After the Jewish people entered the land of Israel, which means that they attained a state of connection in which they began to work internally on themselves establishing love, goodness, and complete incorporation in one another. Then new leaders emerged, King David and the prophets in every generation.

These were great Kabbalists who continued Abraham’s path by working on the unity of the nation, helping it to unite, engaging in the education of the growing generation.

At the same time their ego kept on growing, increasing the repulsion people felt toward one another, an unstoppable process.

This was an essential phase both historically and dialectically, since the Israeli nation needed to set an example for the whole world as to how people should live correctly.

Therefore, after they reached the land of Israel, they grew apart in order to enter a state of exile, to live among the nations of the world for a while and to plant the seeds of the spiritual state in them in the form of religions, science, culture, etc.; and when this phase came to an end, to start raising these nations.

The descent from the level of the land of Israel to the state in which the people descended to unfounded hatred during the time of Rabbi Akiva lasted 800 years.

Rabbi Akiva was a great spiritual leader who called everyone to strengthen the love and the connection between them and asked: “Why don’t we keep the rule of “love thy friend as thyself?! After all, it is the general law of the Torah!” But no one listened to him.

People were so immersed in unfounded hatred that they were exiled from the land of Israel. They lost the connection between them because the attribute that kept them together was gone, and when they broke apart, they dispersed all over the globe.

The whole Israeli nation fell to a state of the “nations of the world,” totally forgetting that they had once attained and felt the spiritual world. This is the state we are in to this very day.

But we have fulfilled part of the plan of creation that way: We have conveyed religions, culture, philosophy, science, etc. to the nations of the world. Philosophers in the Middle Ages said that it all stemmed from the wisdom of Kabbalah, from our true Torah.

Rabbi Akiva had a great student called Rabbi Shimon Bar Yochai (Rashbi) who received the spiritual method from his teacher and expressed it in The Book of Zohar. This is a very special book. For two thousand years it was passed from one generation to the next.

In the 16^th century another great Kabbalist appeared, the ARI. He formulated the Kabbalisitic method in a convenient manner that we could understand.

At the beginning of the 20^th century another outstanding Kabbbalist, Baal HaSulam (Rav Yehuda Ashlag) conveyed The Book of Zohar and the ARI’s wisdom to the contemporary generation in a language that we can understand. He established the practical scientific Kabbalah by which it is possible to understand the world we live in and what we should do in order to bring all of creation to the complete end of correction, which means to fulfill its mission.

We are living in a time when we have to implement the Kabbalistic method. Currently we are going through the same historical shattering in which the terrible egoistic state of the world is revealed to us, in which humanity doesn’t know where to turn to and what to do. It can lead to revolutions, wars, self-destruction, and practically to anything, but we have the method that can save the world.

It is a method of unity and connection, of creating mutual love, bringing the world to harmony, and to the revelation of the upper force, to the inner ascent of humanity from the level of our world to the level of a whole eternal existence. We can attain this here and now.
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From KabTV’s “Short Stories” 10/22/14

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The wisdom of Kabbalah conducts much more accurate and objective research than any other science. In the course of this study, we learn that there is only one force, one factor, that acts in reality. Therefore, we characterize it with the phrase “There is none else besides Him.”

This is not a name or a definition, this is just the way we want to emphasize the uniqueness of this phenomenon. Studying ourselves and all of reality at all degrees and at all levels, we can see that only the Upper Light operates and organizes everything.

And its corollary, beginning from a certain point, divided into two. The Upper Light affects something and we determine whether matter is opposite to the Light according to its properties or matches it. This is the main feature of matter: the ability to remain in a state of oppositeness or similarity.

Accordingly, our experiments may show polar results. If the matter of our desires is opposite to the Light, then we feel it as darkness. If we have prepared ourselves for the meeting with the Light and match it, at least partially, then we feel it as a blessing.

There is nothing in the Light, either good or bad, just the property manifested in giving, loving, fulfilling, advancing, and developing. And it all depends on the vessel, on the created being.

In this, the preparation of the vessel to receive the Light is carried out by the same Light. Indeed, It is primary; it marked the beginning of creation, the whole process; it causes all matter to develop. But matter itself is devoid of any ability to realize anything.

