I read in the article “Russian Germany,” that in 2015, only a few dozen laws were dealt with in the European parliament, which is made up of 751 representatives.

Maintaining this creative legislative army costs the taxpayer 1.7 billion Euros every year. According to this year’s prospects, the representatives will readily accept this decrease in their activities and will go on about their own business without any sense of there being a problem.

My Comment: I believe that this is how the composition (of the EU ) is gradually making itself obsolete and irrelevant. However, this may be quite beneficial, since many people have learned from this project, which was a failure from the start. The only reason for its failure was that it was not based on any form of integration but on simple, egoistic calculations. Because all of this is taking place in an era of true integration of nature any form of artificial integration is doomed to fall apart. On the whole, this project will eventually have  to be shut down completely.
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“(Leviticus 1:2): “…from animals, from cattle or from the flock.” Blessed be the Omnipresent who told about Himself through the first Tzaddikim, Adam brought a bull on the altar, as it is said (Psalms 69:32): “And it will appeal to the Lord more than a young bull.” Noah kept what was written in the Torah, as it is said, (Genesis 8:20): “And Noah built an altar to the Lord.” Abraham kept the whole Torah, as it is said, (Genesis 26:5): “Because Abraham hearkened,” for he made a sacrifice and brought a ram, Isaac kept what was written in the Torah and flung himself down before his father like a lamb to the slaughter. Jacob kept what was written in the Torah, as it is said, (Genesis 35:4):”And they gave Jacob all the deities of the nations….” (VaYikra Rabbah 2:10)

Three types of animals symbolize the three lines in spiritual work. A person must sort out all of the desires within him and choose the ones that will help him reach the highest work. This is the line of Jacob, the “middle line” that includes within it both plus and minus.

Abraham is Hesed, Isaac is Gevura, and Jacob is Tifferet. For each one of them, there is a suitable Kosher animal, meaning suitable to serve in order to bestow to the Creator through society.
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From KabTV’s “Secrets of the Eternal Book” 11/13/13

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Question: What are these 49 Gates of Tuma’a (Impurity) they passed through before the exodus from Egypt?

Answer: We try to get out from our ego toward love of others, and we are not ready. Again we try, and again, we don’t succeed. We try again and again, until, basically, we discover that all of us are in a situation in which we don’t want to leave Egypt. We have no possibility of doing this and no strength. We are not able to leave. It is a completely hopeless situation.

Our ego, as it is now, pulls us into all kinds of stupidity with which we try to fill our lives. So, in what way are our lives different from the life of a cat, besides the fact that the cat feels good about himself? Yesterday, the weather was clear. He laid down and warmed himself in the sun. There is something to eat, so the cat eats and sleeps, and nothing more concerns him.

A person needs to receive a thousand times more than a cat to feel satisfied. So, who is more joyful and happy, the person or the cat? As far as it seems, the cat is happier. He lies in the sun all the time, he knows that his owner always will feed him, and he is not concerned about anything for himself.

The cat looks contemptuously at how his owner runs around all the time. He runs to work, doing a thousand other things. He doesn’t understand why people make such  a hectic life for themselves. Why are they running around so much? Every day, they go around in the same circle: They put the children in kindergarten and they run to work, to the store, and home. They prepare food, eat, and go to sleep to start all over again. Is it worth it to go around like this all year, to break out once a year for a seven-day vacation?

And the cat lies around all day, licks himself, and it is good for him. So, which of us is more joyful and happy? Who is more complete? Certainly, it is the cat, whereas the person is a most miserable creature, as it is written about Ishmael, “…his hand shall be against every man, and every man’s hand against him.” (Genesis 16:12).
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From the 1^st part of the Daily Kabbalah Lesson 4/8/15, Writings of Rabash

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The Torah, “Leviticus” 25:47- 48: If a resident non Jew gains wealth with you, and your brother becomes destitute with him and is sold to a resident non Jew among you or to an idol of the family of a non Jew. After he is sold, he shall have redemption; one of his brothers shall redeem him.

A stranger is the external ego that in and of itself becomes a greater level in relation to the people of Israel (Galgalta ve Eynaim). This speaks about corrected states. So, if there is a stranger who settles with you and gets the upper hand, meaning that he becomes great and corrected, then your brother who is smaller than he in level, his sale to a stranger becomes his correction. You must sell him because entry under a higher level with a greater ego, called a stranger, is the correction.

