people with the same attribute.

The Necessity of Preserving the Freedom of the Individual

Know, that this is the one true possession of the individual that must not be harmed or altered. This is because the end of all these tendencies, which are included in the source, is to materialize and assume the form of concepts when that individual grows and obtains a mind of his own, as a result of the law of evolution, which controls that chain and prompts it ever forward, as explained in the article ―The Peace.‖ Also, we learn that each and every tendency is bound to turn into a sublime and immeasurably important concept.

Thus, anyone who eradicates a tendency from an individual and uproots it causes the loss of that sublime and wondrous concept from the world, intended to emerge at the end of the chain, for that tendency will never again emerge in any other body. Accordingly, we must understand that when a particular tendency takes the form of a concept, it can no longer be distinguished as good or bad. This is because such distinctions are recognized only when they are still tendencies or immature concepts, and in no way are any of them recognized when they assume the shape of true concepts.

From the above we learn what a terrible wrong inflict those nations that force their reign on minorities, depriving them of freedom without allowing them to live their lives by the tendencies they have inherited from their ancestors. They are regarded as no less than murderers.

And even those who do not believe in religion or in purposeful guidance can understand the necessity to preserve the freedom of the individual by watching nature‘s systems. For we can see how all the nations that ever fell, throughout the generations, came to it only due to their oppression of minorities and individuals,

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which had therefore rebelled against them and ruined them. Hence, it is clear to all that peace cannot exist in the world if we do not take into consideration the freedom of the individual. Without it, peace will not be sustainable and ruin shall prevail.

Thus, we have clearly defined the essence of the individual with utmost accuracy, after the deduction of all that he takes from the public. But now we face a question: ―Where, in the end, is the individual himself?‖ All we have said thus far concerning the individual is perceived as only the property of the individual, inherited from his ancestors. But where is the individual himself, the heir and the carrier of that property, who demands that we guard his property?

From all that has been said thus far, we have yet to find the point of ―self‖ in man, which stands before us as an independent unit. And why do I need the first factor, which is a long chain of thousands of people, one after the other, from generation to generation, with which we set the image of the individual as an heir? And what do I need the other three factors, which are the thousands of people, standing one besides the other in the same generation? In the end, each individual is but a public machine, forever ready to serve the public as it sees fit. Meaning, he has become subordinate to two types of public:

A. From the perspective of the first factor, he has become subordinate to a large public from past generations, standing one after the other.

B. From the perspective of the three other factors, he has become subordinate to his contemporary public.

This is indeed a universal question. For this reason, many oppose the above natural method, although they thoroughly know its validity. Instead, they choose metaphysical methods, or dualism, or transcendentalism, to depict for themselves some spiritual object and how it sits within the body, in man‘s soul. And it is that soul that learns and that operates the body, and it is man‘s essence, his ―self.‖

And perhaps these interpretations could ease the mind, but the problem is that they have no scientific solution as to how a spiritual object can have any contact with physical atoms to bring them into any kind of motion. All their wisdom did not help them find a bridge on which to cross that wide and deep crevice that spreads between the spiritual entity and the corporeal atom. Thus, science has gained nothing from all these metaphysical methods.

The Will to Receive—Existence from Absence

To move a step forward in a scientific manner here, all we need is the wisdom of Kabbalah. This is because all the teachings in the world are included in the wisdom of Kabbalah. Concerning spiritual lights and vessels, we learn that the primary innovation, from the perspective of Creation, which He has created existence from absence, applies to one aspect only, defined as the ―will to receive.‖ All other matters in the whole of Creation are not innovations at all; they are not existence from absence, but existence from existence. This means that they extend directly from His essence, as the light extends from the sun. There, too, there is nothing new, since what is found in the core of the sun extends outwardly.

However, the will to receive is complete novelty. Meaning, prior to Creation such a thing did not exist in reality, since He has no aspect of desire to receive, as He precedes everything, so from whom would He receive?

For this reason, this will to receive, which He extracted as existence from absence, is complete novelty. But all the rest is not considered an innovation that could be called ―Creation.‖ Hence, all the vessels and the bodies, both from spiritual

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worlds and from physical worlds, are deemed spiritual or corporeal substance, whose nature is the will to receive.

Two Forces in the Will to Receive: Attracting Force and Rejecting Force

You need to determine further that we distinguish two forces in that force called the ―will to receive‖:

A. The attracting force.

B. The rejecting force.

The reason is that each body, or vessel, defined by the will to receive is indeed limited, meaning the quality it will receive and the quantity it will receive. Therefore, all the quantity and quality that are outside its boundaries appear to be against its nature; hence, it rejects them. Thus, that ―will to receive,‖ although it is deemed an attracting force, is compelled to become a rejecting force, as well.

