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Article "Peace in the World" - Talk 3

Lesson by Rav Michael Laitman, Bnei Baruch, Israel
December 19, 2005
Lecturer: Michael Laitman, PhD

Peace in the World by Baal HaSulam, from the book Pri Hacham (Fruit of Wisdom), Articles, page 66.

We previously studied what peace depends on. It depends on one’s recognition of one’s world, to the point that he will understand the world which he lives in, by which plan and by what purpose this world advances and towards what.

In order reach our purpose that we are obliged to reach, pleasantly or unpleasantly, there are two ways: either in due time or by accelerating it. That is, either we go by the path of pain or by the path of correction to which weget ourselves, and then we also feel the phases of the evolvement. Certainly as we reach the purpose, we feel good and comfortable.

Now we learn the last paragraph of the section, “If they are worthy—I will hasten it…”, “Therefore the end is certain to come to Israel by the law of gradual development…” That is, whether we like it or not, those who are called Israel are those in whom a desire straight to the Creator evolves. They want to reach it because of the desire which increasingly starts being felt in them. That’s how it will be felt in the entire humanity because “they shall all know Me, from the least of them to the greatest of them.” Then gradually everyone will come to it. That end is guaranteed for everyone “and it is called in its time, meaning tied to the chains of time.”

Baal HaSulam says that the press of evolution is experienced by man as the sensitive part of creation. The man suffers and necessarily escapes these sufferings, or feels from before him some kind of tiny luminescence, a place of tranquility where he runs to in order to avoid all the troubles and pain. That’s how we are necessarily in motion. This process is very long and painful; it is called “In its time.”

We have another way to evolve. He says “And Israel’s guaranteed goal,by taking the development of their attributes under their own authority…” That is, we can determine the pace and all the phases of our evolvement by ourselves, and in that case our evolvement is called: “I will hasten it, meaning completely freed from the chains of time.”

In addition, we feel completely different. When in every phase of the evolvement, from the moment we begin to advance, from the moment we choose to advance by ourselves, under our own domination, toward that goal, that purpose, then the entire evolvement is sensed differently from the very beginning, and it is called “I will hasten it,” good and short.

In that we complete the section called “If they are worthy—I will hasten it, if they are not worthy—in its time.” We have to start a new section: “Good and bad are evaluated by the actions of the individual toward society.”

Good and bad are evaluated by the actions of the individual toward society.

That is, we cannot ever correctly define, measure or weigh whether our actions are good or bad, but only whether they are beneficial or detrimental to society. If humanity had done that, that is, appreciated a person only according to his investment, his efforts in society, and condemned him for a lack of effort, then certainly since we depend on society and on the environment, we would be compelled to do good actions. Then we would definitely evolve correctly.

Only with respect to society can we say what the value of one’s actions is. Why? Because we are all parts of one system of souls called Adam HaRishon. We are all connected as one body, as one man, one heart, one thought, one intention. However, from the system that we are in, there is concealment over us. In contrast to the system that we are in, due to our desire and corruption, we are in a state of hate instead of love, and completely detached from each other.

That is why our lives are so difficult, because right now we are all like a sick body whose systems don’t work together towards one direction and one goal in order to give eternal, spiritual, full and tranquil life to the whole body. Healing only depends on the way these parts will connect in one body, that is, the way all the individual souls will connect into one comprehensive soul, Adam HaRishon. Therefore, there is a benefit from the work of each and everyone only with respect to his connection to this general system.

Before we examine the correction of evil in the human species, we must first determine the value of those abstract terms, “good” and “bad.” Meaning when we define an act or an attribute as good or bad, we should clarify whom that attribute or act benefits.

To understand that, we must thoroughly know the proportional value between the individual and the collective. Meaning between the individual and the collective within which this individual lives and by and which he is provided for, both in matter and in spirit.

