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Article "Love for the Creator and Love for the Created Beings" lesson 4

Bnei Baruch Kabbalah Education Center
Rav Michael Laitman, PhD
January 10, 2006
Lecturer: Michael Laitman, PhD

We are continuing to study the article The Love of God and the Love of Man, by Baal HaSulam, from Pri Hacham ( Fruits of Wisdom), page 88, in the section called: "Two Parts in the Torah: Between Man and God, and Between Man and Man."

Previously, we talked about the will to receive, which is the whole ego of man. That’s the part one should correct. But from the onset, this is intentionally so, so that one deliberately and consciously attains the degree of the Creator. This is called, “to cleave unto Him,” that is, to reach the same degree as the Creator. And the means to get there is the love of man.

Now, we are continuing on with the same subject: how one progresses in reaching the purpose of creation, which everyone must reach, for better or for worse, sooner or later. Since the whole society, the whole of humanity, everything outside of one, are means to change one’s attitude, through these means, through this change, one reaches equivalence with the Creator. Therefore, we have two parts of the Torah in our work of reaching the status of the Creator; the part between man and God and the other part between man and man.

The part between man and man is the means to reach the equivalence between man and God: this is what is called the status of the Creator, eternity, completeness. Let’s see what Baal HaSulam writes about it.

Two Parts to the Torah: Between Man and God, and Between Man and Man

Even if we see that there are two parts to the Torah: The first— Mitzvot between man and God, and the second— Mitzvot between man and man, they are both one and the same thing. This means that the actual purpose of them and the desired goal are one, namely Lishma.

It makes no difference if one works for one’s friend or for the Creator. That is because it is carved in us by the nature of creation that anything that comes from the outside appears empty and unreal.

This means that we are a will to receive, "I" [Rav‘s drawing]. I don’t feel any lacking for whatever’s outside of me; I only feel my own lacking. It might be the Creator, it might be another creature. It makes no difference to me. It is completely unimportant to me. To me, they are not the source of any changes in me. The only way I feel them is to the extent that they can fulfill my Kelim. Only that.

drawing No.1

The lack, either in the Creator or in another creature, I do not feel. I feel only the pleasure that might come from them, because I am basically solely the will to receive. I cannot feel in others their will to receive or their lack; I feel only what enters me, what is in me. I neither have the means nor the basic elements to feel another.

If I feel that someone is suffering, I actually do so by feeling it in my own will to receive, as me suffering. But I relate that suffering, somehow, to another. Now, I do so intellectually, not emotionally. Within my emotion I’m not in someone else. I see that someone suffers, I begin to understand that I too am seemingly suffering in the same state, and so I feel the suffering in me because I identify with him. I don't identify in the way that I actually have some sensation towards him, but I imagine myself in his state and how I would suffer. I don’t feel his suffering. His suffering is his—that’s his Kli, not mine.

Therefore, I cannot feel what is outside of me, I feel only within my Kli. So with regard to either the Creator, or the creature, or humanity, or animals, or beasts, it doesn’t matter who or what; since I am speaking of how they are outside of me, I’m equally neutral with respect to all of them.

Question: What does it mean that I’m incorporated with the other's need? What do I attach from him to me? What do I receive from him?

Can I be integrated with someone else’s need? Yes, there is such a possibility: when I feel the need in that person, meaning, when he and I are together in such a common way. It’s not that I feel what happens in me from him. I can detach it completely, detach it [Rav is pointing at the drawing] and then I come to a state where, instead of my will to receive, seemingly, I feel his need. We will learn. Let’s hope we won’t get confused.

