Question: Today [February 4^th]is the Jewish holiday, Tu B’Shevat (Arbor Day). What is the spiritual meaning of this holiday from the Kabbalistic perspective?

Answer: The wisdom of Kabbalah deals with the evolution of man until he reaches the level of the uppermost force of nature. In the meantime, this force is concealed from us, but we can discover it to the extent that we grow. The best symbol of growth is the tree. Therefore, the new year of the trees is celebrated on the 15^th of the month of Shevat (Tu B’Shevat) according to the Hebrew calendar. During this time, the trees begin to grow again and to bloom, which means that nature revolves from withering during the fall until the summer when everything begins to open up and to bloom. On this day, there is a switch toward regrowth in the land of Israel, and therefore we celebrate it. This holiday is related to fruit, to the gifts of the land and mainly of the trees. This does not refer to what the land itself produces, the vegetables, but to different kinds of fruit. People eat fruit and drink wine.

This holiday symbolizes a person’s growth since man is called the tree in the field. The Torah says that a man, during his lifetime,  is like a tree in the garden. Therefore, he should be looked after and taken care of if we want him to bear fruit and not to grow like a wild tree.

It is emphasized that the holiday of Tu B’Shevat is not just a celebration of trees, but the holiday of the cultivated trees that bear fruit, which means those that were looked after and from which man expects fruit, just like a person who develops spiritually. In that case, we must take care of the tree: to hoe around it, water it, clean the fruit with steam, cover them from the cold, and prune the leaves and branches. There are 39 actions that must be performed on trees, and they are all an allegory of the spiritual work that a person must internally perform on himself. Then, he will grow and bear the right fruit. The holiday of Tu B’Shevat reminds us that we are a fruit tree that must bear good, sweet fruit. We must think about that and take care of ourselves properly.

Question: What is the meaning of fruit?

Answer: Fruit is the human part in us that grows so that it can be picked from the tree, blessed, and eaten. The fruit unites and integrates the common work of the Creator and man. Man must take care of the tree and exert himself in every possible way. The Creator gives the Light and all the minerals in the earth for that, and eventually, they receive the fruit. All of a person’s work add up to the fact that he now can eat that fruit in order to bestow for the Creator’s sake.

I wish everyone a happy Tu B’Shevat, and bless you all to grow and be a good tree!
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From KabTV’s “Tu B’Shevat” 2/4/15

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When a person approaches old age, he begins to regret that his time is up, that is, that it is the end of his life. In fact there are those who think about this starting even in childhood and constantly check themselves precisely in relation to this point of death.

In the end, they either sink into depression or the opposite, they become inflamed with a strong desire to succeed and buy an eternal place for themselves in the eyes of others.

They hope that the point of death will not reach them personally, except in this worldly life. These are great people who leave their mark on the history of humanity, like Alexander the Great, Archimedes, famous scientists and leaders who changed our view of the world and the face of human society by making special discoveries and passing them on to the world.

We remember these people and read their biographies. Historians pass this science on from generation to generation and tell us about them. These great people are like marks along the entire axis of history. Basically, we count historical time not according to the years, but according to those special people, by saying, “This happened in the days of Julius Caesar,” and the like.

A person understands that it is not time itself that is the marker of human society but the people who played particular roles in those times in history. And so a vital need appears in a person to enter into eternity himself, into the same pantheon where all the central pillars of human society are gathered.

There are people who work their entire lives from a young age only for the sake of this, and in truth, there are individuals who succeed in leaving their mark on history.

But if we are talking about people who are not great but ordinary people, in old age these people feel that soon their lives will end. And even though through the methods of modern medicine it will soon be possible to extend human life significantly, no matter how much it will be lengthened, even to the age of 200 or 300 or even 500, in spite of it all, it will end. And that is how it truly will be. We will live much longer than now, but the same problem will remain.

The idea is not in the number of years. There was a time in previous generations when a person did not live past the age of 30 on average, and 200 years ago, to the age of 40. Only among the elite did the lifespan move between 60 and 70 years, but the masses lived 35 years on average or a maximum of 40 years. You remember how Pushkin wrote about this, that a person entered old age with white hair at the age of 38. At that time, it was normal to consider a 40-year-old man as old.

