The Midrash “BeShalach,” The Creator says to Pharaoh: “I will give you just as much respect! I will not punish you by a messenger, I will punish you Myself!”

The Creator Himself kills Pharaoh since he is the ego that was created as something from nothing. Only by the Light from the uppermost Sefira Keter can perform such a correction, and it symbolizes the death of the ego.

It is the last plague, which is the correction of the stony heart. From that moment onward Egypt begins to wither and not only in the spiritual sense but also in the corporeal sense.

Until then the Egyptians used to embalm mummies and build pyramids. Their corporeal culture was full of spiritual forces. We can say that they lived in the egoistic feeling of the connection with the spiritual world. But now they cannot restore their earlier desires anymore.
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From KabTV’s “Secrets of the Eternal Book” 4/23/14

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Preparation for Reading

In this world, we have to prepare ourselves to read books. If it is an English novel, we should know English; if it is an architectural reference book, we have to possess at least some knowledge in this field, and if it is a report of a chemical experiment, we should know something about chemistry, etc.

We always need a certain elementary basis that is transmitted from generation to generation.

In spiritual attainment, the written Torah is accompanied by the oral Torah. The name “Torah” is derived from the word “Ohr – Light.” Thus, the written version of the book must be preceded by a preparation period, which is  the oral Torah.

The oral Torah accompanies the written book and is transferred from one generation to another by word of mouth, from a Kabbalist to another Kabbalist. It is conveyed through a chain of people who are capable of understanding the book.

If we really strive to learn what it talks about and aspire to reveal the world and understand the One who plays the movie of our lives, if we are willing to change in order to become similar to Him, to penetrate into the essence of images that are demonstrated to us, then we have to find people who know the oral Torah.

Performance with a Surprise

Question: What does it mean “to be similar to the force that plays the movie?”

Answer: It is about similarity of properties.

Let’s say, I am not familiar with the theater. I attend a performance and am totally unable to immediately comprehend what it is about. Then, somebody whispers in my ear that the author of the play is a very special man with a unique biography, and that the characters of the play are based on live people, who in fact, experienced the events described in the play.

I didn’t know anything about these facts. I was not prepared. Now, I know the story, the background, and if I penetrate a little deeper into it, I will develop new properties and sensations. Thus, I start sympathizing with the main characters as if I am in their shoes and even go through their states. I acquire the same qualities, and that’s why I regard the performance from a totally different angle.

Otherwise, we have no ability to understand the world.
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From KabTV’s “A New Life” 1/04/15

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The Midrash “BeShalach”: Why didn’t the Jews continue their journey? Why did they camp in Pithom even though this decision involved additional risk for them? The answer lies in the fact that they were stuck because there was a sea in front of them; nor could they run to the desert, since wild beasts were waiting for them there.

But the people of Egypt did not agree with the Pharaoh’s plan: Recent losses were still too fresh in their memory. Therefore, Pharaoh used every means of persuasion and various tricks to force the Egyptians to agree. “Know! he told them. Even though according to the royal tradition in order to protect myself I should be riding in the rear of my army, in this battle I’ll be at the head!”

“Why are you going to behave so unusually?” they asked the Pharaoh. “Because this war is not against the Jews, said the Pharaoh. It is against their very G-d! So I’ll be at the head of the battle!”

This extract is about a very serious degree of detachment in those who are engaged in the Torah religiously, but study it for their own sake, i.e., for the sake of the Pharaoh.

The Pharaoh is not against the Creator since both of them help identify each other. This explains why the Pharaoh says: “Blessed is the Creator! I am a sinner…” There are many interesting developmental stages that oppose this state, but the major thing for Pharaoh is preventing a human being from engaging in altruistic actions and detaching from selfish fulfillment.

Regular egoistic inducements that are originally built in us do not count since they are given to us by nature. They are not considered “Egypt.” Only the actions that one does for one’s own sake and that are mentioned in the Torah, in the Pentateuch, are considered to be of importance.

