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Modern medicine has evolved over the past few centuries and before that a real doctor was not limited to giving remedies.
Many ancient sages and healers pointed out at the importance of a person’s mental equilibrium, which has an effect on his bodily balance, on his health.
However, then times were different, we weren’t yet so interconnected with each other and so every person individually could determine the state of his health, taking care of the balance of his internal system with nature, with the environment. Accordingly, a doctor could treat him with tinctures and other natural substances, which had a real impact.
Today, they are powerless because we have been poisoned by the environment and are on a completely different level of development of egoism. But in the past, natural remedies, consisting of the elements of the still, vegetative, and animate nature, did their work, along with the measures to maintain or restore the patient’s balance with the environment on the human level.
Nowadays, this factor barely depends on the person himself. The close ties of the “global village,” the universal interconnection, do not allow him to balance and heal himself really just by natural means. In a global world, balance depends not on one person, but on society.
Therefore, I would recommend international organizations such as the UN, UNESCO, WHO and others to take care of this problem. But they should take care properly, understanding that from time immemorial to the present day, in the end everything depends only on the balance between people, which from this degree “spreads” downwards, to the lower levels of nature and our being.
From KabTV’s “A New Life” 10/19/14
The Light of Hochma descends through the father and the Light of Hassadim descends through the mother. They can intersect in the form of children but only in a certain combination and not randomly.
The combination can be when a certain amount of the Light of Hochma enters the Light of Hassadim, which it can contain. This means that the attribute of bestowal has to be in the amount that it can contain the Light of Hochma: pleasure in order to bestow, a filling for the sake of dissemination.
It is because every action has to be for love, for bestowal, and for the correction of others according to the rule of “love thy neighbor as thyself.” Everything is directed towards bestowal since a person’s soul is external to him.
Actions that are directed towards my own benefit and which exceed the measure necessary for my existence are invalid, not kosher, and immediately destroy the souls. Thus a person has to advance within certain limits, understanding that he can only reach a certain limit and no more. How can he be shown this in advance? There is a spiritual system that descends from Above in order to enable him to properly focus only on bestowal and to advance properly as he understands the limits of the options that he has, and to determine them independently and use them freely.
It has to teach us and show us the options we have. When we teach a child, we show him what is allowed and what is forbidden, what is good and what is bad. First we show a child something and then we want him not only to perform what we show him, but to also make a half-step forward. Similarly, the spiritual system should teach a person skills by which he can advance independently. Thus the system of Adam (human being) has to develop independently.
In our world we develop only by blows and punishments. We see that humanity is constantly mistaken and that we cannot act properly because we grow in our ego. Such mistakes are impossible in the spiritual world.
In order to protect a person in his spiritual growth, a system of self-learning has to be created in him, not the type that we generally create from the top down, but rather from the bottom up when a person still doesn’t know what to do. This is only possible in the spiritual world, thanks to its attributes.
The word forbidden in the Torah means impossible. The prohibition of incest among relatives means that it is impossible to create part of the soul in this combination, since every action that we make is a consistent correction of another part of the soul.
It is impossible to correct a certain part by this action because a vessel that is not fit for correction is formed in that way. The Light descends from above in two lines. One is a piece called father and the other is a piece called mother and they can be combined only on certain levels.
The combination should be between signals that are absolutely disconnected that descend from a single part of the system. In other words, the attribute of bestowal and the attribute of receiving have to renew constantly in the totally new parts of the soul. Getting closer identically, which stems from one upper source, is impossible.
Question: Is there an example for that in our world?
Answer: Of course. Anything that exists in the spiritual world, in the form of roots, is revealed in our world in the form of their derivatives. Thus, there is the prohibition of incest between a father and a daughter, a mother and a son, etc.
These derivatives exist in our world and they lead to negative outcomes. The psychological and mental problems caused by the marriage of relatives of European monarchs and their offspring are well known.
Incest is only possible on the animal level, but the offspring of animals are totally detached from their mother and the biological, genetic connection with the parents disappears. Several years later they can easily come in contact with one another, not realizing that they are relatives.
This is impossible in a human being since he is connected to the Upper Light, while animals are on a lower level.
From KabTV’s “Secrets of the Eternal Book” 3/19/14
It is customary to read the Selichot (atonement) in the Siddur before Rosh HaShana and to ask for forgiveness for all the mistakes and sins that we committed in the previous year. A person usually asks for forgiveness if he has done something wrong to someone, not in order to correct evil. But the Selichot are the revelation of the recognition of evil that was caused intentionally or unintentionally by us.
We all know that even in court asking for forgiveness or an apology from one side to the other is taken into account. Sometimes the court decides that the offender should apologize to the offended and if he forgives the offender the sentence is mitigated.
