Morning Lesson June 9, 2023
Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio.
Part 2:
Baal HaSulam. The Freedom. (The Fourth Reason: Cause and Effect through Alien Things)
1. S. (02:37) Why did he add at the end the extreme Orthodox or not so extreme?
R. I don't know but that's what appeared to him that they too are rewarded as being considered part of the population where they have such discernments in them.
S. Because the articles are quite general, it discusses very deep things about the system and all of a sudden he mentions religious non-religious, etc.?
R. So he texts these things to the overpopulation and divides it into all kinds of parts. And that they have the same discernments.
S. What does he want to tell us by that?
R. Eventually he wants to say that each and every person has discernments from everyone as it's written man is a small world. That's why we sometimes look at the world through a religious person, Orthodox person, liberal person, such and such a person.. all kinds of discernments, that we're not so accustomed to adhering ourselves to.
2. S. (04:26) It's written here we finished the four reasons, the four causes, the four factors which everything in the world is created based on it and he says that the wheat is in relation to education or knowledge. How does this cause and effect of these four factors relate to that level?
R. I guess that's how it should be.
3. S. (05:02) Can you sharpen what's the difference between the third and the fourth reason?
R. Yes, go back a little bit.
S. I'll say specifically the examples that are confusing. The third reason he says about the sun and the soil and the fourth reason he talks about hail and drain.
S. Sounds as if it's the same thing and he differentiates them, so I want to ask what's the essence of that difference.
R. I think that sun and rain are things that are beneficial for advancement, for the growing of the wheat, but wind and hail destroy the wheat, they go against it.
S. So the fourth reason, alien things that harm the development of the wheat?
R Yes, yes.
S. Says that they don't have a direct relationship to the wheel, that they're alien to it.
R Yes.
4. S. (06:38) I see the cause and the effect of alien things as this incubator. Now we go to the ten. We as a ten are a young ten. We are like this wheat that doesn't know it's nature, we very much don't know our nature. I can see that here we are seeking the essence of this specific ten and we on the other hand, we have the rain and the sun which are the books, etc. How can we isolate ourselves from these alien things when we meet? How does he call it.. that we leave things that cause lightheadedness, etc.? How do we leave those things outside that incubator?
What is the most important in our connection that we should take into consideration as young tens?
R. It doesn't matter. What matters is that we take into consideration only our natural tendencies and inclinations, not those alien ones.
S. Even if we don't recognize them?
R. Yes, but the direction isn't towards that. We want to be connected and advance towards the purpose of creation, the purpose of our lives and constantly check ourselves only in one direction.
S. And we are the incubator, the ten.
R. Yes.
5. S. (08:32) This range of vegetative and animate.. is that all created at once or as the theory of evolution explains to us that came gradually, through mutations, and all kinds of external factors. You get all this variety. This variety came all at once or gradually?
R. You need to check that according to people which you understand more. There were two - a man and a woman. They started giving birth to offspring and they also gave birth to offspring etc., etc., etc., and that's how each and every thing came to a state where from it comes out all kinds of branches. What will you ask about that?
S. I'm trying to ask a more global question. Let's say this: still, vegetative, and animate they came out together?
R. Can not be that they come out in parallel, but each one according to its’ degree from light to heavy, from the Aviut (coarseness) of Shoresh (Keter) and onward: Aleph, Bet, Gimel, Dalet in every single detail.
S. And if that's the case, it's not clear what is the foundation of the wheat? Is that the inanimate?
R. Seed is the will to receive which began from zero as a seed and then it started developing, connecting with other seeds and they influenced one another, absorbing water, sun, minerals from the soil and that's how it started developing. So what are you asking?
S. It felt like he writes about the four factors. There is the foundation and the rest of them. The source and the other three: the still, vegetative, and animate have different seeds or the same?
R. The four factors or the four reasons, or the four reasons. There are no more or less. But what reasons are they? It comes from that same tip, from that same order type from which it all works.
6. S. (11:33) These four factors, what is it exactly? Are those internal forces that influence us from our nature?
R. Four reasons act on each and every created being. According to the four forces of Havayah Yud, Hey, Vav, Hey which act on the whole of creation from Klala until each and every detail from its generality to each and every detail.
S. How can a person choose the environment without depending on these three other factors that already depend on nature?
R. We still need to learn that. In that we still have free choice.
Reading: hereditary possessions
7. S. (18:14) We always talk about the will to receive as the raw material and here he writes that these concepts are the first matter. Why not the will to receive? Why concepts are the source?
R. Because the will to receive, everyone already has that. He's not talking about that from the beginning of Creation.
S. Since when?
R. Here, he is speaking about bestowal. Here, he is already speaking about bestowal. About everyone and everything so he rises from the level of matter to the degree of the feeling.
S. If we are a will to receive and each time the same foundation remains, the same source. When do we get the inversion? I understand the expansion from the source and the influence of the environment and the will to receive. When is the inversion happening when the will to receive becomes a different form of an opposite form of the will to bestow?
