The Freedom

Rav Michael Laitman, Bnei Baruch, Israel

August 18, 2005

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

We are continuing reading and explaining the article of “The Freedom” by Baal HaSulam from the book, Kabbalah LeMatchil (Kabbalah for Beginners).

We talked about four factors that operate on us, that we are caged in, and cannot move away from. They determine our life, our fate; these are the bed, the conduct of the evolution of our bed, the environment that can induce changes in the bed, and the conduct of the evolution of the environment through which it also induces changes in us.

All of these things are in fact things we exist in, they are above us—natural laws; no factor operates here other than these four factors. A person is within these four factors and now Baal HaSulam clarifies, in a little more detail, what are the factors in us that should evolve through these four factors. He said that two factors are internal, the bed and the evolution of the bed; and two factors are external, the environment and the evolution of the environment. What do they operate upon?

Here he explains to us that we have hereditary factors that we receive from previous lives, from our parents, from all kinds of influences. Previously, they were acquired knowledge in our previous lives; now they have become our nature, our inclinations, desires that appear in us. So a person, through engaging in something specific, through being in contact with something specific in one incarnation, in the next incarnation his nature, his character, his preparations change, and we have a new person.

Meaning, from within we evolve in each reincarnation, returning again and again, clothing bodies in this world, and changing according to our previous incarnations’ engagements. According to what and with whom we make contact—all of it fundamentally changes my future in the next incarnation. I will no longer be able to, as in this incarnation, choose to engage in something or not, draw farther from one thing and nearer to another.

In this incarnation, it seems to me these things change, are incidental, and it is not that bad; I can come and go. But, what I engage in, even just a little bit, will become a memory in my Reshimot in the next incarnation and then I will not be able to escape it, to get rid of it, it will be my nature. That is one factor—hereditary factors.

He then explains to us about the environment’s influence. We are fed by the environment; the environment influences us against our will, and here we might have some freedom. At this point he has not completely clarified it. However, he mentioned that there is environmental influence on a person. Every time a person is in touch with the environment—there is a place that we will scrutinize later. We have already talked about it, that there is a place of free choice—in what environment I want to immerse myself, for it to operate on me.

Because, if we just let blind fate do whatever it wants with us, we then work according to instructions with which we are born. We still choose the environment. We are in this world, and this world is like a field in which souls constantly move around, according to the baggage in the soul—internal, spiritual, ideological—everything that a person feels, understands, thinks, he is drawn to; everything in human nature. Likewise, in this world, meaning, in this network of forces, in this field, one finds oneself always drawn to balance with this Upper Force, with this network of forces.

It is like how we see water running down to lower places; everything in our world finds the most comfortable, the most suitable place with the environment. Look at how you sit and how you think. We are always drawn to rest; rest meaning balance with the environment. If one does not choose some special evolution for oneself, one is then always drawn to a state of rest according to the Reshimot that awaken in that person, which come from a previous life.

Here, we are talking about having a path of correction, a path of spiritual ascent. If that is the case, it can only be done through choosing the environment. Meaning, I do not choose the environment according to what is comfortable for me, because if I follow this criterion, I will be under an environmental influence that will not help me evolve or move.

Meaning, by which desire should I choose my environment? I have two desires: a desire for life in this world, and a desire for spiritual evolution. So, if I want to find an environment where I enter a group of people who study, say, in an open University or something; then where spiritual development is stuided, then perhaps I am not exactly comfortable in this field with respect to my body, but only with respect to my soul. There will be a kind of disparity within me, an imbalance—an internal imbalance—and I will not always feel comfortable and good.

However, the choice of environment through this point I want to develop is necessary. Only that determines my development. Here, through things that operate on us, Baal HaSulam brings out another one: habit that becomes a second nature. We talk about a second nature as something we want. We want another nature, one different to the one we already have; how through habit can we reach it. So, go ahead.

“Habit Turns to Second Nature:

The third factor is a conduct of direct cause and effect, which the bed goes through and is changed by them. For because the inherited tendencies in man have turned, because of the environment, to concepts, they are found to work in directions that these concepts define. For example, a man of stingy nature, that through society this tendency has turned into a concept, and he can now understand stinginess through some reasonable definition.