Do I really exit myself and go into another? What does it mean “to bond with the other’s need?” Does it come instead of my need, or is it that when I put over myself Tzimtzum Aleph, and I don’t receive for myself, I get some special Upper Force, here, from Above that helps me exit myself seemingly, not feel my own need, to be above it as if I am non-existent.

drawing No.2

So what is left in “me?” Am I left with the ability to feel the other instead? After neutralizing my will to receive, what is then the “me” that I have neutralized if the will to receive is my whole nature? Do I have anything left that I can clothe in the other, and then live in it, like some ghost or whatever? And then acquire the other’s needs?

drawing No.3

This means that instead of my need, I take his need. How does that happen? I have on one hand a part that feels, and also on the other, a part of me that thinks—(I consists of) mind and heart, so to speak. I can somehow neutralize my sensing part, and can receive into the thinking part in me, I can connect to it the sensing part of the other, the part that feels the other. [Rav’s drawing] Instead of my ten Sefirot, I’ll have other ten Sefirot. [Rav’s pointing in the drawing] Do you remember, it’s like completion of the first kind (it’s a term from the Talmud Eser Sefirot-transl.). It’s possible. Why? Because as we learn, the Upper One is within us. If I neutralize my part, called “ AHP,” then I connect my Galgalta ve Eynaim ( GE) with the AHP of the Upper One. Meaning, there is a possibility here to create something, like a pendulum, to go from the part of the Partzuf that I have, to another one. Meaning, I’ll erase that need that I had, and take upon myself that of the Upper One.

drawing No.4

Question: Which lack in me do I erase, and which need in the other do I acquire?

My lack, which is egoistic, (that, I restrict) obstructs me from bonding with the other and the other’s need. I elevate it to a degree where it is sublime and I connect to it. In what is it sublime? It too feels the same deficiencies that I do. Let’s say it’s my friend, but, if I elevate him higher than myself, this is called that I ascend a degree. By that I transcend my own need. That is why we say that your friend’s corporeality is your spirituality. Precisely that.

If you swap your need with his need, then the need that you acquire from him in this way, becomes your spiritual Kli, in which you give, and through which you ascend. Therefore it becomes your spiritual means for attaining spirituality, even though you’re engaging in corporeality. And this is because you swapped the needs. How? By performing a change of values in this thinking part.

The fact that you feel one instead of the other—you feel yourself instead of the other—that’s just the will to receive. But by that you think; you make a substantial change in you. The change is not in our desire to receive, but in the Rosh (mind.) That’s where the substantial change happens.

Question: What does it mean, the “friend’s corporeality”? Am I going to acquire his corporeal need?

We’ll see, we’ll see. I don’t want to get too far from the text. Let’s be a little closer.

And because of that…

What does it mean“because of that?”The Creator’s need and the friend’s need, everything that is outside of me, for me is seemingly non-existent, and…

Because of that we are compelled to begin with LoLishma. Rambam says, “our sages said: ‘One should always study the Torah, and even LoLishma, because from LoLishma one comes to Lishma.’”

Along the way we have two parts. We are standing on the solid ground, with our body, and we have the heart, which is the whole body, and we have the point in the heart that draws us upward. We are looking for something. We’re looking for how to fulfill ourselves. We only want to pacify ourselves, to be happy, only that. Whether it be, to be happy in this world or happy in the next world. Perhaps, some think along these lines; a religious person thinks about the next world, the secular one think about this world, maybe also a little about the next world. It’s unimportant. Basically what I want is the “good.”

Then I go and look. What is “good” has many discernments. All of them are called “ Lo Lishma.” In Lo Lishma, there are many things, but they’re all egoistic. I work within my ego. Afterwards, what happens, is that I cross some barrier, and then I work in the discernments of Lishma. In that too, there are discernments until I reach Gmar Tikkun (end of correction). At that time, I fill myself by 100 percent.

drawing No.5

But, as Baal HaSulam says, there are two sides to the coin. Here, there is the path of inquiry which is relatively unpleasant; there is suffering. And here, this is the Light, the path of Light. He says that, because one comes from his simple, big, corporeal ego, one has to prepare oneself to understand “What is the absolute good?” That this is what is worth wanting, and acquiring. When one begins to understand what it is, then, he passes here, through the discernment that is called “the recognition of evil.” He begins to understand that his ego is bad, and that “good” means that I am in a state of giving. Then I get rid of all the problems. I don’t feel any pain. That’s the first part that makes bestowal worthwhile.

