Love
for
the
Creator
and
Love
for
the
Created
Beings
(Modified
by
Dr.
Michael
Laitman)
To
“Love
thy
neighbor
as
thyself,”
is
the
general
law
of
the
universe.
The
General
and
the
Particular
This
statement
is
one
of
the
most
famous
and
quoted
utterances.
Oftentimes
it
is
rephrased
into
another
expression:
“Anything
that
you
hate,
do
not
do
to
your
friend.”
Although
this
phrase
is
well
known,
let
us
find
out
if
we
interpret
its
meaning
correctly.
It
is
difficult
to
understand
how
this
precept
can
be
“general”
for
all
the
corrections
that
the
Divine
Providence
obliges
us
to
complete
by
sending
us
sufferings.
Perhaps
this
property
can
serve
as
a
“general”
instruction
pertaining
to
the
person’s
attitude
to
society.
But
how
does
the
property,
“Love
thy
neighbor
as
thyself,”
determine
the
person’s
attitude
to
the
Creator?
From
the
wisdom
of
Kabbalah,
which
is
a
method
of
man’s
correction
and
elevation
to
the
level
of
the
Creator,
it
is
clear
that
the
purpose
of
this
science
is
to
lead
us
to
a
state
when
we
will
be
able
to
fulfill
the
commandment,
“Love
thy
neighbor
as
thyself.”
While
pointing
at
the
precept,
“Love
thy
neighbor
as
thyself,”
Kabbalah
wishes
to
say
that
the
entire
universe
was
created
according
to
this
law,
and
only
our
world
is
functioning
in
accordance
with
the
opposite
property
of
“love
for
oneself.”
If
man
in
this
world
wishes
to
exist
in
harmony
with
the
general
law
of
the
universe,
he
is
bound
to
change
and
adapt
himself
to
it.
The
cause
of
all
suffering
in
the
world
lies
in
our
opposition
to
this
general
law.
At
the
outset
we
need
to
understand
what
the
phrase
“as
thyself”
means.
The
literal
meaning
is
to
love
your
fellow
creature
exactly
as
much
as
you
love
yourself.
But
in
this
case,
the
instruction
is
totally
unrealizable.
Even
if
the
statement
read:
“Love
your
neighbor
as
he
loves
you,”
very
few
people
would
be
able
to
fulfill
it
in
full
measure.
It
would
nevertheless
be
acceptable.
But
it
is
utterly
impossible
to
love
your
neighbor
as
yourself!
Even
if
there
were
no
one
else
in
the
world,
except
for
your
friend,
it
would
still
be
impossible
to
say
nothing
about
the
world
teeming
with
people.
Provided
the
person
begins
to
love
everyone
as
he
loves
himself,
he
will
have
no
time
at
all
for
himself.
Yet
in
his
love
for
himself,
he
satisfied
his
own
needs
constantly,
completely
and
willingly.
However,
the
person
has
neither
desire
nor
sufficient
reason
to
satisfy
the
needs
of
society.
Even
if
he
had
such
a
desire,
he
would
find
it
impossible
to
implement
the
literal
meaning
of
the
instruction,
“Love
thy
neighbor
as
thyself.”
So
how
then
does
the
Divine
Providence,
the
general
laws
of
the
universe,
oblige
people
to
do
the
impossible?
Yet
one
cannot
possibly
think
that
the
statement
exaggerates.
Moreover,
they
said
that
man
should
put
the
needs
of
his
friend
before
his
own.
One
Correction
There
is
only
one
practical
correction
with
regard
to
the
society,
but
it
leads
to
cohesion
with
the
Creator.
However,
why
could
not
the
Creator
initially
create
us
in
that
exalted
state
and
spare
us
the
burden
of
corrections?
It
is
impossible
to
enjoy
the
unearned
fruits
of
the
labor
due
to
the
lack
of
aspiration
for
them,
which
is
the
Creator’s
greatness.
We
can
attain
this
greatness
through
our
own
effort,
and
rightfully
feel
all
pleasure
that
we
receive
from
Him
as
well
deserved
and
not
as
a
gift.
