Freedom of Will

Rav Michael Laitman, Bnei Baruch, Israel

August 16, 2005

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

Narrator: We are reading from book Kabbalah LeMathil, article "The Freedom" on page 201. Titled "Four Factors."

In the previous part of this article, we discussed man’s essence and whether he possesses freedom of will or not. We saw that when we consider the way a person is assembled in this world, he has no freedom of choice whatsoever. Because according to all the inputs a person acquires from birth, and later from education and the environment – he has nothing of his own inside him. But rather, he receives everything, either from nature, from his parents, or from previous reincarnations. Everything is predetermined and exists in him, and a person cannot do anything to alter his genes, habits, nature, attributes, how he was born, as well as the way they all have intertwined in him and been processed by means of upbringing, family, and society - which are also things that he did not choose.

Therefore, Baal HaSulam now draws a conclusion about what man is made up of, by investigating the attributes man possesses and the basis on which he nevertheless makes decisions. Is there is some root here for realization of free choice, or are we in the hands of blind nature and go through our existence like the still vegetative and animate levels that have no choice? And man also has no choice but can only discover that he has no choice, and from that go into even deeper bitterness and despair. Or, perhaps it may be the opposite. It may be that the perception of his lack of freedom of will, as well as this entire investigation of freedom, is in order to bring me an opportunity to find out that I truly do have it. However, where is it, and where exactly is it expressed in our life?

In essence, the main goal of the entire wisdom of Kabbalah is to reveal to man that from the entire sum of that which I possess, is inherent in me, and is at my disposal (such as myself, my family, society, life, reincarnations, nature, thoughts, desires and yearnings) – where is there something here in thinking, acting or speaking that I do freely?

I must then grab onto this place, realm, desire, intention or thought. Obviously, by latching on to it, I will really find myself in the area of my freedom where I can change my destiny in some way, somehow determine my path, and maybe even change the duration of my consequent reincarnations. That is, this is the most important thing, and with regard to all other things, I will continue to go through reincarnations all the same whether I want to or not, independent of my decision and my knowledge of it. Maybe it is better not to know about this and not to investigate it. However, it is worthwhile for me to study and to find out the part where freedom exists, since obviously there is some sort of a stimulus there or a device that can help me change my destiny or my life. Therefore, the very first problem that the Science of Kabbalah clarifies for a person is in discovering where the point of controlling one’s destiny really is; in other words, where is the freedom of choice.

Thus, Baal HaSulam says, that there are only four factors inside a person that influence the development of his reality in the world where he exists.

"Four Factors

Bear in mind, that every emergence, occurring in the beings of the world, must be understood not as existence that comes out of absence, but as existence that comes out of existence…"

That is, as Baal HaSulam says, all manners of conduct occurring in the beings of the world come from a certain Source, “Yesh mi-Yesh”, where decisions are made. They descend from there and then become realized in us.

"…meaning from an actual entity that has been stripped of its former form to take on its current one."

In other words, commands come in a consequent manner, one after the other, and in essence they enter matter and change it.

"Therefore, we must understand that in every emergence in the world, there are four factors; that from the four of them together, arises that emergence. They are:

A. The bed.

B. The conduct of cause and effect, related to the bed's own attribute, which remains unchanged.

C. The internal cause and effect, that change as a result of contact with alien forces.

D. The cause and effect of alien forces, acting on it from outside.

And I will clarify them one by one:"

To repeat this one more time, we have the bed, the cause-and-effect connections that relate to the bed, the cause-and-effect connections that emerge under the influence of external forces, and the external forces’ paths of development. In principle, these are only two factors: one is internal and the other is external.

There exists Adam (man) who has a bed or a base, as well as the path of its development. There also exists the environment and its development. Altogether there are two things; one is the inner, one is the outer, and there are no more.

Who is Adam? Usually this is someone; this is I, who is in the middle. Something pressures me from within and something pressures me from outside that compels me in some way, allows me, pressures me, with some sort of circumstances and opportunities. I am between these two pressures, and this is who I am – the perceiver.