drawing No.6

Then he begins to appreciate the attribute of bestowal in itself, regardless of the pain, the troubles: I skip over it. I want to be in bestowal because it is a sublime thing in itself. Then he comes to the actual necessity to reach Lishma, pure bestowal. Then, there too, meaning in the execution of bestowal (“execution” meaning, he acquires greater and greater ability to use his ego in order to bestow), he comes to the complete form of bestowal.

That is why we have two parts: Lo Lishma and Lishma. And besides that, what does he say?

Therefore when teaching the young, the women and the illiterate, they are taught to work out of fear and in order to be rewarded, [meaning Lo Lishma, for the reward] until they accumulate knowledge and gain wisdom. Then they are told that secret little by little.

This means that they come to a state where they accumulate knowledge. What does it mean that they accumulate knowledge? They begin to understand that, as much as they fill their pockets, it will not satiate them, they will not be satisfied. That it’s no good. There’s a limit to it, and also there’s only stimulation to reach more sublime discernments. This is called “accumulating knowledge and gaining much wisdom.” “More wisdom,” meaning what we are able to receive. Not the tiny sparks of life, called “the tiny Light of Wisdom,” that are barely felt; it gives life to our whole universe.

But they want greater wisdom, which can only be received through bestowing in the Kli of Hassadim. Then, according to this intensity of the will to receive to work specifically in that way, they are told that secret little by little. How? They are gradually accustomed to it. “Accustomed” meaning, that it’s a gradual process by which a person turns his Kelim to vessels of bestowal until “they attain Him, will know Him and serve Him out of love;” not out of necessity, not because it’s worth it, not because they don’t have a choice, and not for any other reason, but only out of love. “Love” means that not only do I not think of myself, but I think only of what is outside of me. This is not the “love of fish,” this is spiritual love.

These are the degrees that one should reach. That is why Lo Lishma has many degrees, but they are all concealed. There are also many degrees in Lishma, but they all are pleasing and disclosed.

drawing No.7

Question: When I’m incorporated in others’ needs, these “needs,” what is in them? Values? Attributes?

We said that the others’ needs are the body in which I live. But right now, I don’t feel that body, and therefore, I seemingly live for myself. That is why I live in pain and, in the end, I die.

Why? Because I’m trying to fill my Kli with my will to receive, when in actuality, this desire, this will, and the pleasure are opposite to one another, and therefore, neutralize each other. I’m filled and emptied, filled and emptied, filled and emptied. I constantly chase all kinds of pleasures until my energy runs out, and then I die. What does it mean, I die? I don’t want to chase anything anymore. My desire gradually weakens: yes, I had a great desire, and it gradually becomes a small desire, so small that I no longer want to work with it. This is called “growing old.”

The aging of the body is only a result of the desire that is gradually quenched. This desire’s just fed up of running around and being in despaired all the time. If this desire still has some conflict with the body, then the person just commits suicide, ends his life, and has all kinds of trauma here, takes drugs…People want their desire and their physical function be balanced. Accordingly, one works with his body. That’s the reason why people die, and that’s the reason for all the pain.

drawing No.8

If I discover that I’m not a single cell, but belong to a whole system. When I contribute to this system, I will get life from it, and most importantly, I will get the highest value of the system: what is its reason for existence. The Rosh (head) of the system is what I’ll know, and for that I’ll live. Meaning, I will no longer live (for myself), even if I live forever. What does it mean, to live forever?