This explains why, when exiting Egypt (rising from one’s egoistic intention), actions are annulled and Egyptians die as a result of the ten Egyptian plagues. The desires and people who follow the instructions of the Torah for their own sake remain under the power of the Pharaoh because they aspire to this kind of power. They are seriously engaged in the Torah and all earthly commandments for the sake of their own fulfillment and hold on to them very strongly. They are the ones who stay in Egypt and chase those who really want to run away from it.

The Pharaoh says: “I’ll be at the head of my army,” i.e., this is the moment when their oppositeness manifests itself: either for one’s own sake (Lo Lishma) or for the sake of the Creator (Lishma). “For one’s own sake” means for Pharaoh, “for the sake of the Creator” signifies those who exit from Egypt. At this point, a struggle between them begins.

Usually, Pharaoh follows his army. It means that all egoistic actions “feed and nourish him.” When his confrontation with the Creator starts, he heads the army since the most important thing at this time is ideology: whether you do it for your own sake or you do it being completely detached from yourself, i.e., for the sake of the Creator. That’s why the Pharaoh considers it a sacred war that is directed “against their very G-d!”

Right after that, Egypt starts withering since Pharaoh nourishes himself from the source other than Egyptians, from those who aspire to being with the Creator but so far are not there yet. This is why anti-Semitism emerges; however, this kind of “fuel” is absolutely essential.

Pharaoh gets stronger with the help of the desires that “are afraid of the Creator but work for the Pharaoh,” i.e., that follow everything that is commanded, however, they are doing so for their own sake. When they tend to change the intention and start working for the sake of the Creator, Pharaoh immediately feels that this might be his end and starts a war with their G-d.

At this point, our egoism faces a huge problem: What if the Creator wins? The mere fact that there are people who exited Egypt and then returned irritates Pharaoh since our egoism is afraid that the intention for the sake of bestowal might win. Egoism doesn’t have any other way but to reveal itself and try to survive, otherwise Pharaoh stops being the Pharaoh. It won’t be an intention for “one’s own sake” any longer.

Comment: They return and frustrate the Pharaoh.

Answer: They don’t return to Egypt, though! It’s a different level even though they have already reached the cities of Pithom and Ramses that were built for Pharaoh. At some point, they worked “for his sake”; however, now they return to the same level, but with an intention “for the sake of the Creator.” This is why the Pharaoh (our egoism) is not able to accept the fact that people return liberated and attack the Pharaoh’s “jurisdiction,” i.e., their own egoism.
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From KabTV’s “Secrets of the Eternal Book” 4/23/14

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The Torah, “Leviticus,” 20:13: And a man who lies with a male as one would with a woman, both of them have committed an abomination; they shall surely be put to death; their blood is upon themselves. 

A person kills himself while using the desire, the male part incorrectly, when the one who bestows becomes the one who receives.

This refers to a desire that can be used in order to bestow but is used in order to receive. We don’t simply create the wrong contact between the male and female parts of the desire, but actually lower its level.

With regard to that it is said, “They shall surely be put to death.” Such contacts put themselves to death.

The Torah, “Leviticus,” 20:14: And a man who takes a woman and her mother it is evil counsel. They shall burn him and them in fire, and there shall be no evil counsel in your midst. It is about a short circuit, a wrong connection between the upper and the lower levels. This is impossible.

The Torah, “Leviticus,” 20:15: And a man who lies with an animal, shall surely be put to death, and you shall kill the animal. The animate level of the desire isn’t ready to be used in order to bestow. The desire descends by one level and begins to grow again from the level of the vegetative to the animate level and then to the level of the speaking.

The Torah, “Leviticus,” 20:16: And a woman who comes close to any animal so that it will mate with her, you shall kill the woman and the animal; they shall surely be put to death; their blood is upon themselves. The Torah speaks only about how a person can sort out the desires inside him, compare them correctly and create the right network by using them.

There are, for example, many neurons in our brain, which have to connect into synapses (connections) upon which everything depends. If these connections are correct, a person is normal, but if the contact between the neurons is wrong and there are, for example, 500,000 neurons instead of a million, a child is born underdeveloped.