Here we supposedly have the freedom to avoid one another, to think or not think, and so on. This is the way man in this world perceives himself when in principle he is under the influence of these two pressures. Can we find our freedom between them? It appears that we cannot.

The environment develops according to a specific path and its own laws; this is all of humanity as a whole or a small society. These two are one and the same, because after all it exists outside of me. The same is true for my bed or base. According to our current discoveries, we also have no control over genes, our various inner parameters and the way they develop.

This way, it turns out that my “I” is between these two presses, one of which is internal (this is the bed and the paths of its development) and the other external (the environment and the paths of its development).

Question: Some people consider man to be a thinking object. You define him to be a perceiving object. Why is he not the thinker?

Man is a thinking object?! I have stopped thinking this a long time ago, and not at all because I feel disdain or disregard for man. We are talking about the fact that the material of creation is the desire to receive pleasures. And according to the quantity and quality of whatever man wants to receive, he develops his mind in order to achieve what he desires. Therefore man is not a thinking being. Rather he is a being that desires, and he develops his mind according to the size of his desire. A person does not have a mind that exceeds the levels that have developed by means of the desire that demands fulfillment. Therefore we cannot say that man is a thinking being. Even the greatest philosopher or sage possesses desire. We always talk about the development of desires.

Even Einstein who was very enlightened and thanks to this, he became great (obviously, not in the spiritual sense). So what does he possess? – A great mind. His mind (the brain) does not exceed his desires for the sciences, meaning desires for a specific kind of fulfillment called knowledge or education.

But this is a desire primarily, and in order to realize this desire, he developed alongside the desire a mind, the means to achieve what he wants. That is all. We do not initially have a mind. Man is born a fool, but he has preparations and abilities. It is written that we can determine whether a person who is born will become a wise man or a fool. However, in principle, man is not a thinking being. Man, just like any other creature, is a being who desires. If we develop our desire, then with the help of reason we will find out how to receive pleasure.

Therefore a person who develops spiritually, and who while doing this has desires not only for this world but also for the Upper World, becomes more intelligent and is therefore called a sage. A sage is a person who sees the future, who has acquired wisdom or Ohr Hochma (Light of Wisdom). However, this occurs only when it is preceded by the desire that has developed in him.

Question: Can we replace the word “I” on this sketch with the word “desire”?

No. I am the one who differentiates and perceives. This is a phenomenon in the desire to receive, rather than the desire itself. “I” is Behina Dalet (fourth discernment), which already exists in the desire to receive and begins to observes itself from the side. If a person develops this way, then he asks the question, “Who am I and what am I?” Everything I contain is not I. Can I separate myself from what I contain? After all, this is not mine. Rather, it is as if wires entangle me and I receive everything through them, only I do not perceive the wires. Nevertheless, I am connected to a certain source and from there I constantly receive signals or new orders.

In addition, there also exist wires that connect me to society, only I do not feel them. But take a look: they all come out of me and by means of these wires I receive everything that the surrounding environment contains. This way thousands of wires entirely and completely connect me to something that influences me from within with the help of various parameters, as well as to something that influences me from outside. Then who am I? – An object that is tied in every desire, thought and perception… Then where am I?

Nevertheless, when I ask, “Where am I, after all?”; this is not a thought, nor a desire, nor a feeling, and nothing at all. My “I” begins from what is called “the Godly particle from above,” when a person begins to ask about himself from outside about himself. This is already the beginning of the soul, which has no relation to the body and to this entire system, meaning the system of the bed, the bed’s paths of development, the environment, and the environment’s paths of development. We talk this way about a person who lives in this world if he is truly asking, “Who am I? What am I?”, rather than someone who crashed in the stock market and his life failed in general.

However, if a person asks “Who am I? What does my essence consist in?” then this question can come only from the point in the heart, which is not located in this system but rather it relates to the soul.

Therefore if a question emerges here then it is already being asked from the point.

