Part 2:

Baal HaSulam. The Freedom (The Second Reason: Cause and Effect that Stem from Itself)

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Reading (00:39)  The Freedom from Heading: The First Reason: The Source, The First Matter

1. R. (01:46) Yes and the second reason.

Reading (01:47) from Heading: The Second Reason: Cause and Effect that Stem from Itself

2. S. (04:24) What is this source in our case, is this the part of the Creator, or is it Reshimot, what does it speak of?

R. The four measures, the four degrees, the four phases, four levels that are in each created being. There cannot be anything that exists if it does not emerge from its root and develops to its Malchut, which means that it has to go through four states, forms.

S. So the first factor that he's talking about, this essence, what is this root, where does it well?

R. It is in the Creator and gradually disconnects from there and takes on new different forms, and this is how he comes to the form of the created being. Just like we learned how the will to receive which emerged from the phase of Shoresh, the root of zero, and how it goes through the first, second, third and fourth phases and in the fourth phase it becomes the form of the will to receive even though in the root it was in the desire to bestow.

S. So this is somewhere in the Adam HaRishon or even before that?

R. Our root is in the Creator himself, but the Creator already is not the first root, he is called Bo-Re, come and see, which is already something differentiated from the upper force and above it, above Him we do not talk.

S. In the second factor, the second reason, the rule or the law, it's already the expansion of the Partzufim?

R. These are already the inner forces that are within the source.

Reading (07:03) “The third reason: Internal cause and effect” 

3. S. (09:41) Why does the source need to happen? Why does the wheat need to rot in the ground for new wheat to grow from it?

R. It needs to take out of itself all that she had in her previous form, as wheat, and from that to take out a new quality, many new stems of wheat, whereas beforehand there was only one seed and here there will be ten forms of that seed.

S. It's clear but why does it need to rot, why can't wheat grow without only when it completely depletes?

R. In what will it end?

S. It has to rot completely.

R. So that is what happens.

S. I'm asking why.

R. Because it must depart from its previous form in order to be in its new form.

S. It doesn’t leave its previous form, it’s staying.

R. No she is not preserved in this way. If you check what happens with the wheat or the potato no matter with what, you can see that they rot completely and nothing remains of them except for the record of it, the Reshimot of the previous state, the previous form, and through that record comes the new wheat.

4. S. (11:33) We can look at the second reason which is basically the person deciding that there's None Else Besides Him?

R. How?

S. In the second reason the cause and effect that stems from itself that is that there's None Else Besides Him?

R. No it has nothing to do with that.

S. So can we explain a little bit further because he says here that nothing changes as far as the source, and there's nothing that happens here it's like a determination and some reality that needs to be determined. So what is this reality that needs to be determined?

R. That new wheat comes from old wheat more in quantity and quality through the influence of the environment on it and in this it differs. The impression from the environment and instead of old wheat it becomes new.

S. What is that inner environment that's there?

R. What is internal environment?

S. Because he said here that this is cause and consequence internally, what is this internal part?

R. The internal is the inner laws that exist in it according to which it has to develop.

Reading the fourth reason: (13:31) Cause and effect through alien effects..”

5. R. (13:55) This is called that it's being acted on from the outside.

Reading continues (14:03)

6. R. (14:14) Meaning that it doesn't relate really on what exists within the wheat, if we're talking about wheat, rather it comes from the outside, from the Creator, that the Creator adds here more scrutinies and more.

Reading continues (14:38)

7. R. (15:45) Meaning that it does not depend on a person as much as on the factors and the shape that form him, hence he comes before us and he appears as religious and non-religious and so on.

8. S. (16:04) All these forms that are upon a person unconsciously?

R. Pretty much yes.

S. So now we're entering this convention and entering Lishma, so what should be the first form, what should be this conscious way that we're starting at least to recognize what's clothing us?

R. Yes we have to understand where we came from and where we are going and more or less the direction of our development we have to feel a sense inside of us, yes, you're right.

9. S. (16:54) All that separates only by administrating, these companies that are giving the forces, in our case, that we’re taking in the group and our society, what are those forces in the society that we need?

R. That they exist within the source, and they come and they appear if there are the appropriate conditions for it and then they come and are revealed.

