The Torah, “Numbers,” 19:1 – 19:3: And the LORD spoke unto Moses and unto Aaron, saying: This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke.

And ye shall give her unto Eleazar the priest, and she shall be brought forth without the camp, and she shall be slain before his face.

All of a person’s desires are between the attributes of receiving and bestowal by which he can correct himself. When a person wants to consciously or unconsciously, subconsciously, fill himself, he takes a few desires from the egoistic attribute of receiving and uses them with intention to bestow. It is actually these two attributes that the heifer embodies: receiving (flesh) and bestowal (milk). It absorbs animal feed and eventually gives milk, which means that it receives with intention of in order to bestow.

Receiving with the intention of in order to bestow is the attribute of Malchut (a desire) that ascends to Bina and exists there. It can descend to its place only to the extent that it receives the attribute of bestowal from Bina and cannot use its level anymore.

Question: Why is it about a red heifer?

Answer: The color red symbolizes the attributes of Malchut and Bina, white and red. What is the meaning of a red heifer? There are attributes of Din (judgment) in it, and when Eleazar the priest slaughters and burns it, which means totally destroys the egoistic phase, it is truly possible to receive the attribute of bestowal from it.

Question: Why does it have to be without blemish?

Answer: It is forbidden to offer a sacrifice that has a blemish. A sacrifice is any desire which from a certain point onwards a person wants to use only in order to serve others, with the intention of in order to bestow. This is the reason that it has to be absolutely pure, in order to work with the intention of in order to bestow.

It says a heifer “upon which never came yoke,” which means that it hasn’t been used in any form of bad. Malchut is the desire that ascends to Bina, which has not participated in any actions. You discover and explore it and understand that you can correct it. Therefore, it ascends to the attribute of bestowal and works with it.

Question: Does the tradition of not mixing milk and meat products stem from the fact that milk symbolizes the attribute of bestowal and meat symbolizes the attribute of receiving?

Answer: Yes. The properties of bestowal and receiving cannot be mixed. It is unnatural. But if you take only the intention of Bina, and not the actual action, and connect it with the attribute of Malchut, you can use them. This will lead to an action of to receive in order to bestow. So when everything is corrected there will be no prohibitions.
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From KabTV’s “Secrets of the Eternal Book” 6/10/15

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We are within the absolute force of nature, which includes everything and is eternal; that is, it exists above time. An empty space was intentionally created inside it so that we can exist there.

Kabbalists don’t engage in studying the upper force that is external to the space where our world is, but in attaining it in our world. However, they attain it only because of their equivalence of properties with it.

If we want to measure something, we build an instrument that can perceive these attributes. Therefore, in order to feel new attributes we have to create them ourselves.

There is no point in amplifying our sight by means of microscopes and telescopes, and our hearing by means of radar, etc. We will not attain anything that way. We have to create attributes in us that are similar to the upper world.

This is what the wisdom of Kabbalah tells us about. When we gradually create new attributes, we begin to feel the upper world in addition to our world. At the same time, we acquire an understanding as to where we are, what affects us, how we can change ourselves by changing the upper world, and not just to explore and study it passively.

Just like a person who is born in our world gradually attains it and at the same time can actively change it, so can we affect the upper world in addition to attaining it. This influence will only be positive because the system of our influence on the upper word is arranged so that it can convey only positive signals.

Therefore, it is impossible to cause any harm here. The wisdom of Kabbalah operates only in one direction. To the extent that a person resembles the spiritual world, he can affect it in a positive way and through it positively affect our world, which is under the upper providence.

Therefore, Kabbalah is the science of the management of our world through the upper world.

Question: What is the purpose of the creation of our world?

Answer: One can attain the whole system of management and through it the Creator of this system, i.e., the upper force that created our world, the upper worlds and who governs them.

The upper world consists of five worlds or five levels: Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya. They are all divided into five other levels up to 125 degrees. Accordingly, when we ascend these levels we can influence our world more and more and change it for the better.

But most important is that at the same time we can also ascend to a spiritual reality above time, space, and all the limitations of the physical world. This is the main goal of nature.

Question: What is the upper world?

Answer: The upper world is a world of forces. Our world is also a force field, a fact that quantum physics verifies. It doesn’t reveal matter but only energy and information. They form a field in which there are forces and intelligence hidden in these forces that operates them.

Question: Does this mean that when a Kabbalist looks at a person he sees energy and not matter?

Answer: A Kabbalist sees only forces in everything.

A vet, for instance, who examines an animal, understands that it is motivated by instincts. A psychologist who speaks to a person understands the forces that motivate him. It is the same when it comes to a Kabbalist who observes a psychologists or the vet and understands what motivates them or all the people as a whole.

The attainment and understanding of the system of management raise a person to the next level of understanding the universe. He begins to look at the world in a totally different manner. Kabbalah is the science of managing all things, because the creation itself is also a consequence of the control.
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From the Kabbalah Lesson in Russian 10/11/15

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Torah, “Numbers,” “Chukat,” 19:14: This is the law: if a man dies in a tent, anyone entering the tent and anything in the tent shall be unclean for seven days.