In our day we live twice as long, but the same fear of death remains. It depends upon human development. The more a person develops, the more the question of death concerns him. There was a time when human life was not valued and it was possible to send an army of a 100,000 soldiers to be killed in a single day. But today, the life of every person is of great value.

Presently, instead of a billion, there are seven billion people living on the face of the Earth. Humanity is investing a great deal of energy and money in order for machines to fight instead of people. This suggests that the life and death of every person is very important.

Today, it is impossible to send a person to fight as a gladiator in the arena to entertain the crowd as was customary in ancient Rome or even in America where no more than 200 years ago there were still slaves. Then it was possible to beat a slave and do with him whatever arose in the mind of the master. But in our day, the life of every person has a higher value.
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From KabTV’s “A New Life” 4/22/14

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All of us are parts of a single desire, a Kli. There are no previous properties in this desire except for a small spark, an implicit memory of our previous state called a Reshimo that is within our lowest, beastly desires.

Thanks to this spark, I can rise to the next level in which a Reshimo is discovered on an even higher level, and so on.

A Reshimo is the impression of the next spiritual state, which is completely broken. In other words, I have drives toward something higher, yet they are directed so that I will derive pleasure from this situation, I will conquer it. Even though this is a movement towards something higher, the movement is egoistic. This means that on the one hand, my Reshimo yearns for the higher state, yet on the other hand, it is egoistic. What can be done?

If the main thing for me is to abstain from the ego, I must close the Reshimo and not advance anywhere. After all, the moment I yearn for something further ahead and realize it, I begin to yearn for an even greater egoistic activity. After all, on every level the more that I advance, I am dealing with greater ego.

Why doesn’t this stop me? It is because it is not me who corrects my ego; it is the work of the Light. It is up to me to place myself only under its influence. And the more that I yearn for spirituality with even more envy, force, and perseverance, even if this is egoistic, at the same time, if I place myself under the influence of the Light, this is what is needed.

Accordingly, advancement towards a spiritual state is composed of two opposing components. On the one hand, even greater egoistic desires are revealed in me, but on the other hand, I put them under the Light that illuminates them. In this way I am seemingly found in two opposing states. Qualitatively, I am opposed to the Light more and more. Yet simultaneously I summon it upon myself through greater effort.

The contrast in all aspects between the quantitative and qualitative relationship confuses us. However, this is done intentionally so that we will accept the conditions of the next level and maintain them by playing with this level.

Baal HaSulam writes in Shamati 12: The essence of one’s work should be how to come to feel taste in bestowing contentment to one’s Maker.

Where in me is this? What kind of a taste can I feel in bestowal? Is it egoistic or altruistic? I don’t even know. How can I influence the Creator and what do I get from this? Since all that one does for oneself distances him from the Creator due to the disparity of form, do I get some kind of result out of this situation? After all, I also yearn for the Creator. Even though I can repeat a thousand times that I am doing this in order to bestow, these will just be words.

However, if one performs an act to benefit the Creator, even the smallest act, it (the deed) is still considered a Mitzva (commandment, precept), meaning a correction of oneself.

Hence, one’s primary exertion should be to acquire a force that feels taste in bestowing, which is through lessening the force that feels taste in self-reception. In that state, one slowly acquires the taste in bestowing. Meaning that we must reach a state in which when we give something, we enjoy.

All of our group work is said to gradually bring us to this. In the beginning, we advance under the influence of a broken desire, meaning with the help of signs of respect, praise, appreciation, and knowledge. When we try to be nice to each other and we enjoy this, it is because then we look great and respectable in the eyes of society and in our own eyes.

But if we continue to play with this, we acquire completely different characteristics, since depending upon our actions (our intentions are certainly broken), the Light that Reforms will shine on us and we will begin to change under its influence.

This is exactly what should always be our basis: How can we act such that at every moment, we are under the greatest influence of the Upper Light? This is what must determine our deeds, thoughts, and intentions at all time: how to act in the best way inside and out so that the Light will radiate on us as much as possible.

We must be concerned about this at all times, even though this concern could also be incorrect. After all, what seems to me to be correct today will turn out to be wrong tomorrow since all of our desires and flirtation with the Upper Light are egoistic and opposed to the characteristic of the Light. Yet this is not taken into account.

We are found in a state that is absolutely opposed to the Ohr Pnimi (Inner Light) which later comes to us. However, we are found in full accommodation with the Ohr Makif (Surrounding Light).