10. S. (17:48) The third reason talks about the wheat and not some other type, are we talking about Israel and not simple people or regular people, and also about the third reason are we talking about ZA?

R. All in all yes.

11. S. (18:28) Is it in our hands to define the flavor and the beauty of the source?

R. No the source is the source and results from the source there already can enter.

S. Why does the Creator add external influences upon the inner records in the source?

R. Because this is what's happening in nature, that this is how he arranged it, that we can change all the time and determine our changes by ourselves as well. That we are not as some matter or material in the hands of blind faith but that we will determine how we want to develop and how we want to evolve and to what form we want to reach. 

12. S. (19:54) I can't understand what the second reason is?

R. The second reason is the influence of the environment.

S. Three and four I see, four as indirect influence from outside, and three is direct influence, first is like the source or the root, but what is two? It also says in two that it's the order of cause and consequence that does not change?

R. What he is saying, the second reason, the cause and effect that stems from itself, that is the source’s own attribute, which does not change, you see that?

S. Yes that's not clear, what is this thing, what changes if it says it doesn't change?

R. That from itself it does not change, but from the influence of the environment it does change.

S. Meaning there is the source and there is some inner root that does not change at all, and there are things that are within it that can change that's the second and then three is things that influence it directly and four are things that influence it indirectly?

R. Yes.

13. S. (21:22) We are before a convention and we need to change form and Baal HaSulam here says before we change form we need to rot the previous form, what do I need to rot in order to move from Lo Lishma to Lishma?

R. From Lo Lishma to Lishma, how can you switch the form, by you annulling completely before the friends and there you are included in the influence of the Creator.

S. That's the act of rotting?

R. Yes this is the act of rotting.

14. S. (22:10) Is the source actually our internality?

R. I cannot say. Of course these Reshimot exist in all the forms of nature but our internality I cannot say.

S. All kinds of form change upon this form.

R. I understand but that's not enough.

S. But the source itself seems to be unchanged.

R. But it still isn't called internality.

15. S. (23:14) What's not clear to me is that he's talking about the picture of the rotted wheat which is the seed called the source, which is disrobed from any other form, after it was rotted in the ground it can now robe itself in a new form. What is that, we know that the ego doesn't rot so what gets rotted?

R. I think the ego rots, that he wants to as if undress himself from the previous form because he sees that he loses there.

S. What he writes here that the shape of the new wheat stalks that can start from a new form, so what changes here, you said that we're not allowed to cancel the ego you said, it's the matter for our work.

R. We don't annul, we don't cancel, but he does.

S. But the ego is canceled or annulled?

R. Yes of course from above.

S. What do you mean from above it's canceled? 

R. The Creator annuls it.

S. The ego?

R. Yes.

S. Wait so what do we do, we don’t cancel it ourselves?

R. He turns it into the good.

S. What by our work, like through the reforming light?

R. I don't have strength to explain to you.

S. I really don't how to explain this, how to cancel the ego, you said from above the ego is being canceled but I'm still working with my ego so what is rotting here, I don't understand?

R. Your ego gradually rots because you annul your use of it.

S. What's the work actually in that?

R. Through your work in the ego that you don't want to use it because more and more you are convinced that it is all harmful to you.

S. So I'm freeing up and letting go of the ego or going above it?

R. I don't know what it means to release it from below or above I only know one thing, what is harmful to me, I let go of.

S. I'm sorry but the ego remains, it doesn't get canceled.

R. I stop using it.

S. Now it's clear.

R. And it's like me burning it, killing it, destroying it, it doesn't matter, if I'm stopping the use of it, it is called that it is annulled or canceled out of the world.

16. S. (26:22) It seems like there is a lowering of the degree of freedom from the first level to the fourth level, is that right? In each degree like that towards the fourth degree, there's less and less freedom?

R. Maybe this is how it appears to you, yes.

 Reading hereditary possessions (27:21) 

17. R. (27:32) From this we start everything.

Reading continues

18. S. (32:53) Can you tell us please, new desires that are revealed in us, is that the form of our source?

R. Sometimes yes, sometimes no, depending on what you have in mind, but generally yes.

S.  Are we talking about the desires that have to do with attaining the Creator and not simple corporeal desires?

R.  Yes of course not about corporeal changes.

19. S. (33:43) It's a little unclear, if we look directly at our hereditary factors, so we are acquiring from my parents when we're young, experience and certain tendencies and attainments, so how does that experience pass on?