One Law for All the Worlds

Although the wisdom of Kabbalah mentions nothing of our corporeal world, there is still only one law for all the worlds (as written in the article, ―The Essence of the Wisdom of Kabbalah,‖ section, ―The Law or Root and Branch‖). Thus, all the corporeal entities in our world, that is, everything within that space, be it still, vegetative, animate, a spiritual object or a corporeal object, if we want to distinguish the unique, self aspect of each of them, how they differentiate from one another, even in the smallest of particles, it amounts to no more than a ―desire to receive.‖ This is its entire particular form, from the perspective of the generated Creation, limiting it in quantity and quality. As a result, there is an attracting force and the rejecting force in it.

Yet, anything other that exists in it besides these two forces is deemed the bounty from His essence. That bounty is equal for all creatures, and it presents no innovation, with respect to Creation, as it extends existence from existence.

Also, it cannot be ascribed to any particular unit, but only to things that are common to all parts of Creation, small or large. Each of them receives from that bounty according to its will to receive, and this limitation defines each individual and unit.

Thus, I have evidently—from a purely scientific perspective—proven the ―self‖ (ego) of every individual in a scientific, completely criticism-proof method, even according to the system of the fanatic, automatic materialists. From now on, we have no need for those lame methods dipped in metaphysics.

And of course, it makes no difference whether this force, being the will to receive, is a result and a fruit of the material that had produced it through chemistry, or that the material is a result and a fruit of that force. This is because we know that the main thing is that only this force, imprinted in every being and atom of the ―will to receive,‖ within its boundaries, is the unit where it is separated and distinguished from its environment. And this holds true both for a single atom or for a group of atoms, called ―a body.‖

All other discernments in which there is a surplus of that force are not related in any way to that particle or that group of particles, with respect to itself, but only with respect to the whole, which is the bounty extended to them from the Creator, which is common to all parts of Creation together, without distinction of specific created bodies.

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Now we shall understand the matter of the freedom of the individual, according to the definition of the first factor, which we called the ―source,‖ where all previous generations, which are the ancestors of that individual, have imprinted their nature. As we have clarified, the meaning of the word, ―individual,‖ is but the boundaries of the will to receive, imprinted in its group of molecules.

Thus you see that all the tendencies he has inherited from his ancestors are indeed no more than boundaries of his will to receive, either related to the attracting force in him, or to the rejecting force in him, which appear before us as tendencies for stinginess or generosity, a tendency to mingle or to stay secluded, and so on.

Because of that, they really are his self (ego), fighting for its existence. Thus, if we eradicate even a single tendency from that individual, we are considered to be cutting off an actual organ from his essence. And it is also considered a genuine loss for all Creation, because there is no other like it, nor will there ever be like it in the whole world.

After we have thoroughly clarified the just right of the individual according to the natural laws, let us turn and see just how practical it is, without compromising the theory of ethics and statesmanship. And most important: how this right is applied by our holy Torah.

(TO BE CONTINUED)

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Rav Laitman: Freedom of Will

Source (http://Kabbalah.info) Jul 2004

Bold and in quotes: Original text of Baal HaSulam Regular: Commentaries of Rav Laitman Capitalized italics: transliteration from Hebrew

Foreword

An ancient prayer says: "Lord! Give me strength to change the things I can change, give me courage to accept the things I cannot change, and grant me wisdom to know the difference." So what exactly can we influence in our life? Do we possess enough freedom to change our life and destiny? Why can't we naturally obtain this wisdom?

Our nature is based on laziness and healthy egoism, meaning that we desire to receive the maximum through minimal effort. Why in spite of that fact, unlike animals, do we perform thoughtless and ineffective actions?

Perhaps, we act where everything is pre-programmed and our role should be a lot more passive? Perhaps, in most cases our life is pre-ordained, while we choose to believe that the course of events depends on us? Perhaps we should transform our life and stop thinking that we are decision-makers: Let it flow and remain passive, acting only when we can really elicit change?

Small children act unwisely, because their development occurs unconsciously, instinctively. Nature compels them to act one way or another for them to learn. An adult defines a goal, and the will to achieve that goal provides him with energy. However, when an adult defines a goal, desire, means, etc., is he really free and aware of what he does or the goal compels him to act one way or another?

Obviously, we err in determining the limits of our abilities to achieve the goal. In other words, we wish to achieve the impossible or try to change what we cannot. Nature does not reveal to us where we are really free to act. It allows us to make mistakes, both as individuals and as mankind.

Its aim is to lead us to disillusionment in our own powers to change anything in this life or in ourselves. As Nature continues to confuse and disorient us in our lives, we slowly begin to question what we can actually influence.

In "The Introduction to the Study of the Ten Sefirot" the Baal HaSulam says that man's search for the spiritual path begins with the following questions: "What is the meaning of my life? What do I live for? I can see nothing rational in my life. Why do I have to suffer all these years? I neither enjoy it nor give anyone pleasure. So what is the point of it all?"