Obviously I am an egoist and am constantly trying  to put some kind of characteristic under the influence of the Light to correct it for my own benefit. Even though my corrections are egoistically directed towards myself, the Ohr Makif  doesn’t look at this and even shines on me according to my egoistic efforts and corrects my ego.

This is a tremendous characteristic of the Upper Light! After all, when it left the shattered Kli, it underwent this change itself. It doesn’t take into account the present state of the Kli, rather it looks towards whatever the next state can bring.

So the main thing for us is to try as a little child would and the Light will correct everything. The more that we act according to the Upper Light, the greater are the corrections that we get from it. This is precisely the transition from Lo Lishma (not for her name) to Lishma (for her name), from for myself to for the sake of the Creator.

Hence, one’s primary exertion should be to acquire a force that feels taste in bestowing.

It is difficult for us to speak about this now, since in the meantime, we have an egoistic taste of bestowal, meaning we are beginning to enjoy it. For me, there must be some kind of indication, sensation, and internal standard. I must give more to enjoy more, and if I give less, I enjoy less. I must measure everything, otherwise I will not be able to feel my actions and I will be under some kind of anesthesia in which I do something but don’t feel it.

How can I bestow and feel pleasure at the same time? Because then everyone would agree to bestow. Whatever difference there is between reception and bestowal, the main thing is that I will have enjoyment at the time that I act. In the meantime, we don’t understand this. At the present time we only act on one plane. No matter what we do, we are only receiving.

Gradually the Ohr Makif carries out a change in us such that we truly begin to bestow. We come out of ourselves into an empty void that we don’t feel, and yet together with this, we enjoy it.

Why all of a sudden do we feel that we are giving to an empty void? This is because in the transition from work for my sake to work for the sake of others, I don’t feel the other person. The idea is that now I feel him within myself and build a relationship with him according to his distance or closeness. To the degree that he is close to me, I want to give to him egoistically, or otherwise I don’t feel him. I am not ready to carry out even a single action for his sake.

When a spiritual revolution takes place in a person, he first feels the others as insignificant. In other words, his previous feelings and actions disappear and others begin to appear. This is similar to birth, when the body of the newborn begins to operate autonomously and takes upon itself to do everything that the body of the mother previously did for it.

A similar revolution happens to us. We receive an understanding of spiritual work, the possibility of giving outside of myself. This is something that is really unbelievable! And everything is thanks to the Ohr Makif, which at the time of the shattering went out of the Kli and is found to be surrounding it, meaning surrounding us. In this manner, it can bestow to us.
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From the Sochi Convention 6.10/14, Lesson #2

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The Torah, “Leviticus,”10:4 to 10:5: And Moses summoned Mishael and Elzaphan, the sons of Aaron’s uncle Uzziel, and said to them, “Draw near; carry your kinsmen from within the Sanctuary, to the outside of the camp. So they approached and carried them with their tunics to the outside of the camp, as Moses had spoken.

If I am on a certain level, I cannot rise to the next level or descend (I cannot perform a spiritual ascent or descent) before I perform certain actions.

Nadav and Avihu found themselves in the Holy of Holies on the level of the adhesion of the soul with the Creator, on the level of bestowal (Holiness and Holy symbolize the attribute of bestowal). In order to ascend to that level, they had to use their big ego, sanctify it, and transform it from reception to bestowal. When they found themselves in the Holy of Holies and tried to perform this action, they did not manage to do it. Therefore, instead of the fire of Holiness (the revelation of the Light of Hochma, in order to bestow), the opposite happened.

Therefore, the two vessels, the two attributes (Nadav and Avihu) fell, which means that they remained on the same level, the level of the dead. In every desire there are levels of the still, vegetative, animate, and human. In that case, the attributes fell from the human level to the level of the still nature so that they should be corrected.

What is the meaning of “carry your kinsmen from within the Sanctuary, to the outside of the camp?”  A camp refers to the gradual unity of the souls. The two attributes Nadav and Avihu fell to such a level on which they were not connected to anything and are therefore called dead. They must be corrected anew from their state. Therefore, they are taken out of there.