This talks about the external environment of a person that includes a house, a yard, a field, and a desert.

A tent is the closest thing to a human body right after one’s clothes. People are animals; that’s why their clothes were made of wool and leather. Tents too were made of animal skin, wool, and fur.

Wool, leather, silk are the best materials for the human bodies; sleeping on wool, wearing wool and leather is the best for our health. And of course, it is very beneficial to live in a tent since there is a totally different aura there.

Question: So, what does “to die in a tent” mean?

Answer: It means that people are using their desires egoistically—to receive for one’s own sake.  That’s why their surrounding shell doesn’t save them, not even their clothes or a tent. So, our desires must be cleaned in order to make it possible to use them in the future.

In the past, garments were transferred from generation to generation. In spirituality, it is done by transferring the screen from one state to another. It’s not about physical death but about killing one’s prior states.

How does one transition from state to state? How do people reincarnate? What stays of us and what transforms? Why do we call our new reincarnation a “new life”? Is it really new as opposed to our old life? What is intact and what continues rotating? How do people use their previous instruments, including clothes and tents? The Torah gives answers to all these questions.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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Question: Does a person lose his or her individuality after death? Do we lose the originality inherent only to each of us?

Answer: The thing called originality in this world is an animal feature. It is absolutely useless and has no value for a spiritually advanced person.

One’s originality is revealed upon reaching unity with others, when we open our soul through the overall connection. Only a soul remains genuinely distinctive, whereas various earthly properties are temporary and disappear.

Question: What is so special about the soul?

Answer: It is unique because of the mysterious fact that it is similar to the Creator.

The soul is a desire that has a potential to transform itself and become similar to the Creator. And this similarity is in each individual soul.
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From the Kabbalah Lesson in Russian 11/10/15

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Torah, “Numbers,” “Chukat,” 19:11: Anyone touching the corpse of a human soul shall become unclean for seven days.

This is about the internal properties of a person, not about dead people.

Properties that died in us are our egoistic qualities that we didn’t want to use in this form.

One spends a lot of effort and time to put them to death. But at some point one wants to revive them since they can be used differently, for the sake of bestowal. This is called “the revival of the dead.”

We touch our dead egoistic properties and figure out how to work with and correct them and still be holy., i.e. to work for bestowal.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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Torah, “Numbers,” “Chukat,” Chapter 20:01: The entire congregation of the children of Israel arrived at the desert of Zin in the first month, and the people settled in Kadesh. Miriam died there and was buried there.

Any spiritual property consists of male and female parts. A female part is called Aviut (desire); a male part is called Masach (screen) and the reflected light. The female part attracts; the male part repels.

Miriam, the leader of women, was the sister of Moses, that is, she represented the properties of Bina that manifested through her.

Miriam’s death symbolizes that upon the exit from Egypt, the part of a common desire that connected Moses with Egypt was corrected. Miriam was a link between Batya, the Pharaoh’s daughter who adopted Moses, and his natural mother, Yohevet.

When the Pharaoh’s daughter found a baby, she realized that it was a Jewish child. Miriam happened to be close by; she suggested finding a Jewish nurse for the crying baby, and Batya agreed. Thus, Moses was returned to his mother. She nursed him, but the Pharaoh’s daughter brought him up.

So, Miriam constantly ran from the Pharaoh’s palace to Moses’ house; her constant running between the two houses symbolizes an ongoing transition: Malchut in her place and Malchut in Bina; again, Malchut in her place and Malchut in Bina. This transition laid a foundation for the exodus from Egypt, i.e., disintegration from egoism.

Miriam’s death symbolizes the disappearance of the connecting link, and it grants the people of Israel a chance to break away from Egypt and transition to the next stage.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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Torah, “Numbers,” “Chukat,” Chapter 19:15: Any open vessel which has no seal fastened around it becomes unclean.

A man consists of little vessels (Kelim) that are in fact our desires, intentions, and properties. If one’s vessel is not formed yet, if it bears no screen, if one doesn’t use the vessel after the contraction, if it is open to any action, i.e., if one doesn’t have control over it, then it is considered an impure vessel that doesn’t have a “seal.”

Everyone should sense and understand what particular quality it is about, create a screen, and keep it fastened. At the same time, one should know what state this property belongs to and when it can be used to promote one’s advancement.

Our vessel has to be always clean and fastened. Otherwise, it becomes prone to various external and internal influences, which in principle are the same. The vessel should open only when it is absolutely necessary in order to meet the demands of the society we live in.

Torah, “Numbers,” “Chukat,” Chapter 19:20: If a person becomes unclean and does not cleanse himself, that soul shall be cut off from the congregation…

A man who doesn’t purify himself cannot connect with others; it’s as if he is estranged from the general soul.

The Torah mentions the “camp” that an impure man has to leave and spend many days in self-purification before he is allowed to return. The camp stands for the inter-human connection, i.e., the general soul.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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Preparation for the Lesson 

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Writings of Rabash, “Rungs of the Ladder,” Article 12

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Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 30

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Lesson on the Topic: “Chanukah by the Wisdom of Kabbalah”

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