Sometimes a person feels that he is tired, that he needs rest, and that the path is not for him. Even though he knew ahead of time that these states would come, he suddenly forgets what to do. All the articles talk about this. They describe the inner struggle, the obstacles, and how the righteous ascend where the wicked fall. Thus, a person reaches a state where he is really given freedom of choice.

This requires a great deal of luck, where luck means that he was able to set up a relationship with the environment, group, teacher, and Kabbalah books that does not let him leave. He takes on various obligations and participates in all of the group’s actions in order to make habit become second nature. This prevents him from leaving these actions since otherwise those around him will start to look down on him.

If he realizes how weak his nature is and sets up these connections, then he is able to hold on and stay. This is similar to how sailors on a ship’s deck tether themselves to the boat with ropes so the waves won’t wash them into the open waters. They know that they won’t have the strength to hold on in rough seas, and so they tie themselves with tether lines.

You can’t do the tying when you are already being washed away. Everything must be prepared in advance. Sailors understand that they don’t have the strength to overcome the tremendous force of stormy seas that throws them in every which direction.

That is how a person should prepare, and the group must offer guaranteed support so he won’t leave the path even in the stormiest of conditions. The person must also use all of his qualities, such as pride, the common ego, and all sorts of calculations to ensure that he won’t run away from the path and that he will reach the goal.

From the 1st part of the Daily Kabbalah Lesson 7/8/10, Writings of Rabash, "And the Children Racketed Withing Her"

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A question I received: Wherein lies my freedom? I always choose what’s best for me anyway. And if I don’t want to, suffering will force me back to the path of Light, correct?

My Answer: We exist below the dividing line called the Machsom; this is the border separating us from the spiritual world. This corporeal world is located beneath it, and above it, there is the spiritual world. Here, in our world, we live like animals, meaning that we are motivated by our instincts one hundred percent. Biologists, physiologists, geneticists, and physicians confirm this, concluding that a human being is totally programmed and controlled by internal and external systems.

So where does the desire come from? Does it come from emptiness accidentally? It only seems to us that life is governed by the rule of chance because we don’t see the source of and the reason for what happens in life.

Yet, we discover that nature is a closed system. The more we explore it, the more we become convinced that nature is global, and that we are its integral part. Nothing can escape the power of this common law called “nature.” In its Gematria (a numerical value of a word), the word “nature” is equivalent to the word “Creator.” Nature is the law, and by exploring it, we see that all laws are interconnected, precise, and invariable, which leaves us no freedom of choice.

If we look at the complete picture of nature, its whole sphere, we will see that it is governed by a singular law. We constantly make mistakes because we think we are above nature. So instead of studying its laws and following them, we keep trying to reform nature to fit our desires. Hence, our life is a strand of failures. The human ego is the only defect in the entire reality, and it is the cause of corruption to everything else.

However, along with our world, there awakens within us a tiny desire for spirituality called the point in the heart. If we follow this point and go beyond the parameters of this world, we enter the world governed by the Upper laws. All laws, in this and the Upper Worlds, are called the Creator or nature.

In other words, we are governed by the laws, as Above, so below. However, by ascending from one type of laws to the other, we perform the act of free will. We are not free to be above nature’s laws, but we choose in what nature we wish to exist, meaning that we can switch from the path of suffering to the path of Light. We are not free to refuse, yet we do have a choice to agree and see life as good or disagree and suffer.

From the 1st part of the Daily Kabbalah Lesson 7/2/10, Shamati #38

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The purpose of Kabbalah is specifically to help us attract the Light that Reforms and feel the world as good. We only need to become similar to the Light.

I and other people around me currently exist in a certain frame of the motion picture called life. When I draw the Light upon myself, I transform this picture into a good one, filling it with light, goodness, confidence, and eternity. Accordingly, I develop in a pleasant way.

One can certainly say that wanting to change our fate for the better is an even greater form of egoism than that of an ordinary life. And that is correct: we aspire for a good life since the purpose of creation was to delight the created beings. Yet, the means to achieve this is to rise above our egoism.

