The spiritual world is divided into 125 levels. Each of the five books of the Torah is 25 levels which add up to a total of 125 levels that we must undergo in order to fully correct our soul that was shattered as a result of Adam’s sin.

The assembly phase is about checking all the connections of the general soul. This is the reason that the Creator shows us what each of these connections should be because we now are building a communication unit of the soul on a new level.

Everything the original sources say about that (the ARI’s Tree of Life, Baal HaSulam’s Talmud Eser Sefirot, and The Book of Zohar) are all specific upper spiritual rules. They cannot be annulled and cannot be changed, and there is no other way to interpret them. A person who reaches the level understands what they mean.
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From KabTV’s “Secrets of the Eternal Book” 12/17/14

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Question: In Kabbalah is there a kind of meditation, an inner contemplation or concentration? How is it different from Eastern meditation?

Answer: This is a completely different action. Kabbalistic “meditation” is the creation of intentions. The difference is that with intentions I concentrate my inner efforts on connection with others to unite practically with the people who aspire to unity between us. We want to reveal the power of unity and the love in this unity.

In other words, in Kabbalah a person is not isolated from the environment, but, to the contrary, seeks as much as possible to connect internally with it.

In the Eastern methods, a person can meditate alone, needing no one else. Even if people come together for this meditation, there is no practical connection between them. The method of Kabbalah suggests that it is within the group that we are looking for an opportunity to feel ourselves as one man.

Only under the condition that we achieve such unity like one man can we say that everyone loses his sense of self and is included in “we,” and when this “we” becomes “one” with the help of this one force, we reveal a spiritual degree.

To do this everyone must virtually cancel his egoism within the group, completely nullifying himself before the others. He cancels his “I” and accepts friends, instead of himself.

Thus, he comes out of himself to them so that his previous “I,” which supposedly existed separately, individually, disappears completely, and he feels himself in a new reality inseparable from others.

This feeling does not exist in our world and only can be achieved by using a special upper force of nature. It is the main engine of the method of correction.
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From KabTV’s “A New Life” 1/25/15

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Torah, “Leviticus” 27:31 – 27:33: And if a man redeems some of his tithe, he shall add its fifth to it. Any tithe of cattle or flock of all that pass under the rod, the tenth shall be holy to the Lord. He shall not inspect [a tithed animal] for a good or a bad one, nor shall he offer a substitute for it. And if he does replace it, then [both] that one and its replacement are holy; it cannot be redeemed.

The tenth part of our desires cannot be corrected by ourselves. It must be separated from all of our efforts and transmitted to the Creator through the Cohanim (Priests) and Levites as the maaser (tithe). The same thing affects the vegetative and animate levels: The tenth part is separated from the produce of the field and from the beasts that we eat.

This means that the tenth part of everything that goes through a person must be given for the good of all.

In the Torah, there are a multitude of laws, but they all speak only about one thing: how it is up to us to be connected with each other correctly, to become one common general desire, even though we are completely different and far from each other. If we attain a strong mutual connection, then the characteristic of bestowal and love that is called the Creator will be revealed among us, and we will feel a perfect and eternal life.

And if we don’t yearn for this, then wholeness and eternity will begin to work against us and will fill our lives more and more suffering.
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From KabTV’s “Secrets of the Eternal Book” 12/10/14

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The Torah, “Leviticus” 26:36 – 26:37: And as for them that are left of you, I will send a faintness into their heart in the lands of their enemies; and the sound of a driven leaf shall chase them; and they shall flee, as one fleeth from the sword; and they shall fall when none pursueth. And they shall stumble one upon another, as it were before the sword, when none pursueth; and ye shall have no power to stand before your enemies.

If the Israeli nation doesn’t choose to correct itself voluntarily, there is a need for a very tough external force that will suppress the ego and force it to behave properly. This is called the path of suffering. Along this path people realize what they have been through, how far they have diverted from their goal, and that they need to fully understand this in order to return to fulfilling their duty. But in order to do so, their eyes have to be opened so that they become aware of the two forces in nature and how they operate.

You can only demand something from a person according to his level of development. When does a child begin to understand that he is in a certain framework? First he goes to kindergarten where he is taught what is allowed and what is forbidden. This continues in school. It is only at the age of 14-15 that he becomes responsible for his actions and understands that there are certain laws of behavior that if he breaks, he can be arrested by the police. After the age of 18 he is an adult, although he is not yet fully mature.

In any case, we have to bring a person to the recognition of what he is required to do and so he must fulfill that requirement. Only then will it be possible to hold him responsible. This is the reason that we undergo such a long preparation period of thousands of years. The problem today is that even the sufferings we have undergone don’t help us.

The question is if they were enough. At the end of the 19^th century for example, the first settlers arrived in Israel. They were ready to live under difficult conditions such as a hot dry climate, swamps that needed to be drained, and the suffering of malaria in order to build the Kibbutzim. In 10 to 20 years, people began to forget all that. The second Aliya (wave of immigration) began and then the third, but they were different people because the ego kept renewing itself. A person doesn’t believe that what happened to him yesterday can be repeated today. It is not even his fault that it is all erased from his memory since he is a new person each day. Therefore, the main thing is education and the teaching of the principles of national and global unity.
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From KabTV’s “Secrets of the Eternal Book” 12/10/14

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Question: From the first day of Obama’s tenure it was clear that he seeks to change US policy in the Middle East, moving closer to the Islamic world in general, to the Arab nations in particular, and improving relations with Iran.

The violence and crises that have come one after another in the Middle East have forced Obama to deviate slightly from the direction that he has chosen. But both regarding the Palestinian question and in the repeated attempts to get closer to Iran at the expense of traditional allies of the United States in the region, we see that his line of conduct has remained as it was. How can we and will we be able to oppose this?

Answer: It was precisely when Pharaoh was bad that we left Egypt. One cannot say unequivocally that Obama is bad for us—his hatred of Jews and Israel in particular holds potential for our development.

His hatred and policies only accelerate our waking and influence on our fate through the Upper Light, as it is written in Proverbs 21:1: “The hearts of princes and kings are in the hands of the Creator.” So, we determine our fate, not Obama.
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The Torah, “Leviticus” 27:20 – 27:21: But if he does not redeem the field, and if he has sold the field to someone else, it may no longer be redeemed. But, when the field leaves in the Jubilee, it shall be holy to the Lord like a field devoted; his inherited property shall belong to the Cohen.”

We can give or sell our field to others in our world and in the 50^th year the debts are erased and everything goes back to the way it was before. In the spiritual world this is a very complicated system, but it also works that way. We work very hard on our desires for a long time and on the 50^th year (the Jubilee) we reach a level where these desires ascend to the next level.

Repaying the debts in the 50^th year (the level of Bina) is not a descent and ascent but an ascent to a new level because everything accumulated during this time becomes the next level thanks to the work of the Upper Light. It corrects what we wanted to but couldn’t. This special state is called “Jubilee.” If it were kept even on the corporeal level it could bring the world to a totally different state. Unfortunately, a person in this world thinks that what he has is his own private property, but everything is temporary and after a certain period of time everything goes back to its root, to the Creator.

Question: Does this mean that when I think “I will buy a house and leave it to my children” it is a mistake from a spiritual perspective?

Answer: A person has to take care of himself so as not to be a burden on society. He has to take care of his children and teach them a profession and leave them some inheritance. But the Torah advises us not to tell them about the inheritance because this can spoil them. If a child knows that he will receive everything from his parents, it leads him to live a carefree life simply waiting: “The time will come and I will receive everything from them, so I can take it easy.”

He has to earn things by himself. Therefore, parents should be strict with their children, which is what happens to us when we are brought up spiritually. We are given certain conditions and we have to keep them, but if we don’t we are given even tougher conditions.
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From KabTV’s “Secrets of the Eternal Book” 12/10/14

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The Torah, “Leviticus” 27:11 – 27:12: And if it is any unclean animal, of whose type shall not be brought as an offering to the Lord, then he shall stand up the animal before the Cohen. The Cohen shall then evaluate it whether it is good or bad; like the evaluation of the Cohen, so shall it be.

This speaks about the desires of the animate level. In every person there are a great number of desires: still, vegetative, animate, and speaking, that is, five levels from zero to four. Each one of the desires must be integrated with the others to work in full bestowal with an intention for the sake of the Creator.

But some of them cannot be corrected so that they work with an intention for the sake of bestowal by themselves. They cannot act directly, but alternatively. Let’s say that a donkey is an unclean animal that cannot be brought to the Temple as a sacrifice. So it can participate in the general system of management by carrying out its task, and that is how it is with everything in nature.