Therefore, the Torah tells us how to create the exact form of the right system inside us, since it was given to us when it is totally ruined. But when you put it together, you begin to realize its inner principle which is impossible to attain any other way. You are like a small child who begins to grow wise by playing with different toys as he understands how they are made. Here too, we are given the right instructions so that we will understand the design of the Creator. It is only by this kind of work that we get to know and attain Him.
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From KabTV’s “Secrets of the Eternal Book” 4/23/14

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A Book as a Means for Discovery

Question: Where does the Torah come from? Some think that it was emanated from above to Moses.

Answer: This is not even an idea, but its complete absence. 

Comment: Others suppose that Moses wrote the Torah himself.

Answer: First of all, Moses didn’t write it himself. There were people, his students, who wrote the Torah throughout the forty years of wandering in the wilderness. There is nothing here that goes beyond the limits of the ordinary world that we know, that is, except for one addition: the discovery of the upper force that surrounds and envelops this world and manages all of nature.

When we say that the Torah was given, that it was transmitted to the people of Israel, this is talking about attainment. There was no hand that transmitted something from above. The upper force is specifically a force, not a heavenly printing house that tossed scrolls to Moses. Is it possible to imagine something like that?

No, the Torah was written in the usual way. You cannot touch the upper force, just like the other forces in our world, with your hands,  and it is not grasped through a parchment or paper delivery. People attained it. Under its influence, they became aware of its mission, its purpose, and, over time, they became the people of the Book.

In this case, the Book is a discovery, a primary source through whose help we discover its author: Who He is, why He wrote, what He wants from us, and do we identify with Him or not?  If I am living in this world without seeing and knowing anything else, then for me, this book, this Torah, is something that was given to us as a higher, primary source through which we can attain the upper force. We have no connection with that except through the Torah.

Guidance for all Generations

It is necessary to understand that the Torah is not parchment scrolls or printed pages. Rather, as it is said, it is a program that must be implemented through the children of Israel, and it is implemented by them from generation to generation.

Accordingly, in every generation, if a person discovers this book for himself, that is, if he connects with it and is included in it in that he wants to discover the Creator through it, he sees that it is not just a historical story, but a history that is actually happening now. This is because, spiritually, the Torah is not limited by time. Through this history, a person can become aware of the upper force, and then the book becomes a source of revelation for him. Its true meaning is in this.

Thousands of years ago people discovered it for the first time, and since then this book has been with us in the form of the written Torah. Through that initial discovery and its written description, by maintaining the conditions that were transmitted together with the book, every generation can draw upon its message: What must one be in order to discover what is written in it?

A Book that Changes Us

Question: How would you characterize the Torah? In general, what kind of book is this?

Answer: Throughout the years of studying in school, we study particular books until we become mature, knowledgeable, and developed to a certain degree.

It is the same thing with the Torah. I must pass through all of those forms that its study creates within me. The preparation for learning and the learning itself, meaning, the correct use of the Torah, leads to this. I am constantly changing, developing, and passing through the stages described in it.

At the end of the way I attain my final individual correction. I become completely like that force that is showing me this entire “movie” of creation.
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From KabTV’s “A New Life” 1/04/15

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The Torah, “Leviticus,” 20:10: And a man who commits adultery with [another] man’s wife, committing adultery with the wife of his fellow the adulterer and the adulteress shall surely be put to death. All desires exist in a person and are divided into male and female parts. The first nine Sefirot are the male part. The tenth Sefira Malchut is the female part.

To commit adultery with a married woman means using a corrected desire that is not yours. If your tenth Sefira is not corrected, it isn’t your woman since it still belongs to the other nine Sefirot. You cannot use it correctly in order to bestow and will not succeed in doing so.
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From KabTV’s “Secrets of the Eternal Book” 4/23/14

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The Torah, “Leviticus,” 20:20:  And a man who lies with his aunt he has uncovered his uncle’s nakedness; they shall bear their transgression; they shall die childless.

