Among these there was no man who had been [included] in the census of Moses and Aaron when they counted the children of Israel in the Sinai desert.

For the Lord had said to them, “They shall surely die in the desert,” and no one was left of them but Caleb the son of Jephunneh and Joshua the son of Nun (Moses, Torah, Bamidbar, Numbers, Pinchas).

You cannot move to the next degree unless the previous generation, the generation of the desert, dies out. Perhaps a different transformation was originally intended, and then a different decision was made because it was impossible to make this transformation smoothly in order to add the next state of the “generation of the desert” to the previous state of “exodus from Egypt,” and later the state of “generation that entered the land of Israel.”

These three degrees are very different from each other. In general, all the assumptions in the Torah, “what if it were so or not so,” imply that this cannot be by definition. And it is revealed to us why this cannot be because the desire that came out of Egypt cannot go through all the corrections and enter the land of Israel.

In other words, the stage of “forty years of correction in the desert”, i.e., ascent to Bina, is an absolute renunciation of one’s past state. So naturally it must die.

Anyway, the generation of the desert does not fully correct itself; such faulty states remain there that will later lead to the fall in the land of Israel. Therefore it should die out in forty years.

That is, as Malchut rises into Bina, includes as much as it can in it. But once included, it is no longer the same Malchut, the same property or desires; they are already adapted for bestowal.

Question: What should die in forty years in the desert?

Answer: The desire to think of oneself must completely die out in a person and a passion for the quality of bestowal must arise, directed from oneself toward others. In love, from oneself, in filling others, from oneself. One should have such an aspiration, which is based on great respect for the quality of love and bestowal, and leave everything that is in a person in the background since all else pulls him forward toward the others.

The property of bestowal arises in people under the influence of surrounding light (Ohr Makif), which gradually purifies and corrects them. This light is called the light of the Torah.

All of one’s past thoughts “about himself, for himself, with himself” gradually die out. Moreover, not only the “I” associated with receiving for myself is dying out, but also the “I” involved in giving. That is, the fact that I give to someone, love someone, or strive to do something for people, this “I,” even in striving out of myself, should not be there either.

It is very difficult to explain because such a possibility, such a state, in us is formed by the upper light.

Question: Does no one know that I give?

Answer: Even I do not know it myself. That is most important.

This should happen in the desert. But this does not mean a material desert, in which, by the way, people live perfectly all their lives, because there is water and everything else there.

The desert is a state where, when I strive for the quality of bestowal and love, I discover that I have nothing with which to fill these properties, aspirations, and urges. I want to come to someone, give something, pour everything out from myself, but in fact I have nothing to give, nothing to pour out, no one to come to. I have no strength, no reason for the quality of giving, no opportunity for this.

This is shown to me precisely so that I can reach the pure quality of bestowal, which has absolutely nothing to do with me. And when it is connected to me in any way, it is for my own sake.
[176373]
From KabTV’s “Secrets of the Eternal Book” 9/16/15

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