What
is
the
source
of
the
sensation
of
baseness
at
the
time
of
reception
of
a
gift?
There
is
a
law,
“The
nature
of
a
branch
is
similar
to
its
root.”
This
means
that
whatever
exists
in
the
root
is
useful
and
pleasant
for
the
branch.
And
vice
versa,
that
which
is
absent
in
the
root
is
perceived
as
abhorrent
and
harmful
for
the
branch.
Since
the
giving
Creator
is
our
root,
we
feel
our
lowness
while
receiving.
The
purpose
of
the
creation
is
to
merge
with
the
Creator.
It
can
be
achieved
through
equivalence
of
form
between
the
creation
and
the
Creator,
between
the
branch
and
the
root.
The
equivalence
consists
in
gradual
correction
of
the
egoistic
properties.
By
studying
Kabbalah
the
person
gains
power
and
the
means
for
merging
with
the
Root.
Two
Parts
in
the
Method
of
Kabbalah:
Corrections
of
One’s
Relations
with
the
Creator
and
with
a
Fellow
Person.
Although
there
are
two
aspects
in
the
method
of
Kabbalah:
-
Corrections
of
one's
relations
with
the
Creator,
and
-
Corrections
of
one's
relations
with
the
fellow
person,
their
practical
application
and
purpose
are
the
same
–
to
act
for
the
sake
of
the
Creator.
It
makes
no
difference
for
the
person
whether
he
works
for
his
neighbor’s
sake
or
for
the
Creator’s
because
he
feels
that
whatever
is
beyond
him
does
not
exist.
Therefore,
the
person
should
begin
with
actions
“for
his
own
sake”
and
gradually
pass
on
to
the
intention
“for
the
sake
of
the
Creator,”
first
for
his
own
pleasure,
and
afterwards,
out
of
love.
By
completing
the
correction
of
“love
thy
neighbor”,
the
person
achieves
the
property
of
bestowal
and
love
for
the
Creator.
He
feels
no
difference
between
them
because
anything
beyond
his
body
and
personal
benefit
is
perceived
as
the
same,
be
that
bestowal
to
his
friend
or
to
the
Creator.
Therefore
“Love
thy
neighbor
as
thyself”
is
a
final
purpose
of
all
corrections,
and
the
surrounding
society
is
made
in
such
a
way
that
while
avoiding
wrong
actions
(for
they
are
directed
at
fellow
creatures)
the
person
can
achieve
the
spiritual
properties.
Man
knows
that
if
he
puts
the
fulfillment
of
his
neighbor’s
needs
above
his
own,
this
will
constitute
a
certain
measure
of
bestowal.
He
does
not
make
it
his
goal
“to
love
the
Creator
with
all
his
heart
and
soul”
because,
in
fact,
it
is
the
same
thing.
Indeed,
he
also
has
to
love
his
neighbor
with
all
his
heart
and
soul.
That
is
the
real
meaning
of
the
words
“as
thyself.”
Man
undoubtedly
loves
himself
with
all
his
heart
and
soul.
He
can
delude
himself
as
regards
his
love
for
the
Creator,
whereas
his
neighbor
is
always
before
his
eyes.
The
Method
of
Kabbalah
is
Given
to
the
Entire
Nation
There
remains
a
question,
How
can
we
wish
and
acquire
the
spiritual
property,
although
it
seems
impossible?
The
Kabbalistic
method
was
given
to
the
entire
nation.
The
following
condition
was
put
before
the
people:
is
everyone
of
the
nation
ready
to
take
upon
themselves
the
condition
of
“Love
thy
neighbor
as
thyself”
as
the
means
for
merging
with
the
Creator?
And
only
after
each
and
everyone
had
agreed
and
said,
“We
shall
do
and
we
shall
hear,”
–
did
this
become
possible
because
if
all
600.000
people
will
take
care
of
each
other
with
true
love,
no
one
will
have
to
worry
about
his
own
existence,
since
the
rest
of
the
people
will
provide
for
all
his
needs.