If I live only to get a cup of coffee with a croissant in the morning, chicken at lunch, some porridge or whatever, cereal in the evening, for a thousand, two thousand years, for all eternity, all the time, you’ll have, like, a pipe that you’ll fill yourself with. Will you agree to live like that for all eternity? Not living, not dying? Meaning, the cell, single cell, by discovering its life within the system, it doesn’t discover eternity. Eternity might be the worst possible thing. It discovers the purpose, the endless purpose. Meaning, there is no end to the evolution. We acquire uplifting and higher levels every time—Godliness.

Thus, when one completes one’s work in love and bestowal for one’s fellow person and comes to the highest point, one also completes one’s love and bestowal for the Creator. In that state there is no difference between the two, for anything that is outside one’s body, meaning one’s self-interest is judged equally – either to bestow upon one’s friend or bestow contentment upon one’s Maker.

To begin with, we are built in such a state that, we’re totally indifferent, and don’t feel whatever is outside of us. If that’s the case, why do I need, as if, here are two points of focus in front of me, the Creator and the other? Because by getting along with the other, I learn through him how I feel him, and how I don’t feel him, how I show him disdain, and how I relate to him; how I can satisfy him for my own pleasure, or satisfy him regardless. I can use the other to learn how I relate to him and vice versa and be certain that the same thing happens between me and the Creator, even though the Creator is hidden.

There’s another question here. Why do I need to have the Creator too? Do I have to have Him as a preliminary goal when I begin to correct my relationship with others? Do they, somehow, intertwine together when I begin to work with the other, and then, the Creator joins forces and they become one? What does that give me, that they become one? Isn’t the other enough for me to exit my Kelim?

In other words, how do I come to be a corrected part in the system in which I am, against my will from the very beginning, I’m just forced to be in it, even now? So how do I correct my relationship with the system? [Rav drawing] There is the system of humanity and all the souls. What is the function of the Creator, of an additional element that must be in the system? What does He contribute?

drawing No.9

Question: Why is it important for Him to be hidden?

I don’t know, I just brought up a few questions, we’ll see… Because this is the situation in which we are, that’s hidden, and that’s concealed. Maybe my friend’s hidden too? Maybe if I discover what is outside of me as humanity, as people, maybe I don’t see them right now? I see them only in my will to receive. Everyone judges by his own defect. I see you, but maybe it’s not even you. Maybe you don’t even know yourself!

And this is not important to me. What matters to me is how I know someone: I have to discover something outside of me, and how to relate to it, in order to put my life in order. So it makes no difference who you are or what you are just as yourself. What matters to me is who and what you are, with respect to me.

Certainly, the whole drama of humanity is that we’re seemingly in a dark room, bumping into each other not knowing who each of us is. Perhaps we are completely different creatures if we look at each other from outside of our box. I know reality through my five senses—sight, sound, taste, smell, and touch—and that’s what appears in my mind. But it might be a completely different image than what I see in an image of a person.

drawing No.10

Perhaps it is not even the image of a person, but maybe it is some force that is outside of me. This force, this spirit, through my senses, appears within me as the image of a person as we know it; and outside of us, it’s only a force. That is really what is being disclosed.

This is what Hillel Hanasi assumed, that “Love thy friend as thyself” is the ultimate goal in the practice. That is because it is the clearest form to mankind.

We should not be mistaken with deeds, for they are set before ones eyes. We know that if we precede the needs of our own, it is bestowal. For that reason Hillel does not define the goal as “And though shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might,” because they are indeed one and the same thing. It is so because one should also love one’s friend with all his heart and with all his soul and with all his might, because that is the meaning of the words “as thyself.” After all one certainly loves oneself with all one’s heart and soul and might, but with regards to the Creator, one may deceive oneself; and with one’s friend it is always spread out before his eyes.