Now Baal HaSulam wants to clarify the four factors, one after the other. These are factors that determine our entire development.

"The First Factor: the Bed, the First Matter

The “bed”, meaning the first matter, related to that being. For “there is nothing new under the sun”, and any event that will occur in our world, is not existence from absence, but rather existence from existence. It is an entity that has stripped off its former shape, and taken on another, different from the first, and that entity is regarded the “bed”. In it lies the strength destined to be revealed and determined at the end of the formation of that emergence. Therefore it is certainly regarded as its primary cause. "

Question: But this relates to all of creation, and not specifically to man, but also to the still, vegetative and animate levels?

We are not discussing the still, vegetative and animate levels.

We had a previous lesson where we studied the development of matter, the way in which the Upper Light or the Thought of Creation descends and builds our matter, the desire to receive. When this desire develops, we talk about the four stages of its development from the stage Shoresh to the stages Alef, Bet, Gimel and Dalet. These are the stages of matter’s development, as it begins to be sensitive and to have understanding.

You have probably watched movies about evolution that show how the still nature exists in the beginning. Then in some unknown way, some sort of microorganisms suddenly begin to become conceived in it or something living, the vegetative level emerges, and so on until man appears. For the topic at hand, let’s suppose that this is true.

Thus, when can we say that this material begins to become thinking, understanding and questioning?

We have the still, vegetative, animal and speaking levels. We cannot address some sort of unspecified desire. We say that desire must undergo some development, until it reaches the speaking level. What does speaking mean? This is the same desire, but it has already acquired experience. In what aspect has it acquired it?

In stage Alef, it is simply a desire (Kli) that wants to feel pleasure and it is not its own desire. Rather, it comes from the Light and therefore it does not perceive anything. Then (in stage Bet) it begins to perceive. Who does it begin to perceive? It begins to perceive the Giver; it wants to become equivalent to Him.

This is already an absolutely different attribute in the desire. And what does it desire? To be something different from itself, from that which comes to it from the Light. These are very profound things!

After this (in stage Gimel) the Kli desires to become equivalent to the light in His action. It already works on itself in order to become equivalent to the Giver.

Afterwards (in stage Dalet), having brought itself to equivalence with the Giver, the Kli begins to understand who the Giver is, just how great He is, and it desires to acquire this entire greatness, this entire colossal perfection. At this point we say that this is its own desire.

When it begins to criticize its desire, it begins to see the degree to which its own desire, is opposite to the Giver, and here it already refers to the desire as its own. Then the Kli begins to react to this desire. It does not want to use it, but rather it desires to push it away from itself in spite of itself. We say that this desire is called Tzimtzum Alef (the First Restriction). The Kli limits or restricts itself. It does not desire its own nature.

At this stage it already begins to perform an analysis, to check what happens to it. This means to investigate: who am I and what am I? Relative to whom or to what does this begin to take place? This takes place after the desire has emerged in the Kli, and after it has been somehow ascertained that this is its own desire. We do not see this for now. Look at where we are.

We are in the state when we say: “Everything I have is mine, this is me. And now I make an analysis: that which is in me does not belong to me, and that which comes from the environment is not mine. Then where am I? Who am I? What am I?” When we are still in this state, then we are not in the process of these four stages of development at all. We are somewhere much-much lower than that, in this world.

However, if from below, from this world, I begin to ask: “Who am I and what am I?”, then in principle, I ask this question, because I have a certain point in the heart that is outside of these four categories: the bed, its paths of development, the environment, and its paths of development.

On one hand, these four factors exist in me. On the other hand, I have a point in the heart. By asking this question, I begin comparing one to the other. This is similar to what happens to the Kli in stage Dalet when it performs the first restriction. So I begin to question, and this question already begins to be directed to the point in the heart.

I see that I am not free in any way in these four factors, and that I cannot do anything with them. However, if I develop the point, that is where my independence lies.

We will study this in the future. I only want to mention how I develop this point. I develop it by way of the environment, the group, and while relying on these four factors. This is what we will discover at the end of this article.