R. He doesn't speak about that here. Here he speaks about how the creation develops in the meantime in the will to receive. You want to ask when does the will to receive through its development, through cause and effect in a smooth way shift from a will to receive to a will to bestow?
S. Yes, because seemingly we say that the same source develops according to the influence of the environment, but we say that there is a moment of a fundamental change.
R. Right.
S. When does that happen? What causes it?
R. I still don't know. He hasn't explained that yet. In the meantime, he's explaining to us how this will to receive, in any case, develops. Through what causes and situations.
8. S. (20:46) If you can explain the mechanism he is describing here. What are those heredity properties? What was concepts in his progenitors becomes tendencies in him, his subconscious?
R. He says this is how it is.
S. But what does he say?
R. That what there was in the ancestors at the level in thought in you as the son, it comes out in you as this bodily fact.
S. What do you mean a thought in the forefathers?
R. You can ask about that about anything.
S. No. What do you mean thought? A thought? A concept?
R. That they had a thought. And in you from that thought, it comes into practice.
S. Let's say my progenitors, because he gives examples here. He gives the example of one who is yielding, or insolent, or shy. So, if my progenitors thought that to be stingy is good, in me it becomes a quality? An actual quality?
R. Yes.
S. What does it mean that they thought about it and in me it becomes a quality? What is the difference between me thinking about it and me having a quality?
R. Those are degrees of development.
S. Meaning?
R. He says meaning. It says that if there was this thought.. so, now it becomes an action.
S. Okay. Those are these concepts. Where did they get that in their thoughts?
R. I cannot say.
S. Meaning a person..
R. You can say that it comes from previous degrees, but how it develops? ..in each and every detail it's hard to say.
S. But the thought is born out of the tendency, so it's not clear why for them it's a thought and in you it's an action?
R. What's the difference? The fact that I thought about it, that I'm thinking about something is a result, about a certain tendency that I have. It's not clear. What does it mean that it's a thought in the forefathers or in the progenitors, or in the son it's already an action?
S. What's the difference between, when he says in the fathers it's a concept and in the son it became a quality or a habit?
R. Because that begins in the previous degree. And afterward, when that was in the previous degree and the previous generation so it becomes later a natural inclination.
S. The thoughts in a person, what he thinks.. when he says thoughts? He means that thoughts is a result of his tendencies.
R. Yes.
S. It's a result of his tendencies. What is a person has these tendencies to have such thoughts as a result of certain tendencies? So what is the difference between the thoughts and the next generation where it becomes an actual quality?
R. So he says that in this way they develop. They develop. If you had here concepts, right? Later they become tendencies and later on, they enter into life.
S. He talks also about spiritual possessions that are like that?
R. Yes.
S. What does that mean?
R. That these spiritual names, they pass from one generation to the next.
S. Let's say right now, together with us, and we have over 3,000 people who have a spiritual tendency.
R. Yes.
S. Which means that their fathers and Father's fathers had these concepts as thoughts about spirituality and in them it's expressed in an actual practical desire and yearning.
R. It could be not really from one generation to the next adjacently, but in a continuation.
S. And there's something to do with that about that or that's how it is in nature?
R. As he says there's nothing you can do. It's all planned in nature and you're not the owner of that. Afterward, he speaks about free choice. Where if you do not put your child into that, then it won't help.
S. What do you mean that I put my child?
R. In the correct society, then it won't develop. On the other hand you see that my son, even though he's over there very far, without any.. you could say a correct society. But you see him in the lessons.
S. I also see children who grew up in the same environment and one moved as far as east and west and one sitting here and they grew up in the same environment, same household. How is it possible?
R. There are other factors, you could say.. other reasons.
S. So it's not just a matter of placing them in the environment?
R. There's a great matter in that. A father needs to put his son into the correct education on the one hand. On the other hand? It's still insufficient, as you can see.
9. S. (27:22) Did my father’s father on the biological spectrum and my spiritual fathers the same fathers?
R. No. They are not related to each other. One is for the body and one is for the soul.
S. It's a different chain?
R. Yes.
10. S. (27:44) The fathers are not one. There are all kinds of branches, right? ..in the family. There are two factors intermixing between them also influences one child. One way or another?
R. As much as you’ll say you'll be right, yes. There's many other reasons and factors and results that we cannot take into consideration.
S. What I'm trying to say is that Baal HaSulam is precise in saying that there depends only on those factors. There are also combinations of them. It does depend on his fathers’ but there are all kinds of connections that may influence him differently.
R. Yes.
11. S. (28:54) Can you learn from it that the person's subconscious is made up of the results of all the states he went through in past lives?
R. Yes.
S. Meaning a person alive in this world has all kinds of tendencies. He doesn't know why he has them, but it is states that he went through in past lives. The question is when you are rewarded with opening your eyes, you see your roots and then understand?