Reality shows us that there is no right to exist for an isolated individual without a sufficient number of people around him to serve him and help him provide for his needs. Hence, a person is initially born to live a social life. And each and every individual in society is like a wheel that is linked to several other wheels on the same machine. And this single wheel has no freedom of movement in and of itself, but it continues with the motion of all the other wheels in a certain direction for the machine to perform its general purpose.

In other words, we have no individual freedom in the way we think that we have. We are like tiny wheels in the machine, interconnected in a stable, strong and unchanging connection. Each according to the root of his own soul is in his own place. We actually function properly in that machine. However, when we are compelled to function involuntarily, we feel bad, when we function voluntarily, we feel good. No one can escape it, not his place in the system, nor his functionality as a tiny wheel in the system.

The only problem is to justify the state, to see it as good and to understand the general purpose. The only problem is to move along with all the wheels with one desire, to awaken all the others and to be an active and beneficial part in the system. This is the meaning of being a corrected person, and in that one attains the entire system, its eternal purpose, and one is in that purpose with his sensation and life.

To the extent that one does not want to go along with it, he still rolls along with everybody else because he can’t exit nature. The only thing that is corrupted is his desire and attitude. According to his attitude he feels sufferings, feels like he is in a dark world, in our world and not in the world Ein Sof, and the difference is only in that.

Why am I stressing that the change is only according to one’s attitude to where he is and how he functions? To emphasize that we will never be able to escape the state from Above that we are stuck in. Each and every one of us according to his structure and the way the entire machine is built, is in it, in perpetual actions of the general machine called the soul of Adam HaRishon.

If a person only changes the attitude, he will change his sensation of the world that he is in, and the change concerns only the person. If someone wants to, he can feel good which means eternal, complete, in complete rest. If he doesn’t want to, he can suffer the pain as much as he can tolerate it, until he will get smarter and see that it is worthwhile transiting to the good and corrected state. This means to change his relation to his state so that he will consider it to be good and corrected.

Question: Baal HaSulam wrote in the title that it is an act of an individual towards the society. Is that the attitude?

Yes. It’s how one corrects his attitude towards the state he is in, only as his attitude towards the entire machine. A person, while being a single wheel in the whole machine, doesn’t willingly provide to the machine what he should provide. [Rav drawing] The machine turns and the person is inside it, like a tiny wheel which is turning along with all the other wheels. When he turns, the question is whether he adds to his functionality from the part of the Upper One (from Above, which is called the first state, Ein Sof, from the part of the Creator), whether he adds to it his own will called the intention.

If one does, then he feels that he is in the world Ein Sof, and instead of the fulfillment which is merely called Ohr Nefesh (and that’s how everyone feel because they don’t have a choice, after all we do live a little, etc), instead of that, one begins to feel himself as being in NRNHY, in complete eternal life. It all depends on his joining to where he already is, to where he was born and to where he exists.

This state does not change. All of the breaking, the sin, the fall, the worlds, the concealment, are all blurring on one’s senses which enables him to freely determine his attitude to reality, to the work of the machine and to the One who suggested and activated it.

Question: I can understand how in hastening time (“I will hasten it”) there’s freedom of choice. Where is the freedom of choice when it is in due time (“in its time”)? It seems to be compulsory.

“In its time” is not a way, you are right. It is as if a person can [Rav drawing] willingly go from the state he’s in right now into a complete participation in the work of the machine through “in its time.” One can’t do it through beatings.

“In its time” means that a person is in a consciousness, under five worlds of concealment away from the real state. He’s inside it but there are five veils over him, hiding the true state of things. One can’t go through them by beatings because this entire path that he experiences is the path of his gradual consent to the situation that the Creator created and displayed before him, gave him and put him into. He has integrated him into this machine.

However, He hid His benevolence, His eternity, the completeness and the Ein Sof. He hid it from a person so that one would participate in that machine without his ego and without his will to receive, not out of his personal benefit, but out of the benefit of the whole machine. In this manner He makes of one something that resembles Him.