Let us assume that he defends himself through that behavior so that he will not need others. It turns out that he has attained a scale for stinginess, that for some time, when that fear is absent, he will be able let go of that trait. It turns out that he has changed for the better from the original tendency he had inherited from his forefathers. And sometimes one manages to uproot completely a bad tendency. It is done by habit, which has the ability to become second nature.”

Meaning, there is an inclination. A person wants to defend that inclination, and develops the mind to defend oneself, to defend that inclination. The mind is interchangeable, and the inclination—unchangeable. Since the mind changes to serve the inclination, you can then change the mind and completely invert the inclination. It is all through the ability of the mind that grows next to our tendencies. Let us continue a little more.

“In that, the strength of man is greater than that strength of a plant. For the wheat cannot change but in its private part, whereas man has the ability to change through the power of environmental cause and effect, even in the general parts, that is to entirely uproot a tendency and turn to its opposite.”

But the mind changes through the environment, so such a thing can happen although I had received all kinds of hereditary tendencies. There is a reason why Baal HaSulam continues with this section after he writes “Hereditary Possessions,” and then, “The Influence of The Environment,” and now, “Habit Becomes A Second Nature”: The same hereditary possessions awaken in us because we are permanently inside them. So according to my desire to change them, I choose an environment to influence me, and the environment will change my mind in such a way that my mind will change my previous habit.

Now, instead, that habit will become a second nature. That habit was a first nature that I received hereditarily, but it is now inverted into a second nature, which might be completely opposite from before—like stingy and a squanderer. So, I can change from an egoist to an altruist, it is possible. I might take myself and put myself in the right environment and then through brainwashing myself, as they say, I will convince myself of that and it is not just persuasion, it is an intellect.

I will learn, I will see, I will check—as much as possible—and I will be so impressed from the intellectual proofs, that the first concept I received hereditarily, its outer form will change into its opposite. Instead of wanting to work with egoism in one way, I will work with it in a different way. It will remain, but it will acquire a second nature, a different packaging, yes.

Question: Baal HaSulam uses terms not exactly in their straight forward meaning, perhaps we can define like three or four terms—“inclination,” “attributes,” “intellects” and perhaps a “habit” too. If we can just define them, I think it will become clearer.

Habit, he says, is actually behavior or intellectual behavior that has been acquired. How does he explain “habit?” We refer to “habit” as something that I get used to artificially; I do something more and more and more, and I get used to it, so when I do it, I feel comfortable, I feel good. How do we make people get used to something? You have to brush your teeth for example, yes? You are an educator, right? You teach children to brush their teeth in the morning, in the evening, or even twice a day—habit becomes second nature.

Afterwards, they become so used to it that they feel bad if they do not do it. We thus think of that as a habit. But that is not the case. It is a habit. It is an artificial habit. It is not the level we are talking about. What is “habit” here? Habit is something I receive from the past. It is in me as a law. Now I change it through the environment, because I develop a greater mind to prove that my habit is good.

But because I developed the mind for it, no one can influence the habit; but the mind next to that habit can influence and convince me that it is not good. Meaning, the smarter is a person, the more doubts he has. As surprising as it may be, that person is more subject to change, You think that a person is smart; he has a solid base, and he knows everything, and understands everything, and everything seems to be before him so…—no. On the contrary, the smarter that person is, the more subject to change he is.

Because, we think the mind is a possession in and of itself, but it is not. It is based, it is attached to some desire, to some habit, to something more internal. So, when a person weighs with respect to his desire—and it is his desire that is connected to the goal, not the mind—the more that person’s desire is connected to the right goal or not, according to what the mind clarifies, then that person becomes more willing to change himself. On the one hand, the smart person stands very firmly upon his intellect, but on the other hand, he is willing to change his opinion more quickly than a fool.

Whatever you may do to a fool, his mind is set. ” He has got nothing, no principles with which to work. Alright, perhaps this seems like psychology, but it stems from the correction of our Kelim.

