The Torah, “Leviticus”, 16; 18-19: And he shall go out unto the altar that is before the LORD, and make atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel.

The work on the level of Aaron (the priest) is sublime and very serious work in revealing all our attributes, desires, impulses, mind, and thoughts, in terms of with what we can work in love and bestowal for others and with what we cannot. What is revealed here by a person as to what is going on isn’t simple at all.

Each of us needs to reach the level of the priest in order to divide these desires. The Torah speaks only about one person, since the whole world is included in one force. Therefore, I have to rate and differentiate what all the parts the Torah tell me and to understand precisely that I must gradually establish all the corrected vessels inside me.

I leave Babylon as a person who wants to attain the meaning of life and go to the land of Canaan as I reveal all my desires, thoughts, and impulses inside me.

Then the state of the land of Canaan begins to bubble in me by drawing me into the egoistic swamp. This means that I have gone down to Egypt, where I try to break out of myself by constantly focusing on love thy neighbor as thyself.

Eventually, when I begin to fight with myself, with my ego (Pharaoh) and my altruism (Moses and Aaron), I go to the desert (an empty place). Here I am told: “Gather all your desires with which you can advance. If you manage to do so, you will be able to receive the Upper Light on them, which will lead you forward and you will be able to move in the desert.” I am already advancing in the desert here.

The main thing is the slight awakening that emerged in me in Babylon, which is gradually covered by a very big ego that is gradually corrected in the desert. Babylon is the beginning, the thought and the goal. The ego that emerged in me is the exile in Egypt. In the desert, however, I work with an enormous, four-phase ego in order to bring it to a neutral state. I don’t want to be in it, I want to be above it.

All this is the revelation of my attitude towards the ego. It is like a huge black ball, and I clarify what I can illuminate in it under the influence of the Light, one piece, another piece, another, and then another. These are the forty years of wandering in the desert.

Each time I discover a variety of things and decide that I can ascend above all these new desires I have discovered in this phase in the desert so that no egoistic fillings will bother me. The Light and greater pleasures are gradually revealed in them, while I am above them, working only in bestowal, outside myself.

There are desires that I know I will not be able to overcome for sure. Then I send them to the desert, which means that I cannot make this desert my home, my shelter as yet, and so part of my ego remains in the desert.
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From KabTV’s “Secrets of the Eternal Book” 3/06/14

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Question: It says in the Torah that the Creator is revealed to a person in the cloud above the veil of the ark (above the Masach). Why is that?

Answer: When a person works with the world around him with the attribute of bestowal, he reveals the Creator, and the Creator approaches him in a cloud, in concealment, but He expresses the attributes of mutuality with a person. This is already a kind of contact.

The Creator appears on the veil that is between the two cherubs. This means that He appears above the Masach, between two attributes, on the middle line. Two cherubs symbolize the right and the left lines that are given from Above and the Creator commands: “Do!” which means that I have to make the third line by myself.

When I work between my first main attribute, which is receiving, and the attribute that I acquire, which is bestowal on all my egoistic desires, I create the conditions for the revelation of the Creator. The Creator sinks into me and fills me. He fills a person’s soul like a cloud that fills a valley, and His gradual revelation takes place inside me.

Moreover, the revelation is fulfilled inside a person and not on the outside. It seems to me that I see and feel something external to me, but I feel the Creator inside me!

I change and my new attributes and discernments give a feeling of a connection with the Creator. Revealing the Creator and uniting with Him, feeling Him inside me is the same action; it cannot take place outside me, but only inside me.

Therefore the wisdom of Kabbalah is called the inner Torah. As for the Torah, I should feel inside me a kind of filling, in knowledge, in attainment, a sense of infinity, eternity, and harmony.
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From KabTV’s “Secrets of the Eternal Book” 3/6/14

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The Torah, “Leviticus” (Acharei), 16:1-16:2: And the Lord spoke to Moses after the death of Aaron’s two sons, when they drew near before the Lord, and they died. And the Lord said to Moses: “Speak to your brother Aaron, that he should not come at all times into the Holy, within the dividing curtain, in front of the cover that is upon the ark, so that he should not die, for I appear over the ark cover in a cloud.”

“When they drew near before the Lord, and they died” means that their attributes and actions were equal to the level of the Creator, and when they saw that they could not use them, they annulled them.

“That he should not come at all times into the Holy” means that not at any state. Time is a state; in spirituality there is no time. There are no heavenly bodies, like in the corporeal world, that determine day and night and years. Therefore, this expression refers to the fact that one can get close to the Creator only when he is in an accurate equivalence of form with Him.

Question: What is the meaning of “curtain” and the “cloud?”

Answer: The ark itself is the attribute of Bina that is total bestowal. Above it, there is only the attribute of love. The appearance of the Creator takes place in the attribute of bestowal. It creates the attribute of concealment by itself since, if I want to bestow, it means that I don’t want to receive anything, not even the outcome of my actions.