What will one get if he feels in the machine what a great system He built, how wonderful the world Ein Sof is, the eternity and the perfection. It is something completely detached from this world, there are no lacks, it is a completely different dimension of existence. If a person could see it, he would love, understand and feel this state, and would certainly participate in it with all his might, heart and soul. He would do it because it would make him feel good and because he would know how things work. That is, one would not exit above his own nature from this.

A person’s nature is the will to receive. Therefore, if the Creator creates the creation and gives the creatures abundance, they will see the abundance that He gives them, and so they will love and thank Him. There will be affinity, embracement and love between them. What kind of love will the creature feel? An instinctive love: “I love the Creator because He does good, if He had done bad, I would hate Him.”

That is, one doesn’t transcend above his own nature this way. So by that he doesn’t reach the degree of the Creator, he doesn’t feel what it means to be the Creator, he doesn’t understand Him, but only His attitude toward him, like the receiver and the Giver, like a child and a grown-up. This is not considered benevolent. It’s like one has a cat and to satisfy the cat, he gives it as much as it wants. By doing that, one doesn’t raise it to a higher degree and make the cat to be like him.

That’s the meaning of benevolent: the Creator can’t do anything less than Himself, it’s not considered being good or complete. In order to do anything like Him and to do anything outside of Him, so it would be like Him, then outside of Him can only be the will to receive because He Himself is the Giver. This will to receive can never be a will to bestow but it can build itself to be like the Giver. That is why man is called Adam (Man), ‘resembles’ the Creator. He resembles in such a way that his inner matter doesn’t obstruct it, but helps him to be above matter.

One shouldn’t feel his own substance at all as existence from absence, from something opposite. He must feel himself in a 100 percent like the Creator, without any illusion and any falsehood within, but all of him as 100 percent.

We don’t understand the concept of the Thought of Creation. How can we? That is why the system remains the same system, but there is concealment on the actions of the Creator. This is so that we would not determine that He is good because He does good to us. But that we would determine that He is good despite the concealment and despite the fact that we feel bad. We should be detached from our sensation.

First, we need to acquire from Him some kind of power, there is no one else to do it from. We need to acquire some kind of force from Him, a force to not be dependent on our sensation of whether its good or bad, but to appreciate His actions the way they are appreciated from the eternal, undependable and completely objective point. Then it is considered that one determines about His creation whether it is true or false on top of the good and bad that he feels. That is, one acquires a completely new Kli on top of his will to receive.

This discernment is like it is in the Creator. In this, one builds from within, on top of him and above him, an image of the Creator. This image is called Adam: ‘similar’ to the Creator. It is impossible to do that, but only through gradual consent that He is absolutely benevolent, despite the opposite sensation. It’s not flattery or falsehood. A person doesn’t close his eyes. On the contrary, he has to test everything and build his attitude which is the intention, above his natural Kelim.

That’s what it’s about, that we are in a process. The process is not about whether or not we are in Ein Sof. We’re constantly in the same machine. The difference is in my participation in the machine, whether it’s voluntary or involuntary. That’s why the whole world is in EinSof, everyone serves the Creator, everyone does what the Upper Force wants. The difference is whether it’s through consent and awareness, or not. The consent and awareness are the meaning of building a “Man.”

And if there is some breakdown in the wheel, it is not evaluated relating to the wheel itself but according to the service…

Actually there is no corruption in the wheel itself. If someone thinks of himself as being wrong and having bad attributes, that’s incorrect. In saying that, he says that the Creator is bad for creating him with bad attributes. But one would only be saying it correctly with respect to one’s attitude to society, and that depends on one’s functionality and awareness.

A person can’t say whether he is good or bad, but only with respect to his functioning with the other wheels. And it is completely opposite from what humanity thinks, discusses, determines, and the way it judges everyone.

And if there is some breakdown in the wheel, it is not evaluated relating to the wheel itself but according to the service and role it performs in the machine in general.