R. They're not being passed from body to body, it's being passed through internal channels, through chromosomes, through connections that are undetermined by how physically connected two generations are.

S. So why are we not born at the end of the life of our children but in the middle when they're still young?

R. It's also because it doesn't matter, we are passing to others practically what is in us.

S. As a summation of life?

R. No not as a summation of life, where are you getting these things, who put it in your head that the most important is what you accomplished through your life and then you are passing it to your next generation, it's not correct.

20. S. (35:32) When they say in quote, all that is concealed in the father's heart emerges openly in the son, can it be said that that's what's concealed in the Creator's heart emerges openly in the ten or in the friends?

R. Gradually this is what happens, correct, hence the whole of creation gradually reveals the thoughts and intentions of the Creator towards the creature.

21. S. (36:21) I nevertheless do not understand why those inclinations and tendencies appear negatively?

R.  I'm not sure what to tell you, I think it's because the general of nature is designed in order to change egoism to altruism which is why it's presented in all of nature and is revealed in their forms.

22. S. (37:04) Why does he take wheat as an example and then he talks about a person, is it in order to simplify things, after all we are not like wheat we multiply differently, and our parents don't rot in order to give birth to us?

R. It doesn't matter. This talks about the passing of internal genetic qualities.

S. But he explained this about a person right?

R. But to a person he needed to explain it simply, that's why he takes wheat as an example.

S. So essentially man is no different than wheat?

R. The passing of qualities is of no difference from who to who.

23. S. (38:01) What we see in these points is that there's really no freedom. What defines us is our parents and our ancestors, do we not have any freedom whatsoever?

R.  None. We have the opportunity only through one action of connection, to cause a change in us. Nothing other than that we are able to change.

24. S. (39:03) Does this say that the desires change, purify, or receive correction, or how does the development of desires take place?

The desires develop as we learn already and will keep learning by the same inner force that is in each and every one that influences it and by the influence of the environment. We have two main causes.

25. S. (40:01) If Adam HaRishon relative to the Creator is new and born as existence from absence but we are existence from existence, how can you expect something new to come from us?

 R. I don't understand. Repeat.

S. He's asking if we were a result of Adam HaRishon, existence from existence , how can you expect from us something to be born, some new essence?

R. Each generation collects a variety of new conditions. You see how even with dinosaurs and animals there is development, evolution. This is why we can activate in our generation an addition of our own, meaning that we can cause our own development a considerable change and this is what it speaks of.

26. S. (41:51) It's written in the article that when the wheat seed rots then wheat emerges from it, so what stems from our ego when it rots? 

R.  From the rotting ego? The quality of bestowal. The quality of bestowal grows; because the ego is the desire to receive and when it rots it turns into the desire to bestow and from that grows the quality of bestowal.

S. But it’s like an opposite information, where did it come from?

R. I don't know, I'm telling you what's happening: When the ego rotes, when It understands that there's nothing left to receive, that it has a great work on it to reach a new life; then it reaches  the desire to bestow.

27. S. (43:08) We, all Zikhron’s groups, want to invite everyone tomorrow to the Hummus meal and also for over a week we work together with vigor to prepare and lead the meal tomorrow. We will have clips, songs, workshops. The men and also the women worked on this meal, it's actually the zero meal to jump start the convention. We know how important those meals are in the convention and tomorrow we are starting. So, whoever can physically come to the lesson and for the meal please come, we will be there, and whoever can do it virtually, let's connect. L’Chaim.

28. S. (44:18) When we learn this article we want to take out of it the maximum besides the reforming light, what do we need to take from the article as the most important thing for our work now in the preparation for the convention?

R. As much as we connect together and become more and more adhered to each other closer to one another, by this we're going to draw and attract the light that reforms; and it will influence us, bestow on us, correct us, and change us from in order to receive to in order to bestow. We can do this actively even today and even tomorrow. We will try.