Thus, if I really work in order to bestow, it makes no difference what I receive for my bestowal. I only want to bestow, without getting anything in return.

In the end it turns out that nothing remains but to work in concealment. When I conceal myself, the Creator comes close to me. If I discover my attributes by wanting to receive something as a result, He draws away from me. Everything is exactly according to the formula of equivalence of form. He is complete bestowal and I am complete reception. To the extent that I can establish the attribute of bestowal inside me as well, we get closer.

So, getting close to the screen (Masach) that conceals everything is possible only when you constantly establish the attribute of bestowal inside you and become more and more similar to the general attribute of love and bestowal, to the Creator. Therefore, it is written, “Love thy neighbor as thyself,” which is equal to the concept “I am the Creator, HaVaYaH.”
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From KabTV’s “Secrets of the Eternal Book” 3/6/14

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It says in The Book of Zohar that Moses asked the Creator for mercy after the death of Aaron’s sons: …if those living in this world will repent and return to You, who will bless them? The Creator answered him: “You are telling Me that? Tell that to your brother Aaron, since he has been trusted with the blessing Above and below, since he is the element of attaining mercy.”

The point is that the contact with the Creator occurs through the attribute called a priest (Aaron) in a person.

A blessing is the descent of the Upper Light in order to correct a person. The Light can only go through Aaron the priest, which means through this hierarchy. It cannot be any other way. It is impossible to come in contact with the Creator any other way.
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From KabTV’s “Secrets of the Eternal Book” 3/06/14

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Question: Does the birth of the next level need to be performed only in the evening or at night?

Answer: The correct union of man and woman is done in the state of “night.”

That is a spiritual state, not a physical one because when they don’t see the next level, their actions are only altruistic and intentions are directed only for bestowal without any connection to themselves. I don’t see anything before me, I only bestow. And that is called “night.”

Comment: Everything is distorted in our world!

Answer: No. We need to see through the corporeal actions to their inner meanings, thus they are interpreted very simply.

Question: Do the desires of a woman in our world constantly need to be aimed at giving birth to the next level?

Answer: We are not speaking about our world. Our entire world is under the egoistic desire and there is nothing that is aimed at spiritual actions or to correction.

Our world is our world, and we, as if, speak about spiritual actions that are aimed only at bestowal and at executing the law of “love thy neighbor as yourself,” which is the entire Torah. Thus, all actions need to somehow realize this one and only law.

What is the connection here with self-enjoyment that men and women receive in this world? There is no relation between the two. It is a regular, physiological function like sleeping, eating, etc.

And here we speak about spiritual actions from your desires that are within you. Through the discovery of the huge system of the mutual connection between souls, you aim these desires to bestowal, to love, since you are already in contact with these souls and it is specifically to them that you transfer your actions.

Thus there is no connection to our physiological relations that come from the corporeal level.

Comment: But you always say that by attaining the upper state, the connection of the male desire that is born from the Light and the female desire to receive the Light and to give birth to the next level, it is possible to look at our world and to understand what is happening in it.

Answer: In our world everything is done in parallel to the spiritual world, only that it is from pure egoistic desire. And actions basically resemble spiritual acts, only in matter and not in the spirit, when they are aimed at bestowal.
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From KabTV’s “Secrets of the Eternal Book” 3/5/14

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The Torah, Leviticus, Metzora, 15:12-15:13: An earthen vessel that he touched was to be broken, and any wooden implement was to be rinsed with water…

Question: Is there a difference between a clay and wooden vessel?

Answer: Wood doesn’t absorb impurities because it has a vegetative origin, whereas a clay vessel is made of various sorts of ground and absorbs everything. That’s why it is weaker.

During its growth, wood sorts out what is right and what is wrong and then corrects them inside itself. That’s why it is more resistant to plague. It repels things that harm it, absorbs things that are good for it. This is how it grows. Clay absorbs everything and is more vulnerable to contamination.

A wooden vessel, i.e., a desire of the vegetative level, is more prone to the egoistic contamination than the desires of the inanimate level.

A vessel is a shaped desire. If a vegetative desire is hit by the egoism, for its correction it needs to be “washed” by the Light of Bina. Wood is Zeir Anpin, thus, it can be impacted by Bina from above. Clay is Malchut; Bina cannot influence it.
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From KabTV’s “Secrets of the Eternal Book” 3/05/14

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Parashat Hashavua (after the death) tells us what happens after the death of the sons of Aaron, Nadav and Avihu. They committed a great sin, were therefore doomed, and the earth swallowed them.

We understand that the Torah speaks only about a person’s internal attributes that require correction. Among them there are attributes that are cut and eaten afterward, and also attributes and desires that are burnt, drowned, buried, or strangled.