All connections that lead to the wrong contact between the lower level and the upper level are forbidden by the Torah because they cut off the ladder of ascent.

The Reshimot (reminiscences) should rise along the same chain that they descended from the world of Ein Sof through all the worlds into our world. Therefore we cannot do anything with nature except carefully follow the limitations we were given.

So, why is it unclear which Reshimo we can use and which we cannot? This is done purposefully so I clarify the most correct actions despite my impulses, thoughts, and desires.

On the other hand, the wrong actions help me penetrate more deeply into the system and see why everything is built the way it is. Therefore, this confusion is necessary in order for us to organize our brain and see how everything is internally arranged. This provides us with the depth of the attainment.

The chain that leads to the world of Ein Sof is very accurate and rigid. You can ascend only according to the same chain by which all your spiritual genetic data descended. Therefore whatever doesn’t give birth to the next level isn’t simply cut off, but is first studied and explored.

This is essential in order to attain the internal mechanism of the system. Without it, you would be an angel, that is, an animal that is led by nature and instinctively performs only the right actions.

But when there are a great number of options and you think about what is allowed and what is forbidden, by delving into the temptations and the difficulties and thus choosing the right thoughts and intentions, the attainment of the deep, boundless, system called the Creator is revealed within you.

It is adapted to you and you become its owner. It is just like an embryo, a human being, that develops from one genetic bud. The same thing happens here.

You actually have only one small point that can be turned in any direction since it has no direction of its own. But when you begin to work according to the instructions given by the Torah and explore where, what, and how, you begin to see the connection of your point in the heart with the whole immense system. Eventually it becomes the basis of this system.

Either way, you have to go through all these paths and explore them. They will be given to you from Above according to the root of your soul, according to the general Reshimo that is hidden within you, no matter what. We all have to go through this, each according to his own style, in his own way. Otherwise you will not become the owner of the system.

Comment: But all the so-called sins in our world occur as a consequence of the spiritual roots, like the union of two men or incest, etc.

Answer: It is the result of the shattering of the system that had to descend that way on purpose, be destroyed and become fully revealed to us so that we will begin to put it together again and ascend.

The Torah, “Leviticus,” 20:22: And you shall observe all My statutes and all My ordinances, and fulfill them, then the Land, to which I am bringing you to dwell therein, will not vomit you out. This is the condition upon which it is possible to enter the land of Israel, where everything is clean and there are no prohibitions. Then you are on a level when all these laws become natural laws for you and you don’t break them because you actually don’t feel that it is possible to keep them or to break them. This option no longer exists.
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From KabTV’s “Secrets of the Eternal Book” 4/23/14

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Question: The oral Torah says that Pharaoh sends his spies to the Israeli people. What is the meant by “spies”?

Answer: Spies refers to all the thoughts and desires that awaken in a person during his spiritual work that remind him of his previous life: the daily joys, the worries about his self-benefit, and his participation in different activities in the corporeal world. The daily routine suddenly becomes desirable and seems sweet, attractive, warm and safe.

Question: It says that the Israeli people managed to resist the pressure of the spies, killed some of them and sent the others back. What is the internal meaning of the dead spies?

Answer: We should kill all the egoistic intentions, desires, and thoughts that appear inside us, which means to cut off the connection with them and throw them out of my head, and then they die. The more you think about something, the more you are nourished by the energy of that object and the more it holds on to you.

What is more, you don’t even need to hate it, since by that you also nourish it by delighting in the hatred. When two people hate one another, for example, they feel an inner elation, a feeling of struggle, a feeling of life. But when you cut off your hatred towards someone, you cease to feel it, and thus you block it.

Therefore, when you accurately focus yourself on the goal, you kill all your corporeal desires and thoughts that constantly accompany you and try to lead you off the spiritual path.
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From KabTV’s “Secrets of the Eternal Book” 4/23/14

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M. Wiseman, “BeShalach,”: The Lord commanded Moses: Tell the children of Israel that they should turn around and go back toward Egypt.