Thus, we would stop and define what we can really influence and for what it is worth for us to live. If I can influence something, then my existence is purposeful and sensible. Unless I have freedom of will, I am just an animal that realizes it is an animal. Animals do not have such awareness; they simply exist.

Thus, it turns out that the question about freedom of will is the most cardinal question not only in philosophy, but also in my everyday life because I ask, "Why do I suffer, what do I live for, and what do I do every moment?" Finally, all of these questions come to the notion of free will. Hence, this is the only and principal question, which man has to answer.

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If a person has freedom of will, one should define precisely to what it refers - to everything, to nothing, or it has certain limitations. Is this the freedom of behavior, decision, or action? What limits such freedom -

Me, my surroundings, or our relations? Or perhaps it is limited by my relations with the Creator? All of this has to be clarified.

In reality, the notion of freedom of will include absolutely everything.

Question: Why does this question include everything?

I am standing before the future. Who am I in this life - a preprogrammed automaton or a creature with free will? I can be a marionette and simultaneously understand and see what a preprogrammed automaton I am.

I can be free without knowing that. I can be free and decide, assess, understand, and act to the extent of my freedom. If I am not free, I see that I am constrained in my actions and can agree with that or not. As a result, it turns out that my entire life in the realization of myself, of others and of the Creator comes down to the question of freedom.

Question: Which of the three categories - desire, decision, or action - lacks freedom?

You already ask for an answer. Wait a little. Where is freedom? Perhaps, nowhere.

Question: Nature allows our mistakes. Is there an allowable "extent" to a mistake?

Perhaps, nature does not allow it and we do not err, so it just seems to us. Possibly, I see my own mistakes in comparison with what should have been done and that is the revelation of my freedom.

An animal never errs because it has no freedom of will: it acts instinctively, hence makes no mistakes. We see that all animals behave correctly and can only envy them. While basing their actions on strength and circumstances, they choose what they need with maximum correctness.

That is to say, there is a certain inner mechanism that optimally calculates all possible variants and chooses the best of them. In this case we say that there is no freedom of will. There is only a mechanism and preset inner and outer circumstances and properties.

It turns out that without knowing our inner properties and external circumstances we cannot feel any clear program of action and perceive it as freedom.

Does it mean that freedom lies in the lack of information? Is this what I call freedom, when I have no idea how to act? On the contrary, I am in captivity of unknown circumstances.

So what is freedom? Suppose I knew all about myself and the surrounding reality? An animal does not know more than I do, but it has no doubts: it acts in accordance with what it knows, whereas I am aware of some unknown zone concealed from me. I am unable to «read» another person.

I know neither other people nor myself, which creates a void, a lack of information. Is this called freedom? From what I am I free? This is absolute ignorance. Our notion of freedom is completely distorted. If we had the same circumstances as animals, we would have been robots. Perhaps we are robots now, only we do not realize it.

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So, we need to clarify to what this category of «freedom of will» refers, what is its meaning? Finally, we will understand that freedom lies only in being similar to the Creator, that there is a state that can really be called «freedom».

The rest is just unyielding submission to circumstances (both known and unknown). It is existence within one's nature, regardless of whether it is revealed or concealed. When we defy the power of our will to receive pleasure, we become free.

Question: It turns out that we are given a role of perceivers of the actions that are carried out on us. What does He want from us anyway?

Obviously, it is this sensation of the unknown that makes us different from animals. It comes down to the question: What do I live for? What is the point of it all? Animals have no such question, but I have because I feel the lack of information, knowledge, and attainment.

This is the question about my freedom.

Question: If I do not aspire to be similar to the Creator, does it mean that I do not realize my freedom of will?

If freedom lies in complete similarity to the Creator, then my correction is a realization of freedom of will. Is freedom in an action or in the thought before this action? In other words, is it in its planning or in its realization and equivalence to the Creator? What is the meaning of freedom?

Essence of Freedom

"On general consideration, freedom can be referred to nature's law that permeates all aspects of life. We see that animals suffer in captivity. This testifies to the fact that nature opposes enslaving any creature. It is not without reason that humankind waged wars until it reached some degree of personal freedom.

In any case, our idea of freedom is very vague and if we delve into its meaning, almost nothing will be left of it. Indeed, prior to demanding personal freedom, we have to assume that every individual has an aspiration for it. However, first we need to make sure if an individual can act in accordance with his free will."

So what does it mean to be free? Does it imply that by realizing my "I," I realize my freedom of will? You see how difficult and vague the very definition of "freedom" becomes?

Our Life is between Delight and Suffering

"If one analyzes man's actions, we will discover that all of them are forced and were carried out under compulsion. Man's inner nature and the external circumstances compel him to act in accordance with a certain algorithm of behavior. That is because nature placed us between pleasure and suffering and we have no freedom to prefer suffering to pleasure."