Nothing should be annihilated; it is only necessary to use what is presented to us in the right way. Since the Torah is talking about our inner desires, we need to investigate them within us, classifying and differentiating them according to their character and correcting them gradually so that each one of them will be directed toward bestowal in some way.

All of the desires must pass through the examination of the Cohen (priest). The Cohen is the point of contact with the Creator. So a person needs to find the Cohen within himself, this being the highest point in his state, and view the world through that. Only then will he examine and clarify everything correctly.

Viewing the world through the Cohen signifies that I am looking at the world through the characteristic of bestowal and I see that everyone except for me is in a corrected state. And so I constantly continue to bring myself to see clearly that the whole world depends on me and how I need to bestow to it, to come to the right mutual cooperation with all of humanity. And this is the point of the Cohen. So he becomes a teacher. It is said: “and ye shall be unto Me a kingdom of priests….” (Exodus 19:6), meaning teachers who are concerned about all of humanity.
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From KabTV’s “Secrets of the Eternal Book” 12/10/14

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The Torah, “Leviticus,” 27:1 – 27:4, 27:7: And the LORD spoke unto Moses, saying, Speak to the children of Israel, and say to them: When a man expresses a vow [pledging the] value of lives to the LORD, the [fixed] value of a male shall be as follows: From twenty years old until sixty years old, the value is fifty silver shekels, according to the holy shekel. And if she is a female, the value is thirty shekels; 

And if [the person is] sixty years old or over, if it is a male, the value shall be fifteen shekels, while for a female, it shall be ten shekels.

Value refers to the size of the desire, to its intensity, which a person must express in his relationship with the Creator. The meaning of “When a man expresses a vow [pledging the] value of lives to the LORD” is according to this value.

A shekel symbolizes the desire that is required of a person called a man or a woman at a certain age. This is determined according to the intensity they work in order to bestow and thus are similar to the Creator and connected to Him.
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From KabTV’s “Secrets of the Eternal Book” 12/10/14

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When a person goes to war against his egoism, he should just remember that the group is next to him in which he will discover all the strength that will help him to contend against himself, against his Pharaoh, against his nature.

I must imagine that I am found outside of myself and am looking at my beast, at myself, from the outside. Then I identify myself with the group, and from there I look at my body, at all of my characteristics, desires, and thoughts, and I consider it to be my Pharaoh. And that is how it is until my body is refined and hands itself over to the group, which is my standard for bestowal. That is how I reach correction.

I demand that I will be able to feel the power of bestowal within the group that leads and holds me. All of this is found in the center of the group. If there is no Arvut (mutual guarantee), then I won’t discover Pharaoh.
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From the 1^st part of the Daily Kabbalah Lesson 4/2/14, Writings of Baal HaSulam

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Rabash, “What is the Blessing ‘That A Miracle Happened to Me in this Place’ in the Work”: Therefore it says about the exile in Egypt: “Remember that you were a slave in Egypt,” which means that being a slave is so bad because Israel suffered in Egypt.

This means that on the one hand, they felt what it means to be Israel (Yashar-El, straight to the Creator) a little, and on the other hand, they realized that the opposite force governs them. Thus, they began to feel that they were enslaved, held there against their will.

Therefore, it says “remember,” which means that we should remember the sufferings that they suffered there. Then there is a reason to rejoice at the redemption from Egypt.

They should truly regret their slavery and really want to change the situation in order to change the domination of one force to the other force, to the domination of the Creator. As much as the Pharaoh rules, we want the domination of the Creator, and thus increase one with regard to the other until we pass through the 49 gates of impurity behind which the force of bestowal, the Creator, is revealed, which is called the exodus from Egypt.

It is impossible to come out of Egypt with little recognition of the evil that our ego causes us. It must be an unbearable state where  my death is better than this life. I am ready to jump into the Red Sea and to do everything so that I will not have to remain in my ego.

This is the reason that this work can only be done in a group where everyone works together and is incorporated in one another. Everyone collects all the efforts and the feelings of enslavement from all the others and thus feels that he must come out and that he cannot remain there. This is the reason that working on the connection gives everyone such a strong feeling of pain that he is thus forced to demand the exit to redemption.
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From the 4^th part of the Daily Kabbalah Lesson 4/2/14, Writing of Rabash

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