The commandment to turn back toward Egypt was a trial for the children of Israel. They rejoiced at every step that led them back to their torturers. Those who were weaker pulled out their hair and tore their clothes, but Moses eased their mind and said: “I have received a Godly promise that you will remain free!”

They set off on the return journey and reached a place called Pitom.

We drew away from Egypt and followed Moses (the point in the heart) and suddenly we go back. This is necessary in order to clarify the hidden forms of Pharaoh (of the ego), which help us advance.

A person who begins to work spiritually first advances and then he suddenly discovers even greater internal descents and greater negative attributes that he didn’t even notice before.

However, it doesn’t stop the movement forward because a person moves one centimeter forward and two centimeters backward, and then he adds another centimeter and advances three more centimeters forward, but is thrown four centimeters backwards. Do he advances in a zigzag, but with ever-increasing amplitude.

The movement backward is very unpleasant because a person begins to discover such attributes inside himself that he never even suspected. When he comes out of Egypt with the desire to become more sociable, more friendly, more connected to others, according to the principle of “don’t do unto others what is hateful to you” and “love thy friend as thyself,” he suddenly falls into terrible feelings of hatred and malice towards others.

First everything went fine and consistently along the path one should follow towards the Creator, but suddenly there is such a u-turn! A person doesn’t understand what is going on: Is this method so cruel that it is intended to confuse and take advantage of him? Could it be that he isn’t ready for the spiritual work yet or that it isn’t for him? He may also think that his teachers wish to mislead him and he begins to hate them.

He sees that nothing works and he is drawn back to where he was before, and it is as if he flies backward; he doesn’t simply return to Egypt but returns to a much worse state than before.

By escaping his egoistic desires and advancing forward in a certain state of illumination and inner expectation of coming out of the egoistic darkness of the closed world, of his small desire into an open space, he suddenly falls while at the peak of feeling the best.

With regard to this it is written: “A thousand come into a room and only on comes out to teach (to the Light),” which means that despite the deep descents, he continues to advance. This means that we draw away from Egypt and then go back in order to advance forward.
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From KabTV’s “Secrets of the Eternal Book” 4/23/14

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The First Encounter with the Creator

Question: When talking about the identity of the people of Israel, about its unique specificity, it is impossible to ignore the Tanakh. Its legacy is at the heart of the people and largely determines our essence. The importance of this heritage is clear to almost everyone, but the reasons, the mechanisms of this phenomenon, are unclear, which generates many opinions and concepts.

The Tanakh writes about the exclusivity of the Jewish people. The book “Exodus,” 19:3 – 19:6, tells about the events at Mount Sinai, and cites the Creator’s words addressed to Moshe: So shall you say to the house of Jacob and tell the sons of Israel, “You have seen what I did to the Egyptians, and [how] I bore you on eagles’ wings, and I brought you to Me.

And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples, for Mine is the entire earth.  And you shall be to Me a kingdom of princes and a holy nation.” These are the words that you shall speak to the children of Israel.

The idea that the Creator chose the people of Israel was originally based on this verse.

Is this true? Can we consider the Tanakh as real evidence? Or is it just an historical narrative? And maybe it is a legal code, which singled us out from other peoples?

Answer: It all began with Abraham who revealed the upper force, nature, the source and its program of development and purpose. Most importantly, he saw the role of people living in the world and their place in the overall action. In particular, this applies to those people who consciously join the process to realize it and thus reveal the Creator.

In this way, the essence of what is happening, the meaning of God and the purpose of creation, which explains why we exist and what we become in the end—all this was revealed by Abraham, and this is what he taught to those who joined him.

However, his revelation was only the beginning. As the wisdom of Kabbalah explains, Abraham, Isaac, and Jacob represent the initial stage, the first three Sefirot (GAR), the beginning of development, and the beginning of humanity’s acquaintance with the Creator. This encounter occurred in the group that Abraham created in Babylon and which left it for the land of Canaan.