Question: I do not understand what the bed is. Baal HaSulam says that this is the original substance. What is the bed?

The bed is the original substance that I have absolutely no control over. This is equivalent to a raw desire that later expresses itself in its various types and forms. Let us see the Baal HaSulam writes about the bed. "The 'bed', meaning the first matter, related to that being." There must exist a certain reality, or an unformulated desire. "For 'there is nothing new under the sun'." Meaning, all forms must be expressed on some sort of substance. "…and any event that will occur in our world, is not existence from absence, but rather existence from existence." This is talking about thought, speech and action, and about a variety of other things rather than only about matter itself.

We are not discussing the matter of this world. We are not talking about the matter on the still, vegetative and animate levels that we see here in this world, because it is imaginary. This is what we perceive in our Kelim, in our senses. When our senses change, we cease to distinguish this material. Even physicists assert that in reality, our entire Universe is filled with some sort of dark matter, some sort of unknown material that we are only now beginning to supposedly discover. All of this depends on perceptions. However, we do not talk about that which depends on our perceptions and that will not be perceived in other senses.

Therefore Baal HaSulam examines all phenomena in general; all existing phenomena, mainly the desire and the thought about how to realize the desire, "…is not existence from absence, but rather existence from existence. It is an entity that has stripped off its former shape, and taken on another, different from the first, and that entity is regarded the 'bed'."

That is, Baal HaSulam explains it even more simply than I do. He says the following: there exists the state “number 1” and the state “number 2”. From where does the state “number 2” emerge? Something existed in state “number 1” and it passed on to state “number 2.”

So what is the bed? Baal HaSulam says, "It is an entity that has stripped off its former shape." For example, we place a seed in the earth, and it decomposes and gives birth to a sprout. This is the new form. This seed relative to the sprout is defined by the name “bed”. "In it lies the strength destined to be revealed and determined at the end of the formation of that emergence. Therefore it is certainly regarded as its primary cause."

This way, we have a simple example in the material world.

"The Second Factor: the Cause and Effect that Stem from Itself

It is a conduct of cause and effect, that is related to the bed's own attribute, which does not change. Take, for example, a stalk of wheat that rots in the ground, as a result of which many stalks of wheat grow. Thus, that rotten phase is deemed the “bed”. Meaning that the essence of the wheat has stripped off its former shape, which is the shape of wheat, and has taken on the shape of rotten wheat, which is the seed, that we call - “bed”, which is now stripped of any shape. Now, after rotting in the ground it has become worthy of dressing in another shape, that is the shape of many stalks of wheat, destined to grow from that bed, which is the seed."

What is Baal HaSulam saying? We have an object whose form is a grain of wheat, and it contains all the elements that form it, meaning all the minerals, proteins, and all the information about what it is and how it exists. This grain is placed into the earth, and it completely decomposes and loses its entire external form. After it has lost its external form, and only its informational component remains, meaning only its force (it has lost its entire form), then only this force acquires a new form.

That is, we have a seed that possesses an external form. It loses its external form and only a force remains in it that is free of any form. After this, it clothes in a new form. We see that the same thing happens in this world on the still, vegetative and animate levels. We do not see this on the speaking level or on the animate level because our body relates to the animate level.

However, on the still level we are able to observe the renewal of forms under the condition that one object influences another. We especially have the ability to see this on the vegetative level; therefore Baal HaSulam uses it as an example. We are unable to see these things on the animate level. The body has decomposed, and so what? Where does a new body form from it?

If on the vegetative level something that is free of form emerges, then this is death!

How does the formation of the new form occur? We see that objects of the still level acquire a new form directly, without undergoing the stage of death. After all, the still level itself is called “dead” relative to the vegetative and animate levels. Its objects independently transform from one form to another, seemingly without experiencing any change during which they would have to entirely disappear, as if they did not even exist.

On the vegetative level we really see that its objects come to the stage when they cease to exist, and then they acquire a new form.