Consider where do atomic particles—protons, electrons, neutrons, etc.—take strength from to move endlessly and so rapidly? They do not stop, do not slow down, for billions of years. How can this be?

The Light supplies them with energy. It is primary and it acts. Otherwise each particle would eventually stop, which according to physicists is equivalent to its disappearance. All matter exists due to the power of the Light, the force of bestowal. This force gives energy to the dead material by its desire so that by receiving it, it would begin to move.

Why does matter have to be developed on the degrees of the still, vegetative, animate, and human nature?—To become like the Light in the end of development. Towards this purpose, the Light pushes all particles and their compounds, be they atoms, molecules, including biological organisms or spiritual forms, inherent in matter, which is already capable of performing bestowal, similar to the Light, until finally they both become equal.

The Light does all this. Apart from it, there is no other acting force in the process. We say about all of this, “There is none else besides Him.”

However, this upper force wants to give something greater to the created being, originally dead matter like dust, as it is said: “For of dust you are, and to dust you shall return.” The Light wants to give this dust vitality, not at the degrees where it inevitably develops, transformed into the vegetative, animate, and human nature. No, the created being is intended to develop in a particular direction above its nature and to acquire a higher nature.

This becomes possible due to the breaking of the vessels, because the Light “corrupted” the desire it created, cut it into many pieces, by force penetrated into the matter and left in it an egoistic urge to receive for self-fulfillment, the inclination to enjoy it, to desire it and do only that.

As a result, the desire became the complete opposite to the Creator. Now, it is not just the created being, a derivative, because it has its own momentum to resist the Creator, to be in antagonism towards Him. The dominant force, demanding power, was revealed in the desire.

And then the Upper Light, the Creator, begins to “play” with the desire that is opposite to Him. A certain system of relations is formed and develops between them; they mutually influence each other.

The created being begins to understand that it is in a complex world. At first, it behaves in our world as the “higher animal,” creates science, culture, education, and forms of human society develops…until a crisis occurs. And then the desire realizes that something is wrong here.

Today, humanity has entered exactly this era; it is not yet the genuine crisis of the basic paradigm but its threshold. From this era, the moral must be drawn: We are in the system, in a network of forces.

They all interact harmoniously, creating a single network, focused on matter, i.e., still, vegetative, animate, and human nature, in order to lead it to self-realization. In other words, so that it begins to realize what it is.

This makes it immediately clear: It is possible to realize only if the created being learns who controls it, who stands on the other side. Indeed, it is possible to investigate and understand anything only from the opposite, like black on a white background.

Therefore, we perceive that “there is none else besides Him,” by coming from the opposite state, when we are sure that there is nobody but us people. In our eyes, we are ourselves are the active force in reality, and no one else.

With this confidence, we boldly and resolutely go ahead, until under a hail of blows “on our own bodies” we learn that something is wrong. Something does not go well to the extent that the global crisis comes, and there is no success in anything. Nothing helps, not reason or senses, not science or culture.

It turns out that we are stupid, clueless, and cannot even establish our normal life or everyday relationships. Even animals somehow make themselves comfortable. And we, on the contrary, destroy the lives of those near and far, using all our strength and knowledge.

That is our nature and we cannot go against it. Our evil nature is stronger than our mind. Intellect does not help in dealing with it. We would like to establish healthy relationships; we produce so much we could make a paradise on Earth for everyone, but we are not able to. Instead, we have only troubles and problems, threats, and fear of tomorrow.

Thus, my nature reigns over me and I cannot do anything about it.

As a result, people become conscious of all the baseness of their own nature. And this, in fact, is the best starting point. Baal HaSulam indicates it in the “Introduction to The Study of the Ten Sefirot,” explaining what questions we ask in the end of our development: “What is the meaning of our life, the years which cost us so dearly?” “What am I here?”—and in his thoughts only this persistent question remains.

Ultimately, explains Baal HaSulam, this question should lead us to the realization of the necessity of the revelation of the Creator. If a person is thinking about what he lives for, what the meaning of his life is, he eventually comes to the conclusion: “There is something above me. The fact is I cannot arrange my life. Even my nature is beyond me.”