This means that there’s no difference between the way we relate to the Creator or to the other, but the Creator is hidden while the other person is revealed. If we set our relationship with him, through some kind of a connection, we can be certain that, in the same way, we relate to the Creator. Then do not fool oneself into thinking that one’s relation to the other is different from one’s relation toward the Creator. If in the world there’s anyone that I hate, show disdain, cheat, steal from or want to harm in one way or another, this is actually the way that I’m relating to the Creator. It doesn’t say which “other:” if it is a relative, a kin, somebody from my clan, my people, some section of humanity. It says “other”—encompassing all, everything outside of one.

If you can still divide humanity into several sects and say, “I love this one, I hate this one,” it’s a sign that you’re still not united with the Creator; that you don’t realize that “There’s None else beside Him”; that there’s one root to everything He does; that he did everything for you, so that you will discover the necessity in everything, and correct your attitude towards everything.

“As thyself” eventually means everyone. Of course, in this “as thyself,” are many degrees, until we come to a state that we see in the complete evil of humanity, and in those who are bad, the hand of God; that He’s good and benevolent to the good and the bad; that He does so eternally. We will discover this “other,” corresponding to our corrected Kelim, as the hand of God, being the good, the benevolent thing, and then we will love Him, the bad as well as the good.

We will discover that it all depends only on our vessels of reception. That, if we transcend them, rise above them, connect all these actions into obtaining the eternal action, then we justify the actions of the Creator. Outside of us are only the actions of the Creator and they’re not something or someone that has any free choice with respect to me. Then, one really reaches love of man, because this is actually the system in which one meets the Creator. Through this system, one meets the Creator.

Only in these Kelim, called “the human system,” in these Kelim, one discovers the same attitude as the Creator, and that’s where they are in Dvekut (adhesion). There’s no other place for Dvekut.

Question: What does it mean that we love the complete evil? Do we relate to him nicely, justify him? What is that sensation?

The sensation of “love thy friend as thyself,” the worst evil, means that you love him, in the same maximum measure, that you will discover that you are willing to love yourself. Just as he writes: without any difference, in the same way that now, your whole body, your desire, your mind, stand guard to provide you as much pleasure as possible, similarly, you will always care for that complete evil, that will no longer appear evil to you according to your corrections; that you want to behave toward him in that way.

This is called “acquiring the needs of others,” and then they become no longer “others” Like a cell in the body, you care about the whole body, and then you live the life of the body; you elevate yourself from one isolated cell to the life of the body; where the life of the body compared to the cell are called “the Creator with respect to the creatures,” “the level of the Creator with respect to the creatures.” Yes?

Question: Why should one do such a thing?

Because, in every person there’s a spark of the Creator that compels him to do so; to return to the root. There is nothing here that is out of choice. We only choose the path toward the goal. We only choose between Torah or suffering. Only on the way can we change our attitude to accelerate the way, but by that, we also make a substantial change. In the end though, everyone is guaranteed to reach it, and no one will be left away from Him, and everyone will return to their roots, and the point in everyone from the breaking of Adam ha Rishon will compel us to behave this way. In that, there is no choice.

We are already in a corrected state, we’re just unaware of it. The return is regaining consciousness by slowly opening up our senses. And that’s it. You’re already in that state. Your Kli is filled with the Upper Light, to the maximum degree of Dvekut with the Creator. You discover by yourself, the desire for it, the drive for it, and search for it, thus you accelerate your own development, through your intellect, through stimulus that you bring upon yourself. You accelerate the path, instead of natural development, instead of “in due time.” That’s all. But the path is a path.

Why should one do it? Try not to do it! Wouldn’t you like to sleep instead of sitting here? There is no choice. We have to say it out loud, “no one is here because he’s beautiful or happy about it.” No. Humanity progresses only out of the bad. You progress from the good only past the Machsom, only then, for there you will receive vessels of bestowal. There you advance because you run to bestow. I run to give, just like right now I’m running just in order to receive.

Until then, it’s only out of pain. The pain might be such that it pushes me from behind: pain and suffering of all kinds. Suffering can be from the desire to move forward and not have the importance of the Goal, from why I don’t have the good thing that’s ahead. If I picture the pains of that love, that I want this thing, then I push myself forward, before that stick comes from behind. I long for that Goal!

