The Torah, “Leviticus” 1:1 – 1:2: And He called to Moses, and the Lord spoke to him from the Tent of Meeting, saying, 

Speak to the children of Israel, and say unto them: When a man from [among] you brings a sacrifice to the Lord; from animals, from cattle or from the flock you shall bring your sacrifice.

We need to supply all the desires (still, vegetative, animate, and speaking) for the benefit of the society in a completely altruistic way, without any bestowal to ourselves, directing all our goals and thoughts to concern for others, in the same way that a mother thinks only about the welfare of her child.

If a person can direct himself in such a way, then he partially transfers his desire from the side of receiving to the side of bestowing. However, this is very lengthly work in a society, in a group, with the studying of the system that attracts the Light of correction.

Let’s suppose that I have desires within me with which I previously had tried to receive self-benefit by taking advantage of others, and now with these desires I am working with a certain system where the Light bestows on me and changes these desires from being receiving (egoistic) to being for the benefit of bestowing (altruistic). However, this isn’t the altruism of our world, even though that’s what we call it because we don’t have other words.

Actually, it is absolute bestowal and love toward others without any benefit for self. When a person begins to work on this level, then he “sacrifices,” which means he detaches parts from his egoistic desire and transfers them to the altruistic service of others.

Desires of all the levels participate in this: still, vegetative, animate, and speaking. In addition, the levels of still, vegetative, and animate serve man, as in our world, and those of the speaking level (man) serve the Creator. Within man are all the desires of still, vegetative, and animate, and he raises them in his work to complete bestowing and love, without Egypt and not in order to receive a reward.
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From KabTV’s “Secrets of the Eternal Book” 11/13/13

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The Book Of Zohar, “Tzav”, item 50: It will not go out. Of course the fire of Torah will not go out, since a transgression does not put out the Torah, but a transgression puts out a Mitzva, and one who commits a transgression puts out a Mitzva, which is called “a candle.” Thus, one puts out one’s candle from one’s body, meaning the soul, of which it was said, “Man’s soul is God’s candle.”

If a person sins in spirituality, he might extinguish the fire of the Mitzva (commandment) as a result. But his ego and the Surrounding Light (Ohr Makif) will still bring about the appearance of the candle, the connection between the Creator’s attributes and a person’s attributes. Then a person’s attribute will gradually be corrected in accordance with the Creator.

This state is often mentioned in the Torah, like in the story of the Maccabees, for example, who found only a small jar of oil that lasted for eight days, although logically, it should have been only enough for one day. This means that the perpetual fire symbolizes the continuous yearning for the goal, continuous connection, and continuous understanding, just like the perpetual fire that is lit in memory of those who are no longer with us.

This is the eternal memory that should be a call for action for us. We have to guard this fire in us and be in a continuous contact between the Upper Light, the Creator, and our egoistic desire. It is because the Light illuminates because of our desire, which gradually wanes and serves as fuel for the Light.

The Creator (the Light) appears only when we can ascend to His level and turn ourselves into a burning fire. Until then there is no Creator and this is the reason He is called “come and see,” Bo-re.

When we try to change ourselves into the attribute of love and bestowal, steam rises from the oil through the wick and the candle is lit. Then the form of the candle is not only the Creator’s form, His attribute, but also the person’s form, the form of Adam (Man/human), who resembles the Creator, since now they match and are in adhesion.

As a result, the element that doesn’t burn by nature begins to burn. Without it there is no fire, but it appears only when it yearns to reach an equivalence of form with the Creator. The Light actually appears as a result of that, because without it, there is no upper level and no upper world.

The spiritual world appears when we create it inside us from the materials we have. First it is the group that yearns for connection in order to discover the attribute of love and bestowal in the connection between them. If such an attribute awakens between us, then as  a result of the compression between us, the pressure, and the desire to connect, there is an ignition. Then the Light appears, which is the Creator’s image that appears between us.
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From KabTV’s “Secrets of the Eternal Book” 11/27/13

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The Torah addresses only humans and speaks about things that are internal to us: the Creator, Moshe, people, etc. Each of us has to organize these elements, because no matter what we feel, we feel it inside us.

You can keep saying a thousand times that a glass exists outside of you. However, how can it possibly be so, if you perceive it internally? “No! I see it sitting on the table!”  So, it means that you feel both the glass and the table inside you.

Consequently, everything we talk about, the entire world is inside us, including the Creator.

This explains why when we portray the Creator in Kabbalah, the first thing we draw is the dot (point) of the letter “Yod”  and only afterward we write “Yod Hey Vav Hey,” the four developmental stages of the desire that start with this one point. The fourth stage is a concluding desire that feels tangible, serious, and mature to us.

The last stage of desire was instigated from the initial point similar to the entire universe that originated from a tiny spark that contained enough energy to feed this world and every one of us through today. In that minuscule point lies all the information and all matter of the universe.

It is a point that instigated everything that appeared as a result of an explosion and is the beginning of the letter “Yod.” That’s why it is said in the Torah that every person is a small world that encompasses everything.

No matter what we sense, it is inside us. This is why modern science, which has advanced by a billion light years, once again resumes exploring humans and concentrates on our potential and the particularities of our perception. Things that seemed remote and external to us must in fact be explored inside us.

Lack of comprehension of the way that we perceive external subjects prevents us from further advancement and precludes grasping the essence of life and organizing our further existence. In the near future, all sciences will end up studying Kabbalah.

It will become obvious to the scientific world that without this wisdom it is impossible to lay a solid foundation that will allow humans to correctly relate to our sensations, notions, and cognition.
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From KabTV’s “Secrets of the Eternal Book” 10/08/14

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Question: Sometimes we say that the Creator is inside us, other times we say that He is in the connection among us. How can we link these two notions?

Answer: There is no dilemma here. How can the Creator be found? How do we regard and evaluate ourselves? What makes us consider ourselves good or bad, strong or weak? For that, we need an external measurement tool, a standard against we can measure ourselves.

In order to be able to measure ourselves, we should see the properties of those around us and compare our qualities with theirs. To direct ourselves correctly, we have to maintain numerous liaisons: remote and close, hateful and benevolent. We should deal with opponents and well-wishers, that is, all of humanity.

One target is insufficient to reach the goal. It is essential to tune oneself into connection with the Creator. For that, we need to involve all of the inanimate, vegetative, animate, and speaking levels of nature. If we manage to set our minds correctly and if our behavior is absolutely right and positive, we’ll definitely attain the Creator.

All these properties are inside us. It is possible to attain the Creator only by relating to all four levels of nature positively since the Creator is the sum of kindness, love, and bestowal.

Question: When you talk about positive self-orientation, I instantly imagine the vastness of humanity, nature, stones, skies, and the entire cosmos. Is this a feasible task?

Answer: Reaching a correct mindset is very easy. You have to convince all your internal properties, the inanimate, vegetative, animate, and speaking, that all that surrounds you is saturated with mutual love and is the best possible way of existence. If you succeed, if you manage to correct the properties that seem external to you, you will attain the desired state.

Question: Does it mean that I should work with things or people that are hostile to me?

Answer: Your enemy most clearly demonstrate to you your own imperfections and negative properties. It is called a help against you. With their help, we advance.

Question: It is said in the Torah: If someone comes to kill you, kill him first. How should we relate to this?

Answer: As soon as one finds a quality that one is unable to overcome, no matter how hard one tries to deal with it with love, understanding, and a sense of unity and yet fails to correct it, one must kill it. This is a correction. We kill our own property that is impossible to improve when it rises against us.
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From KabTV’s “Secrets of the Eternal Book” 10/08/14

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The Torah, “Leviticus,” 25:23: The land shall not be sold permanently, for the land belongs to Me, for you are strangers and [temporary] residents with Me.

The Creator gave us a desire (land) so that we should correct it and not use it anyway we feel like. It is as if He rents it out to us.

We don’t have anything of our own in this world, and therefore when we make a deal we have to understand that we buy the land only for temporary use, or to rent. We don’t actually buy the land. We rent the land and so we can work it for a certain period of time. Nothing is eternal and nothing belongs to us.

Comment: It turns out that the nations that settled on this planet are not its owners.

Answer: According to the root of his soul, an owner is a person who is compatible with one part or another of the land he lives on. Therefore, part of this land has to return to its owners. It refers to nations who came out of Babylon and settled all over the globe. The settlement in Israel has to be according to the Torah, and every tribe and  family has its predetermined part and it is eternal. It is because the inner attributes of the family or the tribe match the attribute of that part of the land. This is how the correction of the desire is performed.
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From KabTV’s “Secrets of the Eternal Book” 8/13/14

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The Torah, “Leviticus,” 25:25 – 25:27: If your brother becomes destitute and sells some of his inherited property, his redeemer who is related to him shall come forth and redeem his brother’s sale. And if a man does not have a redeemer, but he gains enough means to afford its redemption, he shall calculate the years for which the land has been sold, and return the remainder to the man to whom he sold it, and [then] he may return to his inheritance. 

The land should return to its original owners and one shouldn’t make an effort to attain it. It shouldn’t be taken back by force, but rather returned according to agreements that take all the details into account.

Basically, this isn’t about a piece of land, but about a person and his desire. It is hard to understand what renting out the desire means. Do I let my desire to someone and he works on it? What do I gain from that? How can he pay me?

For example, there are people who can correct my desire on the spiritual level of agricultural work, and there are those who own the land and can benefit from it by renting out their desires to others so that they will work and receive the crop.

In order to understand the meaning of renting out my desires to someone, we have to think about how people should relate to one another in order to attain correction together. How do they buy and sell? How do they connect and incorporate into one another in order to attain the jubilee?

Comment: If we say that nothing is mine, I aim at the jubilee anyway. I have one goal, which is to reach the Temple, Bina, and I ignore the fact that the road to it is dirty and that drunks are lying on the sidewalk, for example, since I am headed towards the goal.

Answer: No, you will not reach it if you don’t look to the sides, since reaching Bina means being incorporated in everyone and bringing them to correction on your back. So where is your attribute of bestowal? On what basis do you cultivate, arrange, and raise it? After all, it isn’t a walk towards Bina, but creating it inside you. It doesn’t exist externally to you.

Question: Does that mean that I can ascend only if I include everything inside me and process it?

Answer: Of course! Everything inside you should be organized in such a way that you are led to the attribute of Bina. This means that internally, you have reached a state that you have raised inside you and doesn’t exist on the outside in any form or place since the whole world is inside you. Therefore, you cannot ignore the drunks and the dirt and not correct them. It is very easy to do it mutually. The main thing is to attain mutuality.

The first level is the most difficult. Afterwards, everything becomes much easier and simpler, and at the same time much more difficult. It is because the higher the level a person is on, the greater his desire and the interruptions he encounters. On the one hand, he already has an inner guide book that helps him understands and find his way around, but at the same time, there is greater confusion and bigger problems.

Question: What is the meaning of renting out my land or selling my land?

Answer: It means to cling to others so that together with these people, who seem to be strangers, I can correct the land, since otherwise I cannot correct it by myself.

It is only by connecting to another person that I can correct the still nature part of my desire, which is the land, and then we can both become temporary owners of that land. In order to do so, we have to accept each other’s desires as common desires and thus cultivate the land (the earth). This means that everything is aimed at love of others, at connection with others, until we become one common whole. All the laws of the Torah aim towards this.
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From KabTV’s “Secrets of the Eternal Book” 8/13/14

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The Torah, “Leviticus 25:19:” And the land will then yield its fruit and you will eat to satiety, and live upon it securely.

If we conform to the general program of nature, we will begin to live in harmony with it. Nothing will get confused in nature: You will sow the field, the rain will fall, the time will come for harvesting the crops, the sun will come out, and everything will be normal.

We need to direct the vast organism of nature so that it will influence us positively and beneficially in health, the family, the animals, the harvest, and in everything. Before us is an immense mechanism and we can direct it so the the rain falls or the sun comes out.

Everything will sound harmonious, like a well-tuned musical instrument. It is necessary to invest only a little effort, but mostly to understand how to achieve harmony. And after we understand this, we will strum on some strings and you will hear the music.
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From KabTV’s “Secrets of the Eternal Book” 8/13/14

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The most important thing for us is to realize ourselves in the correct form in this world. And to realize our destiny means to sacrifice this entire world, that is, our egoism, everything that we aspire to in our world, and make it so the feeling of the upper world is the most important thing for us, and to be able to exchange this world with the upper world.

Although this world does not disappear, we do not chase all the temptations and fulfillments it offers anymore. They stop being the goal of our existence. We want to exchange perceptions of the world and attain the upper reality.

When I intend to do something, what am I paying attention to first? It is to the most important things to me, and I don’t relate to what is not important to me. I don’t even feel it. As it is said, a cat sees only the mouse and does not pay attention to the beautiful world that surrounds it.