R. We will reveal it and see.
12. S. (29:46) I'm listening to the lesson and I'm discovering that Baal HaSulam says two things that are opposite. I'll let you hear it and you tell me: that all the matters that were concepts in his forefathers have turned into mere tendencies, have been copied into him. He says definitively whatever was in the father is is copied into him. Then he says something else. He says that we know that all these tendencies that come to us on the side of negation, they're considered that tendencies coming in negative form, meaning the opposite of the ones we learn the answers to it? And what is concealed in the father's heart emerges openly in the son? How is it possible?
R. That there is the opposite, the thing and its opposite in the offspring.
S. How does it flip?
R. You don't see that in your children?
S. In my children? I'm much worse than them. Believe me, but it's not about that. I'm asking how can it be that I received an inheritance from my father and my grandfather, I inherited something and I am a lot like them and seriously there's no.. all these tendencies are completely opposite. Who made it flip like that? Who, why, why does it happen? What's the reason for it?
R Inheritance? What you went through in all kinds of previous states.. you live from that now.
S. And we come to a point where you can say that suddenly we started learning the wisdom of Kabbalah and all the biases that we had suddenly flipped, suddenly we see the world in an opposite way?
R. Yes.
S. That's what I understand.
R. Yes.
13. S. (32:10) What you just discussed I wanted to ask. Who decides the person's fate to be on the path?
R. The Creator. The Creator alone. He puts the person's hand on the good fortune and says take it. And all the strengthening depends on the person.
S. What you discussed I wanted to ask. Someone who is born here in Bnei Baruch and grows up here, who provides the environment. Why does it happen that they don't stay close to the path?
R. I don't think that they don't come close to the path and I don't think that nothing remains in them, even if they go to all kinds of other directions of development, however it appears to me that it all develops in any case. It's forbidden for us to determine that ourselves. I saw with Rabash and Baal HaSulam how much that had 50 sons, grandchildren, great grandchildren that filled this room and they never were concerned about who were their children and who were the grandchildren and the great-grandchildren that they would all engage in the wisdom of Kabbalah. No? So no. Yes, so yes. But it's not that they tried pushing them to that. Among the students of Rabash? there was no one from his own relatives. Nobody.
14. S. (34:17) It's not clear. Children who are born to people with a point in the heart.. What is our obligation to them?
R. The Torah does not pass through inheritance.
S. What is our obligation as educators, as fathers?
R. Educate the boy according to the boy's way. I have nothing else to say.
S. Still it's not clear. Let the air educate them or invest?
R. Give them as much as possible, but without pressure.
S. So that the father must place his son in the correct education.
R. Yes.
S. What is correct education?
R. That he will have some kind of environment which is close to what his father deals with, but nothing more than.
S. You say it's not enough to give him education.
R. We need to speak about that separately. That's a question which is different. And also whether it's sons or daughters. You see I gave them to develop according to their inclinations. My older daughter she has this inclination for biology, for medicine. We saw that from the age of zero that she's really inclined to that and the second one is close to daddy meaning to her grandfather. And that's how it is.
S. Still you have a desire as a father for your children to stay close to you, to follow your path, our path.
R. I'm not so concerned about that. I'm not so worried about that. They simply, by themselves, feel that the source of life, the truth that is in life is with me.
S. You give us your personal example.
R. You know them! They're not stupid and they need me for something.
S. I'm asking.. is your personal example showing you that this is what's important to you and you're working around the clock for it. Is this enough for the child to absorb such an atmosphere and to follow?
R. Yes. That's enough.
15. S. (37:17) You asked us a question. How do we arrange for each one such a state where we demand all day long to keep the purpose of creation, and if you can understand what does it mean to keep the purpose of creation that we're demanding?
R. That each day we need to bring about in our connection, bring about a connection of ours which will be stronger and stronger, more and more directed, more precisely directed at the purpose of creation, the purpose of life. And that is what we pray for and what we want to come out day after day. There's nothing else.
16. S. (38:22) Is it possible to say that there's no more than the Creator, a created being and the equivalents of form around the wheel of changing forms?
R. I don't know. I feel what is given me to feel and understand what is given me to understand, that is all. And you ask about something which is much greater, much wider than my range of perception.
S. You're my upper one, you need to guide me.
R. I, all in all, can direct you to what I myself have received.
17. S. (39:45) Spiritual inheritance, do we change them as a result of the work in the ten?
R. Yes.
18. S. (39:31) Can one say that the casualties is just information connected by Reshimot?
R. Yes. The main thing are the Reshimot.
19. S. (40:40) Are the spiritual records influence how a corporeal tendency will reveal itself?
R. For sure.
S. And by developing spiritual records, does that influence our corporeal decisions during our development?
R. In a certain way, in short that's all. Let us just hold onto the intention to connect, also during the meal and that our friends who are with us from all around the world we invite them to the same table.