Question: What is the mind?

The mind is a system of the Tet Rishonot, the Upper Nine Sefirot (Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzach, Hod, Yesod), that come to us. Meaning, we have to discriminate whether or not we talk about spiritual degrees, or corporal degrees. The mind comes from Bina, from the force of bestowal. The force of reception only knows how to receive. It does not know how to be flexible in it. It does not know, or learn, how to reach what it wants by ways of receiving and giving. The mind, even though we call it Hochma, “wisdom,” comes from being present and fulfilling Bina.

Bina comes from the word Havana (understanding). The heart, which is sensitive, is considered understanding, and not the mind. What does it mean, that “the heart understands”? Our desires do not understand; a desire cannot understand anything, it only wants to feel, to feel satiation. That “the heart understands” means that these desires have connected the system of bestowal to themselves; the Upper Nine.

Then, within the Upper Nine, the two systems of bestowal and reception together build their ability to reach the correct kind of fulfillment, which comes only by giving. Fulfillment does not come by receiving, because the Light that enters the vessels of reception immediately cancels the Kli (Spiritual Vessel), and the pleasure disappears. So, what is the mind?

The mind grows next to the desire. I have a desire; I want to fill my desire. Here, there is a pleasure. I tried to fill my desire. I see that the pleasure that entered quenched my desire, cancelled it, neutralized it. What do I do? I build an intellectual system.

That is called Guf, body, and here is the Rosh, the head. I build the system, what system? A system that tells me how I can receive pleasure in such a way that my desire will not be put out, but that it will enjoy. The desire is static, it is my nature. There is nothing I can do about it.

The pleasure is also the Upper Nature. Now, I begin to understand that the desire should be similar to the pleasure. How? It is not because one wants to receive and another wants to give; but the pleasure has to take the form of bestowal. If I receive in order to bestow pleasure back to the Creator, then the pleasure will remain in me and be much, much greater. I will have the pleasure itself, and I will also have the greatness of the Giver. I have a double-gain here., as it is said, “the righteous gain doubly”—being both the pleasure itself and the Creator, the Giver of the pleasure, and the wicked lose doubly. Why do they lose doubly? Because their Kli remains empty, and since they desired to fill it, they received a double deficit. Meaning, from the meeting between the Light (pleasure) and the deficiency.

Light is, say, one hundred kilos and the pleasure is one hundred kilos. By their encounter, the Kli feels the pleasure that could be in the Light, but it does not have it. So, now it has a lacking of minus two hundred kilos. But those who receive in order to bestow, have plus two hundred kilos of pleasure. This whole system whereby I choose how I can use nature is in fact the mind. That is why it is said that “the heart understands.” It rides over the desire.

Question: Previously he explained that if there is an inclination, it can evolve through the intellect either in its own direction or the intellect will turn another way and change the inclination. I do not understand how it works that other way.

My desire wants to enjoy, that is a very precise question. My desire wants to enjoy; now, I do not care about the method of pleasing it. I might be told: “You know what, get used to this thing. See this, do that—it will give you pleasure.” I agree! I want pleasure. If I have to do some actions to attain pleasure, or to somehow change myself, I am willing to do it. Pleasure is the most important thing for me.

I have a deficiency, a deficit that I cannot do anything about. I want this deficiency to be fulfilled so that I will feel life, evolution, adventure; the world is good, the eyes are open… I do not want to feel bad in any way. No. Past, present, and future—everything is filled, like in childhood—maybe you feel it. I want to feel it. How do I feel it? Perhaps I can be persuaded—go to all kinds of courses, meet people who might tell me how and give me some advice for life? Am I willing? Yes. I would go to University, and to school. Basically, I am taught how to enjoy. So if I have a mind next to my deficit, that mind might change very easily. Let us say that I know I want to receive pleasure, and that same mind tells me: “Alright, take it!”

