Question: The Orthodox claim that you are revealing the wisdom of Kabbalah to the whole world, yet the Jews are the ones who have to learn it first.
Answer: That’s right! But on the other hand, it says that the Jews will not come out of exile until they disseminate the whole wisdom among the nations of the world. I support the Jews coming out of exile and so I disseminate our method to the nations of the world. I do everything as stated in our sources.
Let those who disagree with me explain their stand based on the system of creation, as the wisdom of Kabbalah teaches us. I am ready to change my approach. Am I my own enemy, or someone else’s enemy? Don’t I want to fulfill the Creator’s desire?
Perhaps I am wrong about something. It says: “never believe in yourself until your dying day.” I am ready to listen.
What is disturbing the Orthodox? Is it the fact that I don’t teach my students to observe the Mitzvot (commandments)? I am waiting for us to reach the right level of understanding so that we will feel these Mitzvot inside us. Then it will be easier for me to explain to my students how to perform them.
I cannot tell them now that when we perform the ritual act of hand washing we first wash the right hand and then the left hand, or that we first tie the laces of the shoe on the right foot and then the laces of the shoe on the left foot. It will do nothing because it is just the keeping of one condition: of starting everything from the right line (the love of others, of in order to bestow) and to the extent that the left line will be revealed (an even bigger ego).
I can explain all the Mitzvot that were written in this world’s language by using their inner attribute.
But the Ari tells us about it by using high Kabbalistic language, by talking about worlds, Partzufim, Sefirot, etc. It can be explained not only by the language of the Sefirot, but also by the language of attributes, which means by using the language of the psychology of human attributes: bestowal, receiving, mercy, justice, etc.
But all the languages were meant to correct the heart. In his commentary to the Torah, Eben Ezra says: “All the Mitzvot were meant only to correct a person’s heart,” which means his ego.
Do we also think that we have to give up a certain part of our ego that is revealed in us when we perform the ritual of washing our hands (I am not against it and I don’t say that we shouldn’t do it)? Should we constantly check ourselves?
Usually I am inside myself with my ego. If I annul it with regard to the attribute of bestowal and the love that is called the Creator, and pass it through the other, I have to check whether I am aiming at the other so that I want to bestow upon him, that I want his wellbeing despite my ego, so that I can be sure that I am operating correctly and that I am not lying to myself.
In order to do so, I advance along the right line. If the left line is revealed at the same time, I pull it to the right line again and only later does it turn into the middle line. Am I in this inner process (no matter what you call it, you can call it meditation or a prayer)?
If that’s the case, then we should perform mechanical actions. If not, then perhaps they distract a person. I see that those who perform them don’t think about their inner performance, about their inner meaning. None of us knows it.
I want all my students all over the world (and not only the Jewish ones) to start feeling the inner movements of “I – the group – the Creator” to some degree when they annul themselves before the Creator, and the group is between them as the link.
When I perform all that, no matter what I do in the world (Me with regard to the Creator and the group or humanity, all of nature, the whole world in the middle), I should always do so, so that no matter what I encounter, I should delight the Creator through the world. Then I perform a Mitzva.
If I want to drink a glass of water, for example, how can I bestow upon the Creator and delight Him? I bless Him. I bless Him because I really feel this and convey it to Him through people. I am incorporated in it and feel that I am really ready to rise to the same level not for myself, but for Him, for others.
It is as if I convey the pleasure from myself to them and to the Creator and don’t take it for myself. What is more, it is not only that I don’t take the pleasure for myself, but I also perform the first restriction over my ego and now I think about how I can still bestow something upon others.
Then I understand (a system of connections is created between us) that only if I receive the pleasure will I be able to pass it on to them. This is a higher level of receiving in order to bestow. Only then do I perform this movement, the inner intention that is so powerful that it fills me with pleasure in which I feel a huge deficiency, but I do not fill it only for myself but for others.
It is a whole system of corrections, decisions, and very serious inner measures. Only after that can I do it.
Therefore, if a person can bless the glass of water spiritually, which means to truly receive it in order to bestow and to pass the pleasure through all of humanity to the Creator, then he is already on a very high spiritual level.
I hope that we will at least be able to come close to a state in which I can explain these things freely, easily, and simply to my students. They will immediately begin to understand, and then we can explore what the Mitzvot mean. This will be our system of inner training. The 613 Mitzvot are the system of the spiritual levels; our system of correction of in order to bestow or of receiving in order to bestow.
But this will happen when we have not only a common written language or an oral language, but also a common language of sensations. But if I just teach them the Mitzvot, without understanding the inner meaning of the Mitzvot, they will misconceptions and misperceptions. They will be confused and who knows what this will lead to.
From KabTV’s “Secrets of the Eternal Book” 6/29/13