Therefore, our whole work is to elevate the importance of the goal of spirituality instead of corporeality. That’s the whole thing. That’s why the group is important; that’s why the study’s important, the atmosphere, the surroundings. Only in that, there is free choice .

Of course, you’ll advance. Right now, you won’t make a step out of your own initiative. You’ll make that same step by getting beaten from behind. It is certain. There’s no choice in that. Not in the moving forward. The choice is in how you make that choice, what makes you make that step forward. That’s the whole wisdom of Kabbalah. You have to reach it, if you want to make a step forward, out of awareness, out of importance, out of yourself, out of uplifting, out of love. You’ll make that same step forward anyhow.

Question:This relation that we define as love, how should we define it correctly? Sometimes we say that love covers all sins, you love yourself to the maximum. On the other hand, we say that if the attitude in spirituality is calculated in every object in the system, according to its functionality and role. Then how do we relate to this attitude of love: something that expands boundlessly or something that’s calculated?

You are willing to love, but you just don’t know how. That’s your problem? You’ll discover this. How to calculate love? That’s a question. Well, actually in spirituality, we inscribe all the relationships, desires, phenomenon in the desires; we name them, measure them, number them, we give them numeric value, Gimatria.It’s a Kli with a Light in it. How do you measure according to Gimatria? According to the name. At one time it is called Moses, at other times it is called Abraham and sometimes named after some animals .

This is the measure of the Light that appears in the Kli. The Light that appears in the Kli, is the Light of Love. It is the Light of Hassadim enlightened by the Light of Hochma, the Light of giving out of love. Hassadim is giving, love, and the act of love is the Light of Hochma that appears in it. We measure it, NRNHY, KaHaB ZON, inwhich degree and Aviut, I measure with my Kelim. But because my Kelim and his Kelim become as one, I am certain that what is in me is in him too.

In other words, I have a unification of the Kelim. By me acquiring his Kelim, I don’t exit my Kelim into his Kelim. But when I correct by Kelim, by Hassadim, I begin to feel his needs. I begin to feel his needs in him or in me? I feel them in me—I can’t feel them in him. That’s why I become the giver and he the receiver. Then, I am certain, that whatever relation of love I measure in me, towards him, it will be felt as such in him. Otherwise, what happens is similar to a mother that is shoving cereal into you while you are crying and she is doing it out of love.

Question (cont.): How do we interpret phrases like: “love covers all sins,” “blind love,” or “unconditional love?” How do we interpret them correctly? In the end, is it a calculated thing?

It’s calculated in the Kelim with the maximum precision possible. If in love, you give a gram more or less, it is no longer considered love. Love is, first of all, to feel the need of the other. You have to acquire his Kelim and measure precisely, like in a pharmacy. You have to measure accurately; to that extent you have to be in him. You have to measure in his Kelim, precisely. How else? Then the whole system becomes as one, and everyone joins again the system of Adam ha Rishon.

Why Was the Torah Not Given to the Patriarchs?

That answers the first three questions. But there still remains the question how is it possible to keep it, for it is seemingly impossible.

In other words, true love of man is a good thing, you reach eternity through it. It's also true that the Creator appears in it and we reach the degree of the Emanator out of the degree of the emanated—it’s as if [the Emanator], and not that we indeed become the Emanator. Our will to receive remains but its form becomes exactly like that of the Creator. Meaning, that we will live at the same level of existence. If that’s the case, well, that’s great. But, we don’t see that this is possible to attain. Is it possible?

