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The article speaks of the beginning of spirituality – man is no longer “beasts” but are “men” because the points in the heart have been activated. Man has begun the path to true spirituality. Man is at the point of wanting to achieve the equivalence of form with the Creator. Wanting to “achieve this exalted goal,” In order to do this, man must first perform “love of others,” (bestowal upon man). The only way to do this is within a group of people with the same goal.
Man is the branches whose origin was the root. This reality has been concealed from man. As man began to sense the disparity of form with the Creator, receiving for the sake of receiving is no longer acceptable. Man feels shame for this state, as in eating “the bread of shame.”
The “fear of God” is a resistance to receiving, a pause. rising above self-love and the need to have human cravings satisfied without knowing why or any thought of from where man is benefited. This fear of God is the reason for creation.
The Creator has left “plentiful Torah and Mitzvot” for man to follow in order to work toward, equivalence of form with the Creator. Rabash speaks of a society within which man can rise above his beast nature and climb the degrees, ‘the ladder’ toward pure spirituality.
Fear of God is the inability to draw close to him, to live in darkness unable to find the light, however, in order to draw the light, we need to know the difference between light and dark, so we must experience darkness first. Otherwise, how can fear what we do not know? Hence the world was created so we could know the darkness and aspire to the light, this is disparity of form.
Disparity of form, or the realization that we are separated from the Creator brings fear, like a child who suddenly realizes it has been separated from their mother and now is lost and nothing brings them pleasure. They panic and then try to re-trace their steps back to their mother. When that fails, they cry out in desperation (prayer). Suddenly, others come to their aid in finding the mother. The only thought is to find the child’s mother, a selfless act with no thought of self-gratification. Once the mother is found everyone rejoices, the child, mother and those that helped in the act of reunification.
The group in Kabbalah works together for the others, with no expectation of self-reward. The goal is to bring the group closer to the Creator. This bestowal to others brings pleasure to the Creator, the group and to oneself (reception in order to bestow). As the article states “we must begin with bestowal upon man.” By doing this we bring Shechina, the revelation of the Creator, to the group.
Foundation of the Society: The society Rabash envisions, based on the teachings of Baal HaSulam, is designed to guide individuals from a self-centered existence toward spiritual attainment. This shift involves transitioning from being ‘beasts’—focused solely on personal desires—to becoming ‘men’ in a spiritual sense, capable of higher, altruistic motivations and actions.
Purpose of Creation and Fear of God:
The concept of fearing God is explored as the primary reason for the world’s creation. This fear is not about dread but about a profound respect and caution against using one’s inherent tendency towards self-love for personal gratification. Instead, it’s about channeling intentions towards pleasing The Creator, thereby achieving closeness to Him.
Redefine Fear: Fear should not be viewed through the lens of punishment or retribution. Instead, consider the profound sense of loss when facing the imminent departure of someone dearly loved. Picture having just one more day to spend with that person; as the sun sets on this precious day, the dread of those final moments slipping away encapsulates a deeper form of fear. It’s this intense, heartfelt apprehension—fear of losing invaluable moments with a loved one—that mirrors the essence of fearing The Creator. This fear is rooted in the potential loss of closeness and connection with the Divine, rather than the anticipation of divine punishment.
Disparity of Form and the Bread of Shame:
A key obstacle to spiritual fulfillment is the inherent disparity of form between The Creator (giver) and creation (receiver), leading to the discomfort known as the “bread of shame.”
To overcome this disparity, the world (Olam), which also means concealment (He’elem), was created to hide the direct pleasure from the Creator, creating a space where beings can consciously shift the essence of their nature from receivers to givers, thereby aligning their intentions with those of The Creator (Equivalence of Form).
Transformation Through Bestowal:
The article emphasizes that to bestow upon The Creator, one must begin with bestowal upon fellow humans, termed as “love of others.” This is achieved through the nullification of one’s ego and the establishment of a society dedicated to mutual support and the shared goal of spiritual elevation (Arvut).
This transformation is facilitated by engaging in commandments (Mitzvot) with the correct intention to bring pleasure to the Creator, rather than for personal gratification.
Importance of the Group:
The article emphasizes the group (or the environment) as the central and sole venue for attaining spirituality, highlighting the transition from self-love to love of others as a prerequisite for achieving adhesion with the Creator.
It advocates for a society where members support each other in the spiritual journey, focusing on bestowal upon others as a means to bestowal upon the Creator.
In summary:
The “Purpose of Society – 1” articulates the vision for a spiritual society where individuals work together to overcome their egoistic desires, aligning themselves with the Creator through acts of bestowal and love towards others. This alignment is seen as the path to fulfilling the true purpose of creation, transitioning from a lower state of existence to a higher, more divine state of being human.
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