On the animate level we also observe the arrival of death. Then where is the new form? We cannot discover the connection between the new forms we see in our world and the previous form that has changed its appearance and has become only a force. This force is called a soul. It is the informational component that disappears and appears between the existing and the newly-forming forms.

The newly-formed form again transforms and acquires a new form, and in the interim, death occurs once again. That is, the new form becomes only a force that is not clothed in matter and once again it exists in the form of a soul, etc.

That is, in essence spiritual forms transform into forms that are clothed in matter, then spiritual forms emerge once again and then they again cloth into matter. We can see this in that which is below us or the vegetative level, but we do not see this on the animate level.

However, this does not fully relate to the topic. In principle, Baal HaSulam wants to explain the second factor; where that which is called the bed constantly acquires new forms.

Question: Can a father and son be an example of the living level?

A father and son? I do not know why this should be a specific example.

Question: Are these not the attributes that are passed on as inheritance?

Maybe yes and maybe no, I do not know. We are talking about what we see. There is no loss of form and acquisition of a new form here. The father does not die in order for his son to appear, to be born and to live. Nothing like this happens here. You can say that something partially becomes passed on from the parents in this way, meaning biologically or in the animal form. However, in essence, we still have to clarify what is happening here in general, what relates to the parents and what does not, what form disappears and what form emerges.

If we are talking about form, then we must say the following. There exists a force called the soul. We will talk more about this in the future; we will see this, verify that this is true.

There exists a body together with the soul; I will depict this in a simplified form, as people are accustomed to thinking this way. Then it passes to a state when it exists only within the soul, and clothes into a new form, “body and soul”. This is the same soul or the same force, only the body had form “A” and now it has acquired form “B”. Let us see if this is correct. In reality this situation is much more complex, because in this world, there are parents in this world that determine the body’s form.

Then you must say the following: this is correct, that the soul reincarnates; but it also determines the bodies that will emerge here. It’s not that there is a previous and current body, rather there also must be two additional functioning bodies here. Why are their two bodies, and why do they operate in this manner, in order for the soul to take on a specific dressing?

What aspect of these bodies, meaning of the father (Av) and mother (Em), determines the body or the external form? Do they influence the soul? What biological connection exists between them in the plane of this world? How are they connected spiritually in the form of a soul? These are things we are unable to currently discuss; let’s advance gradually. I do not want for any confusion to occur here. Humanity has had so many mistakes, misconceptions and theories about this that it is better for us to prepare ourselves well.

We were talking about the second factor, about the fact that this second factor is the same form in which the bed clothes.

"And it is known to all, that this bed is destined to become neither cereal, nor oats, but it can only be compared to its former shape, which has now been stripped off it, being the single stalk of wheat. And although it changes to a certain degree, both in quality and quantity, for in the former shape there was just one stalk, and now there are ten or twenty stalks, and in taste and appearance too, but the essence of the shape of the wheat remains unchanged. Thus there is a conduct of cause and effect, ascribed to the bed's own attribute, which never changes, that cereal will never emerge from wheat, as we’ve said. That is called the second factor. "

That is, there is the bed, and the forms dressed upon it, the paths of the bed’s development. However, these paths of development will develop only according to its bed. Can we influence its paths of development? This is the question.

The bed is a given parameter. The form it takes can differ in some way. Later we will clarify that the environment influences the form of the bed. We observe that the rain, wind, and sun influence the grain; and according to this, a better or prettier harvest result from it. Currently with the help of various operations that scientists perform, we are able to change nature, to perform certain sorts of modifications that cause all sorts of changes in the grains. This way, more beautiful or stronger grains will grow from them. Can we do the same thing on levels other than the vegetative level?

We see that in recent times we are also able accomplish this on the animate level. Is it possible to do it on the speaking level? We are not talking about our body, as it relates to the animate level. Are we able to likewise influence something on the level of thoughts, desires, and in essence, man - or the place where he is a thinking, understanding and determining being? Can we influence something on this level? In principle, the same question exists for us on all levels.