But this isn’t the first example of certain attributes that are removed from a certain level. For example, the great priest who died was taken out of the Holy of Holies on Yom Kippur, when a rope was tied to his foot in advance, since it was certain that his thoughts wouldn’t be pure. But he couldn’t restrain himself since he wanted to reveal the Creator so much and kept on with it.

He used to enter the Holy of Holies on Yom Kippur, which means that he ascended to such a high level that his body had to be taken out of there with a rope tied to his foot, while Nadav and Avihu were taken out by iron rods.

Iron, copper, silver, and gold are four materials in our world that are correlated with spiritual events. A whole section is dedicated to these relations.
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From KabTV’s “Secrets of the Eternal Book” 1/22/14

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The Torah, “Genesis,” 29:7- 29:8: And he said, “The day is yet long; it is not the time to take in the livestock. Water the sheep and go, pasture.”

And they said, “We cannot do that, until all the flocks are gathered together, and they will roll the rock off the mouth of the well, and we shall then water the sheep.” 

There are better times and there are less pleasant times in the history of humanity. Therefore the time that “all the flocks are gathered together” hasn’t come yet.

There were times in the history of humanity and the Jewish nation when we were very close to attaining the goal. There were several breakthroughs in the time of ancient Babylon, during the exodus from Egypt, and during the days of King David’s wars, until we finally have reached our time, which is exactly the time that “all the flocks are gathered together.” We have to reach connection because this is the only way we can influence the upper force and begin to change our reality.

The problem is in convincing ourselves and others and in actually realizing and feeling that fulfillment is only through connection. There is nothing but that. We reach a form that resembles the Surrounding Light only to the extent that we connect, and only then can we influence it, work with it, and direct it.

We begin to perform independent actions because we awaken the Upper Light and oblige it to operate in a special way. It is because we discover the need to unite in our connection and thus convey a perfect, ripe deficiency for the Light. Then the Light performs the last action and connects us.

We must convince ourselves that at this point our goal is to gather all the flocks together and to connect the people in the world in whom the desire to fulfill the goal of the wisdom of Kabbalah has ripened. This is the reason we were given the wisdom of Kabbalah, since we will discover everything else along the way when the Upper Light begins to operate in the connection among us. Then we will realize what the Light is, how it operates, discover its effect on us, and begin to ascend the spiritual ladder.

All of humanity has to go through this path but in an easier manner. Israel has to go through it first and then the whole world. People should understand that there is nothing but the connection between us that awakens the Light that Reforms to change humanity. To the extent that humanity changes, it will begin to discover a new world through its new senses that were corrected by the Light that Reforms.

It is because the reality that we feel is totally dependent on our perception. If our desires are egoistic and separated, we feel a shattered world in that shattered vessel, just as we see the world as it appears now. It is not surprising that the situation is growing worse to hasten us to reach connection.

To the extent that we begin to work in correcting our senses, we will feel a new reality. Just as we feel the shattering now in our corrupt vessels, we will feel a perfect world in our corrected desires that are governed by one force, by the Light that operates in our desires, connects, corrects, and fills them.

Therefore, everyone speaks about connection and mutual guarantee these days. It is because it is the only action we have to perform from now until the end of correction, and it must be performed by both the nation of Israel and the nations of the world. The sooner we do this, the sooner we will reveal the Light to humanity and thus fulfill the goal of creation.

It all depends only on the connection between us. We consistently and persistently have to work on this and constantly convince ourselves that this is our only goal. No matter how much a person knows, it has nothing to do with the true reality. The only truth is his yearning to connection and bringing others closer to connection.

“Every man shall help his friend!” We have to explain to everyone the importance of this action and that our future depends on it. Many years go by until a person begins to understand that his ego is doing everything to deceive him and divert his attention from this, as if it is a trivial matter.

Therefore a person listens, but doesn’t hear; so  one rejects and forgets this idea time and time again. But the time comes when we all have to start acting and telling ourselves and the Upper Light that we must reach connection no matter what. Then the passage for the revelation of the soul will open.
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From the 1^st part of the Daily Kabbalah Lesson 1/08/15, Writings of Baal HaSulam

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A Formula For Good

Question: What is this force of reception and force of bestowal? Do these forces bear different energies?

Answer: These are different energies and one cannot exist without the other. They always exist together one against the other. But on the levels of the still, vegetative, and animate, they automatically exist in a balanced state from the beginning of and all through the program of nature.

