Preparation for the Lesson
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Writings of Rabash, “Rungs of the Ladder,” Article 16
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The Book of Zohar — Selected Excerpts, “Introduction”
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Talmud Eser Sefirot, Vol. 6, Part 16
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Writings of Baal HaSulam, “Introduction to the Study of the Ten Sefirot“
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Preparation for the Lesson
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Writings of Rabash, “Rungs of the Ladder,” Article 36
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The Book of Zohar, Selected Excerpts — Introduction
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Writings of Baal HaSulam, “One Commandment”
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Preparation for the Lesson
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Writings of Rabash, “Rungs of the Ladder,” Article 1
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Talmud Eser Sefirot, Vol. 6, Part 16, Item 163
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Writings of Baal HaSulam, “Peace in the World”
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Preparation for the Lesson
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Writings of Rabash, “Rungs of the Ladder,” Article 2
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Talmud Eser Sefirot, Vol. 6, Part 16, Item 158
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Writings of Baal HaSulam, “Peace in the World,” “Using the Nature of Singularity as a Subject of Evolution in the Collective and in the Individual”
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Preparation for the Lesson
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Writings of Rabash, “Rungs of the Ladder,” “Who Causes the Prayer”
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Talmud Eser Sefirot, Vol. 6, Part 16, Item 156
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Writings of Baal HaSulam, “Peace in the World,” “Using the Nature of Singularity as a Subject of Evolution in the Collective and in the Individual”
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Preparation for the Lesson
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Writings of Rabash, “Rungs of the Ladder,” “I Am the First and I Am the Last”
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Writings of Baal HaSulam, “Peace in the World,” “The Well-Being of a Certain Collective and the Well-Being of the Whole World”
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During its evolution, humanity has gone through many preliminary stages of development. It is trying to connect in order to become one man, Adam, like the upper force.
The first time such an attempt was made was in ancient Babylon. Rambam writes the patriarch Abraham gathered many Babylonians around him and organized them into a big group that he later led to the land of Canaan.
Under Jacob’s leadership, they moved to Egypt from the land of Canaan, went through Egyptian slavery, and exited from it under the leadership of Moses. But since they exited ancient Babylon, this group had one constant motto: unity and love your neighbor as yourself.
These weren’t just movements from one country to another. These were stages of development. Their egoism grew and developed, demanding a new method of connection. Abraham’s method wasn’t working anymore because it was suitable only for the period of the forefathers.
This period was over, and a new time had come. Pharaoh symbolized the huge egoism that the group of Abraham had accumulated, and therefore a more effective method of connection was required that was stronger and deeper than the old one.
And then they received the Light that Reforms. In other words, they began to work with the upper force, attracting it through practical attempts to unite. The condition for receiving this force is mutual guarantee. If we are ready to become guarantors for each other, meaning to connect, then we create the quality of unity and love between us, similar to the upper force of nature.
And then on the basis of the principle of similarity and equivalence of qualities, they could attract the positive force of unity, hidden in nature, called the Creator. Although all of nature of this world is based on a negative force, we can attract the positive force and include both of them within ourselves.
Symbols of the negative force that are revealed between them are the golden calf and the numerous other problems and troubles that the Torah tells us about that are haunting them constantly during their wandering in the desert. Despite this, they attract the positive force more and more, until they compensate the entire negative force that is revealed between them with it. It means that they have prepared themselves for the next stage.
This whole process is called forty years of wandering in the desert; it is the acquisition of the positive force that will cover the negative force. In all the egoism that was revealed in them in Egypt, they were given an additional force to enable them to treat each other with compassion. This is called the preparation for entering the land of Israel.
Obviously, we are talking about a new internal state, not about geography nor history.
Entering the land of Israel means that much stronger desires are revealed in them that were not revealed during the previous stage, called the desert. Much stronger egoism is revealed that is called the seven nations inhabiting the land of Israel, which must be destroyed or banished.
Of course, we are not talking about the people, but about the destruction of the egoistic desires inside a person and inside this entire group that is entering a new state, a new level of development.
[192027]
From the 1st part of the Daily Kabbalah Lesson 8/12/16, Writings of Rabash
Related Material:
History Of Humanity – A Look Inside, Part 1
Putting Together The Mosaic Of Humanity
The History Of The Jewish People
Question: You claim that the solution for all problems is in our unity. I am an historian and have studied the history of the destruction of the First and the Second Temples. The First Temple was built by King Solomon, and I am not sure that there was any unity between the people of Israel at that time.
It also doesn’t look like people knew what unity was during the construction of the Second Temple and afterward during the time of Herod. Anyway, if by “Temple” we mean internal connection and not a material concept, then why do we mourn the destruction of the Temple on the ninth of Av?
Answer: There is a difference between the way historians and Kabbalists study history. Historians study events in the form in which they are seen by us based on the visible facts. The cause for all of the events also derive from the analysis of what they have seen. Therefore, they concluded that there were quarrels and feuds between the people of Israel and that clans were fighting with each other.
Humanity works with the means that are available to it and tries to understand the processes we undergo with their help. Therefore, historians ascribe what has happened to different reasons: economic, personal, and random events.
But the study of the wisdom of Kabbalah begins from a completely different root. Kabbalah says that the root cause of everything in our world is the force of nature, which has a program. Under this program, the force of nature, which can be called the upper force or the Creator, our reality unfolds.
Kabbalists study the actions of this upper force, try to understand it and ascertain the event which has occurred from its actions, instead of studying events relative to the subjective perception of a person, which depends on his development and his ability to comprehend events and their causes, the way historians do.
A person sees a spectacle unfolding in our world: Herod, Pharaoh, Moses, Solomon, and Nebuchadnezzar. But they all are just puppets on a stage. Can we see the hand of nature that is acting inside the dolls and moving these puppets on the stage?
This is what the wisdom of Kabbalah deals with. It explains that creation has a beginning and a final goal. The upper force of nature leads all of the creatures from the beginning of creation to its end so that eventually they will achieve the same level of development and the same abilities as the force of nature itself.
Our desire to enjoy, which is opposite to the force of nature, to the desire to bestow, must develop and reach its worst form, opposite to the Creator and standing against Him. Then, a special creature should appear, which will have a desire to enjoy and a desire to bestow in itself simultaneously. It will be called Adam, a man, because it will be able to become like (Edome) the Creator.
A person is given conditions in which he can grow. He must include within himself qualities that are 100% opposite to the Creator and qualities that are 100% similar to the Creator at the same time. In this way, a person can become a perfect creature, independent due to his opposition to the Creator and equivalent to Him at the same time. This is the development that the Creator planned for creation.
[191959]
From the 1st part of the Daily Kabbalah Lesson 8/12/16, Writings of Rabash
Related Material:
The Walls Of The Temple
The Destruction Of The Temple – The 17th Of Tammuz
The 17th Of Tammuz
Preparation for the Lesson
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Writings of Rabash, “Dargot HaSulam,” Article 587
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Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 81
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Writings of Baal HaSulam, “Peace in the World”
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Preparation for the Lesson
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Writings of Rabash, “Rungs of the Ladder,” Article 12
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Talmud Eser Sefirot, Vol. 6, Part 16, Item 154
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Writings of Baal HaSulam, “Peace in the World”
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