You should know that that is why the Torah was not given to the Patriarchs, but to their children’s children…

What does that mean? Certainly, man who was created from the will to receive only and that had nothing but the will to receive, cannot reach something that is beyond it If the Creator had created Man in the BehinaAleph, the root, and filled it with pleasures, Behina Aleph (the will to receive) would not have been able to do anything. [Rav's drawing] Since after the Hitpashtut (expansion) we have instead of Behina Aleph, Behina Dalet. In Behina Dalet, we have the recognition of the Emanator, besides the desire to enjoy. Besides this desire, we also have the point in the heart. There is something that gives us the sensation of shame: the disparity from the Emanator.

drawing No.11

Because we are made of two parts, that is, besides the ego, also evolves in us part of the Creator, this is why we are people, and therefore, why we are capable of reaching His degree. That is also why we are beaten so much—so that we move—then, we are able to accomplish it.

If we look at men as solely being the matter of a desire to receive without a point in the heart, since it still hasn’t appear in them, then there is nothing we can do with them. They are unable to move towards the Creator, because that part, implanted in us by Him, is what we have to bring up to His level. At our level, it’s just a point, but at the level of the Creator, it has to be in it Ten Sefirot, meaning to the full power.

drawing No.12

How do we increase that point? By putting that point above the will to receive. That is why we have Ibur (conception), where this point only awakens in us and then Yenika, in the middle, which is the phase of infancy. Then, when it has ten complete Sefirot, we have Mochin.

drawing No.13

That’s what we do because we have something called “man.” The advantage of man over beast is only in that point. If we have a greater ego or a lesser ego, that is inconsequential, because we are actually beasts. What is outside of us is only that point.

Question: When you said to bring point up, do you mean the acquiring of everybody’s desires?

Yes. It is the same thing. Let’s proceed.

You should know that that is why the Torah was not given to the Patriarchs, but to their children’s children, who were a complete nation, consisting of 600,000 men from 20 years of age and on. They received it after having been asked if each and every one of them were willing to take upon himself this work and this sublime goal.

After each and every one said, “We shall hear and we shall do” it became possible.

That is because undoubtedly, if 600,000 men have no other interest in life but to stand guard and see that no need is left unsatisfied in their friends, and they even do it lovingly, with all their soul and all their might, there is absolutely no doubt that there will not be a need in any person in the nation to care for his own sustenance. That is because he will have 600,000 loving and loyal people making sure not a single need is left unsatisfied.

Thus we answer the question why was the Torah not given to our holy patriarchs. That is because in a small group of people the Torah cannot be observed. It is impossible to begin the work of Lishma, as it is described above. Because of that the Torah was not given to them.

This means that even though Abraham was the first Kabbalist, he didn’t need to receive the method of correction. He only discovered how everything was built, out of his own correction. Out of his own purity, he discovered spirituality. Meaning, out of the changes that he experienced. His [Abraham’s] primary attribute is Hesed. Because he had this attribute of Hassadim, he discovered in this attribute of Hassadim, in its evolvement, the inner corrected structure of Adam, which is called the Spiritual World.

Then, the evolution of the point called, Yitzhak, Yaakov occurs. We seemingly talk about people here: Abraham, Isaac, Jacob etc; normally, we do not talk about people but about the evolution of the attribute itself. Still this evolution had to reach greater Aviut, a greater desire, this is called “for the masses.”

What is the difference between the individual and a mass of people? The greater is one’s ego, it appears to him in our world like a big group of people. The lesser is my ego, meaning, the more I collect all of my desires toward one goal, I will not see a lot of people in front of me; I will see them as one body. It is just our imagination that makes us think that this is how things are. Everyone judges by his own defect. That’s why we see everyone as isolated. We’ll have to talk a lot about it.

The Torah was given to the children of Israel, meaning, to the whole nation. Meaning, when the ego grew, only then one needed (or speaking from historic perspective, the people really needed) a method of correction called Torah. Therefore, before one reaches the maximum evolution of the will to receive in his individual life, and the point in the heart appears over the big desires, one does not need to reach the method of correction or the wisdom of Kabbalah that is called Torah — and not anything else.

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