Therefore each person sees something different (else), meaning, each ones sees the world differently; the order of priorities that can fulfill us and our sensations, is different for each one.

Therefore, I must reach such a level that I’ll stop paying attention to this world, although all my vessels of absorption will remain: vision, hearing, smell, touch, and taste. Instead of all these I’ll see only the quality of bestowal, love, and connection between all the details. And then I’ll reveal the Creator, because He is the single connecting force of nature.

However, meanwhile, I’m not paying attention to the connection between all the details of nature. I am interested in a completely opposite action, to take for myself as much as possible. This egoistic inclination is opposite to the quality of bestowal, connection, mutuality, love, the qualities of the Creator. And because of that I am not able to reveal this force.

Therefore, I must make all kinds of actions that will direct me to look for this connecting force, similar to scientists who want to reveal it. I do the same thing; I am a researcher. And it’s not religion; it’s the wisdom of Kabbalah. Therefore, I look for this single force that connects, fulfills, and moves everything to one goal, from the beginning to the end according to a certain plan.

I want to know what the secret of death is. Does it exist or not? If I look at this topic from the point of view of the wisdom of Kabbalah, I don’t understand at all what death is. Is it a change of one desire into another desire: the desire to receive into the desire to bestow?

The question of life and death is a critical question and subconsciously worries many people. It is possible to explain it only partially, to leave it in secret, in order to attract them forward and hint by that, that here is the solution for overcoming death and passing to eternity. This will give a person the possibility to understand the greatness of his existence.

Do I perceive the world through my beastly body, through my five senses that exist in me? However, the truth is that the body does not exist. There are only the five senses that give me the feeling of the world and of the self, sensing in it. With this approach, it is quite easy to ignore this world. It would not be terrible if I would not be in it, and this world itself would not exist; it disappears, and that’s it.

We have an opportunity to exit to the eternal existence. There is no death; there is only transition, the exchange of ten Sefirot. Now, I exist in the feeling of existence that is called my minimal ten Sefirot, and inside them I feel this world, myself, and everything that surrounding me.

Let’s assume that a person dies. What is his death? His death means that all his ten Sefirot are emptied, and instead of Keter, Hochma, Bina, Zeir Anpin, and Malchut, or vision, hearing, touch, smell, and taste, nothing is left. What remains is information called Reshimo.

Later, this Reshimo transfers to another biological body and begins to realize itself in it. The next point joins it, a new level of desire, (Aviut, coarseness), and what is called Adam (Man) grows with this desire and realizes them.

The Reshimo develops under the influence of the Light at the same level, at the same plateau. It can continue until man himself will want to rise to the next degree, or under the influence of beatings because the Light will raise him all the time (we see what happens in the generations) or under the self-aspiration of the person to rise to the next degree.

The rise to the next degree means that, instead of receiving a small amount of Light that is called “our life,” man begins to receive a special Light that formats him differently and raises him from an inner perception in his minimal ten Sefirot to the exterior perception.

Obviously then the problem of self-existence disappears. If you exchange the means of self-perception to outside of yourself, then outside of you is the volume that exists constantly as if you spread inside it, and your existence becomes eternal and endless. With it disappears the feeling of inferiority, the sense that you lack something as in the current five senses. The Upper Light will pass through to others.

If the problem of existence in the world is constantly to draw, to absorb, to the interior, the energy and knowledge through this world, the problem of existence in the next level, the higher, is to transfer the energy, the force of vitality, through you to the entire world and to feel that the world needs you constantly.

That’s it. Here, there are no problems with life and death. People need to understand that, in principle, there is no other way, and from this path, from this purpose, one cannot escape. To the contrary, in front of us stands a wonderful opportunity of eternal life.
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From KabTV’s “Secrets of the Eternal Book” 11/20/13

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Question: Is there a reason for all our problems?

Answer: If there is a conflict with our spouse, our children, our neighbors, at work, and even within ourselves it means that our ego, called Pharaoh, dominates us.

Question:  But the slavery in Egypt, which the Torah tells us about, was only in ancient times and ended a long time ago.

Answer: Pharaoh dominates us all the time, even right now. The events described in the Torah are not related to a certain time and are not a historical story. We are still enslaved to the same ego, to our egoistic nature, which doesn’t allow us to live a normal life.

We live in a special world today, in a special time. We are all connected in one network to an integral world, an integral economy, and depend on one another. If the international community imposes certain sanctions against any country, it cuts off its connections with that country , like Iran for example, this state falls, since everyone depends on everyone else.

This shows us what an integral world we are living in, in which everyone is connected to one another. If we don’t keep the good relations in this interdependent world, we harm ourselves.

Therefore, if we don’t manage to fix the relationships between all the nations, all the countries, and all the political parties within a country, we will simply destroy ourselves. Nothing can help us if we are opposite to the general law of nature.

Question: But it is a fact that we don’t get along with each other and we still go on living.

Answer: There is a limit to this confrontation: how large it can grow and how long it can continue. The reason for this confrontation is our nature, which forces each of us to think only about himself. But a person doesn’t understand that his own good and wellbeing depend on everyone else. Our foolish ego operates in such a primitive way. People cannot understand that if we connect with good relationships with others we  will only benefit.

Question: It seems contrary that in ancient primitive societies people were more closely connected and that we draw further apart as we develop.

Answer: Don’t consider ancient societies as primitive. They realized that they depended on each other and that they were connected and couldn’t survive without these connections.

The problem of modern society is that we have reached such a high level through technological progress that it seems that we can live independently of each nother and so each one locks himself in his apartment with his cell phone and his computer and doesn’t want to see anyone. The main point is that he shouldn’t be touched.

This lack of connection between us, or the negative ties, are called Pharaoh, our ego. We don’t want to consider others and we don’t understand that we are mutually connected in one network and this is especially true for the nation of Israel. We always need to value ourselves according to this scale: the extent that we are against others or for them.

The whole Torah is only about “love thy friend as thyself,” which is the great rule of the Torah. This rule includes everything and there is nothing but reaching the right unity.
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From Israeli Radio Program 103FM, 3/15/15

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The Book of Zohar, “BaHar” (On Mount Sinai), item 85: …“And He said unto me, ‘You are My servant, Israel, in whom I will be glorified.’” “And He said unto me, ‘You are My servant” is the degree of slave, left line, Malchut. “Israel” is the degree of son, right line, ZA. When they are included as one, it is written, “In whom I will be glorified.”“

The two lines: the left, the level of the slave (Malchut), and the right, the level of the son (Israel), have to be united and glorified, which means to be revealed.

On the one hand, we have to totally submit and enslave ourselves to the upper leadership. We can say, of course, that now He governs us and that we are totally enslaved to Him and cannot do anything without Him, but this is the attribute of a bad slave.

The left line has to be loyal to its master by stating, “I want to be His slave. I want Him to govern me internally through the desires over which I have no control.” This is my freedom. My freedom is in choosing whether to remain under the domination of the Master or to leave Him. I choose His domination because I cannot feel any freer than when I am under His leadership.

Later, when I ascend higher, the level of the slave enters to the level of the son. The difference between the level of the salve and the level of the son is that I do everything my Father desires and not my Master. Now I want to carry out all His actions consciously, even if He doesn’t force me to do so. And, even if He didn’t know about it, here I work without connection to Him, and am like Him.

These two states have to be clearly felt by a person and then the third state appears between them, the middle line, when I am neither a slave nor the son. The middle line doesn’t exist in nature and is created and appears in the connection between the right and left lines, giving a person a feeling of complete freedom. It is like being in a vacuum, where the first condition of the slave doesn’t operate or have any impact on me, but neither does the second condition of the son.

I can totally disconnect myself from any connection with the Creator and be independent in all my actions, desires, and thoughts. Complete freedom!

This is what the thought of creation is all about, which is bringing a person to the feeling of freedom that leads to his choice of the state to be where the Creator exists and to yearn for Him. If I yearn for that myself by 10%, 15%, or 20%, I gradually turn myself into that exact image, the same replica, and to that extent I am called Adam, a human being.

I disconnect myself from the Creator in the middle line because otherwise I have no freewill. This isn’t an illusion of freedom. I need to feel that I am totally free. Moreover, this feeling comes against a cacophony of all kinds of egoistic desires, urges, and temptations. Pride, envy, the desire to do whatever he wants, and to be the master of the universe grow in a person.

Imagine that you are immersed in water and on the surface, instead of clear water, turbidity from the bottom suddenly rises, and it is all yours, the waves of your egoistic thoughts and desires. It is actually on this background that you begin to make a human being out of yourself.
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From KabTV’s “Secrets of the Eternal Book” 6/18/14

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