However, after you have sold your brother to a stranger, you can redeem and buy him back, for he has already corrected himself by being sold, meaning he nullified himself to the stranger. When the redemption ransoms him, he returns to you together with that part of the stranger that he acquired at the time of the sale.

The only situation in which the sale is considered a sin is prostitution, meaning I am sold to another for the purpose of obtaining pleasure, not in order to adhere to him and do great work. So, from prostitution, we don’t take a tithe because the Partzuf itself is not sacred since it is not working with an intention to bestow. It has Aviut (thickness/coarseness), but there is no Masach (screen), the intention to bestow.

After he is sold, he shall have redemption; one of his brothers shall redeem him. Or his uncle or his cousin shall redeem him, or the closest [other] relative from his family shall redeem him; or, if he becomes able to afford it, he can be redeemed [on his own]. He shall calculate with his purchaser [the number of years] from the year of his being sold to him until the Jubilee year; then, the purchase price shall be [divided] by the number of years; as the days of a hired worker, he shall be with him. (Leviticus 25:48 – 25:50)

Redeeming the brother means paying with a Masach for a Masach, since someone who goes through correction is under the Masach of a greater Partzuf. He needs to wait (which means to pass through levels) until the year of the Jubilee (Bina) when everyone becomes free, and everything goes back to its true owner.

It is necessary to pay for that work that the master must carry out on the brother (on the uncorrected desire) until the Jubilee year (Bina), meaning that he does this work instead of the master, and then the brother can go free.

Suppose that I have 17 years until the Jubilee year (50 years). This means that I must pay for a Masach corresponding to these 17 years. I then take him from under the Masach of the master to my Masach. However, if I ransom him, meaning to free him, does he truly become free, since after all, my Masach has not been moved to anyone? The question can be asked, “What do we rely on to acquire a Masach here?”

This is the redemption, the ransom, that specifically happens in this order when, …one of his brothers shall redeem him. Or his uncle or his cousin shall redeem him, or the closest [other] relative from his family shall redeem him; or, if he becomes able to afford it, he can be redeemed [on his own]. This indicates that the correction has been done to the degree that the Masach has been reduced.

The ransom of captives, slaves, and various other people is a very great correction, a real act of charity and kindness. There is even a ransom of bodies that were murdered. This strengthens the spirit of the people, giving them faith that we will not leave anyone behind. This is just like when Moses upheld the condition of taking everyone out of Egypt without leaving even one under the Parsa (border). For, if we are one soul, then it is impossible to leave any fragment behind, because without it we never can attain the entire completion of correction.
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From KabTV’s “Secrets of the Eternal Book” 11/19/14

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The Torah, “Leviticus” 25:44 – 25:46: Your male slave or female slave whom you may have from the nations that are around you, from them you may acquire a male slave or a female slave. And also from the children of the residents that live among you, from them you may acquire [slaves] and from their family that is with you whom they begot in your land, and they shall become your inheritance. You shall hold onto them as an inheritance for your children after you, as acquired property, and may thus have them serve you forever. But as for your brethren, the children of Israel, a man shall not work his brother with rigor.

The Torah tells us about different egoistic states that we undergo, one of which is enslavement to our ego.

We shouldn’t perceive what the Torah tells us as a story about the mutual relationships between people, since mutual relationships in this world are fulfilled automatically according to our natural attributes. The Torah tells us only about our internal states.

The Torah turns to us personally and refers to the states that we undergo, either as slaves to our desires or as people who are free of their desires and are the leaders, managers, and creators of our desires as a result of our development, i.e., to the extent that we can rise above our ego.

All of these are spiritual categories relative to the ego and there is nothing else but that.

Question: In that case, who is Moses?

Answer: Moses is the uppermost point of the desire that is born in the ego, breaks free and pulls people (the desires) who quickly can follow.

Moses doesn’t come out of the ego by himself. After spending 40 years with Jethro, he must go back to Egypt because his brothers are there. Even Pharaoh makes him an offer to leave Egypt with Aaron. Pharaoh doesn’t want Moses to take from him that part (Israel) that makes him rich, since he receives the Light through that part. This is the reason that he doesn’t want to let the people go. However, on the other hand, he allows Moses, the actual point of bestowal, to leave: “You don’t belong in Egypt anyway. You haven’t been here for 40 years, and now you suddenly show up.”

