The Torah, “Numbers” 1:20 – 1:27: And the children of Reuben, Israel’s first-born, their generations, by their families, by their fathers’ houses, according to the number of names, by their polls, every male from twenty years old and upward, all that were able to go forth to war;

those that were numbered of them, of the tribe of Reuben, were forty and six thousand and five hundred.

Of the children of Simeon, their generations, by their families, by their fathers’ houses, those that were numbered thereof, according to the number of names, by their polls, every male from twenty years old and upward, all that were able to go forth to war;

those that were numbered of them, of the tribe of Simeon, were fifty and nine thousand and three hundred. 

Of the children of Gad, their generations, by their families, by their fathers’ houses, according to the number of names, from twenty years old and upward, all that were able to go forth to war;

those that were numbered of them, of the tribe of Gad, were forty and five thousand six hundred and fifty.

Of the children of Judah, their generations, by their families, by their fathers’ houses, according to the number of names, from twenty years old and upward, all that were able to go forth to war;

those that were numbered of them, of the tribe of Judah, were threescore and fourteen thousand and six hundred.

This is about the shattered particles of the soul that assemble into one general soul.

The Upper Light enters the tiny spiritual particle and brings into this particle all its power and energy that includes the whole universe, all the worlds, everything that the Creator has given the created being, and thus blows it to pieces. The shattering symbolizes the revelation of the great egoism inside it, and this is called Adam’s sin.

Now a great egoistic desire is revealed in the tiny particle that exploded into a billion parts, which is equal to the infinite Upper Light. When the Light enters the particle, it transfers all its greatness to it in an opposite form, in the form of help against. Now we have to change all the great egoistic attributes into the attribute of the Light according to our connection and unity.

But we don’t return to the tiny particle; rather, we connect and are covered by all the Upper Light. It is as if we dress onto this particle like a snake that dresses on its prey.

We have to understand that all the attributes, all the mutual connections, everything we have to discover, is separated in an absolute accurate manner and they all have their own places. These are the clear and accurate physical laws that are based on the correlation between the Light and the desire, between the Creator and the attribute that is opposite from Him. Everything has to be kept in perfect accuracy, and therefore it is said: examine whether you calculate everything correctly, whether you have undergone certain states, whether you are on a given spiritual level, and whether you have perceived it internally.
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From KabTV’s “Secrets of the Eternal Book” 12/17/14

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The formation of the 12 tribes of Israel comes from the fact that the entire desire has 12 parts. The desire itself is composed of four phases of development corresponding to the four-letter name of the Creator. Besides that, the desire is divided into 3 lines. And the entire manifestation of this scheme is the Creator.

Four phases times three lines is 12. So the entire society is divided into 12 parts. This is further derived from the time of Jacob. When Jacob was connected to the enormous ego of the next phase, he was “divided” into 12 parts because he could not bear that himself. And all of those called the 12 sons of Jacob began to work on this ego to transform it to altruism and mutual love. That is how the 12 tribes were formed with 12 flags for all the camps.

Question: Does it follow that every leader of a tribe: Judah, Benjamin, Joseph and so forth, is a larger or smaller part of my ego?

Answer: Certainly. A person is a small world! He has everything in him! Every name corresponds to a particular characteristic, and every characteristic has its own unique correction.

Question: What kind of ego did Joseph have, since he was sold into slavery in Egypt: the largest or the smallest?

Answer: Joseph represents the totality of all the types of ego. This means that he didn’t have any ego of his own, so he is called “Joseph the Righteous.” But on the other hand, specifically thanks to the characteristic of the Tzadik (righteous), which does not belong to anyone, he was separated from his brothers. And so he could gather all of their characteristics and enter into Malchut with them, meaning that he could turn to Pharaoh. He gathered them into himself, and so he is called Joseph, which is the symbol of “gathering” (L’Asof).
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From KabTV’s “Secrets of the Eternal Book” 2/11/15

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Every camp of the twelve tribes of Israel had its own flag. Degel (Flag, Standard) is from the word “Geulah “(Redemption) and “Ledaleg” (Leap), for the people of Israel went out to the wilderness to move from one level to another.

When they began to move, they raised a flag above them, a symbol of the goal that was placed before them. It is impossible to advance without this; there must be a most serious motivation!

In spiritual work, a flag symbolizes the idea of elevation above our ego, absolute dissociation and complete detachment from the ego, using it intentionally for the sake of bestowal. So it is also in the physical world.

For a nation, the flag is a symbol of an idea, like a root and branch. Everything that exists in the spiritual world is reflected in our world, and the person acts this way in spite of himself, even without knowing where this is coming from.
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From KabTV’s “Secrets of the Eternal Book” 2/11/15

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The Torah, “Numbers” 10:1 – 10:3: The Lord spoke to Moses saying: Make yourself two silver trumpets; you shall make them [from a] beaten [form]; they shall be used by you to summon the congregation and to announce the departure of the camps. When they blow on them, the entire congregation shall assemble to you, at the entrance to the Tent of Meeting.

Gold is a desire to receive, and silver is a desire to bestow. Therefore, the sound of the silver trumpets that calls for connection is right for the people.

Blowing the trumpet means assembling all of a person’s attributes and uniting them. The problem is not in correcting one attribute or another, but in connecting them. The main thing is connecting them into one schema, into one unified desire.

Can you imagine trying to assemble and put together a human body according to the cells, the atoms, and even according to the DNA and RNA and so forth, an endless amount of mutual connections and their mutual work? It is impossible to create such a system!

We, on the other hand, must do it. We must create living matter out of our dead desires, out of the inanimate matter, in the same way that it happened billions of years ago before the evolutionary process began when the vegetative level emerged from the level of the still nature and then the animate level and then man. We must gather all that and tie it together so that a living desire will emerge, one that can be in the Temple, which means in some contact with the Creator in resembling and being equal to Him.

Question: Why is it written, “Make yourself two silver trumpets; you shall make them [from a] beaten [form]…”

Answer: There must be one desire that is unique and united, especially if it is given from above. We have no right to break it apart. The Creator is one, and therefore, everything that stems and descends from Him is given as one to everyone.
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From KabTV’s “Secrets of the Eternal Book” 2/4/15

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The Torah, “Numbers” 9:22 – 9:23: Whether it was for two days, a month or a year, that the cloud lingered to hover over the Mishkan, the children of Israel would encamp and not travel, and when it departed, they traveled.

At the Lord’s bidding they would encamp, and at the Lord’s bidding they would travel; they kept the charge of the Lord by the word of the Lord through Moses.

The cloud is good. It is a blessing that made it possible to work in concealment. The Creator concealed Himself, making it possible for us to work under His wing.

So, we didn’t need the Creator Himself, but only His concealment so that under it, it would be possible to develop ourselves to resemble Him, and if we can resemble Him through that concealment that He created for us, then this is true and correct growth.

To reach the revelation of the Creator, it is necessary to absorb all of the characteristics of the cloud into us. It must enter into me, be within me, because the concealment must exist within every desire of mine. It is necessary to work on this!
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From KabTV’s “Secrets of the Eternal Book” 2/4/15

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Question: The Creator’s name is love, which tells us about Him. When we love, we become like Him. When we die, we disappear and cannot love anymore. Is the Creator’s love eternal or not?

Answer: There is no death but a change in our perception of reality from the perception through the body, seemingly as if through a corporeal body, to a direct perception in the desire called a soul.

When we acquire the connection with the soul along with this perception we smoothly transcend to the next form of perception. The connection with the soul is acquired through our love of mankind. But this is not what is meant by love now, in our egoism,; it is outside ourselves, outside egoism. Kabbalah teaches about love and it and the Creator are perceived (in the group of friends).
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The Torah, “Numbers” 9:15 – 9:18: On the day the Mishkan [Tabernacle] was erected, the cloud covered the Mishkan, which was a tent for the Testimony, and at evening, there was over the Mishkan like an appearance of fire, [which remained] until morning.

So it was always, the cloud covered it and there was an appearance of fire at night; and according to the cloud’s departure from over the Tent, and afterwards, the children of Israel would travel, and in the place where the cloud settled, there the children of Israel would encamp. At the bidding of the Lord, the children of Israel traveled, and at the bidding of the Lord, they encamped. As long as the cloud hovered above the Mishkan, they encamped.

The cloud is the attribute of concealment. I must constantly make sure that I am in concealment in order to advance toward the goal, toward the attribute of bestowal so that my ego will not see anything and that I will have the power to work on it all the time.

This is called faith above reason. So I constantly follow the concealment that shows me which way to go. At the same time, I don’t run away from the cloud in order to get closer to the Light, but actually hide from the Light in the cloud.

There are many articles about this and especially Rabash’s articles, most of which are dedicated to the issue about to how to ascend from Lo Lishma (Not For Her Name) to Lishma (For Her Name).

A person who wants to reach the end of correction has no other choice but to constantly to look for the cloud because one can raise himself only when the Creator is concealed.

This seems to contradict common sense. I conceal my ego and work above it for the sake of the attribute of bestowal despite my feelings, my knowledge, and my understanding, despite the fact that the Creator can be revealed to me as great and awesome. I want to conceal Him!

I look for the cloud in which I don’t see anything and don’t hear anything from the upper. In that case, I can advance with all the others (with my group, for example), and only in the direction we must choose and don’t distinguish the attribute of love and bestowal, which is not complete yet. When we try to rebuild it, we ask the upper to do it for us, but without the revelation of the Creator!

On the other hand, the wisdom of Kabbalah is about the revelation of the Creator to man. To the extent that we can be in the cloud that covers us, we begin to feel that this action takes place inside a great Light, during daytime. It is through the cloud that we begin to feel the upper Light, but only when we put ourselves in it.

Then, when we reach the end of correction, the cloud suddenly evaporates somehow, and we begin to perceive the revelation of the Light in the attribute of love and bestowal, which means outside of ourselves.

Question: In daily life a person says, “I look for a clear sky,” but you say, “I look for the cloud.” These two approaches are totally different.

