Local Meeting

"The Freedom"

This week we continue on both the "Tens Course" and reading from Baal HaSulam's clarifications around the freedom of choice in "The Freedom" article.

As we've mentioned before, Baal HaSulam wrote extensively in order to assist students attain the purpose of creation - reaching equivalence of form with the qualities of the Creator (love and bestowal). This week we focus on Taking After the Collective While Maintaining Individual Uniqueness.

In the local meeting, we will read some excerpts from the article and then try to understand what is going on in the text, followed by another reading and discussions on the topics together.

We also have extra clips from Rav Dr. Michael Laitman as important clarifications of the article.

In addition, we will do a workshops on the topic of the "Tens Course".

"The Freedom"

Rav Yehuda Ashlag, Baal HaSulam

One Law for All the Worlds

Although the wisdom of Kabbalah mentions nothing of our corporeal world, there is still only one law for all the worlds (as written in the article, “The Essence of the Wisdom of Kabbalah,” section “The Law of Root and Branch”). Thus, all the corporeal entities in our world, that is, everything within that space, be it still, vegetative, animate, a spiritual object or a corporeal object, if we want to distinguish the unique self of each of them, how they differ from one another, even in the smallest particle, it amounts to no more than that “desire to receive.” This is its entire particular form, from the perspective of the generated creation, limiting it in quantity and quality. As a result, there is an attracting force and a rejecting force in it.

Yet, anything that exists in it besides these two forces is regarded as the bounty from His essence. That bounty is equal for all creatures and presents no innovation with respect to creation as it extends existence from existence.

Also, it cannot be ascribed to any particular unit, but only to things that are common to all parts of creation, small or large. Each of them receives from that bounty according to the limit of its will to receive, and this limit defines each individual and unit.

Thus, I have evidently—from a purely scientific perspective—proven the self (ego) of every individual in a scientific, completely criticism-proof method, even according to the system of the fanatic, automatic materialists. From now on, we have no need for those lame methods dipped in metaphysics.

And of course, it makes no difference whether this force of the will to receive is a result and a fruit of the material that had produced it through chemistry, or the material is a result and a fruit of that force. This is because we know that the main thing is that only this force, imprinted in every being and atom of the “will to receive,” within its boundaries, is the unit by which it is separated and distinguished from its environment. This applies to both a single atom or a group of atoms, called a “body.”

All other discernments in which there is more than that force are not related in any way to that particle or group of particles, with respect to itself, but only with respect to the whole, which is the bounty extended to them from the Creator, which is common to all parts of creation together, without distinction of specific created bodies.

Now we will understand the matter of the freedom of the individual, according to the definition of the first factor, which we called the “source,” where all previous generations, which are the fathers and forefathers of that individual, have imprinted their nature. As we have clarified, the meaning of the word “individual” is but the boundaries of the will to receive, imprinted in its group of molecules.

Thus you see that all the tendencies he has inherited from his ancestors are indeed no more than boundaries of his will to receive, either related to the attracting force in him, or to the rejecting force in him, which appear before us as tendencies to stinginess or generosity, a tendency to mingle with people or to be a hermit, and so on.

Because of this, they really are his self (ego), fighting for its existence. Thus, if we eradicate even a single tendency from that individual, we are regarded as cutting off an actual organ from his essence. It is also considered a genuine loss for all creation, since there is no other like it, nor will there ever be someone like him in the whole world.

After we have thoroughly clarified the just right of the individual according to the natural laws, let us turn and see just how practical it is, without compromising the theory of ethics and statesmanship. And most important: how this right is applied by our holy Torah.

Taking after the Collective

Our scriptures say: “Take after the collective.” This means that wherever there is a dispute between the collective and the individual, we are obliged to rule according to the will of the collective. Thus, you see that the collective has a right to expropriate the freedom of the individual.

But we are faced with a different question here, even more serious than the first. It seems as though this law regresses humanity instead of promoting it. This is because while most of humanity is undeveloped, and the developed ones are always a small minority, if you always determine according to the will of the majority, which are the undeveloped and the reckless, the views and desires of the wise and developed in society, which are always the minority, will never be heard and be taken into consideration. Thus, you seal off humanity’s fate to regression, for it will not be able to make even a single step forward.

However, as is explained in the article “The Peace,” section “Necessity to Practice Caution with the Laws of Nature,” since we are ordered by Providence to lead a social life, we have become obligated to observe all the laws pertaining to the sustenance of society. And if we are somewhat negligent, nature will take its revenge in us, regardless of whether or not we understand the reasons for the laws.

And we can see that there is no other arrangement by which to live in society except following the law of “Taking after the collective,” which sets every dispute and tribulation in society in order. Thus, this law is the only instrument that gives society sustainability. For this reason, it is considered one of the natural Mitzvot [commandments] of Providence, and we must accept it and guard it meticulously, regardless of our understanding.

This is similar to the rest of the Mitzvot in the Torah: All of them are nature’s laws and His Providence which come to us from above downward. I have already described (“The Essence of the Wisdom of Kabbalah,” “The Law of Root and Branch”) how the whole of reality seen in the nature of this world is only because they are extended and taken from laws and conducts of upper, spiritual worlds.

Now you can understand that the Mitzvot in the Torah are but laws and conducts set in higher worlds, which are the roots of all of nature’s conducts in this world of ours. Hence, the laws of the Torah always match the laws of nature in this world as two drops of water. Thus, we have proven that the law, “Taking after the collective,” is the law of Providence and nature.

Open Discussion

Repeating the question from Avihu and Michael, how do you relate to this principle of "taking after the collective"? In corporeality? Spirituality?

Give example(s) that explain the law of "taking after the collective"?

Why is it a "law of nature" according to the text?

From Avihu and Michael's hints of what's ahead, are you excited to learn about taking after the Kabbalist?

Clips

The Principles of Connection in the Ten

Workshop questions

1) In relation to one of the Principles of Connection in the Ten, share an example that left an impression on you.

2) What can we do to raise the importance of the friends in our eyes?

3) Which of the Principles of Connection in the Ten that we learnt this week resonates with you personally, and why?

See You Next Week