In addition, there emerges another question: according to what program does the process of transformation of forms occur in all creatures? This is very interesting. What is this program that is inherent in us? Even if there is no environment, and there is nothing, there nevertheless exists a certain program that compels the bed to develop and to constantly acquire more distinct and more disparate forms of clothing. What is this program? Does it lead all species of creation by some obvious path that is already inherent in us? In essence, do we only need to “read” our genome from within to find out how man develops and what he must finally reach?

"The Third Factor: the Inner Cause and Effect

It is the conduct of the inner cause and effect of the bed that change upon encountering the alien forces of its environment. Meaning, that we find that from one stalk of wheat, which rots in the ground, emerge many stalks, sometimes larger and better than it was prior to sowing.

Therefore, there must be additional factors involved here, that have collaborated with the concealed force from the environment, meaning the “bed”. And because of that, the additions in quality and quantity, that were absent from the previous form of wheat, have now become apparent. Those are the minerals and the materials in the ground, the rain and the sun. All these operate on it by allocating from their forces and joining in with the force in the bed itself, that through cause and effect, have produced the multiplication of quantity and quality in that emergence.

We must understand that this third factor joins in with the internality of the bed, because the hidden force in the bed controls them. That at long last these changes all belong to the wheat and to no other plant. Therefore we determine them as internal factors. However, they differ from the unchanging second factor in every aspect, whereas the third factor changes in both quality and quantity."

That is, the third factor really is an external factor and it exerts an influence from the outside. This external factor (as Baal HaSulam says: rain, heat, cold, pressure and all parameters of the surrounding environment) can be local as well as common for a multitude of kinds of beds; and it influences every kind of bed differently. This means that if we are talking about the Upper Providence, then it must take into consideration every bed and everything that is a factor in each and every bed.

However, the circumstances of the surrounding environment, the third factor, also act within the bed and influence all forms of it that emerge. Do they exert influence by way of the second cause, the second factor; or do they influence the bed directly?

Thus, we have two factors: the bed, the paths of the bed’s development or the form it takes, and the third factor, which influences the process of development. Does this third factor influence the bed itself and the way in which it develops by means of its factors, or does it influence its factors directly? We do not know the answer yet and now we will clarify this.

Why is this important for us? In principle, this is the main question. The bed will never change. Does this external factor instill between the bed (the first factor) and the second factor, or does it influence the second factor? In other words, we are asking: is the surrounding environment able to significantly change the program by which the bed develops, or does it influence only some sort of external forms, or does it influence the entire path itself?

There is a path the bed must go through. On this path it takes on forms beginning with the original form, the bed, until the final form. We are asking, does the external factor have an influence on this entire path? The bed is changeless. Baal HaSulam says: "The 'bed', meaning the first matter, related to that being…"

Thus, does this external third factor, meaning the environment, influence only the forms, or their development as well? That is, does it penetrate into what is inside in the way of an additional program, or does it only exert a limited influence by either adding or subtracting, and exert an influence in this way? This is substantial.

Either I enter this entire stream and change what will happen here, or I merely exert a positive or negative influence on it, and thus change something that is inside? This is a very substantial question: is this environment an external factor or is it internal?

Baal HaSulam hints to us that this influence of the environment is internal. It nevertheless takes places inside. This means that the environment can change my very path, meaning the program itself. With the help of the environment, I am able to really change (and possibly change to the opposite) this entire development, the very path, meaning that which was previously programmed in me, and the way I am able and am obligated to develop. There are many questions here. We will continue; let Baal HaSulam explain it to us. I am only speaking of the fact that a problem exists here and that this is already a substantial question.

Right now I am person with all the parameters that are inherent to me, meaning the soul and everything it contains. As we depicted earlier, there exists a body, then it dies, but the soul remains and acquires a different form. I may possibly be able to not only change this process, but to also influence the soul’s nature with the help of this factor!