If the will to receive pleasure is my essence, the material of which I am made, then, no matter how hard I try, I will choose what I consider the best and will run away from what I perceive as bad. I will not be able to change myself; all the same I will aspire to good and escape from bad.

The only thing I can do is differentiate my assessment of good and bad. I can say, "This thing is bad, but that one is even worse."

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I can change these standards in myself, but in accordance with new standards my actions will still make me aspire to pleasure and flee from pain. That is to say, I can modify my evaluation of good and bad, but after such reevaluation took place in me I will continue acting as before. My material - the will to receive - remains unchanged and always chooses the most optimal variant of enjoyment..

Thus, I can only change my inner evaluation of good and bad under the influence of society, education and other factors. However, after this evaluation is made, the decision always comes from the will to receive pleasure.

"We have no freedom to choose suffering and reject pleasure. Man's advantage over an animal lies in his ability to see a distant goal (i.e. modify his system of priorities). Man is ready to agree to a certain amount of suffering because he sees a forthcoming reward in the future.

In reality, there is nothing but pure calculation, when we see that benefit overweighs the pain and agree to suffer for the sake of future compensation. In this way, we go to a surgical operation and pay a large sum of money for it." We are ready to suffer in order to be healed.

In other words, we make calculations, draw information from the future to the present, make an assessment and make up our mind accordingly, but any way, we take a decision inside our egoisticalKli.

Everything comes down to the calculation. When we subtract suffering from the anticipated pleasure, we receive a positive remainder and know that it is worth enduring pain in exchange for prospective delight.

This is the way we are created. Those who seem reckless and imprudent to us (romantics or people who are ready for self-sacrifice) are people for whom the future is as obvious as the present and for its sake they are ready to endure incredible pain, which in our eyes looks as a heroic feat.

In fact, it is no feat at all. They make the same calculation as other people, but take into consideration parameters that others overlook. This calculation is still egoistical, based on the reception of pleasure in accordance with the nature of creation.

Psychologists know that man's priorities can be changed in such a way that certain calculations will make a hero out of a coward. The future can be so glorified in a person's eyes that he will be ready to endure any hardships and make any sacrifice to achieve it.

Therefore, the only difference between humans and animals lies in the fact that we take the future into account, can see and evaluate it with regard to the present and decide whether something is worth doing or not. Our calculation is more complicated than that of animals, but it remains egoistical and is based on the program of maximal enjoyment.

If so, then there is a computing device beside our desire to enjoy. This device can accurately calculate a number of possible variants while taking into account preset social values, desires for honor, fame, wealth, and knowledge. In the end it comes up with an optimal variant of optimal pleasure for each and every one of us in accordance with everyone's natural parameters.

Question: Is it freedom or a game of uncertainty?

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Of course, this is not freedom because the calculation is made on the basis of precise data. Perhaps, freedom is our ignorance with regard to what should be taken into account and what should not. Is this freedom or the lack of precise data?

We constantly aspire to obtain more accurate data. We develop sciences, wish to comprehend our own nature and the surrounding world. We sort of try to wipe off the 'white spots' of unknown parameters and aspire to replace them with known, familiar ones. Thus, a person becomes even a more like an automaton.

Perhaps, a primitive man who used to live in a cave was more free? He did not know what was going to happen to him, he was afraid of wind and the sun. If he was more free, wherein lied his freedom?

If we knew everything and made precise calculations, would we be free? Quite the contrary. Thus our present state of uncertainty is not freedom; it is the lack of information. This is similar to our attitude toward faith. I say, 'I believe'. What do I believe in? I believe there is God, alternative existence, something else.

What does it mean to 'believe'? What is faith? Is it something bigger than the lack of information that we fill with our fantasies?

We see that the amount of information that we have or lack does not determine the presence of freedom of will. Perhaps, freedom is above information - when I know everything, but in spite of it, I will be able to act freely.

How can one achieve that?

Suppose, I know myself absolutely and completely realize what happens around me. I know exactly according to which parameter, algorithm I will establish my relations with others. I know how my body is made and how my Kli will act according to its will to enjoy. I know it quite precisely. I face pleasure, and I know all of its forms and parameters: knowledge, wealth, glory, honor, and spiritual attainment. I am a Kli and I face the Light. I know exactly what and how I want to receive from it.

So what freedom is this? This is simply the complete knowledge of basic data.

Freedom means when in defiance to my egoistical nature I can rise above it and start making decisions in accordance with a totally different principle, formula, algorithm. In other words, freedom is above the Tzimtzum (restriction).

