Lesson #20. The Path of Torah and the Path of Suffering. “Choose life!”
Part 1. The Path of Torah and the Path of Suffering.
Part 2. “Choose life!” Choosing a good environment.
SLIDE #2
As we have clarified above, there are two ways for Providence to make certain that man achieves the good, final goal: The path of suffering and the path of Torah. All the clarity in the path of Torah stems from this. For these clear conceptions that were revealed and recognized after a long chain of events in the lives of the prophets and the men of God, there comes a man who fully utilizes them and benefits from them, as though these concepts were events of his own life. Thus, you see that one is exempted from all the ordeals one must experience before he can develop that clear mind by himself. Thus, one saves both time and pain.
SLIDE #3
It can be compared to a sick man who does not wish to obey the doctor’s orders before he understands by himself how that advice would cure him, and therefore begins to study medicine by himself. He could die of his illness before he learns medicine.
SLIDE #4
So is the path of suffering compared to the path of Torah. One who does not believe the concepts that the Torah and prophecy advise him to accept without self-understanding must come to these concepts by himself by following the chain of cause and effect from life’s events. These are experiences that greatly rush and can develop the sense of recognition of evil in them, as we have seen, without one’s choice, but because of one’s efforts to acquire a good environment, which leads to these thoughts and actions.
- Baal HaSulam “The Freedom”
SLIDE #5
The basis of my entire commentary is the will to receive imprinted in every creature, and which is disparity of form to the Creator. Thus, the soul has separated from Him as an organ is separated from the body, since disparity of form in spirituality is like a separating axe in corporeality. It is therefore clear that what the Creator wants from us is equivalence of form, at which time we adhere to Him once more, as before we were created.
SLIDE #6
I have already said that there are two ways to discover the completeness: the path of Torah or the path of suffering.
Hence, the Creator has given humanity technology, until they have invented the atom and the hydrogen bombs. If the total ruin that they are destined to bring upon the world is still not evident to the world, they can wait for a third world war, or a fourth one.
SLIDE #7
The bombs will do their thing, and the relics who remain after the ruin will have no other choice but to take upon themselves this work where both individuals and nations will not work for themselves more than is necessary for their sustenance, while everything else they do will be for the good of others. If all the nations of the world agree to it, there will no longer be wars in the world, for no person will be concerned with his own good whatsoever, but only with the good of others.
If you take the path of Torah and receive the spice, very well. And if you do not, you will tread the path of suffering…
- Baal HaSulam “The Last Generation”
SLIDE #8
In general examination, we find that there are only two Mitzvot to follow in society. These can be called 1) “reception” and 2) “bestowal.” This means that each member must, by nature, receive his needs from society and must benefit society through his work for its well-being. And if one breaks one of these two Mitzvot, he will be mercilessly punished.
SLIDE #9
We need not excessively examine the commandment of reception, since the punishment is carried out immediately, which prevents any neglect. But in the other commandement, that of bestowal upon society, not only is the punishment not immediate, but it is given indirectly. Therefore, this commandment is not properly observed.
SLIDE #10
Thus, humanity is being fried in a heinous turmoil, and strife and famine and their consequences have not ceased thus far. The wonder about it is that nature, like a skillful judge, punishes us according to our development. For we can see that to the extent that humankind develops, the pains and torments obtaining our sustenance and existence also multiply.
- Baal HaSulam “The Peace”
SLIDE #11
Why then did the Kabbalists obligate every person to study the wisdom of Kabbalah? Indeed, there is a great thing about it, which should be publicized: There is a wonderful, invaluable remedy to those who engage in the wisdom of Kabbalah. Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the lights that surround their souls.
- Baal HaSulam, "Introduction to The Study of the Ten Sefirot", p. 155.
SLIDE #12
However, we find and see in the words of the sages of the Talmud that they have made the path of Torah easier for us than the sages of the Mishnah. This is because they said, “One should always practice the Torah and commandments, even Lo Lishma [not for her sake], and from Lo Lishma he will come to Lishma [for her sake], since the light in it reforms him.”
SLIDE #13
Thus, they have provided us with a new means instead of the penance presented in the above-mentioned Mishnah, Avot: the “light in the Torah.” It bears sufficient power to reform one and bring him to practice Torah and commandments Lishma.
They did not mention penance here, but only that engagement in Torah and Mitzvot alone provides one with that light that reforms, so one may engage in Torah and Mitzvot in order to bring contentment to his Maker and not at all for his own pleasure. And this is called Lishma.
- Baal HaSlam “Introduction to The Study of the Ten Sefirot”, p. 11
SLIDE #14
A person has a desire for spirituality within him, which comes from himself. In other words, even when he is alone and there are no people around him to affect him, or from whom to absorb some desire, he receives an awakening and craves to be a servant of the Creator. But his own desire is certainly not big enough for him not to need to enhance it so he can work with it to obtain the spiritual goal. Therefore, there is a way—just like in corporeality—to enhance that desire through people on the outside who will compel him to follow their views and their spirit.
SLIDE #15
This is done by bonding with people whom he sees that also have a need for spirituality. And the desire that those people on the outside have begets a desire in him, and thus he receives a great desire for spirituality. In other words, in addition to the desire that he has from within, he receives a desire for spirituality that they beget in him, and then he acquires a great desire with which he can reach the goal.
- RABASH, article N.13. 1985
SLIDE #16
But as we have seen, it is a simple thing and should be observed by each and every one of us. Although everyone has his own source, the forces are revealed openly only through the environment one is in. This is similar to the wheat sown in the ground, whose forces become apparent only through its environment, which is the soil, rain, and sunlight.
- Baal HaSulam “The Freedom”
SLIDE #17
…there is freedom for the will to initially choose such an environment, such books, and such guides that impart upon him good concepts. If one does not do this but is willing to enter any environment that appears before him and read any book that falls into his hands, [...] he will certainly be punished, not because of his evil thoughts or deeds, in which he has no choice, but because he did not choose to be in a good environment, for in this there is definitely a choice.
SLIDE #18
Therefore, he who strives to continually choose a better environment is worthy of praise and reward. But here, too, it is not because of his good thoughts or deeds, which come to him without his choice, but because of his effort to acquire a good environment, which brings him these good thoughts and actions.
- Baal HaSulam “The Freedom”
SLIDE #19
…we need an environment, meaning a group of people who are all of the view that they must achieve whole faith. This is the only thing that can save a person from the views of the collective. At that time, everyone strengthens everyone else to crave to achieve whole faith, that he can bestow contentment upon the Creator, and that this will be his only aspiration.
- Rabash, article N.37. 1985
SLIDE #20
…the Creator Himself puts one’s hand on the good fate by giving him a life of pleasure and contentment within the corporeal life that is filled with torment and pain, and devoid of any content. One necessarily departs and escapes them when he sees, even if it seemingly appears amidst the cracks, a tranquil place to escape there from this life, which is harder than death. Indeed, there is no greater placement of one’s hand by Him than this.
And one’s choice refers only to the strengthening.
- Baal HaSulam “Introduction to The Study of the Ten Sefirot", p.4