And on the human level, we must understand this program and balance these forces ourselves. From this we learn the program of nature and attain and understand the nature of what is higher. For this purpose these two forces were given to us so that we would learn about them and rise to the level of Adam, the one who resembles the higher power.

Question: What is the formula for balance?

Answer: The formula for balance is harmony between all parts of reality: the still, vegetative, animate, and especially within human society. Harmony indicates that I am connected with everyone, all are interconnected and connected with me. We are like brothers. We don’t feel that someone is higher than anyone else, closer or further away. Rather, all are like one person with one heart.

We must attain such a level. Then we will live in balance between the two forces of reception and bestowal and live a truly good life. And then we will say that only one force exists in the world, the force of goodness, in the middle and in balance!
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From KabTV’s “A New Life” 6/3/14

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The Torah, “Leviticus,” 20:13: And a man who lies with a male as one would with a woman, both of them have committed an abomination; they shall surely be put to death; their blood is upon themselves. 

A person kills himself while using the desire, the male part incorrectly, when the one who bestows becomes the one who receives.

This refers to a desire that can be used in order to bestow but is used in order to receive. We don’t simply create the wrong contact between the male and female parts of the desire, but actually lower its level.

With regard to that it is said, “They shall surely be put to death.” Such contacts put themselves to death.

The Torah, “Leviticus,” 20:14: And a man who takes a woman and her mother it is evil counsel. They shall burn him and them in fire, and there shall be no evil counsel in your midst. It is about a short circuit, a wrong connection between the upper and the lower levels. This is impossible.

The Torah, “Leviticus,” 20:15: And a man who lies with an animal, shall surely be put to death, and you shall kill the animal. The animate level of the desire isn’t ready to be used in order to bestow. The desire descends by one level and begins to grow again from the level of the vegetative to the animate level and then to the level of the speaking.

The Torah, “Leviticus,” 20:16: And a woman who comes close to any animal so that it will mate with her, you shall kill the woman and the animal; they shall surely be put to death; their blood is upon themselves. The Torah speaks only about how a person can sort out the desires inside him, compare them correctly and create the right network by using them.

There are, for example, many neurons in our brain, which have to connect into synapses (connections) upon which everything depends. If these connections are correct, a person is normal, but if the contact between the neurons is wrong and there are, for example, 500,000 neurons instead of a million, a child is born underdeveloped.

Therefore, the Torah tells us how to create the exact form of the right system inside us, since it was given to us when it is totally ruined. But when you put it together, you begin to realize its inner principle which is impossible to attain any other way. You are like a small child who begins to grow wise by playing with different toys as he understands how they are made. Here too, we are given the right instructions so that we will understand the design of the Creator. It is only by this kind of work that we get to know and attain Him.
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From KabTV’s “Secrets of the Eternal Book” 4/23/14

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There Is No Evil in the World

Question: Can a person protect himself from all evil?

Answer: A person can be shielded from evil if he learns from past mistakes or if his parents, teachers, and society teach him from the start.

We pass this education from generation to generation: how to live so that a person will not make a mistake. He must know that there are no good and evil forces, rather there are two opposing forces: reception and bestowal. He must know how to balance them.

There is no evil in the world; rather, there are always possibilities for doing good and maintaining balance. We would not see any evil if we were sources of balance throughout the world and perceived it as one whole system. Only because of our view, our incorrect approach, do we see the world damaged and evil.

However, we have damaged it ourselves by not creating balance anywhere, especially not in human society! And so it seems to us that this world is cruel and that everything in it is evil. It seems to us as if we were given this tiny planet as a toy so that we could break it and throw it away. People behaves on this earth as foolish children.

But the time has come to begin to behave logically and understand the right approach to nature, that there is no evil or good in it, but two opposing force: plus and minus, electron and proton. Between them, we must organize our lives. So let’s organize! Life could be wonderful if it were to flow harmoniously between these two forces!

Good is not found on any single side; rather, it is in the middle, in a balanced state. And the two opposing forces simply operate from the sides. The positive force is called this, not because it is good, but simply because it emits, gives, bestows, and moves outward. The second force is called negative because it receives, and attracts to itself.