I take it once, twice, three times, a thousand times reception of pleasure. Every time I received a thousand times pleasure, I remained empty and this became registered in my mind. Now a different method comes along and tells me: “You can enjoy, yes, it is true you want to enjoy, yes?” So, let us do it in such a way that the pleasure will not fill you, but through you it will go to someone else.

So, here there is a deficiency that you want to fulfill, and your Kli, your vessel, is not a deficiency—your Kli is a desire to fulfill someone else’s desire, like a mother who wants to fulfill her child’s desire. By this, the abundance will go through you to someone else. Meaning, if that someone else, so to speak, has a deficiency and you have your deficiency—you gain twice. You connect both Kelim, vessels, to yourself. That why it says: “The more the calf wants to suckle, the cow wants to feed.”

What, the cow is bestowing? Is it spiritual? It has a double desire toward the calf, it is a corporeal, physical desire—egoistic. Just like a mother toward the child—it is an egoistic desire, but she suffers twice as much if the child cannot eat. Why? She has twice as big Kelim—her own deficiency plus the child’s deficiency. Just imagine; you now have a deficiency of the sum of all the souls [Rav: that is a symbol for sum], the sum of all the souls that exist in Adam HaRishon (The First Man), and you fulfill them.

So, from the Creator, through you, passes the entire Light of Ein Sof (Infinity) that fulfills all the souls. In other words, you have an infinite lack, and an infinite Light; and it is all done through the mind. You saw that you could not fulfill yourself directly, you simply couldn’t. You felt minus one thousand. That is called “the recognition of evil.” Then comes the Wisdom of Kabbalah, you could not figure it out… Well perhaps you are a unique individual who begins to understand it just by drawing conclusions like Abraham or other such people.

Actually, what happens is the Wisdom of Kabbalah comes along, and then a person convinces himself through the mind. Because I do not care if I give enjoyment like Adam HaRishon, which is me and above me there is the Creator. And He gives me, I give Him, and in the end I reach the same state as Him—the same fulfillment, the same sensation and the same status. So I do not care by what means that happens. I just do not care.

But what about humanity? If we had completely satisfied ourselves in caves—fire-eating, drinking, having a good time, catching a deer or something, eating it—then would we have evolved? No. All of our evolution is a result of our constant negative state, we are constantly in the negative, and we want to fulfill ourselves. So here we arrive at the state of satiation.

"External Factors:

The fourth factor is a conduct of cause and effect that affect the bed, by forces that are completely alien to it, and operate on it from outside. Meaning that these forces are not related to the bed’s growth conduct, to act directly on it, but rather operate indirectly. For example, monetary issues, everyday burdens, or the winds etc., that in and of themselves have a complete, slow and gradual order of situations by way of “cause and effect,” which change man’s concepts for better or for worse."

Again, this pertains to influences upon a person through external factors, and also ones that work through the mind. In this influence there really is something that happens on the outside or, to the extent that it influences people because the whole world evolves and becomes more sensitive, more egoistic. More sensitive meaning, more sensitive to deficits it cannot satisfy. That is what we call “sensitivity.”

So, there are external factors that have their own processes, like the process of a year or a month or a week, and so on. There are also cyclical processes, which we do not know about, hidden systems from us. Suddenly, the world has a wave of greater sensitivity, greater love, or greater hatred, or people become more practical, or all kinds of things. We do not understand the order of things, or why the world gets drawn into one or another direction.

This is the system of collective guidance that makes the world advance on the one hand, and on the other hand, prevents the world from coming to extreme situations where people might destroy themselves. These things have a system of general guidance. These are the external factors that we cannot take into account, because what do we know about them? But for us to draw a general picture, Baal HaSulam explains it to us, and there is much more. Actually, there are also other factors. However, these beginners’ lessons are not the place to talk about them, nor are they relevant to “The Freedom” article. But there are other conditions in the system, all kinds of phenomena, repetitive phenomena that evolve and eventually influence people. Of course though, all of them influence us to bring us to the point of choice. Internal, external, as one, it does not matter to us.

What does matter for us is not how many phenomena there are, but the moment something influences me, what should I do? Where can I find the right solution for the arousal, for the awakening that I received? How, in this world, do I find a channel, a narrow canal, through which I can go where I have free choice? Everything else—is not up to me.