Therefore, our first and foremost task is to clarify how Kabbalah defines our freedom of will. Let it explain what depends on us in particular. Everything else we can investigate out of curiosity as a nice addition, but it is essential to clarify what we can really influence to change. Otherwise, when we look back on our lives, we see that we were unable to change a thing. Did we make our life that way, or did someone else?

We don’t do anything but draw that Light that Reforms everything. All the actions performed by a person are not in his control whatsoever. The only power one has is how he will see them, from what angle: egoistically or for the sake of bestowal. This alters the entire picture for a person.

This is the only freedom we have! There is a force in the world which is waiting for us to desire its influence in order to change our nature, our qualities. It is in our power to draw it and make it change us. Then we’ll see the whole world as good; at that moment the world will change. Everything will turn upside down!

Right here and now we will see the spiritual world instead of this material one. As if through a transparent reality, we will see the spiritual world through all these manifestations of desire, all these people, and everything that surrounds us. We then will understand what is really going on and why everything is spinning around us this way. We will be able to justify this state and recognize it as good. We will see the connection of all that is happening right now with a sublime and beautiful purpose.

From the 1st part of the Daily Kabbalah Lesson 7/2/10, Shamati #38

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Do you remember the story about the good magician? It says that stones, flowers, and animals were unable to give the Creator a sufficient desire for the fulfillment that He wanted to bestow upon them, or to return His love and bestowal. Only man can understand Him, feel Him, and be like Him. That is why the two are able to attain unity with one another.

We have to attain the same kind of unity among us, just as this man (who incorporates everyone within) did with the Creator. We have to understand that unity is the best thing that can possibly be, and it is the reason why the Creator broke us into parts – in order for us to unite among ourselves. He tells us: "If you can become such great, beloved friends that you unite as one man with one heart, then you will be able to understand and feel Me, and join Me!"

Clearly, this requires tremendous work. The Torah talks about how the angels (meaning the forces of nature) did not understand the Creator’s plan before creation developed to the final, fourth phase. Understanding comes only at this final, human level, as it is written, "This field has been sown for me." This means that everything is done for man’s sake, but it is impossible to understand the final goal until the desire develops to this level. That is the meaning of the verse, "Do not show a fool a job half done."

Angels are forces inside us which are still underdeveloped and don’t understand the Creator’s plan or the need for this development. Two points – the beginning and the end of creation – are already set in advance and they determine everything that will happen on the path between them. If we unite these two points, the initial point and the final point, then we will immediately reveal the Creator’s entire program from beginning to end. It will be clear, along with all its details. Then we will only have to implement it in practice, but we won’t have any questions or doubts about what is happening.

Nevertheless, there is just one small addition that occurs inside this program: It is called our freedom of will! This is the necessary effort that comes from man himself, where man has to understand and desire of his own accord to become part of the Creator’s higher program.

So let’s agree with the program, just like the angels listened to the Creator’s explanation and agreed with it.

From the 4th part of the Daily Kabbalah Lesson 7/1/10, Introduction to the Book, Panim Meirot UMasbirot

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What is the Purpose of Creation?
Questions on the post
"Kabbalists On The Purpose Of Creation,” Part 4

Question: Why is this process stretched through multiple lifetimes? Why do we have to start over every time?

My Answer: Every time you continue your path starting from a new level of egoism. Due to this, there is generational growth.

Question: If the omnipotent force of nature created all that is in such perfection (based on observation of life), is it really necessary to expedite spiritual evolution? It stands to reason that no matter what we do trying to speed up or slow down the process, everything will still be as it is supposed to be. Or is what we are trying to do right now an illusion, which is also part of the Creator’s plan?

My Answer: Our actions determine the way and speed of our development.

Question: Do I have freedom of will at the level that I presently exist? Or, after I have ascended one degree, am I free at the lower degree but not at the higher one, until I ascend to even higher degree?

My answer: Absolutely right, you will be free because you will naturally act in accordance with the acquired new nature, new qualities.