These simply are two opposing forces, and if we balance them correctly, we can create a connection between them that is called life.
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From KabTV’s “A New Life” 6/03/14

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The Torah, “Leviticus,” 20:20:  And a man who lies with his aunt he has uncovered his uncle’s nakedness; they shall bear their transgression; they shall die childless.

All connections that lead to the wrong contact between the lower level and the upper level are forbidden by the Torah because they cut off the ladder of ascent.

The Reshimot (reminiscences) should rise along the same chain that they descended from the world of Ein Sof through all the worlds into our world. Therefore we cannot do anything with nature except carefully follow the limitations we were given.

So, why is it unclear which Reshimo we can use and which we cannot? This is done purposefully so I clarify the most correct actions despite my impulses, thoughts, and desires.

On the other hand, the wrong actions help me penetrate more deeply into the system and see why everything is built the way it is. Therefore, this confusion is necessary in order for us to organize our brain and see how everything is internally arranged. This provides us with the depth of the attainment.

The chain that leads to the world of Ein Sof is very accurate and rigid. You can ascend only according to the same chain by which all your spiritual genetic data descended. Therefore whatever doesn’t give birth to the next level isn’t simply cut off, but is first studied and explored.

This is essential in order to attain the internal mechanism of the system. Without it, you would be an angel, that is, an animal that is led by nature and instinctively performs only the right actions.

But when there are a great number of options and you think about what is allowed and what is forbidden, by delving into the temptations and the difficulties and thus choosing the right thoughts and intentions, the attainment of the deep, boundless, system called the Creator is revealed within you.

It is adapted to you and you become its owner. It is just like an embryo, a human being, that develops from one genetic bud. The same thing happens here.

You actually have only one small point that can be turned in any direction since it has no direction of its own. But when you begin to work according to the instructions given by the Torah and explore where, what, and how, you begin to see the connection of your point in the heart with the whole immense system. Eventually it becomes the basis of this system.

Either way, you have to go through all these paths and explore them. They will be given to you from Above according to the root of your soul, according to the general Reshimo that is hidden within you, no matter what. We all have to go through this, each according to his own style, in his own way. Otherwise you will not become the owner of the system.

Comment: But all the so-called sins in our world occur as a consequence of the spiritual roots, like the union of two men or incest, etc.

Answer: It is the result of the shattering of the system that had to descend that way on purpose, be destroyed and become fully revealed to us so that we will begin to put it together again and ascend.

The Torah, “Leviticus,” 20:22: And you shall observe all My statutes and all My ordinances, and fulfill them, then the Land, to which I am bringing you to dwell therein, will not vomit you out. This is the condition upon which it is possible to enter the land of Israel, where everything is clean and there are no prohibitions. Then you are on a level when all these laws become natural laws for you and you don’t break them because you actually don’t feel that it is possible to keep them or to break them. This option no longer exists.
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From KabTV’s “Secrets of the Eternal Book” 4/23/14

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The First Encounter with the Creator

Question: When talking about the identity of the people of Israel, about its unique specificity, it is impossible to ignore the Tanakh. Its legacy is at the heart of the people and largely determines our essence. The importance of this heritage is clear to almost everyone, but the reasons, the mechanisms of this phenomenon, are unclear, which generates many opinions and concepts.

The Tanakh writes about the exclusivity of the Jewish people. The book “Exodus,” 19:3 – 19:6, tells about the events at Mount Sinai, and cites the Creator’s words addressed to Moshe: So shall you say to the house of Jacob and tell the sons of Israel, “You have seen what I did to the Egyptians, and [how] I bore you on eagles’ wings, and I brought you to Me.

And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples, for Mine is the entire earth.  And you shall be to Me a kingdom of princes and a holy nation.” These are the words that you shall speak to the children of Israel.

The idea that the Creator chose the people of Israel was originally based on this verse.

Is this true? Can we consider the Tanakh as real evidence? Or is it just an historical narrative? And maybe it is a legal code, which singled us out from other peoples?

Answer: It all began with Abraham who revealed the upper force, nature, the source and its program of development and purpose. Most importantly, he saw the role of people living in the world and their place in the overall action. In particular, this applies to those people who consciously join the process to realize it and thus reveal the Creator.

In this way, the essence of what is happening, the meaning of God and the purpose of creation, which explains why we exist and what we become in the end—all this was revealed by Abraham, and this is what he taught to those who joined him.