Question: You mentioned before the Upper Nine; can we say that the Upper Nine are actually in the same point of encounter between a desire and a pleasure where they cancel one another?

The Upper Nine are what a person acquires as the Upper mind, that is not for now. Go ahead.

“Thus, I have set up the four natural factors that each of our thoughts and ideas that come to our minds are but their products. And should one sit and meditate the whole day long, he’ll not be able to add or otherwise alter what those four factors give him.”

Meaning, it is not as I said before, that there might be a thousand factors, for even if there are more, they all go under these four.

“Any addition he can add is in the quantity: whether a great mind or a small one, but in the quality, he cannot add one bit. For they determine the character and shape of the idea and the conclusion compellingly, without asking our opinion. Thus, we are at the hands of these four factors, as clay in the hands of a potter.”

If that is the case, where is our free choice, if these four factors operate on us in an absolute manner? That is what he wants to clarify now. Questions? Yes.

Question: Where are the emotions here?

All of the emotions are in that lack, in the will to receive. What does it mean, that “I am more sensitive, and you are less sensitive”? I am sensitive to “yes” and “no” within my desire. An ordinary person, an undeveloped person… what does it mean, “undeveloped”? It means that his mind, his discernments, are undeveloped. So accordingly, in his desire he does not feel the differences. Because here there is more than just the fulfillment itself, rather also the manners of fulfillment; by what means, and in what form do I enjoy? All of our emotions are in the heart. We say “the heart feels”—it is a desire. The mind does not feel. We say the mind is cold. So, I do not understand what you are asking.

Question: We know that people sometimes get angry, they are frustrated, they get jealous, etc… Does it come from within them?

Are you asking if it is related to the greatness or smallness of the mind, compared to the desire?

Question: We talked about the environment as something that develops, that the mind cannot evolve by itself, but a person through the environment indirectly influences his mind, right?

Yes.

Question: Through receiving emotions from the environment, or influencing the environment, does the mind develop through that as well?

We will talk about it when we reach (the section) “Free Choice.” It will be clearer. Right now I see there is certain confusion.

Question: Baal HaSulam talks about the environment. What does he mean? The environment near me, or the environment that I choose?

The environment is whatever influences me. The environment is everything besides me. That is all. Farther from me, closer to me, here, or in Australia… maybe an environment there influences me? Just imagine, I am here and I am tightly connected to my family, and my family is somewhere else. I do not want to hear about anything else, I always think about them, and send them letters and e-mails, and so on and so forth. What does it matter? The people around me, do they matter? I pay no attention to them; I pay attention to something out there. The environment relates to something that influences me from the outside, yes.

Question: We are talking about how, in order to reach a status of a creature, I have to acquire the attribute of bestowal over my will to receive. On the other hand, we said that the environment influences me, that all kinds of environments from all kinds of directions influence me. Is it the same kind of influence? Do I have to grow and discern that this influence is the same attribute of bestowal, or are they both completely different? Is there a good influence and a bad influence?

Right now you are touching (the section) “Free Choice” again, which we will come to in a minute. You already want the answer now.

Question: Every Reshimo (Reminiscence) is a completely new state, without any connection to the previous. How can we use it toward the next Reshimo, to prepare it to the next Reshimo?

Look, I would not like to stoop to psychology. In spirituality, mind and emotion are bound together, they appear together. It is impossible that you go into a deficiency, a desire, or a spiritual emotion, without the intellect [41:02] that accompanies it. This intellect is sufficient to process that desire correctly, to understand it and to connect it to the goal; and give you, in between, a desire and the goal, a certain space in which you can add your exertion in your free choice; where the realization of the desire compared to the goal, will be through the addition of the mind, which you, by yourself, will acquire.

That mind that you will acquire will be the same mind as in the Creator; it will teach you of His mind, if you can put it this way. God forbid we should picture that He has a head, yes? But you will learn the Upper law, and you will connect that law to yourself; you will make it rule over you. That is the acquisition of that mind that comes to you through freedom of choice; the Upper Nine that was asked of.