Only if I can restrict myself and disregard my nature, will I be able to acquire freedom. Freedom lies in choosing a Kli for a new kind of delight, in the realization of the will to enjoy. In other words, I choose a form of pleasure that is totally different from what my nature demands. I may know it or not; it may be concealed from me or revealed to me. Here we can find out why a certain part of information is concealed from us.

Yet, is this freedom, when instead of my natural desire to enjoy and the available pleasure, I take the Creator's desires and His ways of enjoyment? Are they imposed on me or do I choose them independently? Can I freely choose anything else? If not, then what kind of free choice is this? I do not know it.

Obviously, freedom is above our nature (egoism, Kli); it appears after we have made a Tzimtzum.

Who Determines Our Pleasures?

Not only have we hardly any free choice, but the character of pleasure is not our prerogative either. It does not happen according to our free will, but is dictated by other people's desires. We do not choose fashion, a way of life, hobbies, leisure, food

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and so on - all this is imposed on us by the tastes and desires of our surroundings. We accept the opinion of the society's majority, not of its best part, which presumably understands what is better for people's spiritual advancement.

The majority's tastes and aspirations rarely reach a significant level, and since we adopt the majority's views, our standards are rather low.

We prefer to behave simpler without burdening ourselves too much, but our entire life is constrained by manners accepted as the norm in society. These turn into the laws of human behavior and existence. If this is so, where is our free will? It turns out that none of our actions are rewarded or punished.

If we constantly submit to the imposed opinion of society, then why are we considered free? We behave like everyone else. If everyone steals, we steal too. Whatever is present in man, he received from his surroundings. In this case, none of us has any freedom of will; all of man's thoughts and actions are the products of society.

Why does everyone perceive himself as an individual? What is so special in each of us? Which of our properties can we independently change? If one does exist, we must by all means bring it to light, distinguish it from the rest of our properties and develop it.

A person should not worry about his nature - he will always act in accordance with its instructions. The surrounding society will impose on us its will and we will have to submit to it against our desire.

However, if there is something within me that does not come from the surrounding nature, but descended from above, and if I try to understand what it is and what I should do with it, then I will obviously be able to free myself from the imposing power of my own nature and society. Possibly, I will submit myself to another will, which might be freedom?

Possibly, but if not, then freedom does not exist at all.

Question: Do we have to receive absolute knowledge of how our egoism functions and then take our decisions based on the contrary, or should we aspire to the Creator now without knowing what it is like?

How are we supposed to act in our circumstances? First of all, this is exactly what we are trying to clarify. Secondly, With regard to our path I can come to only one conclusion - if I act in accordance with my mind, I will be no different from an animal.

That is to say, by taking into consideration my own inner properties and those of the surrounding society, I actually fulfill my natural animate functions in our world and nothing else. I merely find an optimal variant to satisfy my needs, both material and those that seem spiritual to me.

In other words, even my spiritual aspirations are also automatic and they will lead nowhere. This is not freedom. Apparently, freedom lies in aspiring for the Upper world, but not in accordance with our animate, egoistical nature.

Hence, all of our actions in the group with regard to one another should be focused on the principle 'Love thy neighbor as thyself'. Although we are still unable to do that, we should already now think of how wonderful it would be not to submit to the power of egoism. Only in this case can we rise above our nature.

We rise above ourselves to the realm that is really free. We should not demand comprehension and attainment because they fill our egoistical Kli (our mind and

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heart) with knowledge and sensations. We should stop making such demands because it will mean that we work in accordance with egoistical desire.

On the contrary, we have to make a restriction (Tzimtzum) and say: ' I need nothing of it. I seek what is above it. Let my Kli remain empty; I need to rise above it, defy it. It does not matter what will be inside my Kli both in terms of sensation and knowledge.

If I can stop demanding such fulfillment, I will really win my freedom. Afterwards, we will clearly know what the category of freedom means. In principle, now we can say that being free is being equal to the Creator.

The Creator is in the state of absolute bestowal. We were created by the Light (delight) as a point that appeared from nothingness. We long for this delight and exist only for its reception.

If we can oppose our nature, then we become really free. Our aspiration for freedom or for similarity to the Creator originates in the point of Bina, in our soul. This is the Creator's particle within us that will ultimately make us equal to Him.

Humankind's suffering and constant struggle for freedom also constitute partial actions that lead to the entrance to the spiritual world. This movement may be directed against some regime or suppression and does not matter at what levels it is realized; the aspiration for freedom is always the aspiration for self-realization. In the end, this aspiration should bring man to his ultimate realization - equality to the Creator.

Question: If I should not demand fulfillment in comprehension and sensation, what should I demand?

You should demand an opportunity to exist above this egoistical desire. What does it mean? It is very simple. I want fulfillment (pleasure). I feel it either in my heart or in my mind, or simultaneously in both. However, if I stop demanding it, what should I do? I should ask for a different fulfillment: I want to feel the Creator and I want to feel that I give Him fulfillment. Try to think about it.