The solution is formulated as follows: “Come and see that the Creator is good.” In other words, from an actual need we really can come to the revelation of the Creator, and then we will see that He acts in everything. We will see that the entire distance traveled was necessary only to get blows and to eventually understand that our only way out is to reveal the force acting in the created being and causing us to move.
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From the Convention in Los Angeles “Day Two” 10/31/14, Lesson 3

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The Torah, “Leviticus,” Acharei Mot, 18:20: And unto the wife of thy neighbor thou dost not give thy seed of copulation, to defile thyself with her.

“The wife of thy neighbor” is a Kli (vessel), the desire with which I am not able to perform an action of bestowal. This is beyond my ability.

There are situations when a person is unable to think about the correct intention. Say, I am dying of hunger when a tasty dish has been placed in front of me. At this time am I really able to think about the fact that I am fortifying myself in order to bestow all my strength for the benefit of my neighbor?

In the corporeal world of course, I can pretend that I am supposedly busy thinking about bestowal. But in the spiritual world, “supposedly” does not exist. Everything is distinct: There is a degree to which one can control oneself, and a degree below which it is impossible to hold back. And so it is in everything.

This applies to all pleasures: food, sex, family, money, power, honor, knowledge. A person always has a certain threshold under which he can restrain himself. If you put $100 in front of me and I know that my entire life depends on it, I will not be able to help myself, I will take it. That is our nature, which puts us at the mercy of some circumstances.

And I need to know my nature, because in the system of ascending from below upwards, I study myself, raising my moral level not through the brainwashing accepted in our world or through pumping myself with all kinds of ideas, but through the help of connection to the upper system.

If I rise to the first degree, then no matter who I am, I will not be able to carry out here that which I will be capable of in the second degree. Everything happens so precisely that each degree can be numbered in accordance with what can be done on it and what can not.

So it is written here about the conditions in which I have to work if I reach the level described in this specific chapter of the Torah. Previous chapters do not yet mention it, and the following ones will not discuss it further. So at this given level, I need to correct such inner properties in myself that will allow me to secure myself against mistakes on this degree.

 Question: What does it mean “And unto the wife of thy neighbor thou dost not give thy seed of copulation?”

Answer: This means that at a lower degree if I came across such property as “the wife of my neighbor,” I would have surely used it.

But on this degree, whenever I encounter it, I must make a correction so I will not get into contacts that would lead me in a completely different direction, because then I wouldn’t be able to ascend.

And so it is on every degree! This is the work of the whole system. By correcting himself internally, a person ascends higher and higher each time. In our world there are no analogues to such corrections. These are neither moral, nor ethical, nor aesthetic forms. It becomes our inner nature.

Rising to the next degree means drawing the Upper Light to myself, which will correct me to such an extent that I will be able to rise to the level of the next degree. Then I will absolutely be able to use the previous degree correctly.

At the level of the material world around us, however, there is no manifestation that I might not disturb; I cannot do anything correctly. In other words, only the ascent to the next degree gives me the assurance that from this point on, the previous degree is absolutely right for me and that I will act correctly.

I use the lower degree in order to rise to the upper one, and it becomes my place of work. I evoke the Upper Light on myself, which gradually influences me, leading me through various chaotic states, their analyses and syntheses, until finally it accumulates to such a quantity and quality that it lifts me to the next level.

Through this, I fully establish the previous degree as corrected and I can be confident that I will never fall into it. Therefore, every part of the Torah refers to some specific degrees, moreover, with the same words as in several previous chapters. Yet, while they may be similar, there are no repetitions, because each time it is written about the next degree.

This is why we need to know which chapter of the Torah this excerpt comes from, from which section, or, in other words, on which degree it is taking place. The Torah includes the complete sequence of our ascent to the full correction of the soul.
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From KabTV’s “Secrets of the Eternal Book” 3/19/14

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Question: How does a Kabbalist feel our life?

Answer: A Kabbalist feels our life only as a means of entry into a higher dimension and rising on the ladder of spiritual degrees.

Everything that exists in our world and in it life itself are just a condition for further spiritual elevation. Therefore, a Kabbalist relates to our world in a practical, clear, strict way.

Of course, he can enjoy all the material things: music, literature, art, nature, etc. But inside of him, there is always a very clear directive: I do it in order to advance in the attainment of the higher world. He feels all the fragility, insignificance, and illusion of our world, and understands that it arises in his mind on purpose.

Just like the pictures that we see on the computer screen are nothing but electric signals that create images on the plasma, in the same way, various human feelings are only electric signals, nothing more. A Kabbalists understands the illusion of any material feeling: either positive or negative. He sees that all that surrounds us exists only in our perception, within us.

Therefore, he has no fear of death. He knows that his physical body must die, but the attainment of the upper world, the so-called the soul, will exist to the extent that it has been corrected while still in the body and can continue its correction further.
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From KabTV’s “Short Stories” 10/22/14

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Question: Why is the wisdom of Kabbalah called a secret wisdom? What is the hidden work of a Kabbalist?

Answer: The practical work of a Kabbalist amounts to this: he can go up and down in the levels of his ego or bestowal like in an elevator.

He can descend from the bottom floor down into the ego and then he can rise to the ground floor and begin to climb up the 125 steps.

Together with this, all kinds of inner changes happen in a person. He has the opportunity to rise from the level of a child to the level of a youth, an adult, or an old man, and after that he can consistently descend back to each one of these levels to the lowest.

In ascent or descent on the Kabbalistic ladder, it is possible to change all kinds of parameters and characteristics within you, to sort and switch them within yourself. We are as if programmers, directing ourselves, and every time we see the world in the same cut and style specifically towards which we aim. And this these are called the secret practices of the Kabbalist.

When we are found within the framework of our world, we can travel in time, space, and worlds according to the timeline; we can find ourselves in the era of the dinosaurs and watch all of these states among us.

The great Kabbalist Baal HaSulam described the history of the creation of planet Earth and all the periods of its formation in his writings. But he could do this, not because he studied geology, but because he saw all of these states.

It was not difficult for him to enter them. It was as if he took binoculars, a microscope, or telescope, and according to his personal internal instruments, he correctly directed himself to see and attain every era.

This amounts to the so-called secret Kabbalistic practices. In fact they are not secret, but the Kabbalist cannot convey them to others. He can only use them himself because they are his inner characteristics. Everyone can learn to expand the range of his inner vision if he would methodically and seriously become involved in the wisdom of Kabbalah and transform himself into a Kabbalist.

So by directing himself correctly, he can go out of himself and travel above our world, in all aspects of creation. For our world is the smallest, insignificant and gray, and according to the wisdom of Kabbalah, exists only in our uncorrected perception and imagination.
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From KabTV’s “Short Stories” 10/22/14

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Question: When we rise above ourselves, above our egoistic essence, does this inner ascent change the connection with external nature?

Answer: This ascent makes it possible to truly connect with all of nature.

When standing on the summit of Mount Everest, a person sees himself as a great and strong conqueror having attained his goal. An egoistic longing for control has been satisfied. Now he will have something to talk about and remember. And what is next?—Nothing. Now he begins the descent.

Spiritual ascent is completely different. Here the mountain (Har – הר) means doubt (Hirhurim – הרהורים). I am full of doubts and I debate whether to ascend or not, whether to overcome or not. This is a complete process. To be able to move through it, we have been given the wisdom of Kabbalah. It is a guide that will help us.

It is important to understand that I rise above our world, above the universe, above everything. Then I look at the Earth  and see all of it, all of nature, all of the mechanisms and interrelationships within it that cannot be disconnected. In the moon and the sun, the stars, our galaxy, and everywhere, I see threads of connection and begin to feel true wholeness. But I don’t control any of it. I identify with it all, and I connect to the system.

So it is impossible to compare this adventure with anything. After all, we attain a wholeness not found on any of the summits on the face of the Earth or depths of the oceans.

Question: Doesn’t a climber, when he climbs a mountain, overcome himself and then look at the world from a height above the whole world? The idea here is that he doesn’t just physically conquer the summit. Exactly how does this overcoming differ from spiritual overcoming?

Answer: Every athlete must overcome himself when leaping to a new height, rushing to a finish line, lifting a weight. Even in ordinary life, I must overcome various difficulties and continue on at every moment. This is a natural state for us.

But in spirituality, overcoming is not directed against nature but with it, adding balance, unity, and connection between me and all of nature at every moment. So while I advance in this direction, I am never get into trouble, I ‘m not buried under an avalanche, or drown in a turbulent river.

On the contrary, I discover that nature is more and more dear to me because I approach it and connect with all of its levels of the still, vegetative, animate, and speaking. Specifically, the main thing here is the human (speaking) level, where I must reach the state of loving others as myself.

So it follows that in such a manner I reach new forms of connection and have nothing more to fear. No disaster will ever happen to me, I will never cause damage, to myself , to others, or to humanity as a whole. This is the way to balance and harmony, despite the heroism of everyone who surmounts mountain peaks and descends to the depths of the oceans. Their overcoming them, it is essentially an aspiration to control, which is the characteristic of Pharaoh.

Question: In what manner are disasters prevented?

Answer: Due to equilibrium. Humans are the highest link in nature, so if they create balance, then all of nature is in balance. On the contrary, if a person creates imbalance, then the lack of balance that he creates in nature ultimately harms the person himself more than anything else.

Question: How exactly does a person create balance?

Answer: This is through the desire that all of human society will dwell in balance. Here participation, connection, equality, and mutual concern are required. It is when the whole world becomes one loving family. Without a doubt, balance between people will lead to the right attitude towards all of nature.

And then we attain its comprehensive power, the formula for harmony that penetrates it, the universal law of all of nature. We attain “there is none else beside Him” and that “He is the good and beneficent.” We identify with this overall energy of the entire system and we attain it in its wholeness. This is the goal of our development.

We must reach this in the coming years with the help of the wisdom of Kabbalah. I am sure that this will happen soon, and hopefully in the best way.
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From KabTV’s “A New Life” 10/21/14

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Question: Israelis love adventure. Many of them travel to the ends of the earth to hike along the “extreme” trails. They love the call of nature, whether chilling rafting or even trekking in the Annapurna Circuit, not the most dangerous tourist trails, which suddenly became a tragedy as recently reported in the news.

In general people try to subdue nature, to reach its summits figuratively and literally, which can even cost them their lives. Where does this desire come from?

Answer: There are truly those who are very attracted to the challenges of nature. For example, someone really feels that he must cross the ocean on a frail raft or sail around the world.

The awareness and conquest of nature gives a person a sensation of inner satisfaction. Despite the difficult obstacles on the way, nature doesn’t exhaust us mentally, but on the contrary, it fulfills, renews, heals, and revives us. After all, we are physically its children, and only in our development on a human level do we move away from it and want to be above it.

Regarding journeys and adventures, I suppose that no nation can compare to Israelis in the number of tourists going on extreme expeditions, in “escapes from civilization” or in the timeless penetration into places where one can test oneself through nature. You can run into Israelis at all ends of the earth, and sometimes it is difficult for people to believe that our [Israel’s] population totals only six million.

This impulse is the result of the nation being very small but with very developed desire. We want to know and to feel more. Yet in principle, people are satisfied with a trip to Paris or London, and yet it is a deeply rooted desire. We want to know about the world we live in, and through it, the higher reality, the force that manages the world.

This drive is rooted in us, since in the past we touched the universal force. We built a connection with it and the entire system of creation. And now, this memory called a Reshimo (reminiscence) of the wisdom of Kabbalah, is latent in us and awakens us to aspire to that connection.

So looking at the modern adventures of Israelis responding to the call of nature, I see this as a transitional stage that will ultimately awaken us to a recognition of nature, not only in breadth but also in depth.

With the passage of time, people will understand that there is nothing special about these tours; they are pretty empty, devoid of content. Instead of becoming familiar with waterfalls and exotic shops—although this has its charm—one can become familiar with the mighty global system of nature that rests upon a higher, divine harmony.

To become familiar with this system, to be integrated within it, is truly a wonderful pleasure. The development of humanity leads to this, and we hope that there isn’t much more to do until then.

So in searching for new paths, people will turn to a new guide: the wisdom of Kabbalah.

Question: In other words, it is possible to replace the challenges associated with physical dangers with something else?

Answer: Yes, this is in spiritual challenges, journeys of the soul and elevations to spiritual peaks. This is an incredible adventure, yet it requires more courage and heroism than climbing in the Himalayas. Because when a climber ascends Mount Everest, he in fact satisfies his ego, going hand in hand with his inner egoistic drive. here he has to struggle with himself in his ascent to the spiritual peak.

This spectacular summit opens before him an infinite world and an endless life. It reveals areas of nature that are not found in our dimension. However, in order to get there, a person must change his foundation, work against his ego, leaving the mountain of his nature below him by hating it.

Mountain climbers also rise above themselves, experiencing a type of hatred towards the mountain they are climbing and want to conquer. This partially reminds one of spiritual ascent in which I must conquer the mountain of my ego, hate it, yet not so much that it will be nullified. Instead it will be possible to rise above it. For me, this is the greatest challenge.

It is hoped that people will understand what wonderful treks await them, what dazzling peaks assure them of adventure, so that they cannot be compared to what mother Earth can offer.

Indeed, I have not conquered 8,000 meter high mountains, but during my life I have seen just about all the wonders of the world. I can say that the adventure that we experience when we conquer the mountains within us is much more wonderful than that.
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From KabTV’s “A New Life” 10/21/14

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Our connection with each other indicates that we have established a covenant that requires us to be concerned in general about the whole group, or at least in the meantime about our group of ten.

According to this criterion can I examine whether I am disconnected from that concern or not?  Do I think about them all the time or don’t I? How much I am attracted to them and holding onto my thoughts about them shows where I am.

Thanks to our being able to carry out physical actions within a small group (a group of ten), spiritual work becomes simple physical work, visible and accessible for scrutiny, analysis, and examination. I can count how many times per day I have thought about the friends, how I have been concerned about them, how I have lifted their mood and have given them upliftment and excitement about the goal, and have nourished them with confidence and happiness.

I need to examine myself as to how much I adapt to the principle: “The end of the action is in the initial thought.” The final state is connection with the Creator. For this I connect with the friends now. So I need to check whether I am truly thinking about my connection with the Creator or have I forgotten about Him completely?

If I forget about the Creator, then my entire connection with the group of ten is not good. It doesn’t lead to anything except harm. This will be the regular egoistic connection where there is no spirituality, like between soccer fans or a military combat unit.

So I must be concerned about this enough to speak about it, at least, if I have no feelings about it in the meantime. I must remind myself that I am ready to connect with the friends in order to attain adherence with the Creator. This means that I am connected to attain the characteristic of complete bestowal.

And so already now, from the start, I show the friends how much I want this; I am ready to invest lots of energy in them; to inspire and serve them, I am ready to do anything for them, the main thing being to reach the Creator.

On the other hand, I can turn to the Creator with a request to help me to work with the friends so that I will be able to help them, to connect and elevate them. For it is clear, that I myself don’t have the strength for this, I can only ask on behalf of the friends.

It means that this is two-way work: through the group to the Creator and from the Creator to the group. In work through the group to the Creator, I am the bottom, for me the group is a higher level, and the Creator is above that higher level. The difference is who serves as a conduit that connects, the transmitter.

If I want to reach the Creator through the group, I use the group as a channel that connects me with the Creator. And If I get energy from the Creator to bestow to the group, then I am that conduit that connects the group with the Creator.

I must constantly imagine this scheme, to see most correctly and precisely where I am found, especially during the lesson.
[147080]
From the Convention In Los Angeles “Day Two” 11/1/14, Lesson 4

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Having gone through all the stages of life in Egypt and the exodus from Egypt, the people of Israel reach a state called Mt. Sinai. They begin to understand that they are facing a huge mountain of evil, the word “Sinai” stems from the word “hate” (mutual hate) in Hebrew, the deep repulsion that people feel towards one another which is much greater than what they felt in Egypt.

While in Egypt or in ancient Babylon they didn’t understand it and were not fully aware of it; now the evil is revealed to them to it’s fullest.

As a result the people feel perplexed, helpless, and cannot even imagine what they should do. But Moses eases their mind, promising them to arrange and fix the connection between them and Creator. This is his role since he is the link between the people of Israel and the upper force. The people wouldn’t be able to do anything without his help and guidance, without his connection to the Creator.