Why is it like that? Because that is where the corruption was, that is where the break was. All concealments are only with respect to that, to the common functioning of the wheels, each with respect to the others. There was no corruption, decline nor concealment with respect to the person himself. We might put it this way: [Rav drawing] just as there was this cell, called an individual soul, it remains exactly as it was. What broke is the connecting Masach between that soul and the other parts of the machine. That’s what broke. That is where the concealment is.

Therefore, one should never turn to himself because there is nothing he can do in that. He should only turn to his connection with others.

Question: We said here that there is no freedom of choice, and we are like wheels in the machine. If we function according to our desires, we feel good, and if we function not according to our desires, we feel bad. Why should we function not according to our desires? Why should we want to feel bad? The system is built so beautifully, so we don’t need to have individual desires, but just roll in the machine.

Why do we not exist as good wheels, functioning willingly and nicely in this machine? Why did the Creator create these corruptions? Why did He put us in some concealment where one turns like everybody else, and he turns correctly, but he doesn’t feel it and it seems that he doesn’t want it? Why did He make the corruption? After all He is the One who made the corruption and not the person. Or, is the corruption a person’s doing? Who corrects and who corrupts?

First of all, regarding your question: why are we not in a corrected state in Ein Sof, as we were when He first created us? Because then we would only be as wheels in the machine and nothing more. He wants us to be like Him and not like the machine that He had built. So we have to see this whole system and this whole machine as a means.

It is true that our origin, our nature, is to be a wheel in the machine. But by knowing this system, one begins to know the Creator, one begins to relate to the system as He does. From that a person builds a creature, something entirely new.

The Creator created the corrupted machine and the person seemingly builds on top of this machine the image of the Creator, an image that is equal to Him in a 100 percent. He builds from within himself this image without any connection to the machine at all. Later we will discover that it has nothing to do with the machine.

So to be satisfied with being wheels, of course that’s not the purpose of creation. To begin with, the Creator did not intend for that. For Him, we are already similar to Him. We are in Dvekut, in adhesion with Him. That is, all we need to do is to correct this concealment with respect to us. We need to rise in our consciousness from the complete concealment in this world to EinSof where there are no concealments, and where we are not like the corrected machine, but like the Creator who created the machine.

And also in our subject matter, the benefit of each and every individual within his collective is evaluated, not according to his own benefit, but according to his service to the public. And vise versa, we appreciate the attribute of evil of each and every individual only according to the harm one inflicts upon the public in general and not by one’s own individual value.

There’s certainly a problem here. Who determines what’s good and what’s bad for the public? Who gives more and who gives less to the public? Every public tests these things according to its own taste, values and culture. It examines whether it’s even possible to relate to things in this manner. Surely not, but there is more for us to do here in order to introduce the real standards. Standards that are not ours, but of the machine and of the intention. Accordingly, we will truly decide what is good and what is bad, who really gives and who doesn’t.

There are many people who are seemingly great donors to the public. Also, as Baal HaSulam says, the developed countries came to these seemingly undeveloped countries, influenced them with their culture, money, economy, etc, and in the end they corrupted everything, and didn’t correct. People in Africa, were they worse off before people from other countries came to them? Now that everyone has left them, they’re in hunger, confusion and in perpetual wars.

It wasn’t like that before; there was some kind of balance. By introducing culture, education, the Hollywood lifestyle and hamburgers to a country, who knows that it’s a good thing? Who determines this? It is probably those who sell it and get money. It’s very difficult to understand what we need to examine here, because these standards are detached from this world. One has to know the general machine, its’ purpose, and the way his participation in the machine is beneficial or detrimental in its every detail.

Perhaps it appears to a person, according to his degree of evolvement, that he is beneficial. He says, “Look what I’ve done,” and everyone agrees that he’s righteous. Then perhaps after a thousand years it will become clear that he has only corrupted everything and that the whole machineandthe whole humanity suffer.

Only Kabbalists can determine the true standards, whilst other people will have to accept these standards above their mind, above their awareness. It’s not like we can all say, “Look, he’s a good guy.” It’s not simple at all.