So, these are the Upper Nine in spirituality, which you connect to Malchut—m—m to the heart, to the desire—and with this Kli you operate as one. What is “as one”? It is when Malchut works very strictly, close together with the Upper Nine, and wants to obey what is understood and what is decided there.

Question: When we talk about the influence of the environment, what level of influence are we talking about?

We do not know anything; I do not want to talk about the solution right now. The solution will come from reading. We are talking about a person who gets beaten up in life, and he has received this little bit of arousal—to know where the blows come from, what life is, what is the meaning of life, what is the secret of life—and he opened this article… he came to a state, to a place, to an environment, where this article was opened up for him. So he gets told: “Look mister, you are a marionette, and what you experience, you experience: It is not for you to change anything—except if… if you are told that, you know, there is a ‘but’ at the end. There is something, and right now we are standing right before that something; previously, we explained in a thousand ways that we are all marionettes.”

From within, there are genes, hormones, hereditary inclinations from previous lives, from our forefathers; habits that became second nature. On the outside, there is an environment, a society that follows all kinds of actions and its own conducts, which we cannot influence. We are integrated in society, we too are not free; society too, is not free. It all just rolls around, evolves to some general plan toward the Goal. If there is nothing in it, if we are just like animals—we are born, live, and die, and again and again—then there is no question. What can we do? We will just continue; you are compelled to be born, and you are compelled to live.

But the Wisdom of Kabbalah says “No.” You can change the process you are experiencing. Moreover, not only can you change or not change the process, but the general process of the entire reality is aimed in such a way so as to bring you and everyone—and everyone personally gets this treatment—to the Thought of Creation; this law that materializes in reality, that brings every single person to a point where he is shown, where his spirituality is; where he can change himself by himself on top of the four elements that were previously mentioned.

When he stands on them, sits on them, on those four factors and how they evolve—that is not taken into account. What for? If I know or do not know what happens here—it will still happen. Rather that, from that state, from over that platform, from that foundation, I can grow. I, by producing something from these four factors, and grow like a tree out of the ground. And that growth solely depends upon me. Because, without me, everything continues in these four factors. And I, from those four factors, can go toward a completely different direction, a different dimension. I can take something from there, and from that build myself. When I build myself here, that is called “me” because that is what I build with my free choice and what happens in nature, what happened in nature that brought me to this point. That is nature, there is no consideration there for myself; I was there, or I was not there.

Now, we can come to the question of how we can build ourselves. Now, when we build ourselves, there is, how should I put it? First of all, if we do not build ourselves then, we are constantly in the point of desire. Meaning, the body dies, but what happened with the soul? The soul is like a point. We then do not feel life, spiritual livelihood. It is attached to the root as Baal HaSulam writes in his letter on page 63. The soul is attached to the root, glued to the root; there is no sensation of spirituality, eternity, the Upper world—fulfillment, eternity, endlessness.

Either we feel this miserable life, or nothing; completely nothing. Only the attachment to the root, as a point. If a person cultivates, nurtures himself to grow in this world, through free choice, which he produces out of these four factors—like extracting juice—and builds his Partzuf (Face) out of that, then that Partzuf is called Neshama, a “soul.” He cultivates it, nurtures it to grow from a point, and it then becomes a Partzuf, ten Sefirot—a certain value called the “soul.” In it he feels eternal reality and that reality now remains with that person.

Then, the body dies, the factors die, and if it will live again within that person, it makes no difference. Now, he identifies himself with the part that he built because that is him, that is the self, and that is called “reaching eternity.” And that part should then be cultivated until it reaches the structure of the Upper force itself.

"Free Choice:

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

Meaning, we can change how these four factors operate on us. He is not saying how, but we can. Of course, we cannot change the “bed.” What is the “bed”? We have a general soul, collective soul called “Adam HaRishon” and I am a single cell within these seven billion, but in all, we are 600,000 souls, and I am one of them. Now, regarding that “me,” I have a permanent place within this body of Adam HaRishon. It is called Shoresh, root. The root of the soul, or the “bed.” This I cannot change.