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Let us remind each other of and get inspired by the greatness of the spiritual goal and the environment that aspires to it; let us appreciate the unique opportunity for free choice that we have been presented with. How many people in the world can act freely? If everybody is blindly following the commands of their nature, then nobody truly “acts.” If I’m completely governed from Above, then “I” don’t exist, as it is said, “I came and there is no one.”

There are billions of people in the world, but they don’t exist, as it were, since none of them are free in their actions. Without a person with free will there are no worlds; there is nothing but the World of Infinity. With regards to the Creator, nothing else exists. Only a person who carries out a free action does. Imagine this picture of the world: total emptiness. Only a few desires that arose and are capable of performing free actions protrude into it.

You, too, have an opportunity to acquire freedom and become Human. May we recognize the greatness of this unique opportunity.

From the 3rd part of the Daily Kabbalah Lesson 6/23/10, Introduction to the Study of the Ten Sefirot

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Question: Can a Kabbalist determine who’s going to cross the Machsom (barrier to spirituality) and who is not? Can this be determined based on a student’s body language or by “seeing” his desire?

My Answer: Everyone is ready to cross the Machsom and has freedom of will in this regard: either to cross on their own and quickly or under pressure and slowly.

Question: What is self-discipline according to Kabbalah?

My Answer: To aim every single minute of one’s time toward drawing closer to the Creator in one’s properties.

Question: You mentioned that doubt (temptation) follows a person around because of unfulfilled desire. What if one is constantly haunted by a partner’s romantic past and their own lack of one? What does this mean and is it possible to resolve?

My Answer: The studies will put everything into balance and provide the right attitude to the eternal spirituality and the transient corporeality.

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A question I received: Why did the Creator create the world the way it is? Why does He conceal Himself from our mind and senses? Why did He create us to be opposite to Him and to the ultimate goal?

My Answer: He did this because He wanted to give us freedom. He wanted us to have a desire to reveal Him through our own free choice. He wanted us to want to become givers like Him. If we felt the Creator as He is right from the start, we wouldn’t object to it or want to do anything differently.

In the same manner, none of us wants to resist the egoism that rules over us. We automatically perform our egoistic program. Similarly, if the program of bestowal was instilled in us, we would automatically realize it as well, and then we would be called angels, “automatic” forces of nature. However, there is no freedom in either of these forms.

Freedom is only in the middle. It is between impurity and sanctity. This state is called Klipat Noga. It is the middle third of the quality of Tifferet.

The Creator must place us at the point of instability so that we won’t know how to balance, which way to sway. We don’t know what is good or what is evil, what to prefer or what to aspire to. This is where the point of our free choice is situated.

We form a line out of such points of free choice and progress from this moment up to the end of correction. Our only task is to understand the extent of the concealment and its forms and to realize the reasons and need for it. In this way, we build ourselves into an independent being.

The Creator has no other goal except our independence. After all, He needs an independent creature to delight. How can He delight a machine that He created and that He fully controls? However, to the extent that a creature becomes independent, the Creator receives pleasure by delighting it. Now there is someone that He can delight; there is someone who really exists.

That is why He did not create us to be good right away and did not give us the World of Infinity in the beginning. He was forced to create us to be opposite to Him and place us between two worlds. After all, precisely here in the middle, between these two worlds, where neither the Creator’s nor the creature’s rule is at work, in this neutral point that does not pertain to either the Creator or the creature, only there do we have freedom.

From the 3rd part of the Daily Kabbalah Lesson 6/8/10, Introduction to the Study of the Ten Sefirot

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Baal HaSulam writes in the Introduction to the Study of the Ten Sefirot that if a person is engaged in the Torah (and Kabbalah) for the sake of some reward for his egoism, then it is like “a maid who inherits the mistress.” What does this mean?

There is an opportunity to draw the Surrounding Light upon oneself through engaging in the Torah. But its impact could be two-fold, depending on my intention. Instead of correction, it can make me even worse—“a handmaid who inherits her mistress.” Instead of ascending and becoming similar to the Creator, the quality of bestowal, I submerge myself deeper and deeper in egoism and love for myself.