He climbs Mt. Sinai while the people don’t feel this connection and are ready to go back to Egypt. The main thing for them is to feel that they have something, something to hold on to! Hatred scares simple people.

Imagine you are living in an apartment building in which everyone hates you deeply. You are afraid to come out of your apartment, to open a window, you feel currents of great hatred on all sides, you cannot sleep, and are losing your appetite. This is a terrible situation! This is exactly what the people standing at the feet of Mt. Sinai feel. The true nature of their ego is revealed to them and they see that they cannot overcome it in any way since the connection with the Creator who helped them not long ago is gone.

But Moses promises them that he will ascend to this level of connection, establish the contact between them, and take them out of this hatred. Only he can ascend above the mountain of the ego, but it is only one small attribute in us.

The moment he detaches from the people they lose hope of connecting to the Creator and the only hope they see is in creating the golden calf, which they believe can bring them together. There is nothing else they can hold on to.

They are ready to take off their gold jewelry and to donate it so that something will unite them. Because compared to the deep hatred they feel, the small ego that is embodied in the golden calf egotistically connects them at least to some extent.

When he comes down from Mt. Sinai, Moses comes closer to the people wanting to connect them to the Creator through him and to establish the contact between them, but he sees that once again they bow to their ego (the golden calf). Then he breaks the two tablets of the covenant received on Mt. Sinai, which is now unsuitable for the people since they have fallen to a different level.

Moses climbs the mountain, meaning the ego again, and when he connects to the upper level of love and bestowal above it, he receives a second instruction from the Creator. When he descends from this spiritual level he brings the people the plan for unity: the revelation of the Creator by their getting closer in the inner unity between them.

The plan includes all the major laws of the Torah, and the most important one is “love thy neighbor as thyself,” and the people are ready to keep it and to unite.

The day that Moses descends the second time from Mt. Sinai is called Yom Kippur (Day of Atonement). He brings the people the two tables, which means the ten conditions in contrast to the ten plagues of Egypt. By fulfilling these conditions on the spiritual level, they reach a level of unity between them in which the Creator is revealed and they merge into complete unity with Him. This is the purpose of their correction.
[146719]
From KabTV’s “Short Stories” 10/22/14

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The wisdom of Kabbalah, in contrast to other wisdoms, investigates the highest internal matter, the desire that is on the human level.

Desires on the still, vegetative, and animate levels appear to us in this world. We can investigate, understand, and use them. On the basis of investigating them, we create a science.

But there is no science that investigates desire on the human level. Psychology tries to reach this, yet unsuccessfully. Why? Because the investigator must be on a higher level than that object, the subject, which is being investigated.

Being a person in this world, I can explore inanimate matter (physics, chemistry and the like), the vegetative (botany) and animate matter (biology, zoology, etc). After all, I am standing on a higher level.

However, the matter of the human level, our inner world, cannot be investigated from our level. And so psychology and psychiatry are devoid of a real, solid, scientific basis.

But with the help of the wisdom of Kabbalah we can create this basis, and thanks to this, we can more truly and objectively investigate all the rest of the lower strata of the still, vegetative and animate levels. For now, we have the opportunity of taking into account the mistakes and errors in the investigations of the nature of these lower levels, where we make distortions generated by our own human nature.

So the wisdom of Kabbalah, is specifically a science in the full sense of the word, and it is much more precise than other sciences. For with it we investigate the substance of creation, the desire to receive, on the levels of the still, vegetative, animate, and speaking, and we use a unique apparatus called the Upper Light.

When physicists study matter in a particle accelerator, they induce collisions and observe their results.

And so with us, it is the same thing: The Light comes and makes a collision, meaning that it carries out a Zivug de Hakaa (coupling with striking). First the collision is made and after that, the coupling. With the help of this experiment, we examine and learn about what is happening in the encounter between the desire to receive and the desire to bestow, between the Creator and creation.
[146995]
From the Congress in Los Angeles 11/02/14, Lesson 3

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The Wisdom Of Kabbalah Is Scientific Research On An Experimental Basis
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