The Protracted Session

Then there was the Egyptian exile, exiting Egypt to come to Mount Sinai and the Sinai desert, where for forty years, we studied spirituality, the upper force, understanding who and what controls us, for what purpose creation exists, what ultimately we had to do, what we had to become, what what we had to achieve, etc.

All this is really described in the Tanakh. The only question is who is able to understand its words? After all, this book was written by people who possessed spiritual attainment and saw the program that operates beyond the picture of our world.

In the same way, while watching TV, we understand that its picture is created by special tools, showing us information that comes from the external source, from a server or, let’s say, a video camera filming a live soccer match. It is clear that the action takes place on the screen, which just projects an image for us.

Similar phenomena are discovered by a person who begins to reveal the true pictures of this world. It turns out that behind it, there is the idea of creation and the upper force, which projects this picture within us. It does not need a screen to display this picture; rather, it shows its own movie from inside, but it seems to us that this happens outside. In this way, the picture of the external world, the universe, appears before us and we seemingly are in this huge cinema.

The upper force shows us its session in order to raise and develop us in a special way by which we will reveal it. Being together in this movie, we react to and participate in it. Thus we are pushed, compelled, and urged to discover why and for what this is happening. We learn from our actions and see a lot of causal factors and facets in the plot, but forget that the upper force shows it to us.

Thus, the connection with the original root is lost, and the movie becomes a reality. Joy, fear, and other internal responses take us away from the proper understanding of what is happening.

Not Just Spectators

We have been in this state for a long time. Having discovered this, Abraham used his fame and brought people from all over Babylon, outlined and explained to them, and taught them how to participate in the movie correctly.

The bottom line is that in every moment, we should try to reveal the intentions of the projectionist. And His intentions are crystal clear! He wants to raise us so that we understand His purpose and desire, understand the process that lies before us, and agree with Him that in the end our whole being is designed to become adhered to Him. This identification with the Creator is possible only on the condition that we become like Him. And this can be learned from watching his movie.

Abraham taught that to the Babylonians who followed him, and over the years they revealed to themselves, not only the world that he described, but also the course of development.

They tried to be included in the movie, in the unfolding action. Before them, they saw the still, vegetative, and animate natures and people who were friends from the group of Abraham, which later became the nation of Israel. They also saw distant people from other tribes and nations. And everyone tried to be part of the picture, as if it really were a movie, projected by the upper force.

In this way, every one of them related to what was happening outside and within himself. After all and in every instance, internal events make us look differently at what we see outside.

According to the explanations of Abraham, his followers wanted to develop the attitude that the Creator expected from them inn themselves. Abraham taught them how to relate to everything correctly, with the same thought, the same intention, that the projectionist, the upper force, had.

The Language of the Creator

They began to understand that this is the language of the upper force. The whole of nature is the language of the Creator that the Creator uses to communicate with human beings.

As a result, they began to reveal the separate elements that  compose nature, and to understand how the Creator creates it to affect us. They found that the world is created by good and bad forces, the light and darkness. Abraham explained this to them, and they revealed that within themselves. It turned out that the light and darkness are a good or a bad attitude.

Hence it became clear that the good force of bestowal, entirely related to the Creator, has 22 forms, called letters, and five additional forms. The followers of Abraham studied these forms and began to apply them. Moreover, the Aramaic language that was used in Babylon in speaking and writing was similar to this one, so in essence, this was their natural root, and they switched from Aramaic to Hebrew.

The Aramaic letters were also very much like Hebrew, only now they understood their true, correct form, the shape of vessels and desires, as well as the rules of grammar and the laws of bestowal, which were sequential, adjacent, etc. Abraham’s disciples revealed the precise laws of bestowal from the top down and from the bottom up, and thus this language was given to them.

In general, it is about revelation. People learned from the picture the upper force presented and understood how, what for, and why the upper force showed it to them. In other words, they learned the language of the Creator, finding internal meaning and the purpose of its influence in everything.
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From KabTV’s “A New Life” 1/4/15

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