The slaves, Pharaoh, Moses, and Joseph are all desires that express a person’s attitude toward his ego, called Egypt, but the main one is Pharaoh.

When I take my people (my desires) out of the domination of the intention for myself and place them under the intention for the Creator, I exit the borders of Egypt, moving beyond the borders of the circle ruled by Pharaoh. It is the Creator who rules outside that circle.

This is the reason that I must take my desire out of that circle, since it can be either under the domination of Pharaoh or under the domination of the Creator. In order to do that, I must establish the conditions in Egypt that allow me to take this desire out so that it will agree to follow me.

I must weaken Pharaoh’s influence over my desires, which means to afflict them with ten plagues. I must place the desires (the people) in such darkness that they do not achieve any success nor a ray of Light in their lives. Only then can I collect them and free them from the domination of Pharaoh. This is called crossing the Red Sea, the borderline between egoism and altruism.
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From KabTV’s “Secrets of the Eternal Book” 11/12/14

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The Torah, “Leviticus” 26:1 – 26:2: You shall not make idols for yourselves, nor shall you set up a statue or a monument for yourselves. And in your land you shall not place a pavement stone on which to prostrate yourselves, for I am the Lord, your God. You shall keep My Sabbaths and fear My Sanctuary. I am the Lord.

Not to prostrate yourselves means to try to be as independent as possible—free.

This is a paradox, but freedom and independence must be formatted under the slogan, “for I am the Lord, your God,” which implies absolute lack of freedom. It is in this absolute lack of freedom that I attain that I must be totally free, which means to ascend above myself and be united with the Creator.

It is actually in the unity with Him that I achieve complete independence. It is hard to perceive this paradox because of its duality, but it exists. Scientists who deal with quantum physics also are beginning to realize this duality. Although they don’t perceive it, theoretically they realize that it is so.

However, how can we integrate these two opposites? It is absolutely impossible. It is impossible in our one-dimensional perception. We cannot even imagine what it means to be free according to our unity with the force of the Creator. In order to do so, we need to have an internal system that combines the two opposites.

Question: This means that I must be free of all the idols and graven images that I follow.

Answer: The idols and the graven images are essential for my development. I must hold on to something, like a child who holds on to some toy, a pacifier, or a blanket, and cannot manage without it. I feel the world through them.

It is impossible to advance without idols and graven images since we develop to the extent that we ascend above them. Each time I change the different deities until I ascend above these states by becoming totally free of the idols and at the same time am totally dependent on the Creator.

This phenomenon is typical of our times when the idols and graven images gradually disappear and a person seems to find himself hanging in the air. We are beginning to cleanse ourselves of them, but, at the same time, they also are flourishing and spreading. We soon will see the growing attraction to religion and more wars that are supposedly desirable to God.

Humanity somehow needs to cut off this tight and complex connection and do something about the economy and politics and the harm they have caused the world.

However, they will solve nothing by this method. The only alternative for the sufferings is the proper education of people and bringing them to the recognition of what is going on in the world. There is nothing else but that, no other method of changing man or of putting pressure on us, on the part of nature or society. This critical point is getting closer.
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From KabTV’s “Secrets of the Eternal Book” 11/19/14

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Writings of Baal HaSulam “Peace in the World” 

Writings of Baal HaSulam “A Speech for the Completion of The Zohar“

Topic of Lesson “Independence Day in Israel”

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The Torah, “Leviticus” 26:3 – 26:4: If you follow My statutes and observe My commandments and perform them, I will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit.

The Creator’s commandments are the laws of nature—both the laws of nature of our world that we partly see, understand, and know about, and the laws of the upper nature that is concealed from us—which are based on the attributes of love and bestowal, mutual cooperation, and understanding.

Your threshing will last until the vintage, and the vintage will last until the sowing; you will eat your food to satiety, and you will live in security in your land. (Leviticus 26:5).

This means that everything will return to its normal state, not only in our corporeal life when a person has everything that he needs, but also in the spiritual life. If we begin to keep the laws of the Torah, we will receive a reward on the level that we fulfill them, either on the spiritual or the corporeal level, or on both levels together.

The system is built so that if we are normally incorporated in it and fulfill our role, taking our niche in nature, all of nature operates harmoniously, thus filling each of us with harmony.