Why can I influence the nature of the soul? I do not influence the bed itself, but all the paths of its development are laid inside of it! In this case, I do influence it! Let us see. In the future we still need to clarify what this third factor is. Now let us look at the fourth factor.

"The Fourth Factor: Cause and Effect Through Alien Forces

It is a conduct of cause and effect through alien factors that act upon it from outside. Meaning that they do not have a direct relation to the wheat, such as minerals, or rain or the sun, but factors that are alien to it, such as nearby plants, or external events such as hail, wind etc.

And you find that four factors combine to the wheat throughout its growth. And each particular situation the wheat is subject to during that time, becomes conditioned on the four of them. That the quality and quantity of each state is determined by them. And as we’ve 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 intermediate - we will understand that that state is determined in man by the above four factors."

This demands explanation. That which we earlier divided into the bed, the paths of the bed’s development, the environment and paths of the environment’s development; this is also not completely accurate. However, we are discussing it this way in order to simplify these things. After all, what is Baal HaSulam really saying?

He says that there exists a certain bed and the path of its development. The bed is the first factor, the path of its development is the second factor, an external influence and the path of its development is the third factor, and there is one more, the fourth factor, which is called “alien factors”.

The first and second factors relate to the creature itself, while the third and fourth relate to the external influence. The third factor is the external influence according to the bed’s structure and the paths of its development, with regard to what the bed comes in contact with. These external influences are necessary, and they must positively influence the process of creation’s development, Their lack causes problems in development. That is, according to its nature, it must be tied to these influences. Try to really listen to this!

However, if the bed is subjected to ineffective or harmful influences, then correspondingly, they hinder its correct development. Whether development is defective or correct and beneficial is determined according to the program that is inherent in the second factor that must be carried out. In addition, we should take into consideration the existence of the alien factors. These are more removed, let’s say unexpected factors, and therefore they are called alien. These are the four factors that influence every creature without exception.

Question: It is not clear what the difference is between the third and fourth factors?

Let us read about the third and the fourth factor as he calls them.

"The third factor is a conduct of direct cause and effect"

and…

"The fourth factor is a conduct of cause and effect that affects the bed, by forces that are completely alien to it, and operate on it from the outside."

What is the difference?

"The third factor is a conduct of direct cause and effect, which the bed goes through and is changed by them."

"The fourth factor is a conduct of cause and effect that affects the bed, by forces that are completely alien to it, and operate on it from the outside. Meaning that these forces are not related to the bed’s growth conduct, to act directly on it, but rather operate indirectly."

There exists a direct influence and an indirect influence. I already explained what the direct influence is. The third factor directly addresses the second. Let’s say, in order for the bed to clothe into a certain form, meaning in order for it to undergo the program of the second factor that was laid in it, it must feed several external parameters into itself. As Baal HaSulam says, it must nourish itself with the help of external factors, such as rain, heat, oxygen, various minerals and elements, or that which wheat needs in order to grow.

These are the factors that must exist in accordance with the program. Otherwise the wheat will not acquire its next form. There also exist alien factors that do not have a direct influence. That is, they are not connected to the program itself, but in some way they are able to cause harm, or possibly benefit. However, it is very difficult to say what it means to cause benefit. After all, if they cause benefit, then obviously they would be directly connected to the bed’s development. This is why they are called “alien”, and not because they are close or far away in distance. Alien means that they do not aid in development - the bed does not need them in order to develop. They are not necessary.

Then, according to this, in principle we divide these four factors into the first, second, and third factors, which can be very beneficial, and the fourth factor is alien. In the future we will talk about the way in which we arrange the process of our development. After all, in essence what we are learning is about ourselves.

We'll continue this in the next lesson. We'll stop for the meantime.

Kabala Media

Kabala Media

My LibrarySign in to like, save and subscribe to videos

Excerpts from the Daily Kabbalah Lesson

Excerpts from the Daily Kabbalah Lesson

Excerpts from the Daily Kabbalah Lesson

Kabala MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved

My Library
Sign in to like, save and subscribe to videos

Kabala Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved