Torah, “Leviticus” 23:9 – 23:11, 23:15: And the Lord spoke to Moses, saying, Speak to the children of Israel and say to them: When you come to the Land which I am giving you, and you reap its harvest, you shall bring to the Cohen an Omer of the beginning of your reaping. And he shall wave the Omer before the Lord so that it will be acceptable for you; the Cohen shall wave it on the day after the rest day… And you shall count for yourselves, from the morrow of the rest day from the day you bring the Omer as a wave offering seven weeks; they shall be complete.

An Omer is a sheaf that is gathered from the produce that is harvested and tied together.

In spiritual work, the meaning of the term, “Omer,” is a share (a count, a numbering) of the levels that are attained by us—seven levels of the development of connection in succession. On every level, the connection becomes more and more intense, and so we constantly count our seven Sefirot: Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut.

In the Torah, each one of them is composed of another seven Sefirot: Hesed of Hesed, Gevura of Hesed, Tifferet of Hesed, Netzach of Hesed, and so on. Seven times seven equals 49, meaning 49 days, seven sevens, which are talked about in the Torah.

At this time, we examine all of our inner characteristics connected to one Omer with all the rest. But this is not the same connection that existed in Egypt that helped  people exit it. The counting of the Omer begins from the second day of Passover, when each one examines himself, “With this I correct something, in a Sefira like this, in a state like this.”

Greater and greater connection begins to be realized between us until we attain such a state that, specifically within this “bundle,” this connection, the powerful ego that is called “Mount Sinai” (the mountain of mutual hatred) is revealed. We reach this during the process of our correction on the fiftieth day of the counting of the Omer.

In other words, our natural egoistic state is discovered in us that does not allow us to unite. Yet, on the other hand, an immense desire is revealed in us that is called the advancement toward mutual Arvut (Mutual Guarantee).

We want to be connected to each other in one Omer, but we don’t have the power to nullify our egoism. So, we agree to the conditions of the Torah, accepting its method to correct the ego gradually, and not kill or destroy it.

Ultimately, the Omer is only the beginning of our correct advancement toward unity. We understand that the future is in unity by whose side stands our immense egoism that doesn’t let us unite. The greatest internal contradictions and oppositions torment us. Our inner point can rise up to Mount Sinai, whereas we, ourselves, are unable to.

Mount Sinai is, in fact, the same tower of Babel, but now it acquires an absolutely different form because people already have passed through the departure from Babylon and Egypt, and are beginning to understand that if they climb above the ego, then on its summit, they will discover the Creator in their unity.

In this manner, we attain a very serious state. On the one hand, our egoism is revealed to us: pride, arrogance, and our failure to control it. On the other hand, we agree to bow our heads and accept the correction upon ourselves under the same conditions that it will be given to us.

These are the ten, essential Mitzvot (Commandments), the ten Sefirot, the ten Kelim, with whose help we acquire the ten indelible names of the Creator. Attaining the name of the Creator is not anything but attaining His characteristics. Above this is found only one single name, Yod-Hey-Vav-Hey (YHVH).
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From KabTV’s “Secrets of the Eternal Book” 5/28/14

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Following the path of suffering is like a naughty child that is spanked until he says that he wants to study. Do you want to? Please, advance. He takes one step forward and again doesn’t want to so he has to be beaten once more until he says that he wants to and advances again.

This is the path of suffering which has a posterior and an anterior in each phase. In the posterior we receive great sufferings until death and wars, and then, having no choice, we agree and take a step forward the size of which is determined by the sufferings you receive. This is enough fuel for you to make you want to escape them, and this is how we advance.

Escaping the sufferings is the bad path. We still advance, but it is very hard because we receive blows at every point along that way until we finally breakdown and advance despite our laziness and stubbornness, escaping the sufferings.

The blows become increasingly more focused and eventually we begin to feel that it isn’t enough to simply escape the rod that catches up with us. I have already received so many blows, so why am I not moving? Why am I so stupid and stubborn? When will I ever learn?

This is what many people think these days when they look at our planet and see how we are ruining it and our lives, why do we arm, fight, and hate one another? How can we get rid of all that?

But all this isn’t enough to make a step forward. Our advancement has to be towards attaining a goal, not escaping blows like fleeing animals. We have to know the path, understand why it was given to us and for what purpose in order to advance as human beings.

This means that besides the force that pushes us from behind through sufferings, we have to develop a force that will pull us forward though the appreciation of love, bestowal, adhesion, wholeness, and the greatness of the Creator. Unless we have that force we will not be able to move and will not be able to get rid of the suffering. They will become increasingly greater in order to force us not simply to escape from them but to attain the greatness of the goal.

We shouldn’t think that the ordinary corporeal suffering in our world would help humanity overcome the crisis. We, Bnei Baruch, will have to approach people and show them the way so that they will be drawn to the good. Only then will they be able to advance.
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From the 5^th part of the Daily Kabbalah Lesson 5/14/14, Writing of Baal HaSulam

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 Question: It is said that to inherit the land requires a lot of preparation. What is this preparation?

Answer: The land of Israel is that same Babylon or Egypt, but corrected. In the beginning there was no land of Israel, only the land of Canaan. There is no land of Israel without the nation of Israel. The inheritance of the land of Israel is when you take the desires of Babylon, the desires of the Pharaoh, that are discovered as cruel, terrible, and egoistic, put them to work, and transform them for the sake of bestowal.

And the corrected desires are called the land of Israel because they are directed for the sake of bestowal, straight to the Creator. If I am in the desire to receive that is called Egypt, under the control of Pharaoh, and yearn to reach the state that is for the sake of bestowal, to reach the state of love the other as yourself, then this is called that I want to escape Egypt.

I rise above those egoistic desires that are called Egypt because when I am within them, I can never correct them. Thus, I rise above them, detach from them, and am able to use them in such a way that I correct them. The correction of these desires is such that I detach from them and don’t want to be influenced by them.

This work of rising above the desires to receive are called the forty years of wandering in the Sinai Desert. And after I process and transform these desires and can already work with them for the sake of bestowal, then that is called Egypt, which at the beginning turned into the Sinai Desert and now turned from the Sinai Desert into the land of Israel.

These are very accurate specifications. One only needs to learn how to interpret them correctly, and then everything becomes very simple.
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From Preparation to the Daily Kabbalah Lesson 3/23/14

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Why did Moses tell them, come and be engaged in the (Mishkan) Tabernacle and it will be important for you, but Moses heard the fools of Israel speaking behind him, and it says, “And they looked after Moses and what did they say, Rabbi Yochanan said happy is the one that gave birth to this, and what does she see in it, all his days, blessed be He speaks with him, all his days he pays the blessed be He, that is: and they looked after Moses. Rabbi Chama … and his friend tells him a man that rules the work of the Tabernacle you don’t ask him to be rich. When Moses heard this, Moses told them, your life, the Tabernacle is completed I will give you the account. He told them come and we will calculate, meaning: and those numbered of the Tabernacle.” (Midrash Rabbah, Schmot, Chapter “P’kudei Ha Mishkan”)

This is speaking about one person. This includes, the people, the spiteful critics, Moses, us, and also the Creator—all of these are our inner qualities. Everything that is outside of us is imprinted in our minds where we perceive a picture of the world and all that happens around us.

Therefore, as soon as a person on the level of “Moses” (which is a very high spiritual degree), such states awakened are awakened, all sorts of contradictions. But the construction of the Tabernacle could not be otherwise because there are always huge obstacles in terms of quality and in quantity. After all, thanks to them, based on those obstacles and correcting them, the vessels of perception to reveal the Creator will be built. In our world we cannot imagine how much the actions of opposition help.

Imagine how difficult it is to build in space where there is no counter in the form of gravity, how difficult it is for a person to act when he is not between two forces and has only one force to work with. Then there is a need to use weights or some magnets that create gravity, because without action and resistance we will not succeed. Therefore, both forces arise in the spiritual work; they help us to find our way.

It is known that a missile aimed at a target has to move relative to something; it constantly checks itself so that it doesn’t deviate from the course, and precisely by the small deviations it progresses in the correct direction. It is the same in spiritual work. Only thanks to the disturbances do we progress. As it is written, “Man must bless the bad as he blesses the good,” because it is precisely the evil that pushes, awakens, and helps us to progress. We check ourselves relative to it.

Therefore, we need to clearly and precisely understand the completion of the goal of creation cannot be composed only from positive qualities. Disturbances could also be called “positive” if it weren’t for the existence of the negative force.

Without the disturbances nothing could be built. If, for example, I build a wall by placing one brick after another, I have to see in relation to what I lay them in order for the wall to be straight. I use levels and plummets and with their help, I build the wall. Limits are necessary! Without them there is no creation.

If there is no resistance, then it’s not the right path. In every activity: in study, at work, in daily life, there must be an action and reaction between which we build the middle line.

Exactly because of that the Torah describes dramatic states that are continuous collisions because in each new level we need to feel the revelation of the negative level and toward it build the positive level. How could we work if we aren’t able to reverse a negative thing to positive? Then there would be no chance to create something.

If we act in a correct form, then we need the negative as well as the positive. Imagine that instead of spot lighting in a room, there were only light without shading, without transition of shadow and light. Without such limits we would not be able to feel, see, sense, or be oriented.

Therefore, Moses in us is very happy in situations of controversy and uses them in a correct form. He builds the Tabernacle and he is aware that these qualities exist in him, and after he finishes building the Tabernacle he begins to work with them.

The main thing is that the restrictions build the outlines of our spiritual vessels in which we reveal the Creator. Why is it said that it is possible to build the spiritual vessel only with the help of the letters “Yod- Hey – Vav – Hey”? Because they are limits.

The name “Yod- Hey – Vav – Hey” is the outline in which we begin to feel the Light of creation; otherwise we cannot feel it. It is surrounding us now, but we don’t feel it because we have nothing to limit it, nothing within which to receive and feel it.

Once the limits become similar to the Light in the positive and the negative sense, then we will gradually begin to feel the Light and will ultimately reveal it. Therefore the limits that are used in a correct form are necessary as are the positive forces. After all, they actually are not negative, but are the only way we perceive them relative to another force. Therefore, if man builds his life in the correct form, then he will have great success.
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From KabTV’s “Secrets of the Eternal Book” 10/16/13

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The Torah is the most popular book of all times and among all peoples. It talks about the spiritual development of a person and about his inner characteristics.

We regard the Torah as a fascinating biography of historical figures and we don’t suspect that it is not talking about physical issues but about a person’s inner state and about the inner state of all of humanity. So it is up to us to leave its stories to the imagination of writers and historians and talk about what it really says.

Adam—A Desire that Raises the Person Above the Material

A person is born as an egoist, he passes through a long way of egoistic development on the levels of the still, vegetative, and animate, until for the first time, 5,775 years ago, the level of “man” (Adam) was awakened in him, the level of his inner development. It is not by chance that they called the first man who perceived the spiritual world Adam.

The desire was awakened in him to attain a new level that reveals the meaning of life, its source, and the power that created the universe and manages it. This is a pure power that is not clothed in any earthly images.

A person, according to his physical structure, senses, mind, and heart, is on the animal level of developmental. And suddenly the component of “Man” is revealed in him, an additional desire and intelligence that weren’t revealed in any form from an external aspect. These are already spiritual components that differentiate him from the beast. They raise a person above substance through his relationship to creation, to the Creator, to the meaning of life.

The first Adam described his attainment in the book, Sefer Raziel HaMalakh. In continuation, his students, Cain, Abel, and Seth, developed his discovery. That is how it continued until Noah, representing the tenth generation of the students of the first Adam.

Abraham, the First Active Explorer of the Power that Manages Creation

Ten additional generations passed from Noah to Abraham before humanity reached the state of “Babylon,” which is the first state in which people began to be locked into a group. The growing ego began to hint to them how to work amongst themselves, to help them discover the close relationship that was revealed in the clashes and opposition within a person and between people.

Precisely at this time in ancient Babylon, within one of the priests of the religion, Abraham, the son of Terah, the desire arose to attain a higher spiritual level. If before him all of the Kabbalists penetrated the secrets of creation passively, Abraham became the first active explorer who attained the power that manages the universe by himself.

This was a new level of attainment; he rose above his ego and began to work with it actively. The ego reached a level in him that began to be a real force and cooperated with him. So Babylon embodies the conflict between people, strife, discord, and their dispersion.

On this background, Abraham created the method for discovering the creation. Although Adam is considered to be the first Kabbalist, Abraham is the one who founded the study that became the instrument for attaining the universe and the force that manages it, the Creator.

It is impossible to deny the existence of this force, because after all, we see that the entire creation was created according to some kind of principle, according to some kind of program. It links within itself and acts within an immense system according to a formula that we don’t understand.

Abraham began to investigate it actively, because around that time the public became egoistic, i.e., the opposition of society to this force of nature made it possible for the society to explore nature, the Creator. Abraham wrote about his discoveries in the Book of Creation (Sefer Yetzirah).

Overcoming the Crisis in Babylon

With this method launched by Abraham, since the shattering occurred first as the expression of separate individuals, each one representing a particular property that once was collected into one unified desire; now each one of us is some kind of unique aspect of the general desire that existed before then.

If we want to attain the force of nature that created the singular desire, we can do this to the degree of our connection and unity. When we connect and unite above our opposition and contradictions, we create a state of separation between the negative forces of our division and the singular positive force of nature. Specifically within this opposition appears the opportunity for clarifying the feeling of what happens in us and in all of creation.

When Abraham discovered this, he called the Babylonians to rise above their crisis because it is nothing other than the discovery of the opposition of society to nature. At the same time the opposition is increasing.

There exist only two methods for overcoming the crisis: Either gathering together according to the method of Abraham, or scattering in all directions so as not to feel the constant enmity and conflicts with each other. In this way, the Babylonian society divided into two parts: one part scattered and settled all over the surface of the Earth and the second part followed Abraham to the land of Israel.

Since all the characteristics are connected, it is natural that if one “changes his location he changes his fortune” (Talmud Yerushalmi, Shabbat 6:9). A particular force of nature influences every piece of land on Earth, so someone who changes the location of his dwelling changes his fortune, his fate. Clearly it is not necessary to accept this literally. But on the other hand, we see how both biology and geography truly influence the appearance of people, their manner and characteristics. And it is not because the land is like this, but because the characteristics of every point in space are different. So Abraham, since he was led by an inner intention, brought his disciples to the land of Israel, because he felt that their place was precisely here.

But the processes through which the people passed in ancient Babylon also continued in the land of Israel. The ego was constantly growing, and they needed to rise above it through the unity between them. There was nothing new in the method that was discovered by Abraham, it was simply realized by those who possessed the same view with greater or lesser success, and they succeeded in realizing it.

Joseph, A Level that Unites Separated Desires

The development of the school of Abraham was continued by his student Isaac, called the “son” of Abraham in the Torah. “Son” in the wisdom of Kabbalah indicates his successor.

But in the time of Jacob there began to be problems in the realization and implementation of the study in life itself, because the unity that they had to attain was already on another level. Jacob is a small part of the general soul (six Sefirot). To continue with the realization of the method, it was necessary to move to the general level, Israel, meaning ten Sefirot instead of six.

Here for the first time they saw that their method was not enough. They didn’t know how to solve the problem of unification. Between all the opinions that are called the sons of Jacob, and their brother Joseph started disputes and arguments. Joseph thought that it was necessary to unite according to a particular principle that specifically was about him, for even the name “Joseph” is derived from the word “L’Asof,” to connect, (in Hebrew all names have an internal meaning).

But the point of view of Joseph sounded very egoistic. His brothers didn’t agree with him, and ultimately they found themselves in Egypt against their will. In other words, the continued development of spirituality brought them to a state in which against their will they found themselves under the control of Joseph. And to continue rising further in the spiritual levels, they had to accept his leadership upon themselves.

In the Torah this is described in the form of a conflict between the brothers, the sale of Joseph to Egypt, the descent of the sons of Jacob to Egypt, and so forth. If we translate this into the language of Kabbalah, then it is speaking about the work of the person with his inner emotions, but already on another, more serious egoistic level, when the rigid, distinctive and precise ego is discovered.

The ego grew according to five levels. If we rise above them, it is possible to examine and attain the only power of nature that is its opposite, the Creator. When the sons of Jacob found themselves on the next egoistic level, they discovered it as good, because Joseph connected them together and they felt sufficient advancement. What they were not ready for before then, they succeeded in doing now, to unite among them and work in the direction of attaining the Creator. These are what are called the seven years of plenty. And together with this they discovered the system in which they were found.

The Ego, Our Friend and Enemy

After the descent to Egypt stages begin that will bring us close to leaving it, escaping from under the control of Pharaoh, the emergence of the recognition that our work is realized within the ego. Attainment like this typifies every level.

This is because in order to rise to the next level that brings us forward, we need to be attracted towards it. So its ego needs to be shown to us as good, imperative, and as necessary for spiritual advancement: We enter into it, attain a new level with its help, and grow. And after this he already begins to acquire more painful forms.

We see that this is the way it happens even in our world, when throughout all of human development until recently, we thought that movement forward would bring us the good life, the right goal, the victory of reason, the good, and the right mutual relationships. We thought that there are ways of reaching this: capitalism, socialism, or communism. And we went forward, the main thing being to reach the goal, and without paying attention to the problems appeared along with this. Whereas, here an absolutely different situation was revealed: the recognition that we possess an egoistic nature and that we will not reach anything other than self-annihilation. And in our time we are beginning to attain and understand this.

In the beginning the ego attracts and seduces us, offers us very nice, good fulfillments. And after this we begin to understand that all of this is not for us and even harms us. And about this it is said in the Torah that we built beautiful cities for Pharaoh, Pithom, and Ramses, all of this is for the ego, and in fact, we dig a grave for ourselves with this. They are called dangerous cities, in regard to attaining the Creator, because the ego can bury us to such a degree that it is not possible to get out of it.

When the ego begins to attract us, we run after it: Everything in this world is ours, ours, ours. After that the person dies without taking anything with him. That is how things go one generation after another and gradually humanity begins to understand that this pursuit is harmful because this brings it to distancing, depression, and self-destruction. The lack of purpose, the appearance within us of the question about the meaning of life kills our egoistic movement forward and leads to a deep apathy.

At the end of development the ego must show us a reward: What have we gotten, where does this race end, where are the fruits of our labor? When we go a little higher with our egoistic desire we are already looking at everything completely differently. Everything that exists on the physical level seems as empty and useless to a person. He seemingly rises above his beastly state and understands that all of this is false: It isn’t clear why life has been wasted.

So it is said that Pharaoh specifically symbolizes the ego among the children of Israel, meaning those who have the need and the drive to discover the meaning of life, the purpose of existence, the Creator. Since the ego is constantly evolving and the need to see results is clearly growing, the person can no longer be satisfied only with mundane attainments, for he doesn’t exist forever and the needs in him are growing beyond materialism. He begins to understand that all of this is merely child’s play and ultimately, like everyone else, he will die. Life went by, and then what?

The ego helps us to decode, solve, see, understand and feel the lack of result of our way from the start. We see that the era of the “American dream,” the pursuit after profit has ended and now no one has the need for luxuries. People have evolved beyond this; you cannot compel them to run like a hamster in a wheel after more and more new purchases and fulfillments.

Humanity is now beginning to understand this; so today a stratum of ego that is immense in quality and small in quantity is appearing in it that asks the question about the meaning of life. It pushes humanity towards depression, drugs, terror, and crime, to suppress the question about the meaning of life any way it can, or at least to find some kind of partial answer for it. Gradually, more and more people are beginning to be interested in the Kabbalistic answer to this question.

In his time, this problem brought the students of Abraham to Egypt, to that state that began to awaken the ego in them that opposes the Creator, for only when they are immersed into the ego is it possible to discover this force. So the Egyptian exile and the exodus from Egypt became the foundation stones for the spiritual development of the person and humanity. Based upon the example of the small group of Abraham, which was thrown into the control of the ego called “Pharaoh,” it is possible to understand what is to be expected for all of humanity, since even today we are found in the same situation. This is the reason that when we open the Torah it is impossible for us to forget its extreme relevance for our time.
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From the 2^nd part of the Daily Kabbalah Lesson 4/02/15, Lesson on the Topic: “Dissemination of Kabbalah”

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The Torah, “Leviticus” 25:19 – 25:21: And the land will then yield its fruit and you will eat to satiety, and live upon it securely. And if you should say, “What will we eat in the seventh year? We will not sow, and we will not gather in our produce!” [Know then, that] I will command My blessing for you in the sixth year, and it will yield produce for three years.

If I observe and keep the spiritual laws, I have no problems and am under the protection of nature. But when I delve into my ego and begin to operate on my own, I cannot count on harvesting the crops for the three years to come.

Can you imagine what would happen if I have a poor crop in the sixth year? What will I eat during the three years that follow? Nothing. In ancient times, people were dependent totally on what the land gave them.

Question: What does this symbolize with regard to our internal state?

Answer: I correct my desires and fill the six Sefirot: Hesed, Gevura, Tifferet, Netzach, Hod, and Yesod. They all concentrate and accumulate in the Sefira of Yesod, which moves on to Malchut and raises Malchut all the way to Bina. Therefore, I have no problem existing in Malchut. Malchut is the vessel from which I am nourished for three years.
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From KabTV’s “Secrets of the Eternal Book” 8/13/14

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The Tabernacle is the place where the Creator is revealed, which means the central point where the Earth touches Heaven. The Holy Ark (Aron Kodesh) in the Tabernacle is between two cherubs (angels).

All these terms refer to the forces that are created in a person so we shouldn’t imagine any actual figures that have a material form. These figures are formed as a result of the attribute of bestowal and are aimed externally to myself.

Thanks to our ego we can divide the attribute of love and bestowal (the level of Bina) that flows like water, as it cannot be aimed at anyone in particular since otherwise it isn’t love but something that we wish to benefit from, to serve our own interest. But if it flows widely unto everyone it is the true attribute of bestowal. For example, if a person lives alone in the forest and doesn’t need anything, not a house, family, or even clothes, he may just eat some berries and it is good, but he has no self-benefit.

How can we manage and control the attribute of bestowal if it totally lacks a desire since it is full of absolute love and bestowal unto others? It can only be done if we begin to attach it to the attribute of the ego that is subordinate to it. There are two ways we can attach it: to manage the ego with the help of bestowal, or to manage bestowal by using the ego. It is one of the two. Everything is very simple. The attribute of bestowal is love. In our world I love another person because it brings me pleasure, joy, and certain feelings. In other words, my attitude towards that person and the way he makes me feel merge. But if we divide them, it turns out that I love him because I receive pleasure from him. It is egoistic love, since if my feeling fades I will not even look at him and will feel nothing for him.

In order to check that my love is not for my own benefit, I can invoke a totally opposite feeling in myself. If I suddenly discover that he has done something horrible and plans to do something against me and I still continue to love him despite the repulsion I feel, this love is not for my own benefit. The question is why do I need to love him? So by this attitude to others I will resemble the Creator. This is why a third party is needed here, the Creator. Otherwise there is no room for this kind of love.

Thus love can be egoistic or altruistic, which is not related to another person but to the source for which I have to perform such actions. I dress the attribute of bestowal (Bina) on the egoism. Bina is the basis of love. It is the reviving attribute of mother’s milk; it is the attribute of water that flows abundantly all over. When we attain this attribute we discover that we can manage it only when Malchut (egoism) is below it and is revealed gradually.

Imagine that there is a large canvas below us in which we suddenly begin to identify different shocks and that this is the only way we raise and establish the attribute of bestowal, but only thanks to the fact that the ego inside it is willing and wishes to be there. When the ego is revealed in the most revolting ways it discovers the attribute of bestowal above it. But it is actually like sand, and without it the attribute of bestowal is formless; it is simply a white cloud. But when they begin to work together the whole world is revealed and together they establish its forms.

Question: Is an embryo that is formed inside its mother also covered with the attribute of bestowal?

Answer: Of course! Nature takes care of the fact that while developing in his mother’s womb he will be wrapped with the upper love. Then he turns with his head down and is born, falling from the attribute of Bina in to Malchut and begins to grow as an egoist, so that eventually he will discover the world as he felt it in the womb, but now he will contain all of the creation inside him. He builds it by himself! This means that he attains the same attribute of bestowal but on a different level.
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From KabTV’s “Secrets of the Eternal Book” 12/24/14

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Jerusalem is a spiritual concept, which means bestowal to the other. All spiritual definitions indicate different degrees of bestowal, exiting one’s egoism toward others, becoming included in the others and bringing them closer to serve them. Bestowal for the benefit of others is called the spiritual world of the human being.

Jerusalem is a special kind of bestowal. We bestow through our heart, our desires, of which there are 613. Together, they are all building our new desire for bestowal. One of its steps is called “Jerusalem,” a special relationship with others and the height of love.

Question: Why is this human quality called a city?

Answer: The human being consists of four levels, which are four degrees of bestowal: still, vegetative, animate, and human. Bestowal on the first still level is like a city, our world. Then, there are the vegetative, animate, and human levels.

The vegetative, animate, and human levels suggest changes, in contrast to the still level. But a city is a creation of human hands, and thus it also contains the vegetative, animate, and human levels within itself.

Everyone can find Jerusalem inside himself. In the Ari’s book The Tree of Life, it is written that if a person reaches the revelation of the upper force, attitudes towards others, which are love and bestowal on the degree, called the world of Yetzira, inside this state he discovers a special place that is the quality called Jerusalem.

Inside this property, he reveals subproperties: the Temple Mount, the Temple, the Holy of Holies. All of these are the properties of bestowal of a person as he exits himself towards others. Jerusalem is a person’s special attitude towards people, and therefore everyone must build this spiritual Jerusalem within his heart.
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From KabTV’s “A New Life” 5/7/15

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The Great Commentary, “Bamidbar”: Supernaturally, streams of water emanated from Miriam’s well and separated the Shechina’s camp from the Levites’ camp, and then the Levites’ camp from the camp of the children of Israel.

The streams have branched off into the creeks that separated the parts of the tribes. However, no creek divided Joseph sons’– Manasseh and Ephraim – camps.

It is believed that Miriam’s well is in the lake of Galilee. Don’t try to find spirituality in the material world, although everything that exists in the spiritual world is reflected in materiality. Each branch of this world has its spiritual root. “Miriam’s well” is a spiritual state in which spiritual qualities are categorized.

The well can be visualized as the Milky Way, or as a woman’s breast milk intended to breastfeed bestowal. What does the “Milky Way” signify? Naming the intersection of stars in the sky “the Milky Way” is not accidental. “Cosmos” denotes bestowal of the Upper Force.

“Miriam’s well” separates the Cohens, Levites, and Israel to the degree of their ability to bestow. Nevertheless, as we see, it doesn’t separate Joseph and his two sons (Manasseh and Ephraim) because Joseph (Yosef) is Yesod, the state of a pure righteousness. At the level of complete bestowal, there is no separation among categories. That’s why the two sons of Joseph were not split apart.

Question: Does it mean that categorizing is still necessary for the time being?

Answer: Unless each of the properties manifests itself fully, they won’t reach a state of a mutual coupling. After Adam’s sin, i.e., after the shattering of the general soul into numerous people, each soul continued to mature for thousands of years. We have accrued so much egoism that it is extremely hard for us to come closer to each other and reconnect.

This was done only to show that we are selfish and then to rise above our egoism to the property of bestowal and love. When we all reach unity without losing our great individual properties, we’ll reveal the Creator.

If not for our mounting selfishness that manifests in us so vividly, if not for connecting above our egos, and at the same time retaining our egoism inside us, we would never perceive the Creator. After all, He is everlasting; it’s us who don’t feel Him. It is our job to sense Him 620 times stronger and progress from zero to Infinity.

Therefore, all material selfish properties must be preserved and should be interconnected with the altruistic glue. This will allow us to reveal the Creator who explicitly fills the entire world.

As for the separation, it existed at the time of the First Temple when the people of Israel reached their highest degree. It was then forbidden to marry those who belonged to other tribes.

But when they began descending to the lower level, their egoism began to grow, and a spiritual downfall occurred. At this point, the rule lost its importance and people began mixing among themselves.

Before this happened, the ban was strictly observed because the spiritual work in each property was so obvious that all properties were clearly categorized and separated from one another. People were able to differentiate among them. We too, will achieve this state someday.
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From KabTV’s “Secrets of the Eternal Book” 12/24/14

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Question: What is the Bible? I have not found anything supernatural in it. Although the idea of the book is quite original!

Answer: This book does not need anyone’s approval whatsoever. The main character of the book is the Creator. The major topic is the condition under which we can “reconcile” with the Creator, meaning find the way to a higher realm before we die, during this lifetime, once we manage to reach at least a minimal similarity with the Creator.

We attain the upper realm sensually, and yet physically we remain in this world. Space expands.

To the degree of our ability to implement the principle “love thy neighbor,” a person acquires similarity with the Creator and reveals Him. Eventually, our perception of this world changes dramatically, and we perceive multiple layers, Infinity, timelessness.
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