This means that asking for forgiveness is already a correction since a person admits that he has caused harm. Although he has not corrected it yet, he already commits himself to correcting it. Asking for forgiveness is the first step of the correction, so we have to value it and to take it into account.
We say Selichot at the end of the year, at the end of a cycle, at the end of a spiritual level. We complete the spiritual level in a good state since the Torah always speaks about an ascent but at the same time we reach destruction. At the end of the year there is the Ninth of Av together with all the troubles associated with it: the destruction of the First and the Second Temples and more. Then there is the time of the Selichot in which we discover the outcomes of the shattering and realize how shattered, lowly, and loathsome we are, and then we ask for forgiveness.
Interestingly, the month in which we cry and ask for forgiveness brokenheartedly because of the recognition of evil is called “Elul,” which is the Hebrew acronym for “I am my beloved and my beloved is mine.”
But if I realize that I am evil, it is the Creator’s fault because He created my evil inclination. So why should I ask His forgiveness for that.
It turns out that the desired outcome of our work, of the new level we have acquired, is the revelation of the evil inclination in us. We discover the evil in us and attribute it to ourselves, realizing that it is inside us and we want to get rid of it. Otherwise, it isn’t called the recognition of evil.
If a person feels the evil in his ego (his desire to receive) he immediately wants to get rid of it. If I regret my actions I thus commit myself to getting rid of the attributes in me, but, in the meantime, I don’t know how to do that. In the meantime, I cannot do it since I lack the power and the understanding to do so. But I realize that it is bad, which means that I determine my state.
It is about the connection between us because the whole correction begins with that. This means that all the evil is revealed in contrast to the unity, which we don’t want, reject, and try to escape in every way we can. This is the whole evil; this is our evil inclination.
Of course, the evil inclination was given to us from Above by the Creator. We don’t cry over the fact that it is part of us but over the fact that we don’t want to get rid of it! We cry because we identify with the ego and are ready to stay in it forever! We don’t regret the evil but the fact that we agree to live in it.
We should direct all our complaints to the Creator, “go to the craftsman who made me.” And what is my own sin? Is it my fault that I haven’t worked enough with the means that He gave me in order to be free of this sin? This is what I cry about, about my helplessness and about my reluctance to be free of my ego.
We cry about our inability to get out of our ego and ask the Creator to help us, realizing our weakness with regard to the evil inclination that is revealed.
From the 3rd part of the Daily Kabbalah Lesson 9.7.14, The Zohar
Question: I read your materials and was amazed concerning the issue of the development of the ego and its intermediate steps at the level of inanimate – coral, the level of vegetative – the “dog of the field,” and the level of animate – the monkey and the human being.
Many ask themselves what is the “dog of the field?” Is it a squirrel in the Arava desert or another kind of squirrel? After all, you are referring to a vegetative animal. Could you please present an exact scientific name, preferably in Latin if possible?
Otherwise, we will seem naïve and ridiculous, and there isn’t any such scientific subcategory. The children in school are taught that the monkey is also an animal. While the monkey is similar to a human being, it belongs to the animals but can constitute a kind of bridge to people. All of these materials should be presented through scientific editing.
Answer: I will leave the search for scientific confirmation of the words of the Ari to you. He was a great Kabbalist who attained the upper world and from there describes its structure in the language of the branches, which is the result of our world.
What does he mean exactly, I don’t dare argue with, but I am sure that if he wrote it from within his attainment of the upper roots, then a plant-animal, like the “dog of the field,” exists, although it hasn’t yet been discovered by science or known with these attributes.
I also don’t know exactly what kind of monkey from our evolutionary ancestors he means. The scientists try to test which of them is closest to us, but they also can make mistakes.
I only bring the words of the Ari whose opinion is correct beyond any shadow of a doubt. On the other hand, man will gradually discover all the upper roots from within his spiritual attainment and, accordingly, the corresponding branches.
Opinion (E.P. Fridman, Interesting Primatology): A man has twenty-three sets of chromosomes, and superior monkeys have twenty-four sets. However, one mustn’t think that the other monkeys, including the more inferior ones so distant from man in their chromosomal structure, determine a great similarity between types of man and many types of inferior monkeys.
However, it is understood that the greatest similarity of chromosomes is determined in man and the chimpanzee, as much as 98%. There is less similarity between the other types of monkeys as compared to man and the chimpanzee.
According to the basic principle signs of similarity between man and the monkey, according to chromosomes and genetic systems, the closest is the chimpanzee and the gorilla. After them comes the orangutan and, after that, the gibbon.
The resemblance between man and monkeys can’t be compared with the rest of the animals according to the structure and attributes of the many hormones. In the hemoglobin chain of the gorilla, there are a total of two substitutions of amino acids. The biochemist, Zurkerkendal, commented, “The gorilla is considered justifiably as an abnormal man, or man is considered an abnormal gorilla.”