Being a true judge is the highest degree in society. He’s got the ability to be detached from his self-interest and to judge according to the true rules. Therefore, even if we want to realize what is said here, it is very complicated. Whatever one relates to, there are a thousand opinions: good, bad, with respect to whom, etc. Also, it is our nature to disrespect everyone. How can we estimate who really does good if we say that the Creator is bad?

Question: In our senses we only feel ourselves, not the machine. What would make us to start wanting to feel the machine or to know its action? At most I’ll say “I’ll be a good wheel,” but why should I know the machine?

We are prompted to know the machine because of the pain, that’s for those who have the point in the heart. Some people feel bad that others suffer, and therefore suffer from that, these are the 10 altruistic percent. As for the other 90 percent, they will want to know the machine because society will compel them to do so.

Let’s assume that society begins to appreciate what is good for it, and condemn and disagree with anything that’s bad for it. This will be according to the constitution that will be designed by people who understand the machine, that is, how it should function, what is good or bad for humanity with respect to attaining the eternal goal that’s predetermined. So if society condemns or praises everyone accordingly, then in order to get support and empathy from society, instead of condemnation and shame, 90 percent egoists will have to work to fulfill themselves with this attitude from society.

There’s nothing better or worse for a person than feeling fulfillment and appreciation from society, or disgrace from society. That will compel everyone to know the machine. That’s how we’re built, there’s no where to escape to. It’s very simple.

If society is built in such a way, then the compelling force to do good and not bad will be so strong that people will have to work day and night, 8 or 10 hours or more, they will want to do it. It will not be done by a forceful obligation or a repressive regime. It will be out of social pressure.

Supposedly a person will get into this state because he will feel social pressure which would be due to his need for fulfillment, payment and reward. The greatest reward comes from the recognition of society in a person. So from that he will begin to understand that there is a higher compensation that is not from society. A person won’t care if the members of society won’t know about him and won’t tell him anything, he will see that there’s something else here. Then one will come to Lo Lishma, to work in order to enjoy the inner Light in these actions. He’ll begin to find that there’s a source of inner pleasure here. And from Lo Lishma, that’s already the ordinary way, he’ll come to Lishma.

Even though it’s written, “They shall all know Me from the least of them to the greatest of them,” but what is “the least of them to the greatest of them?” Maybe there is such a part in humanity, such “least,” for whom knowing the action of the machine and agreeing to its work is minuscule. Although they come to know the whole reality, it is in a small way. Within the machine, within the general system it doesn’t matter if a person is small or great, everyone’s equal because it’s Ein Sof,without any limitations in any direction.

In short, these are things that we still have to correctly feel and picture. In any case, the standards of what it means to bestow and what does not, has to be determined by people who know the machine and its final purpose. Otherwise, it will be the usual, we will decide what’s good and what’s bad, and what’s good for us is good and what’s bad for us is bad, and accordingly we’ll give medals to everyone.

Question: I understand with respect to the machine that most of its parts don’t perceive their environment, and that several parts get the general act of the machine. What is the purpose of this machine? I know a coffee machine makes coffee, what does this machine do?

It makes souls.

Question (cont’d): Creates more souls?

No, it doesn’t create souls. This machine is hidden from us. To the extent that we want to have the right attitude to the machine, the machine is being clarified, and we see ourselves connected together as one man in one heart. This way we discover a machine which is entirely made of desires, hopes and intentions of every person. And these desires, hopes and intentions are connected together toward the others to one intention toward the Creator.

Then we have a Kli which is made of our intentions and desires that we built on top of the work of the machine. We constructed this Kli within appears the Creator. We have to reach the state of the Kli that’s equal to the Creator. The machine with its wheels is seemingly on the surface, but above the wheels we are building this receptacle, our intentions. According to the equivalence of form, that’s where the Creator appears.