It makes no difference that this egoistical desire to feel how I delight Him will remain egoistical. It is egoistical, but with time something very different will sprout from it. This way, you will transcend your own animate demands.

When a person realizes that his desires are imposed on him by his nature (the Creator wants us to suppress His original creation and make ourselves into a Creator), he finds it easier to struggle with himself. He begins to understand that this struggle is not against himself, but against something foreign that is within him. He then perceives his own desires as the Klipa.

What is the difference between our desires and the Klipa? It all depends only on whether we identify ourselves with the desires of our 'I' (the Creator's particle) or with our natural desires.

You erroneously believe that you constitute an indivisible 'I': your nature, body, and aspirations. However, under the influence of the surrounding Light a division into two parts gradually takes place.

While shining upon a person, the surrounding Light starts separating his eternal 'I' (the Creator's particle within him) from his egoism, the so-called 'body', which controls me and, like a radar, constantly mobilizes all of my desires and senses towards receiving more and more.

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So first of all, I want to switch off this radar and stop working with it. I wish to be above these desires, in a point that descended from the Creator. This is the first step that a man who aspires for freedom should make.

Question: What freedom can we talk about, if I exchange egoism of the body for egoism of the soul, which is more developed and powerful?

When I say that we should act for the sake of our 'I', one may object that this 'I' is also egoistical. In other words, I want to stop fulfilling my body and start fulfilling my soul. The soul is other egoistical desires that are directed to the Creator. I wish to be similar to Him and reach the level of eternity, perfection, etc. In other words, these desires are even more egoistical.

Why then are they regarded as gaining freedom? In this case, it is freedom from lower desires at the most. You are right. This is a transition to greater egoistical desires that are aimed at the Creator. Later on, you will become free from them too.

When I have desires for the Creator, I will want to enjoy Him, to give Him. Everything necessary for my connection with Him will appear within me. I will already live inside these Creator-oriented desires. I will perceive my existence at this level. These are also egoistical desires, but I can make them higher. I will be able to acquire the right intention for these desires.

In this process we go through three stages:

First, we get rid of all the earthly desires that refer to the body and our surroundings and rise to the level where our desires are aimed at the Creator - giving Him and receiving from Him (this is called Lo Lishema and Lishema connected together).

We cross the Machsom and acquire the screen for these desires - the intention to use them correctly.

The screen gives us freedom and we rise above the desires for the Creator, whereas earlier we were free from the power of the bodily and social desires.

In other words, man perceives his existence in Kavana (intention) as freedom from all desires but one - the desire for bestowal. This desire is free because you choose it after making a Tzimtzum.

Question: How can we be free from the Creator or from nature, if we receive our powers from Him?

It does not matter where we receive power: from the Creator, nature, or the Light. It is important how I solve the problem of my freedom, how I evaluate myself. It is like a car, I put some gas into the tank, check that all mechanisms are working properly, but I am free to drive it where I like, and hence, it does what I want.

You have to fill it up with fuel, but you realize your freedom. We do not speak about the need for energy and material, but we do speak about programming some action, which is free. This can be achieved with the help of the screen.

Question: When we speak about freedom, do we speak about the choice between various actions or about freedom within one particular action?

Freedom is similarity to the Creator, the ability to be in the same state as He. Being the will to bestow, He does not depend on anything or anyone. The Creator's desire for bestowal is not the result of compulsion. He is free because He needs nothing. He has no desires; therefore His desire to bestow is free.

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For example, parents in our world have desire to give, but it is forced. They cannot live without it. In the Creator it is different. We say that He existed before He started creating. That is to say, «the Good One Who Bestows Goodness» is a state that was freely chosen by the Creator.

Therefore, if a person can rise above his egoism and choose a new mode of behaviour, he can become absolutely free and equal to the Creator.

There is no other choice. A choice has to be always optimal, i.e., in all circumstances maximal bestowal is the condition for achieving maximal freedom. There is nothing else.

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DAILY LESSON & RAV’S BLOG: SELECTED EXCERPTS

Source (http://www.laitman.com)

Regaining Consciousness

Posted on June 16th, 2011 at 8:09 pm

The wisdom of Kabbalah is not disclosed by itself because people reveal it in their development. It states that according to the structure of the universe, we must come to our starting point again.

Initially, one desire was created, and this first state is called the world of Infinity. In this state, the desire and the Light that created the desire exist in absolute similarity, fusion, and mutual complementarity. Here, the desire is filled with the Light, but this is only the conceived state of the future creature. It still feels nothing.

Thus, at the beginning, it has to become opposite to the Creator, opposite to the Light. To detach itself completely from the source, the creature passes through five special stages of development called worlds. Thus, the descent of that desire takes place, that is its consistent distancing from its original state.