Answer: This is the reason that the spiritual revelation is called The Megila (Book) Of Esther (stemming from the words “revelation” and “concealment” in Hebrew). A Megila refers to revelation and Esther refers to the concealment. This is where the double attribute, the revelation in the concealment, are revealed.

This happens all of the time in the spiritual work, and this is the reason people find it so hard to perceive the wisdom of Kabbalah because according to their logic, they think that everything is very simple. In fact, a person must work, and for a long time, in order to understand the logic of the upper world, which constantly eludes them.

When he is invited to the revelation, he must actually close his eyes. Therefore, it says that, when the Creator was revealed, Moses didn’t look at Him, and, thanks to that, he was rewarded with the complete revelation of the Creator.
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From KabTV’s “Secrets of the Eternal Book” 2/4/15

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Question: Lately, you especially have been raising the topic of love of our neighbors and then love of the Creator. When I hear that I immediately want to completely detach from you even though I have been your permanent student for several years now. It’s not that I am indifferent to this topic; I feel hostile to the subject.

Answer: You thought that Kabbalah was a serious science with drawings and formulas. As I keep explaining it for many years, it is a science of the universe, the wisdom of how to correct the evil. However, you never assumed that this knowledge could also be defined as love, i.e., complete connection among all parts of nature, especially humans.

I completely understand you because I had similar thoughts for many years even when I became Rabash’s student.

Moreover, it is impossible to hear about the “methodology of love” because our egoism rejects it. We are incapable of perceiving this doctrine in our hearts or minds. We tend to listen to different aspects of Kabbalah as if the need to love our neighbors is something alien, secondary to the wisdom.

I observe this phenomenon among my students throughout all the years that I have been teaching Kabbalah.

Interestingly, there are two groups of students: those who accept the principle of “loving thy neighbor” and those who consider this condition as something “extra” that can be only used to connect members of their study group. Later, both categories of students mix together and get closer to each other. Gradually, the groups that originally rejected the principle of “loving thy neighbor” realize that it is not a “subsidiary factor” when it comes to correction of our egoism, but it is the most important and desirable quality! It happens in the group that originally rejected the principle of loving thy neighbor to a much greater extent than in the groups that initially agreed with this notion.

Based on my observations, I would split my students into two categories: those who accept the notion of loving thy neighbor and those who are incapable of hearing about it.  Both groups study the methodology together and comprise a common vessel. They complement and replenish each other, thus making it possible to disseminate the wisdom of Kabbalah as the teaching of love and a transition from love to other people to loving the Creator.
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The Torah, “Numbers” 9:09 – 9:11: The Lord spoke to Moses saying: “Speak to the children of Israel saying, Any person who becomes unclean from [contact with] the dead, or who is on a distant journey, whether among you or in future generations, he shall make a Passover sacrifice for the Lord. In the second month, on the fourteenth day, in the afternoon, they shall make it; they shall it with unleavened cakes and bitter herbs.”

On the fourteenth day of the second month at twilight on the anniversary of the Exodus from Egypt, it is necessary to bring the so-called Passover sacrifice, i.e., to identify the next layer of selfishness that has to be corrected as if we are exiting from Egypt at this very moment.

It is said that in every generation, in every action, one must imagine that one exits Egypt because there are desires that that were not revealed in Egypt, because exiting from Egypt was done in a hurry, under the cover of darkness.

A person in this state does not understand if he is capable of analyzing and differentiating between which of his qualities are associated with bestowal and which are not and how they can be corrected.

Now, after a full year of deliverance from Egyptian slavery, after going through the entire circle of correction, one returns to the same starting point and may once again take Malchut, an egoistic will to receive, and exit Egypt again.

This cycle repeats every year. One purifies oneself by rising from Malchut to Bina forty times.

By going through forty steps of purification, at each one of them one discovers another Passover sacrifice that still has to be corrected, i.e., “pulled” out of Egypt. Previously, it was hidden inside a person; it was not seen, it was not felt,  as none of us understand what we consist of.

In this world advancing by suffering, only due to distresses  do we begin realizing who we are. The Torah explains how to analyze our afflictions in a good way, with the help of the Light.
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From KabTV’s “The Secret of the Eternal Book,” 04/2/15

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Question: Did the events described in the Torah really take place in this world? In one of your programs you said that we have to go through the whole story of the Torah inside ourselves.

Answer: Of course, all the words in the Torah took place in this world because every upper spiritual root has to develop and eventually touch its material branch.

This is why we went through the entire process in this world: Adam HaRishon and all further generations up to Abraham, and further on through our forefathers Isaac and Jacob, Jacob’s sons, then lowering to Egypt, Moshe, Aaron, the standing at the Mount Sinai, the entrance to the land of Israel, conquering the land of Israel, the destruction of the First and the Second Temples, etc.

Anything we have been through in this world is only one side of the picture. The most important thing is our current state and what events described in the Torah we still have to go through.

The Torah is not about historic events; rather, it is about what we are supposed to correct after Adam HaRishon’s sin. As a result of our correction, we will attain the spiritual world that is eternal and endless; it is here and now, as soon as we agree to go through the process of correction, as is written: “You shall see your world during your lifetime.”
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From the Israeli Radio Program 103FM, 6/21/15

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