The machine in itself is only a means, we actually don’t feel it. When we reach Ein Sof all desires are corrected and all the intentions are there. Then the machine itself has nothing new about it except for this Kli. We only relate to the machine during the phases of correction, afterwards it’s needless. That’s why it seems that this existence from absence disappears from sensation. The creature doesn’t feel “I’m the creature and I’m opposite to the Creator, and I was created from this oppositeness.” There is no such thing in Dvekut (adhesion). It’s just complete congruence.

We don’t know how to explain whether there are one or two. The Light shines within darkness, there’s no difference between the Light and the Kli. How can it be that there’s no difference whereas something remains within, some element of the existence from absence?

However, if one doesn’t feel this element, and on the contrary, if it sustains the entire oppositeness from the Light, then it has the same importance and the same merit as the Light, even though it came out of darkness and it is a darkness in itself, an existence from absence. But it’s no longer absence, and by reaching Ein Sof on top of this absence, this absence rose to the degree of the Creator. In this case words can’t add much to our understanding.

We’ll attempt to give more accurate definitions.

The truth, and by the benefit in these things are crystal clear because the collective has only what the individual has. And the benefit of the collective is the benefit of each and every individual: he who harms the collective takes his part in the harm and he who benefits the collective takes his part in the benefit, because individuals are part of the whole and the whole is not worth more than the sum of its individuals.

It means that everyone must worry about his own function with respect to the general. Baal HaSulam wants to say that there are no other deficiencies, not in the individual himself and not in the society in general. One only has them with respect to everybody else. There’s nothing else to correct. We don’t have to think together about the general deficiency in society and in the group. There is no general deficiency. The deficiency is in the functioning of everyone with respect to everybody else.

It thus turns out that the collective and individual are one and the same thing. And the individual is not harmed because of his enslavement to the collective because the freedom of the collective and the freedom of the individual are one and the same thing. And just as they share the good, they also share the freedom.

Question: A person lives within his deficiency, he discovers who he is. That’s the most realistic picture he has. Where does he get the wisdom to see that the point is not in that, but in his connection with others?

What is evolvement? Evolvement means that out of the state one’s in, even in this world, when one’s in a certain state, one begins to discover in it either a lower layer or something above it. What he discovers is a result of the elements in that state. A person can play with all sorts of games, then suddenly begins to discover within his game that inside there’s something else, something deeper. He discovers that his actions make him smarter and bring more understanding of the inclinations, of the results.

Where does it stem from? It stems from the general Creation which comes to a person from Ein Sof. When he plays with something, he begins to understand the connections in the inner frame, at a higher level, he begins to work and play with this level. Then he understands something more intrinsic.

In the degrees of this world, all one needs is to exert himself wherever he is. However, if he wants to transcend each time, not from the degrees of intellect and sensation in this world, but by replacing each time his sensation and intellect, then he needs different make-up. There are efforts which a person makes in the degrees of this world: he learns something and understands more, when he does something, he understands from it the quality of things, etc. However, in order to advance in spirituality, in degrees above his intellect and emotion, besides these efforts, one has to add from the very beginning a desire to resemble a higher degree.

We don’t need that in our state. A child grows and from playing he begins to understand, afterwards he is born smarter than us. These days children can easily play with all these electronic systems, whereas I do it with a great difficulty. It means that these sorts of qualities appear and remain, they don’t disappear and are accumulated through a simple effort.

However, if someone wants to acquire a new nature which is not broader, deeper, smarter, nor stronger, but a completely new nature, then he has to add his own desire to the progress. A child doesn’t have to add his own desire, but if he does, it’s from what he already has. Here all that is awakened in a person towards an upper degree and with respect to the new nature is the point in the heart and nothing more. Everything else he has to muster somehow, but where will he get it from? Where does one buy a desire?

That’s why Baal HaSulam explains that a desire is acquired from the general machine because with respect to that one has to correct his relationship. With respect to the machine, a person acquires the spiritual degrees of connection with it, so he needs to acquire the desire from it only. If he gets a desire for spirituality from all kinds of other things, he should know that this is not a desire for spirituality, it’s a desire for acquiring an intellect, knowledge, domination, for something. A desire for spirituality can only come from one’s need to participate with others.