Question: What is the meaning of, “you will eat your food to satiety, and you will live in security in your land?

Answer: It refers to the two levels. One level is our human level that we feel in order to bring and adapt us to the second level, to the spiritual level. Bread is the embodiment of the attribute of Hassadim (bestowal, Bina). “You will eat your food to satiety,” means connecting to Bina and fully attaining this attribute. The word, land, stems from the word, desire (Ratzon). “And you will live in security in your land,” means that we must fulfill all the conditions in our desire, and then all the desires will be filled.

The Torah describes the structure of the system that operates and influences us, which is called the system of the spiritual worlds: Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya. We advance in these Sefira, and our mutual cooperation with it is only possible when we are connected mutually in a right, harmonious manner, complementing one another and creating one whole sphere of all of humanity inside it.

If we keep this condition, we find ourselves in total harmony with the external Sefira as a result of our common desires (desire meaning land), and everything that is good fills us. We feel this system in a perfectly precise manner, and it feels us in the same manner, and thus we work together.
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From KabTV’s “Secrets of the Eternal Book” 11/12/14

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Question: Passover is a special holiday. Everybody respects it, both secular and religious people. Everybody gets ready for the Passover Seder (festive meal), cleaning the house, buying new clothes, inviting guests and contemplating how to better celebrate a Passover Seder.

I want to understand the essence and symbolic meaning of this holiday. The most important Passover symbol is Matzah. What does it denote?

Answer: Matzah symbolizes the state in which we use only our vessels of bestowal without interference of our ego, our will to receive. We are prohibited to use egoistic desires since they are Pharaoh’s property. We must rise above them. Detachment from our egoistic desires signifies the “frugal bread” or Matzah.

We have to relate to each other only with love and bestowal to the extent it is available to us. We are not ready for it yet, nor do we fully understand what it means. Passover is a “small state” (Katnut) that is associated with the lack of energy. The holiday signifies our exodus from the built-in power of egoism and transitioning to the jurisdiction of unity and love among us.

The name of the holiday, Pe-sach, means transition, leaping from egoism to love and bestowal. This crossing is a symbol of the holiday.

Passover is a celebration of freedom; it’s a runaway from the devastating ego that buries us alive. As a result of redemption, we get to be a free nation in the free land, meaning independent of our desires (country or Eretz derives from Ratzon or desire). We stop “gobbling” each other up as before. Rather, we strive to become the people of Israel, to unite and become one whole.

This is what the exodus from Egypt is. It is not a geographical or physical notion; it’s an internal sensation of reaching inner freedom from the angel of death. Our everyday life is proof that our evil nature works as an angel of death that buries us. It doesn’t let us receive pleasure and constantly forces us to fight and quarrel, and even leads us to international wars.

Egoism is not about our desire to receive standard pleasures from the family, children, good food, vacations, or travel. Ego stands for a bad attitude of one human being towards another human. It’s a desire to receive pleasure at the expense of others. This explains why exodus from the ego means an escape from hating our neighbors, from constant jealousy, our inability to tolerate others, detachment and splitting into numerous parties, and sectors.

Question: Does it require us to give up anything?

Answer: You should reject your ego that is measured only by the degree of your negativism towards others.

Question: In the long run will I win or lose in my internal sensation of happiness and contentment?

Answer: I am absolutely positive that we can only win and have nothing to lose. We suffer damages because we treat each other badly.

Question: If we return to the symbols of Passover, what does Matzah mean nowadays, in Israel of 2015?

Answer: We have to start treating each other well. It will trigger a special, good atmosphere among us. At first, our future relationships will seem too “simple” since they will lack many nuances and tastes that result from our endless arguments and misunderstandings.

We will be like good kids whose mothers beg them not to fight with each other, but they don’t feel life in peaceful behavior. Only after they get involved in conflicts with their friends do they get colorful impressions.

This is why at first it is called “frugal bread” or Matzah. Later, we start developing our relationships that not only allow us to detach from wickedness by diminishing ourselves to the degree that we no longer treat our neighbors badly, but promote abstinence in others that lets us reach good, benevolent relationships among us.

It’s as if we crawl through a narrow tunnel and gradually reach a powerful, wide road of benevolent relationships among all of us. Then, the “frugal bread” turns into the best cake, the so-called “bread of love.”
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From KabTV’s “A New Life” 3/24/15

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