In other words, there are a thousand ways to fight a person’s egoistic desires that are seemingly expressed in such external actions that are really scary. But in fact, these are all internal actions that are expressed that way in matter.

Like Aaron, his sons are our highest internal attributes, and what is more Aaron’s sons are greater than Aaron since a son is the next higher level. For example, we constantly see Rabbi Elazar who is Rabbi Shimon’s son next to Rabbi Shimon who wrote The Book of Zohar.

So if the attribute of Rabbi Shimon refers to a person’s correction, the attribute of Elazar, being a higher level, refers to the correction of the whole world.

Aaron is the highest level of love and bestowal and this is the reason he is called a priest. Two branches stem from him, his two sons, Nadav and Avihu. The two branches that connect in a person believe that they can raise special incense, which means to perform a correction and to ascend to the highest level with their fire. But this is impossible until the end of correction. Therefore, the attribute of Nadav and Avihu in a person have to be put to death for the time being, concealed, and not be allowed to be used.

To enter with their fire means that a person can operate on the attribute of bestowal by himself, which means to receive in order to bestow and to mutually cooperate with the Light of Hochma. He can also reflect Light himself, but this is impossible before entering the land of Israel.
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From KabTV’s “Secrets of the Eternal Book” 3/6/14

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Question: It is written in the Torah: “Thus, shall ye separate the children of Israel from their uncleanness, that they die not in their uncleanness, when they defile My tabernacle that is in the midst of them.” What is the meaning of “My tabernacle that is in the midst of them?”
Answer: The expression “and I shall dwell among them” repeats several times in the Torah, and about the Temple it says “My tabernacle.” Why is that? It is because the corrected desire that is created by us is the Creator’s tabernacle, the vessel which we correct and which He fills with His Light.”
This is His home since the Creator is inside the filling of the corrected desires, and so it is by them that we discover Him. We find the Creator in our desires, in our yearning for connection with others according to the principle of love thy neighbor as thyself.
[142609]
From KabTV’s “Secrets of the Eternal Book” 3/5/14

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The Torah, “Leviticus,” 15:31-33: Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile My tabernacle that is in the midst of them. This is the law of him that hath an issue, and of him from whom the flow of seed goeth out, so that he is unclean thereby;  and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean.

These laws must be observed since otherwise you may be infected by the impure desires. It isn’t that they exist in you or that you haven’t discovered them, but as long as you use them, you spread this infection inside you, and then it is more difficult to examine the next desires and to distinguish between the pure desires and the impure ones, which means those that are aimed at the benefit of others and those that are aimed at your own benefit and at harming others. Therefore, we should accurately differentiate our desires, separate and correct them, and use them in order to ascend. If a person doesn’t do it properly, he will not be able to ascend spiritually.

All the actions that are described in the Torah and on which levels you perform them are accordingly essential. They are general, since they reoccur on every level but in a slightly different format: narrower, more internal, more refined.
[142605]
From KabTV’s “Secrets of the Eternal Book” 3/05/14

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The Torah, “Leviticus” (Metzora), 15:19-15:21, 15:24: If a woman has a discharge, her flesh discharging blood, she shall remain in her state of menstrual separation for seven days, and whoever touches her shall become unclean until evening. And whatever she lies on during her menstrual separation, shall become unclean, and whatever she sits on, shall become unclean. And anyone who touches her bedding, shall immerse his garments and immerse [himself] in water, and he shall remain unclean until evening. If a man cohabits with her, [the uncleanness of] her menstruation shall be upon him, and he shall be unclean for seven days, and any bedding he lies upon, shall become unclean.

This speaks about the division of the pure and the impure desires. Touching an impure desire is being infected by the Light. A spiritual contact takes place when I somehow recognize myself with my ego. Therefore I have to enter an ark and shut myself from the egoistic desires and constantly be in a spiritual shell.

The Torah, “Leviticus” (Metzora), 15:25: And a woman whose flow of blood flows for many days, outside of the time of her menstrual separation, or she has a discharge after her menstrual separation, then all the days she has her unclean discharge, she shall be unclean just like the days of her menstrual separation.

In the past women kept away from the house chores during their monthly period and waited until it was over. Today there are tribes who still keep this custom.

When the period was over a woman used to purify herself and then get back the house chores. It was all according to the law of branch and root. But in our world, people tried to follow the external form of the Torah instead of observing it not only externally but internally as well.

The Torah, “Leviticus” (Metzora), 15:29: And on the eighth day, she shall take for herself two turtle doves or two young doves, and bring them to the Cohen, to the entrance of the Tent of Meeting.

A purified woman takes her corporeal desires and raises them to the level of the Cohen (priest), the level of Bina. In that case Malchut rises to Bina and is ready to receive the Upper Light. It is ready for the next level.
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From KabTV’s “Secrets of the Eternal Book” 3/5/14

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