Question: The world in general and the person in particular are immersed in themselves. The solution according to common sense would be to correct that, but Kabbalists tell us: “No, correct something else, correct your connection.” How can one, each time, renew that point and realize that that’s where the point is? How does he avoid falling into the wrong search?

Are you talking about those who have the point in the heart or those who haven’t? Those with the point in the heart must unite in groups. From the group they have to acquire a need through a guide who’ll direct them towards it. Those who are included in the altruistic 10 percent feel the anguish of others, they just have to be directed towards the right method. But they don’t have a motivation that’s above nature, their motivation is within their nature. They will want it and work for it, they have a natural desire.

Those who don’t have it, the 90 percent, will get it through social pressure. Altruists don’t need pressure; they only have to be directed. We have to orient them because they’re like kids. We just have to organize their system so that they will know what the goal is and how they can bestow. To bestow doesn’t mean handing out bread all over the world, nothing is going to come out of it. And not by giving social aid, only terrorists come out of it, like in the case of the French who nurtured them.

We have to explain that bestowal should be directed and organized. How will one know? He will know through the systems. Everyone has his own system: either social appreciation, referring the 90 egoistic percent, or the understanding of the design, referring the 10 altruistic percent. It is not the Creator’s design, but nature’s design by which we come to a homeostasis, to a balance with nature. We should show them that these are all clear natural laws because it’s an altruistic egoism, so it will be clear to them.

Only those who really want a clean bestowal, without any connection to the ego, above ego and reason, are the ones who need a different explanation and tight nurturing. They are the ones who need to get strength from the society. Altruists get strength from themselves and the 90 percent egoists get strength from the appreciation of the society. Only those who ascend above nature have nowhere to get strength from, they have to build a society and get the strength from it. They are the ones who are seemingly evolving unnaturally, above the nature.

The systems are actually very clear. On the contrary, I always had a question, how do we reach those who don’t have a point in the heart? But when there is being created a possible connection between those who understand or can understand, and have the correct appreciation of good and bad with respect to society, and between the 10 altruistic percent (and from them to the rest), then that’s it, the way is clear.

The first ones bring the standards and the 10 altruistic percent accept these standards as a means, but without any connection to the Creator. They accept them because these are natural laws. The altruists are built to accept these standards and naturally want it. Through them we can build the publics opinion to oblige the 90 egoistic percent. It’s very simple.

I didn’t understand and didn’t believe that there can be a connection between the point in the heart and the 10 percent. Everything else was clear from the articles of Baal HaSulam, but this connection wasn’t so understood. He himself went to Poland, and here he spoke to Ben Gurion. He had a lot of things in mind. But how did he want to connect all of it? How was he thinking of explaining the Wisdom of Kabbalah to those who didn’t crave it? To explain it to kibbutzniks? What do they care about it?

We also had connections with kibbutzniks. Did they care about it? Not at all. Their values seemed to be completely different. How could there be a connection with them? They seemed to speak the same language but were completely different. I didn’t understand that. There was such a tear between them and us that I didn’t know how to over come it. Let’s suppose that the solution would have appeared from Above, but I just couldn’t see any possible connection.

When one’s going with the wisdom of Kabbalahto the world, he should give it in a passive way only to those who want it and nothing more. In any other way, he’s forbidden to spread Kabbalah. But then, how many would come? Another thousand, two thousand, a million, and then what? How would the others come? Shall we wait when they would have the point in the heart? But it can’t happen if we are talking about a structure of a pyramid, because there’s a participation in the whole HaVaYaH: Shoresh, Aleph, Bet, Gimel, Dalet. Only in Dalet de Dalet, in the fourth of the fourth, the point in the heart is awakened in us.

But what about those whose root of the soul is not in it, those without that point, without the twitch they feel in the depth of the desire? Should we wait until the whole world or someone, some where, feels it? However, in this new connection with the altruists, we see this breakthrough, the method that would work for everyone.


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