Where does everything else come from? Everything else comes from this break in Adam HaRishon. Meaning, with respect to us, the relationships among us broke; we are in a state of hatred instead of love. Then, instead of a corrected, collective, all-encompassing body, one that works together to be fulfilled by the Creator, in congruence with the Creator—this body is completely opposite. It is in a state called “this world,” the furthest possible state from the Upper Light.

Here we have something that does not change, and cannot change for anyone, and that is the “bed”— the “me.” Besides this, all the other conditions, all the other factors, the evolution of the “bed,” the environment, and how it evolves, meaning, all other souls and how they evolve; all of it comes from the breaking of Adam HaRishon, from the sin, from the sin that was here. There is nothing in it that is permanent, it is always changing. If so, why did it change for the worse, and why will it change for the better?

Only in order to bring us to a state where we are once again similar to the Creator, as one man in one heart, as the sum of all the souls, in one Kli. Of course from the four factors, the three factors besides the bed will change, and I can change them. It is my duty to change them, because precisely by changing them, I bring all the souls into connection. Meaning what? That I and the environment will connect together. That the evolution of the self, and the evolution of the environment will be as one, interdependent. That there will be a complete connection between me and the environment.

There is me and there is environment. So, all of this should be together, all of it will be as one. Then, it will be the corrected Adam HaRishon. What will not change here? Only the “me” will not change, but my attitude to the environment, and the environment’s attitude toward me as I perceive them, as I correct them. We have learned that it all changes. How?

We ascend in the degrees of the worlds. Meaning, we tie ourselves to the environment through ascending in the worlds Assiya, Yetzira, Beria, Atzilut. Meaning what? If I am in the degree of the world Assiya, I clarify how opposite I am from the environment. In the degree of the world Yetzira, I also see how opposite I am from the environment, but I already begin to see myself as evil, yes. First, the evil in me appears. Then in the world Beria I begin to correct myself with the environment, to connect with the environment, until the world Atzilut, when I attain the love for it.

Meaning, in all, there is me and there is the environment until they connect as one Kli. And that is the entire Goal, and this process takes place through the realization of free choice. That is what he explains to us. Meaning, correcting the Kli, my private Kli, by connecting with all the rest of the souls, to become as the Kli of Adam HaRishon, the corrected Kli, as one man in one heart, in one Kli. That is the Goal, yes.

Question: Why the point of free choice, and not the manner of performance, or how it is performed, or why perform it? That point itself, where is the freedom of choice in our whole reality?

I will tell you. We should first clarify the evil in previous degrees—how egoistic I am with respect to the worlds. I want physical pleasures, money, honor, knowledge—the whole world; I want to exploit it for myself. That is not in the degree of souls yet, it is still on the human degree, among people. In that I come to a situation where I see how bad it is for me, that I failed in this. Then, the “point in the heart” comes to me—how to succeed in my evolution above this world, yes.

That too, I want to realize egoistically. I want the Upper world; I want godliness; I want the Upper Light, eternity, perfection, to enjoy it all for myself! Until I gradually see that in this Kli too, in this form, in the spiritual Kli I also cannot do anything; it will still remain empty until a person reaches a crisis, and sees that only bestowal can perhaps be the solution. We will continue it in the next lesson, and from that solution he comes to the implementation. So, that will end our lesson, and “The Environment as a Factor” is the next topic.

Video de la Lección [360p]	MP4
Video de la Lección [720p]	MP4
Audio de la Lección	MP3

Cabalá Media

Cabalá Media

Área personalIniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria30. Aug. 2026(Mañana)Parte 1 Rabash. Artículo 35 (1989) (12.08.2002)

Parte 1 Rabash. Artículo 35 (1989) (12.08.2002)

Rabash. Artículo 35 (1989) (12.08.2002)

Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

Área personal
Iniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria30. Aug. 2026(Mañana)
Parte 1 Rabash. Artículo 35 (1989) (12.08.2002)

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm