A new cycle of selling the land begins after the jubilee. I can sell it to someone for 10 years, to someone else for 20 years, and so on, until the year of the jubilee when the land once again becomes mine.

I cannot sell it anymore since this land cannot be someone else’s property until the jubilee year. A person feels that he is a stranger, a foreigner on the land and that the land isn’t his but  belongs to the Creator who was only renting it to him. The reason is that the land symbolizes our desire.

Question: What does that mean on a more internal level of understating? How can I sell my desire?

Answer: You can do whatever you want with it in order to get the right crop from it, but you should know that eventually you have to return the corrected desire to the Creator in the form of bestowal. The jubilee symbolizes complete compatibility with the Creator. The jubilee is common and shared by the whole nation. Everyone knows about it; you cannot cheat anyone, and there is no need to present any documents. This is the way the counting of the land has always been done: from one jubilee to the next and at which time everything goes back to the beginning.

Comment: This is felt as a very deep point and everything is very complicated. We, who exist in this dimension, find it hard to understand.

Answer: If you are connected to the Creator, the general force of nature, and you know that you are subordinate to Him, nothing is complicated or difficult.

Today, we begin to feel quite sharply that we are governed by nature and that we have no choice. We don’t control things and all our naive notions that we are the masters of nature and that we can take anything we want from it by force are gradually fading.

We are like small children who, without mom and dad, begin to realize that we have been left alone in a giant sandbox not knowing what to do next and that we have corrupted it to such an extent that playing in it is impossible. All the kids’ games are over; it is time to grow up.
[155613]
From KabTV’s “Secrets of the Eternal Book” 8/13/14

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The Torah, “Leviticus,” 25:14 – 25:15: And when you make a sale to your fellow Jew or make a purchase from the hand of your fellow Jew, you shall not wrong one another.

According to the number of years after the Jubilee, you shall purchase from your fellow Jew; according to the number of years of crops, he shall sell to you.

Question: It says “you shall not wrong one another…” What is the meaning of doing wrong?

Answer: A person first of all wrongs himself. If we could feel in every action that we make that everything is temporary and wouldn’t see our actions and our relations as an eternal component, realizing to what extent they are conditional and fragile, everything would be much easier and simpler.

But each time we cling to our desire, to our opinion, to our minor temporary mood, and believe that this is the main thing since this is what operates in me at a certain moment and fills me, and this is my small world.

But if at the same time I could include the whole world inside me, the greater sphere, and act accordingly, despite the fact that I am under the domination of my small desire, I would have a certain account with the upper level and then I could certainly feel and tune myself in a totally different manner.

A person has nothing of his own. My best state is when I don’t feel that my body is mine, not to speak of more external things.

I only have one internal point and I adore it. This means that I want to attach it to the Creator from my own personal place, to adhere to my land, to my small square that is the combination of all my internal attributes, the combination of the right and left lines.

It is my part, a tiny cell in the general body, and by connecting to it I return to my origin, to my place. This is the most perfect state, the end of all the corrections.

However, in order to do that I have to feel the whole general body. Only then can I find my place with regard to all the other points, all the other tiny squares like my own, that the image of the Creator is made of. It actually doesn’t exist, but we put this image together by gathering our corrected desires into an image, a form that has volume, and by adapting ourselves to one another.

If we could understand that this is the role and the goal of a person’s existence in our world, we would perform all our actions with a different intention. Therefore, on the one hand, all our actions would have a totally different weight, but on the other hand, we would focus them on attaining the spiritual state and they would lose their momentary significance and acquire eternal significance.

We would relinquish the minor momentary benefit for the sake of a greater eternal cause and behave in a totally different manner by using every moment not in order to quickly grab something but in order to make another step toward our eternal point of connection with the Creator.

Question: At the same time, concepts such as my home, my job, my territory, and “it is necessary to pass on to the children”… disappear…

Answer: There are laws for all that, the laws of the Torah, that explain every action that I make: how I should wash, dress, walk, and communicate with people and with animals, with everything and everyone.

It is because I have to be compatible not with what I want or what I imagine at the moment but with the perfect eternal state that I should reach. Although I don’t really know it at the moment and don’t see or understand it, this is the reason that I was given the instructions of the Torah, so that I could advance along the right path that was predetermined, even if I don’t understand things.

It is like flying in a plane according to what the instruments show and not seeing anything beyond that. I focus myself on the goal according to the instruments in contrast to what I feel in the current state, which means that we were given two states that guide a person: a temporary state and an eternal state, and they are regarded as the fulfillment of the laws of the Torah.

The problem is that I become totally devoted to the temporary state and believe that it is the main part. I sink into it with my head and get lost in it. It simply sucks me in.

In order to exit it I need special powers that come from above, which gradually pull me out a little and allow me to decide. I am in the middle, at the decision point: Do I return to the direction of the earth or advance towards heaven?
[155608]
From KabTV’s “Secrets of the Eternal Book” 8/13/14

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The Torah, “Leviticus,” 25:6 – 25:7: And [the produce of] the Sabbath of the land shall be yours to eat for you, for your male and female slaves, and for your hired worker and resident who live with you, And all of its produce may be eaten [also] by your domestic animals and by the beasts that are in your land.

Everything that belongs to a person, to his vessel, which is made of the parts of the still, vegetative, animate, and speaking levels, divided horizontally, vertically, and upwards, has to be included in his work. He has to prepare his desires so that they are ready to be filled with the Upper Light. A servant, a maid, cattle and beasts are all parts of a person.

When we reach that state, we will see that all the other parts of nature (the still, vegetative, and animate), which we feel externally to us, will be filled with the same Light and it will be clear that they are not external but all exist inside. We will discover that our external and internal world is one whole, general world. This means that my animate part and the whole animate world that surrounds me, my vegetative part and the whole vegetative world that is external to me, the part of the still nature in me and the whole universe, are actually one unique whole.

It turns out that the one, unique human figure that we create when we fully connect includes all of creation inside it, which we feel as one whole. There is no division into I and others. Humans, animals, plants, and inanimate nature all become one unique desire in which the concept of the one Creator is attained, which is the one force of nature. This is typified by the seventh millennium.

And the Creator’s attitude to this—the attainment of the thought of His creation, the plan, His actions, His main initial desire to create the created being in His form and image—is already the next three thousands: the eighth, ninth, and tenth. Then it is all locked into one unique whole that is not divided into thousands of years, and the created being enters another dimension, which we know nothing about. But he exists, since we have clues to that in the writings of great Kabbalists, but nothing more.
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From KabTV’s “Secrets of the Eternal Book” 8/13/14

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Question: As I understand it, the wisdom of Kabbalah came from Judaism and all of the Kabbalists of the past were very religious. What is the real connection between the wisdom of Kabbalah and religion?

Answer: The wisdom of Kabbalah is the foundation of true “religion.” Baal HaSulam writes about this in the article, “The Essence of Religion and Its Purpose.”

The three major religions—Judaism, Christianity, and Islam—are based upon the teachings of our father Abraham. But Abraham specifically discovered the wisdom of Kabbalah, which is the foundation of all religions, and he described his discovery in the Kabbalistic book, Sefer Yetzirah (Book of Creation).

The main principle of the religion that was discovered by Abraham is “And you shall love your friend as yourself.” So it is also written, “And you shall love your friend as yourself is the great general rule of the Torah.” In principle, this is meant in every sense. Or minimally: “What is hateful to you, don’t do to your friend.”

The entire Torah speaks about good relationships between people. Relationships of this kind existed among the people of Israel before the destruction of the second Beit HaMikdash (Temple) 2,000 years ago, which was destroyed because of the sudden eruption of unfounded hatred.

Everything revolves around only one point: Good or bad attitudes among the Jews determine what will happen with them and the entire world in general. This is precisely the reason for anti-Semitism; it is because the Jewish people cannot reach agreement among themselves and because of this the whole world suffers.

The wisdom of Kabbalah is involved only with how to attain the right connection between us, and this is the foundation of the entire religion. And what has been considered religion in the last 2,000 years is the maintenance of all kinds of traditions that seem to be enough for people.

This is the form religion takes in exile when we were separated from the principle of “And you shall love your friend as yourself,” from the yearning to unite. This is the form in which the Jewish people had to ripen for 2,000 years, to go out to the nations of the world and be mingled with them, and after that to return to their land.

But after we physically returned to the land of Israel, we needed to revive the wisdom of Kabbalah, so that it would live among us and help us build a people and a nation in the same form as it once was: with love and unity between us.

There are no restrictions on this. If a person studies the method of connection, it makes no difference if he is religious or secular, what country or community he came from, or if a person is a man or a woman. Everyone must study this method and as soon as possible because our good future depends upon this.

The wisdom of Kabbalah teaches us how to realize this unity, and in a practical manner makes feeling this possible during the workshops and in the connection in the discussion circles that we have brought everywhere. Thousands of people have already participated in our roundtables, and they feel that within half an hour of discussion according to the method of the wisdom of Kabbalah, they suddenly experienced an unusual feeling, an illuminating, an awakening of inspiration and warmth. And this feeling spreads to all the participants.

Comment: I was able to participate in these roundtable workshops that were transmitted according to the ancient wisdom of Kabbalah. And I remember that in the beginning the people who gathered were very skeptical and even cynical, they regretted the time they were wasting. But at the end of the evening, people simply floated from excitement and emotion, they were moved to tears and embraced each other. This was an outbreak of vital force and warmth that melted all of the ice and indifference that separates our hearts.
[155507]
From Israeli Radio Program 103FM, 2/15/15

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Question: What does the following refer to? Leviticus 25:3 – 25:4: You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce, But in the seventh year, the land shall have a complete rest, a Sabbath to the Lord; you shall not sow your field, nor shall you prune your vineyard.

Answer: All six years of working the land are six years of correcting our desire when we constantly work on it. And in the seventh year the corrected desire will be filled with the Light of the Creator.

Then we don’t need to do anything since the Light fills the general desire and connects, weakens, and dominates it in such a way that the main thing for us is not to interfere.

Which is to say, all the actions that are incumbent upon us must be directed in such a way that we don’t disturb the Creator from sinking into us, filling, connecting, and placing us together as one single package in which all the characteristics of the Creator on the levels of the still, vegetative, animate, and speaking are connected by the one and only Light into a single whole.

And this is called the seventh year, which is the year of solemn rest. Therefore, this is called Shabbat (the Sabbath), the freedom and cessation from work. But actually there is very strong inner work, only it is directed in the opposite direction as I nullify myself and don’t do anything, making it possible for the Creator to act.

At the same time, I am together with Him in full accord and unity with Him. I work, but my work is summed up in synchronized action with the Creator, and this is very complicated and difficult.

So I must prepare myself for rest so that all of the density of the ego, the entire six years during which I corrected it, will bring me to the seventh year, the year of solemn rest, the year of the Shmittah (letting go).

After that will come the eighth, ninth, and tenth (millenial) years, which correspond to attaining the level of GAR, the levels of Bina, Hochma, and Keter. In them I attain the mind of the Creator, His plans, and He, Himself. This is the highest level, which is called the secrets of the Torah.

What is meant by the secrets of the Torah? After I attain the seventh millennium, all of my images, the entire apparatus of my understanding and consciousness is so transformed that only then will I be able to understand what the three upper levels symbolize: the eighth, ninth, and tenth millennia.

Question: Is it possible to say that the six years of working the land are plowing, elevating, and transforming the ego?

Answer: Yes, I transform the ego like we transform the ground when we plow it before sowing. The spiritual seeds of the person cannot grow if he doesn’t transform his desires (the ground). This is realized during the six years, and in the seventh year the fulfillment happens through the Light of what was planted.

Question: Is it only then that the sprouts appear?

Answer: No, they come out every year. It is just that during the six years (Hesed, Gevurah, Tifferet, Netzah, Hod, and Yesod) I work the ground in such a way that in the seventh year, all that I attained in the work, that I dug into my ego, is ready to be filled by the Light.

So the Light realizes this without my actions. I now finish my work through opposite actions since  I must help the Light do this from its side and not from the side of the ground.

Question: What does “fulfillment by the Light” mean?

Answer: When the desires of the person completely transform to be similar to the Light in quantity and quality, he then feels that the Light is found within him.

In fact, the Light was always in him, except now the person begins to feel it because he prepared his senses, his understanding, for this. He sees that even before then, he was in the world of the Creator, and that everything was filled with Light, “there is none else besides Him,” but now he feels it and discovers it. This is the seventh millenium.

So Shabbat is called a sacred day because it is the sum of all of the immense work that a person passes through to attain the Creator, to discover Him within himself.
[155309]
From KabTV’s “Secrets of the Eternal Book” 8/13/14

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Question: What reward do I get for my efforts? After all, we don’t see the way ahead, and the past is already gone. So where is the reward that makes it possible for me to continue to advance?

Answer: You receive an enormous reward, a very respectable reward. If people were to see what you get, they would be very envious of you. This would embitter their lives. However, you must learn to appreciate this reward, because even though it is right in front of you, you don’t notice it. The upper world, the spiritual state that you receive, is really close, but you don’t feel it. You don’t have the tools through which you can appreciate it.

If you were to give a child a red rattle and something of value with an unattractive color, he will grab the rattle and throw away the valuable object. We also don’t feel what we get.

You made the effort; you came to the lesson from a distant city. So, you need to feel that a large sum of money has been put into your account, at least a hundred thousand dollars. If you were to feel this, then you would come every day, for you would have enough incentive! However, in order not to increase your egoistic desire and think only about the compensation and count the bills every day, you can’t see the payoff. Even though there is a payoff, you aren’t shown it so that you won’t run after it. Therefore, your payoff is being poured constantly into your hands and is gathering into a big pile. You don’t need to be worried; nothing will be lost. You will get everything once you know how to use it correctly. Then, you can take the entire payoff that you received during the period of Lo Lishma and use it in order to bestow. The main thing is to understand how we get to Lishma, in other words, how we attract the Light that Reforms. Therefore, as it is written, “I have created the evil inclination, I have created for it the Torah as a spice, for the Light in it reforms it, for the illumination in it will bring him back to the good” (Babylonian Talmud, Kiddushin, 30b, Eicha Rabbah).

All of Infinity fills everything, even though we don’t feel it. In the meantime, we still need to use it as the Light that Reforms, and then it will build a Tzimtzum—Masach, Ohr Hozer, Rosh, a new Partzuf—in us and will teach us to receive the Light within the Partzuf.

The Light does everything, and I only invite it. It is only up to me to know what action must be done, and the Upper Light will bring me even that intelligence. It is up to me to be in constant contact with the Light and demand it, step by step, action after action.

In this way, I adhere to what is higher, building my soul, my Kli of bestowal, from within my desire to receive.
[135722]
From the 1^st part of the Daily Kabbalah Lesson 5/23/14, Shamati #8

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Question: The weekly Torah reading Shemini (eight), speaks about this, that after seven years of dedication, on the day of the start of the service in the Tabernacle, Moses calls to Aaron and his sons to make special sacrifices. Moses and Aaron go out to bless the people, and the greatness of the Creator appears before all of the people of Israel. What is the meaning of the “eighth day?”

Answer: The first seven days correspond to the Sefirot: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod and Malchut, whereas the eighth day is attainment, the elevation of Malchut to Bina. Bina is the discovery of the beginning of divinity among us.

In the Pirush HaGadol, it is said that the people were concerned about whether the Creator would be revealed. It depended on how they would go through the first seven days, in other words, the absorption of the lower characteristics that are found in a person (Hesed, Gevura, Tifferet, Netzah, Hod, Yesod), which enter into Malchut, and how Malchut reacts and absorbs these characteristics, as a result of which Bina will be revealed in it. This is called the revelation of the Creator because the Creator doesn’t exist on His own; He doesn’t exist.

We must understand the relativity of our discernments, our perception of reality. When we say that the Creator doesn’t exist, we mean that we cannot perceive Him, that we cannot define Him. From our point of view, He doesn’t exist as long as we haven’t become equivalent to Him with the characteristics of bestowal and love through the connection between us.
[135619]
From KabTV’s “Secrets of the Eternal Book” 12/18/13

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The Torah, “Leviticus,” 25:1 –  25:5: And the Lord spoke to Moses on Mount Sinai, saying, Speak to the children of Israel and you shall say to them: You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce, But in the seventh year, the land shall have a complete rest, a Sabbath to the Lord; you shall not sow your field, nor shall you prune your vineyard. You shall not reap the aftergrowth of your harvest, and you shall not pick the grapes you had set aside [for yourself], [for] it shall be a year of rest for the land.

At first glance it seems that in the weekly section of the Torah Ba’har we are given laws that tell us how to work the land, grow crops, and cultivate the land. But if we examine this section from the perspective of our inner desires that are divided into the natures of the still nature, vegetative, animate, and speaking (the four levels of the egoistic desires), we can understand how to focus ourselves on correction in our spiritual work.

The desires on the level of still nature, for example, don’t develop or develop so slowly that they don’t feel their development during their existence, which means during a whole life cycle. The desires that keep themselves on a fixed level belong to the level of the still nature. I don’t want them to change but I have to make efforts in order to achieve that.

Let’s say I have to constantly love and care about my friends. That is, my level of interaction with them is constant and non-living because I don’t develop it. But at the same time, the level itself develops because I constantly work on its stability. It thus advances and the mutual relations with my friends change. When we remain on the level of still nature our character doesn’t change, but we ascend to an even higher level. Therefore our mutuality, love, and our incorporation in one another, the understanding we share and the support constantly change.

Question: Does that mean that the mutual relations between the friends become stronger if they rise to an even higher level?

Answer: They become stronger, but it is when I focus all my actions on keeping the stability of the nature of our mutual relations. Imagine to what extent the level of the still nature is actually alive since it belongs to me and not to the external nature that surrounds it.

Question: So what do our desires on the vegetative level vegetative symbolize? The Torah says: You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce.

Answer: This means that I process the vegetative level of the desire, which means that I include all my independent thoughts and desires in order to keep the relations with the friend in the strongest bilateral unity, in mutual guarantee.

I develop them on the next levels when I raise them from the still level to the vegetative level and then to the animate level and to the speaking level. On these levels I constantly make sure that all my actions belong to the still nature and this is how I keep the fixed level of mutual relations.

The seventh year is a very special action, which thanks to the fact that I have worked on all my six parameters (Hesed, Gevura, Tifferet, Netzach, Hod, Yesod), I receive from Above the next level of ascent.

I leap on it like a number in the counter without any additional exertion on my part. In the seventh year I don’t do anything, as everything comes to me from Above.

In other words, the still level of nature only seems like the still nature to us, since all the other levels stem from it. In order to advance I have to work with the still level first, which is symbolized by the land.

Then I have to work with the level of the vegetative on the land, in order to produce fruit to nourish myself. In order to do so I plow and sow the land with the help of a special type of the animate level (animals) that were created so that we use them in order to develop.

When we receive the fruit of the land we have to use them in order to nourish the land in the form of fertilizer. This is done either by the animate level or by the vegetative level. Then I turn them into food for the vegetative, animate, and human levels.

It turns out that the still level of nature nourishes the whole cycle, and so when I arrive at the seventh year I don’t work because Malchut connects and operates on the Returning Light (Ohr Hozer) and everything that I have done erupts from below. Thus, when I connect the work that has been done I can come in contact with the Creator.

This is the reason that the seventh year is called the year of the Creator. Everything that I have created by my exertion is poured into this year, receiving the power of the Light that raises me to the next level. I cannot rise to it by myself. When I internally fulfill all the efforts on the four types of desire, I complete the work and go on to the next level where the same thing happens but in a different quality and I undergo a totally different experience.
[155165]
From KabTV’s “Secrets of the Eternal Book” 7/16/14

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The Torah, “Leviticus,” 25:1 –  25:5: And the Lord spoke to Moses on Mount Sinai, saying, Speak to the children of Israel and you shall say to them: You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce, But in the seventh year, the land shall have a complete rest a Sabbath to the Lord; you shall not sow your field, nor shall you prune your vineyard. You shall not reap the aftergrowth of your harvest, and you shall not pick the grapes you had set aside [for yourself], [for] it shall be a year of rest for the land.

We first meet the concept of “the land shall have a complete rest a Sabbath to the Lord” in the weekly section of the Torah, Ba’har, since there is no Sabbath of the land. But when a nation that obeys the spiritual laws lives on that land, everything below that nation, the world of the still (the land), vegetative, and animate begin to acquire the attributes of that nation and its effect.

