From the words of the Midrash Rabbah, Parshat “Chukat”: The red heifer is bought from the mandatory annual contributions of the half-shekel, that all Jews contributed to the Temple.

The Temple symbolizes the collective vessel into which the descending spiritual abundance is received. And after that according to a hierarchy it flows and extends to the smaller vessels that are all the people.

The Temple is the uppermost point of attachment of the desires that are connected with the Light, with the higher power. It is not created by one person, but by the sum of all the desires that we connect together in tens, hundreds, and thousands, forming one single desire, dissolved into it.

Therefore, by the Temple, we don’t mean a stone structure, but a place where the shared desire on which a correction must be made accumulates. Correction is not made in each person separately but only in our shared connection.

Question: What does it mean that “the red heifer is bought from contributions”?

Answer: In spiritual work, we give of ourselves only the initial desire (the half-shekel), and the correction comes to us from above (the second half of the shekel), and as a result, a complete desire emerges, a complete vessel (Kli), which the red heifer symbolizes.
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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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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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Question: How can a person who has not transcended the Machsom (barrier) determine which actions in our world will help him leave the world of Assiya and feel the influence of the five Lights of NRNHY of the Light of Ruach in the world of Yetzira?

Can a person plan this spiritual advancement, like somehow grabbing my ego and offering it a bait, for example?

Answer: A person who doesn’t feel the upper world cannot imagine what it is like to be in it in any way, and speaking about the transition to the next world is futile and makes no sense since we must change our entire instrument of perception!
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The Torah, “Numbers” 18:15 – 18:16: Every first issue of the womb of any creature, which they present to the Lord, whether of man or beast, shall be yours. However, you shall redeem the firstborn of man, and the firstborn of unclean animals you shall redeem.

Its redemption [shall be performed] from the age of a month, according to the valuation, five shekels of silver, according to the holy shekel, which is twenty gerahs.

All that is first born belongs to the upper level, to the priest (Cohen). A priest is an upper level that is meant to work only with the intention of in order to bestow. Therefore, a person who owns cattle must give the first born of the cattle and his first crop to the priest.

If a person has a first born son, he must redeem him from the priest. Today, we hardly observe this condition because we don’t know for sure who is a priest and who is not. There is no Temple, the land isn’t holy, and we are not in a state of “love your neighbor as yourself.” So these laws are virtually non-existent now.

But there are people who still carry out these conditions. For example, when I was thirty years old, I redeemed myself from the priest. After all, it is said that a person whose parents have not redeemed him must do it himself if possible. He buys five large silver coins, which he weighs and gives to the priest. In this way, he redeems himself from the priest.

But according to the spiritual work, it means that a person lightens the upper part of his soul so that it will work only with the intention of in order to bestow. He gives the priest the strength, which he has earned by himself, in order to receive from the priest the opportunity to acquire his desires and attributes of bestowal.

This is called sanctification. You give the priest money; in other words, your financial strength, and receive from him spiritual strength.

Question: Why is it necessary to redeem precisely the firstborn?

Answer: The fact is that the redemption of the first born is a revelation of a level, and everything that follows is the development of that level.

When you reach the level of “receiving in order to bestow,” it is as if you open it. Then, there is only its complementation, your other secondary attainments. This means that anything that comes after your first born is only the fulfillment of additions to him. The main thing is the first born. Therefore, this is also the reason that he inherits from his parents.
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From KabTV’s “Secrets of the Eternal Book” 6/3/15

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Question: A complete Partzuf, the general soul, is a collection of souls who have nullified themselves in relation to each other. This is very complicated work requiring long periods of time.

Suppose that a miracle happened and we succeeded in becoming one Partzuf, after long work on ourselves, after applying some effort.

My question is whether we should always remain in these efforts or will everything go differently and not be so difficult somehow? We have already accepted the decision, we have gone through the first Tzimtzum, and we are the only force that is directed only towards the Creator. We have gotten used to thinking this way, and have created conditions for life.

From these laws we have already found ourselves in the spiritual world, but if suddenly one person or a group of people throws all of this into doubt, will the entire Partzuf collapse?

Answer: No, there are no more descents, because it is not for nothing, only ascents exist. But if you “give,” then you do not care about anything.
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The Torah, “Numbers,” 18:8 – 18:9: And the LORD spoke unto Aaron: “And I, behold, I have given thee the charge of My heave-offerings; even of all the hallowed things of the children of Israel unto thee have I given them for a consecrated portion, and to thy sons, as a due for ever.

This shall be thine of the most holy things, reserved from the fire: every offering of theirs, even every meal-offering of theirs, and every sin-offering of theirs, and every guilt-offering of theirs, which they may render unto Me, shall be most holy for thee and for thy sons.”

This speaks about a person’s internal spiritual work in which he is divided into the priest, a Levite, and Israel, which correlates with HBD, HGT, NHY inside the Partzuf (the internal structure of the soul). Accordingly, the society is also divided into three parts.

The Creator says to the Levites: “I distinguish you and you will live from what the other desires bring Me.”

The Torah, “Numbers,”18:10: In a most holy place shalt thou eat thereof; every male may eat thereof; it shall be holy unto thee.

Eating means to receive the Upper Light that fills everything around a person internally and a person has to receive it only in vessels of bestowal, which means to let it pass through him with the intention of in order to bestow. This is the reason he receives instructions as to what he can receive and what he cannot, in what way, to what extent, etc.

The Holy of Holies is the attribute of Bina that is included in Keter. Only a certain person, the great priest, can eat in this high attribute and only on a certain day called Yom Kippur. In other words, it is the highest point of contact of human society (the soul) with the Creator.

The Torah, “Numbers,”18:12: All the best of the oil, and all the best of the wine, and of the corn, the first part of them which they give unto the LORD, to thee have I given them.

All the best oil is the uppermost and the greatest Light, which in the ascent to the spiritual worlds; it becomes increasingly more difficult to receive because we receive it in the attribute of the one who bestows, in order to give to others, and not to receive anything for yourself.

The Holiness symbolizes bestowal, and Holy of Holies is to bestow in order to bestow, which is equal to receiving in order to bestow, which can only be on the level of the priests.

This is the reason that the Creator gives Aaron and his sons all the best oil, as they can process it and thus pass it through them to the whole society.
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From KabTV’s “Secrets of the Eternal Book” 6/3/15

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