The first world is called Adam Kadmon. Adam is the prototype of a future human. Then comes the world of Atzilut, the world of creation, followed by Beria, the world of emanation,Yetzira, the world of formation, and Assiya, the world of action. These are the five worlds, five consecutive descents, coarsening, concealment, and departure of the Light from the desire which it fills. Each next state is like the world of Infinity except that the Light there exists in a more concealed form.

Even now, we are in the world of Infinity because there is nothing else. It‘s only that this state is hidden from us behind many inner screens. We have to open them, peel them off, and then, gradually, we will begin to feel ourselves in the true form.

This is similar to the state of a person who lies unconscious. This is our state number two, here in this world. We are in complete concealment here, as if we have lost consciousness and exist in some internal fluctuations, imagining something.

If we exert ourselves in a particular way and regain consciousness,we will rise to our initial state. This is called the third state. This is also the world of Infinity. We reach it by ascending exactly the same steps of the worlds, which we passed in our descent when we were losing a sense of perfection, the complete presence of the Light. In gradually climbing the same steps, we will experience attainment, the transition from our unconscious state to the conscious one.

The first exit from the unconscious state into consciousness is called the barrier, Machsom. The most important thing for us is to cross this Machsom, to exit the state of complete detachment from the perception of global nature.

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Now, we feel nature only in the form of our world and do not perceive it through spiritual desires. We experience the world while being in a totally disconnected state, not using the tools which we have at our full disposal.

We feel ourselves through our five sense organs: smell, touch, sight, hearing, taste, and tactile sensation. Thus, our sense of self is passed through our animate body. Then, inside, a specific picture appears in our mind. At the back of our brain, we have a kind of ―screen‖ on which everything we perceive is projected. All that adds up to a single picture of the world.

This is not what we see during the exit from the unconscious state. As soon as we have crossed the Machsom, we start feeling completely different states. We begin to sense the Light within. Our desire receives the pleasure of fulfillment, knowledge about the real world, and then a precise picture is drawn inside us.

Thus, the plan of the Creator, the original intention of the Light, is to create desire (the Light is primary, desire is secondary) so that this desire, meaning the creature becomes equal to the Light in status, power, and sensations. Naturally, this state is above our world, that is, above time, space, motion, and above the division into life, birth, and death. It is above all of that.

By discovering this new feeling inside us, we will sense ourselves existing eternally like all of nature. We will stop identifying ourselves with an ―animal‖ that exists here in this world. It as if disappears from our perception like the smallest of our sensations.

Thus regaining consciousness, a person can somehow imagine and recall what happened to him. This sensation remains somewhere, but it is so small, so insignificant, so low in power that it is suppressed by the awareness of the existence in a great new world, infinite, eternal, and perfect. This is the Machsom that we must cross.

(From the 1st lesson at the Moscow Convention 6/10/11)

Is There Any Good In The World?

Posted on June 16th, 2011 at 7:28 pm

Question: I see not only evil but also good in the world. I have to find the evil inside myself and correct it. And what can I do with the good?

Answer: In fact, there is no good in the external world. This is a picture of my egoism. If I aim at the goal correctly, I begin to notice the good root in everything that surrounds me because I start seeing it as the manifestation of the Light, the Creator. And this is revealed only to the extent of my striving to reach the goal through this world.

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I do not think that you should pay particular attention to this world or analyze it. Begin to aspire to the goal through it, and this world will pull itself up, will change its form.

You will discover that there is nothing good if you do not connect your correct intention to it. There is no good in and of itself. There is one huge corrupted desire which turns into good with the intention to bestow, with the intention to work for the benefit of others.

(From the 7th lesson at the Moscow Convention 6/10/11)

A Question of Proportion

Posted on June 23rd, 2011 at 8:38 pm

Question: Life in our world appears as one endless heartache, with small breaks to give a person time to get back up on his feet after a blow, just to receive the next one. This is human history and the life of a separate person. What kind of progress is that and where are the gifts that the Creator gives to creation?

Answer: Imagine that I am in a faraway galaxy where I gaze at infinite reaches of space and look for something in that infinity. I accelerate to the speed of light and slowly move through billions of light years, coming closer to our galaxy, our solar system, and our earth. I land on the earth‘s surface, and here I discover people.

It‘s difficult to imagine the scale upon which I could compare such different proportions. Analogously, we do not understand what kind of system we are in. We know how to make measurements and to do research on our own scale, according to our proportions. We compare weight to how much we can lift, distance to how far we can see, good and evil—with what is good or bad for us. Our entire spectrum is a tiny fragment of the enormous total scale, and our distinctions are miniscule.