Mutual
Responsibility
The
world
is
created
and
governed
by
the
law
of
universal
bestowal.
This
law
encompasses
the
entire
creation
and
compels
us
to
achieve
its
fulfillment
either
by
conscientiously
advancing
along
the
path
of
Kabbalah,
or
forced
by
suffering.
Thus,
as
a
result,
humankind
will
have
to
observe
the
law
of
mutual
responsibility.
Furthermore,
it
is
quite
clear
that
only
a
certain
number
of
people
can
observe
the
conditions
of
mutual
responsibility.
In
this
case
they
can
create
in
each
other
the
sensation
of
confidence,
which
will
enable
them
to
switch
to
bestowal
without
having
to
worry
about
their
own
needs.
This
psychological
condition
is
dependent
not
on
the
number
of
people,
but
rather
on
each
individual’s
estimate
of
their
greatness.
However,
if
irresponsible
people
will
become
members
of
such
a
group
or
nation,
they
will
deprive
all
the
others
of
their
support
and
help,
so
that
the
rest
of
the
group
will
not
be
able
to
wholly
dedicate
themselves
to
bestowal
and
love
for
their
neighbors.
Therefore,
if
some
part
of
the
nation
violates
the
agreed
upon
condition
of
mutual
responsibility,
it
becomes
the
cause
of
suffering
for
the
entire
nation.
Rabbi
Shimon
Bar
Yochai
gives
the
following
example:
There
were
people
in
a
boat,
when
one
of
them
suddenly
began
to
drill
a
hole
in
the
bottom.
His
friend
asked,
“Why
are
you
drilling?”
and
his
friend
replied,
“What
business
is
it
of
yours,
I
am
drilling
under
me,
not
under
you.”
Since
all
humankind
is
initially
connected
into
one
system,
the
irresponsible
egoists
subject
themselves
and
all
the
others
to
suffering.
Every
individual
and
the
entire
world
are
judged
by
the
majority;
hence
the
person
who
makes
a
correction
adds
happiness
to
the
world,
while
the
transgressor
brings
misfortune
and
grief.
This
law
comprises
the
entire
humanity,
for
one
nation
is
insufficient
for
the
complete
correction
of
the
world.
It
is
said:
“For
the
earth
shall
be
full
of
the
knowledge
of
the
Lord…
and
all
the
nations
shall
flow
on
to
Him.”
Therefore,
the
responsibility
is
imposed
on
the
entire
world,
so
that
one
nation,
without
the
help
of
all
the
other
peoples,
will
be
unable
to
achieve
the
desired
purpose.
Thus,
each
correction
made
by
an
individual
affects
the
whole
world,
leads
to
establishment
of
the
law
of
love
and
bestowal,
until
“the
earth
shall
be
full
of
the
knowledge…”
Similarly,
each
transgression
committed
by
an
individual
affects
the
world.
It
evokes
compensation
forces
(perceived
by
us
as
sufferings)
that
urge
us
to
correct
ourselves.
Why
Was
the
Method
of
Kabbalah
Given
to
the
People
of
Israel?
Although
the
entire
humanity
is
destined
to
achieve
the
purpose
of
creation,
the
question
why
the
method
of
Kabbalah
was
given
to
one
nation
and
not
to
all
other
peoples
of
the
world
can
be
explained
in
this
way:
-
Only
one
person
(Abraham)
was
singled
out
to
begin
to
master
the
principle
of
love
and
bestowal;
-
His
disciples
and
descendants
gradually
developed
into
a
nation,
their
children
received
a
Kabbalistic
education,
although
in
essence
they
constituted
the
same
Kabbalistic
group;
-
The
nation,
i.e.,
the
group
of
Kabbalists,
fell
from
their
spiritual
level
to
the
level
of
other
nations
and
was
dispersed
among
them;
-
The
nations
of
the
world
and
the
people
of
Israel
grow
more
egoistic
and
reach
such
a
degree,
when
the
method
of
correction
and
the
ascent
to
the
Creator’s
level
must
be
revealed.