However, his revelation was only the beginning. As the wisdom of Kabbalah explains, Abraham, Isaac, and Jacob represent the initial stage, the first three Sefirot (GAR), the beginning of development, and the beginning of humanity’s acquaintance with the Creator. This encounter occurred in the group that Abraham created in Babylon and which left it for the land of Canaan.

The Protracted Session

Then there was the Egyptian exile, exiting Egypt to come to Mount Sinai and the Sinai desert, where for forty years, we studied spirituality, the upper force, understanding who and what controls us, for what purpose creation exists, what ultimately we had to do, what we had to become, what what we had to achieve, etc.

All this is really described in the Tanakh. The only question is who is able to understand its words? After all, this book was written by people who possessed spiritual attainment and saw the program that operates beyond the picture of our world.

In the same way, while watching TV, we understand that its picture is created by special tools, showing us information that comes from the external source, from a server or, let’s say, a video camera filming a live soccer match. It is clear that the action takes place on the screen, which just projects an image for us.

Similar phenomena are discovered by a person who begins to reveal the true pictures of this world. It turns out that behind it, there is the idea of creation and the upper force, which projects this picture within us. It does not need a screen to display this picture; rather, it shows its own movie from inside, but it seems to us that this happens outside. In this way, the picture of the external world, the universe, appears before us and we seemingly are in this huge cinema.

The upper force shows us its session in order to raise and develop us in a special way by which we will reveal it. Being together in this movie, we react to and participate in it. Thus we are pushed, compelled, and urged to discover why and for what this is happening. We learn from our actions and see a lot of causal factors and facets in the plot, but forget that the upper force shows it to us.

Thus, the connection with the original root is lost, and the movie becomes a reality. Joy, fear, and other internal responses take us away from the proper understanding of what is happening.

Not Just Spectators

We have been in this state for a long time. Having discovered this, Abraham used his fame and brought people from all over Babylon, outlined and explained to them, and taught them how to participate in the movie correctly.

The bottom line is that in every moment, we should try to reveal the intentions of the projectionist. And His intentions are crystal clear! He wants to raise us so that we understand His purpose and desire, understand the process that lies before us, and agree with Him that in the end our whole being is designed to become adhered to Him. This identification with the Creator is possible only on the condition that we become like Him. And this can be learned from watching his movie.

Abraham taught that to the Babylonians who followed him, and over the years they revealed to themselves, not only the world that he described, but also the course of development.

They tried to be included in the movie, in the unfolding action. Before them, they saw the still, vegetative, and animate natures and people who were friends from the group of Abraham, which later became the nation of Israel. They also saw distant people from other tribes and nations. And everyone tried to be part of the picture, as if it really were a movie, projected by the upper force.

In this way, every one of them related to what was happening outside and within himself. After all and in every instance, internal events make us look differently at what we see outside.

According to the explanations of Abraham, his followers wanted to develop the attitude that the Creator expected from them inn themselves. Abraham taught them how to relate to everything correctly, with the same thought, the same intention, that the projectionist, the upper force, had.

The Language of the Creator

They began to understand that this is the language of the upper force. The whole of nature is the language of the Creator that the Creator uses to communicate with human beings.

As a result, they began to reveal the separate elements that  compose nature, and to understand how the Creator creates it to affect us. They found that the world is created by good and bad forces, the light and darkness. Abraham explained this to them, and they revealed that within themselves. It turned out that the light and darkness are a good or a bad attitude.

Hence it became clear that the good force of bestowal, entirely related to the Creator, has 22 forms, called letters, and five additional forms. The followers of Abraham studied these forms and began to apply them. Moreover, the Aramaic language that was used in Babylon in speaking and writing was similar to this one, so in essence, this was their natural root, and they switched from Aramaic to Hebrew.

The Aramaic letters were also very much like Hebrew, only now they understood their true, correct form, the shape of vessels and desires, as well as the rules of grammar and the laws of bestowal, which were sequential, adjacent, etc. Abraham’s disciples revealed the precise laws of bestowal from the top down and from the bottom up, and thus this language was given to them.

In general, it is about revelation. People learned from the picture the upper force presented and understood how, what for, and why the upper force showed it to them. In other words, they learned the language of the Creator, finding internal meaning and the purpose of its influence in everything.
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From KabTV’s “A New Life” 1/4/15

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