Why are we given these opportunities? Isn’t it enough to simply study Kabbalah or the Torah? It isn’t enough to simply study; the intention defines what will become of a person. And it is the most important. It is here where the freedom of choice lies—where to switch myself under the influence of the Upper Force: downward, to the reception, toward my egoism, or upward, toward bestowal, toward the Creator?

The Torah itself (the Upper Light) is neutral—it can be either the elixir of life or the potion of death (a person doesn’t perceive that he is spiritually dead). As you decide and choose—so it will be!

It all depends on my attitude to the Upper Force—as with, for instance, the force of electricity: It can heat, and it can cool. The choice is mine. You can study Kabbalah (the Torah in general) only if from the very beginning you establish an objective to attain bestowal (Lishma). Otherwise, you should not even open the book. Naturally, everybody starts this studying egoistically (Lo Lishma), but we don’t have another choice; we were born in this egoism. Yet, we must be clear that we desire to attain bestowal. The Torah is given to us solely for this purpose: “I created the evil inclination and handed down the Torah for its correction.”

This is what we must teach first of all. This is the prime directive in the upbringing of a person: in kindergarten, school, and society. He has to understand that he is growing up in order to unite with all the others as equals, in absolutely mutual bestowal. And when, gradually, his desires become disclosed, he has to start learning Kabbalah in order for him to learn how to correct his egoistical intentions into altruistic ones. This is called to come from Lo Lishma to Lishma.

This concerns adults and children alike. Primarily, we must explain to a person that Kabbalah and the Torah are handed to us solely to change our nature. There isn’t any other purpose! Otherwise, a person will only increase his egoism with its help, wishing to receive this world and the future one for himself.

From the 3rd part of the Daily Kabbalah Lesson 6/3/10, Introduction to the Study of the Ten Sefirot

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“Preface to the Sulam Commentary,” Item 31, 32:  …The right line keeps to the Hassadim, and wishes to cancel the Ohr Hochma in the left line, and ordain the Ohr Hassadim alone. Conversely, the left line, which keeps to Ohr Hochma, wishes to cancel the Ohr Hassadim in the right line and ordain only the Ohr Hochma. Because of this dispute, neither of them shines, since the Ohr Hassadim in the right line is deficient of Ohr Hochma, like a Guf without a Rosh, and the Ohr Hochma in the left line is complete darkness because Ohr Hochma cannot shine without Hassadim.

And there is no correction to this dispute except through the middle line, created by the lower one that ascends there for MAN, in the form of the middle line. A Zivug from the Upper Light is made… and it compels the left line to unite with the right line.

The two lines, left and right, are prepared for us from Above, but the middle line is for us to prepare. We raise our request (MAN) for the screen, and thereby achieve correction: The left and right lines come together, complementing each other, and reach a compromise. It has to do with one’s freedom of choice. A person connects into the existing mechanical system of the left and right lines, and begets a new quality that did not exist before: the desire to be similar to the Creator.

I use faith above reason, the desire that is totally independent of anything that may happen. I don’t worry about the left or right line, neither about Hassadim, nor Hochma; my only goal is to unite with the Creator. For this reason I do not perceive it as a compromise (one line cannot annul itself before the other), but only as a means to attain unity. This is why a compromise is possible.

It’s similar to approaching two people having a furious argument and being unprepared to change their opinions even slightly. However, I have no intention to unite and reconcile them. I have a more exalted goal: to attain something higher. Yet, I do this by using the power of both these lines.

I set a goal that is above all: to make myself similar to the Creator and merge with Him. In this case the two lines can merge and complement each other because they feel perfection in relation to this goal. Each of them does not attain what it desires; however, its involvement in attaining this goal calms it down.

The middle line shines for them. It is small compared to them, but it attains the Creator’s perfection. This is a higher perfection than what they could attain on their own because this perfection comes from merging with the Creator.

From the 2nd Part of the Daily Kabbalah Lesson 5/30/20, “Preface to the Sulam Commentary”

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