Therefore, there is no land of Israel without the nation of Israel. When they gather in that place, there is a corresponding phenomenon with the nation of Israel in the land of Israel. The laws that operate on the land are a replica of the spiritual laws of the people that live on it.

This means that that the customs of the people who live there apply to their environment, and in particular, their day of rest, the Sabbath. This isn’t a vacation, a day of rest, but a day full of efforts, a special spiritual state since there are very special corrections done on the Sabbath that people cannot do on any other day.

When a person’s spiritual states are replicated unto the lower levels of the still, vegetative, and animate (or parts of our world), everything changes and is defined differently. For example, a week, becomes a year. For the land it is a year of prosperity, a special year when we are absolutely forbidden to work the land. It is a year of Shmita.

In ancient times, this commandment was observed in Israel more than 2,000 years ago before the destruction of the Temple. The crops of the sixth year were enough for the three years that followed, which seemed to calm everyone, “Don’t worry, you will have enough crops for several years to come until you have a new crop.”

Comment: But the human mind objects to this saying: “You have to collect the crops every year, how can I take a break?!”

Answer: We are speaking about the spiritual state of a whole nation in which the laws of our world do not apply.
[155299]
From KabTV’s “Secrets of the Eternal Book” 8/13/14

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Spiritual work is the fulfillment of man’s egoistic nature in order to attain the upper goal: unity with others and, through it, unity with the Creator.

Every level of his desires belongs to that, including the level of still nature. This is the reason that if I yearn for the attainment of the goal of creation, for the revelation of my movement toward the Creator, I first must focus myself in all my desires on the initial level, on level zero.

I must see myself as a total zero and constantly maintain and hold on to that level. This means that I make a restriction (Tzimtzum) on myself and exhibit the initial standard.

Then, the Creator begins to work with me by continuously changing different parameters, conditions, and relations in me, and I must hold on and maintain this standard.

When I hold on for a while under these conditions, I can begin to change myself by myself and move on to the level of the vegetative without waiting for Him to throw and rock me from one side to side. At the same time, I must hold on to the right intentions. Now, I change the different conditions inside me by myself in order to advance.

In other words, I can advance not according to speed, but according to its derivative, acceleration, by transcending by myself to a higher order level, which is multiplied by ten.

The level of still nature is the level on which I keep myself totally focused on the goal of creation, no matter what external parameters influence me. This is where everything begins, as it is said, everything grows from the earth.

A person grows from the earth. If I don’t want to be an egoist anymore in my mutual relations with the environment, this is the level of the still nature because I hold on to it by determining quality through it. No matter what is done with me, I hold on to my line.

My friend and I, for example, continuously maintain good and unchanging relationships despite the global human storms, family tragedies, and social changes we undergo. What is more, these changes can be on different levels: still, vegetative, animate, or speaking.

We must hold on to it despite the impact of different external factors that keep us apart: slander, plotting, and so on. Love covers all our problems.

This is the level of still nature in which we encounter all the interruptions of the levels of still, vegetative, animate, and speaking nature. However, despite all the kinds of interruptions, we still remain permanently connected, and, thanks to them, we ascend and complete our work in the world of Assiya.

It isn’t simple. A person is strongly affected on all sides, but he constantly must work on raising the greatness of the goal since otherwise he will not be able to hold on to it. The states that he must confront will throw him from one side to the other.

Question: Does this mean that I present myself as a total zero and say to the Creator, “You cannot force me to accept more than this level. I can take only 20%”?

Answer: No, I cannot take anything. The earth doesn’t accept anything, except for cases in which something must grow from it. This is the next level already, the vegetative level that belongs to the earth.

Here, we face a dilemma. Do I correct the earth so that it would produce the level of the vegetative, or do I want to work on the level of the vegetative, and therefore use the earth?

I am either in the world of Assiya using the world of Yetzira for the sake of the world of Assiya, or in the world of Yetzira using the world of Assiya in order to ascend above it. Baal HaSulam speaks about that in the Introduction to The Book of Zohar.

This is what our work with the earth, with the level of the still nature, is about.
[155177]
From KabTV’s “Secrets of the Eternal Book” 7/16/14

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