However, now we are talking about the spiritual system in which our entire universe is imperceptibly small. We are talking about mechanisms that are enormous due to their qualitative characteristics. Compared to them, our entire world is in one quality—a small egoistic desire that is enlivened by a small spark of light. The matter of this desire is created as ―something from nothing‖ by the Light that broke through to here, outlining an exact projection of the spiritual creation.

And now, from this state, you are discoursing upon the suffering of all of humanity. True, that is how we feel. Every person negates things according to this own imperfection and judges according to what his eyes see. But what can you do? That is how we have to advance, and right now we are unable to perceive anything more. There is a gigantic canvas unraveled before you, but you cannot make it out.

We are only able to slightly catch on to the simple fact that there is a lack of desires, a lack of vessels. The questions abound, ―Can the unchanging Creator change? Can He create a stone that He can‘t lift? Why did He initially make us imperfect?‖ But all of these riddles are useless.

We have to understand one principle from our lives: We have to go through opposite states. Only from these opposites, by recognizing the advantage of the Light from the darkness, do we form the vessels for a higher, more elevated sensation. When I acquire the vessels that are ready for it, the world will open up to me. Nothing is hiding from me behind a stone wall. I must simply build the vessels inside of me in order to see reality.

This development is necessary and the Creator cannot make it happen ahead of time. Why? For now, I do not know why. I can make certain conjectures, but that

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won‘t give me anything. I will brush everything aside, saying, ―I don‘t believe it! He could do it!‖ And there are no other facts in front of you.

Yet there is a rule: The advantage of the Light is attained from the darkness. Any thing is evaluated only from its opposite. That is why we must go through these states step by step, forming the vessels for revealing the reality we are in.

We are in the world of Infinity, but you do not feel that. So develop your vessels. You have been given the opportunity to develop them, or stated otherwise, to correct them. You were deliberately given broken desires that are opposite to the corrected ones. What for? So you would grow and collect them, understanding and revealing the world.

There is no other way to go. And later you will justify the creation. The lengthy process, lasting several thousand years throughout which we suffer, is the truth on our scale. However, in reality we do not realize what kind of proportions we are in. Besides this tiny ―room,‖ there is an entire world our there that you have never seen. You are like a worm living in a radish—this is the example Baal HaSulam gives.

Question: But why is this worm told about the Giver and His love?

Answer: In order to aspire to this, in order to let him understand that there is a goal for which it‘s worthwhile to climb out of the radish. Moreover, not only do you receive the understanding of this, but also the means to do it. We are all like worms in a radish, but if each one of us starts to push the others toward the outside, we really will come out.

Therefore, there is a solution. As long as you were satisfied by life in this world, no one offered it to you. But now you are being placed in a new, global system and given the solution.

(From the 5th part of the Daily Kabbalah Lesson 6/23/11, ―Matan Torah” – “The Giving of the Torah‖)

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FEEDBACK

From your letters: … I just received photocopy pages of Volume 1 issue 1 The Wisdom of Kabbalah

magazine. The magazine is helpful and informative. It cleared up some confusion I had after reading ―A Guide to the Hidden Wisdom of Kabbalah‖. May the Eternal One, blessed be he, take delight in your service (Douglas from Virginia)

… I am writing you this letter to let you know that I received the magazine … and

to let you know that I really enjoyed it. It was very informative and opened my eyes to a different way of perceiving things (Mr. Daniels from California)

… The work that you do is vitally important and severely needed by this world's

people (Daniel from California) … I‘m just now becoming aware of Kabbalah and find the material you have

provided enlightening and profoundly motivational (E.S. from California) … For the last 6 years every time I study Kabbalah and Baal HaSulam I always

wondered what he looked like and Rabash too. So thank you for including the photos in the magazine… (Dante from Virginia)

… But most importantly I would like to thank you for the time and dedication you

spent in helping others to overcome spiritual blindness (Daniel from Texas)

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GOOD ENVIRONMENT

Three conventions in a row - Italy, Spain and Moscow

―Unity – the Future of the World‖ Kabbalah Convention (Moscow, May 2011)

Moscow Convention

at BB center at Northern California

Friends from Portland, Seattle, Denver and

even Washington gathered together in San Francisco to participate with the World Kli in that special convention.

Moscow Convention In BB center in Tel-Aviv

Bnei Baruch of Tel-Aviv North hosted the groups of Holon and Rishon Lezion for a grand mirror convention of connection, together, to speed up time!

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―UNIDOS‖ Kabbalah Convention (Madrid, June 3-5, 2011)

Spain Convention in BB center in Jerusalem

Spain Convention in BB center in New York City

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―NOI‖ Kabbalah Convention (Rome, May 20-22, 2011)

Italy Convention

in BB center in Rome Italy Convention

in BB center in Barcelona

Italy Convention in BB center in New York City

Italy Convention in BB center in Tel Aviv

Italy Convention in BB center in Berlin

Italy Convention in BB center in St.-Petersburg