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Question: Abraham’s group, with their law of love for the other as for oneself, “went” through all the generations in Egypt. They experienced it, got out, stood around Mount Sinai, and became a nation. At the time, where was the group of Nimrod, meaning the rest of humanity, Babylon?
Answer: In the meantime, people gradually dispersed and settled. Kabbalah and the Torah do not study this because they are engaged in the spiritual elevation of man, and this is happening on the same earthly level. All this is described well in Flavius Josephus’ The Antiquities of the Jews.
Answer: It was not easy. Firstly, they did not know how to alter it or how to begin to work on it.
They did not have Moses with them. There were no Abraham, Isaac, Jacob, and Joseph. And here began a different control of the people.
Basically, it was a kingdom. All kinds of frictions arose between them that were not described in the Torah, but in the Prophets and then in the Scriptures. They chose where to build the Temple, meaning where there was a suitable place for the sum of their spiritual desires. But we are not talking about geography, simply this process described in geographical terms.
The twelve tribes began to divide the land among them. There was a condition under which the two tribes should live beyond the Jordan where today’s Jordan is located because it was supposed to be according to the plan of the common soul on earth.
In general, there is a human nature (the soul), as well as animate, vegetative, and still. All these levels are projected on top of each other, and all are built on the same parallel principle. When the human nature begins to be manifested in us, meaning similarity to the Creator, according to this spiritual move, we also change the place of residence. In general, everything changes in us, and we do not even notice how much we change. This happens instinctively, as if by itself. Thus, we begin to explore and discover how we now need to exist.
Question: Do they continue living by the principle of love for the other as for oneself?
Answer: Of course! They continue, deepening it further. This means populating and developing of the land of Israel because the land means desire. Thus, they move forward.
But the matter is not that they divide the land between themselves. In the sources it is described how every tribe settles on its land, where it should be. The borders and clear distribution between them are described. The tribes cannot be mixed with each other because the common desire, the common soul is divided into four levels according to three lines. Hence, (4 x 3) twelve parts, the twelve tribes appeared, which must fully match their purposes, from the spiritual to the earthly level, so that they are exactly and identically added to each other according to these levels and even follow each other in a parallel manner.
Question: So, the correction of the world begins here with this small area, on which the twelve tribes are “laid?”
Answer: Yes. What is interesting is that it is said that later, at the end of the days, all of humanity becomes attached to these twelve tribes (ten of which were lost but will return). Then everything becomes clear because the modern Babylon turns into one whole, and the twelve tribes appear again in order to spread throughout the earth. That is, the “land of Israel,” like La Peau de Chagrin “stretches” throughout the entire globe, not physically of course, but internally.
Thus, this is the process of the correction of the huge layers of still, vegetative, and animate and, in general, human egoism, which is already covered, fused in one whole, and spread over the entire earth in a form that is presented to us today. As a result, from a small point, a new world is formed, with a new intention, and an aspiration “straight to the Creator,” Yashar-El, Israel.
From KabTV’s “Babylon Yesterday and Today” 8/27/14
From “Who Are You, People of Israel”:
Searching for a solution to their conflict led the people of Babylon to form two conflicting views. The first was the view of Nimrod, king of Babylon, and the second was the view of Abraham, then a renowned Babylonian sage.
David Altshuler, author of Metzudat David (David’s Fortress), writes in his commentary on Chronicles One, “Until the days of Nimrod, all the people were equal, and no one prevailed over another so as to rule one another. But Nimrod began to prevail and rule the land.”
In truth, Nimrod made a perfectly reasonable case concerning the emerging hatred among the Babylonians. He argued that they should move beyond the boundaries of Babylon and disperse.
When they are far from one another, he asserted, they would be able to live in peace. Conversely, Abraham’s argument was that dispersion would solve nothing. He explained that according to nature’s law of evolution, human society is bound to become united. As a result, he strove to unite the Babylonians and to build a perfect society.
Succinctly, Abraham’s method entailed connecting people above their personal egos. When he began to advocate his method among his country folk, “thousands and tens of thousands assembled around him, and … He planted this tenet in their hearts,” writes Maimonides (Mishnah Torah, Part 1). The rest of the people chose Nimrod’s way: dispersion, similar to quarrelsome neighbors trying to stay out of each other’s way. These dispersed people gradually became what we now know as “human society.”
Only today, some 4,000 years down the line, can we begin to realize which of them was right, Abraham or Nimrod.
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From the book The Essential Secret of the Jews, M. Brushtein:
The Postulates Of The Theory of Integrality
We do not know the world that exists outside of us. We do not understand and do not know anything about it.
We did not do any action, which would not bring us closer to unity.
Everyone as a “cell” of a common organism must maintain connection with all the other “cells.”
In the absence of the force that unites all the organs, the body dies.
In this paradox – “connection of opposites” – is the secret of life.
From Baal HaSulam, Letter 2: “Therefore, I shall advise you to evoke within you fear of the coolness of the love between us. And although the intellect denies this depiction, think for yourself, if there is a tactic by which to increase love and one does not increase, that too is considered a flaw.
It is like a person who gives a great gift to his friend. The love that appears in his heart during the act is unlike the love that remains in the heart after the fact. Rather, it gradually wanes each day until the blessing of the love can be entirely forgotten.
Thus, the receiver of the gift must find a tactic every day to make it new in his eyes each day. This is all our work, to display love between us, each and every day, just as upon receiving….”
From the side of the Elyon (Upper) nothing has changed from the beginning of creation, throughout all of the points in the process of evolution to the end of creation. Everything develops only according to our perception, so that we will gather all of these points during our development and in each of these points we discover Ein Sof, absolute love, “there is none else besides Him,” that He is the good that does good, and that besides this there is nothing but adherence with the beloved.
There are no changes in the attitude of the Creator towards us, and what we must achieve is that our attitude towards Him will also not change. So if a person sometimes feels the sudden emotion of love within himself, he should know that this comes to him as an example. And now he must awaken that same feeling in himself through the environment, study, and prayer by investing all of his energy and using all means for the sake of it.
He must focus all of his attention only on this one thing, for we must reach this love, not sometime later, but at each and every moment discover it within us. At every moment, we need to try to feel the love within us, using all means of belonging to adhesion with the Creator. We must be found in an incessant inclination like this, for at every moment our feelings change and we are constantly required to renew them again and again. That is how we adhere to the means that connect us with the Creator and then connect with the Creator through them with connections of love.
A person must remember all of his thoughts and emotions, renewing the memories associated with discovering the connection, the love, and the devotion. This is called making a covenant with the Creator. Forgetfulness comes to a person all the time, yet he must always renew his feelings and return to that love. According to the example that is given to him from above, he must try to reach the same devotion from below.
From the 1st part of the Daily Kabbalah Lesson 8/19/14, Writings of Baal HaSulam
Convention in St. Petersburg, “Day Two,” “Turning and Plowing the Evil Inclination,” Lesson 3
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Convention in St. Petersburg, “Day Two,” Workshop 3
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Convention in St. Petersburg, “Day Two,” “Transition from Me to We,” Lesson 4
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Convention in St. Petersburg, “Day Two,” Workshop 4
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