The Torah, “Leviticus”, 11; 9-11: These may ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them may ye eat. And all that have not fins and scales in the seas, and in the rivers, of all that swarm in the waters, and of all the living creatures that are in the waters, they are a detestable thing unto you, and they shall be a detestable thing unto you; ye shall not eat of their flesh, and their carcasses ye shall have in detestation.

The word “fin,” which stems from the Hebrew words “hates Light,” symbolizes the Masach (screen) that rejects the Light, not wanting to receive it for itself. Scales refer to the Masach that is above the desires and around the body. Not only does it reject the Light, but also changes it from receiving to bestowal.

These types of desires are weaker than the beastly desires and so they can be used. They don’t need any explanations as to how they should be slaughtered, bled, and eaten. A fish can also be eaten with milk because it isn’t considered meat. Therefore it says “neither fish nor meat.” This is another state of a person’s desire that is much lower than phase four (meat).

The desire called animal is a very complex system, and we should know how to slaughter it, how to prepare it and make it Kosher so that it can be eaten, which means to raise it to the human level. All the desires of the still, vegetative, and animate nature have to be raised to this level.

Things are very simple with the still nature; you simply decide what is fit to be food, like salt, water, etc. You can also test the water on a dog. If a dog drinks it, then a human can drink it too.

In the case of food from the level of the vegetative, we should know what the plant is and whether fruit trees and bushes have given fruit for three years, after which they can be picked and eaten.

If it is fish, it has to have fins and scales. The fish doesn’t have to be slaughtered. If you catch it and throw it on shore and it suffocates it is considered dead. You don’t have to hit it on the head, shoot, or to cut it. It makes no difference how it dies.

With an animal, however, everything is much more serious and complicated since it a great leap from the fish level and even from the level of poultry. You have to determine very accurately if your desire on this level can be corrected in order to bestow.

Animals are slaughtered in a special way, by cutting the neck artery. This is true for all animals except for deer which can be killed by an arrow and still be considered Kosher. There is such an attribute.

All the other farm animals have to be tied and their neck artery cut so that they will bleed quickly and painlessly. Then they have be skinned and the tendon carrier has to be removed, since it is forbidden to eat it. The upper parts of the carcass are separated and the meat is cut and salted for a certain length of time inclined in order to remove all the blood completely. Only then it can be cooked.

What is more, we should know exactly how long the meat is to be cooked so that it is fully cooked. This is an essential condition. This is the process of preparing food from animals that symbolizes the strongest, egoistic desires in us that need such careful correction.

These laws are very complicated and very detailed. If we look at the Babylonian Talmud we will find whole chapters that discuss the preparation of food. But they all explain how to work with our internal desires not how to prepare Kosher food in a restaurant or at home. What we do in our daily life is a tradition, and all these laws are only so that we will attain the human level.
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From KabTV’s “Secrets of the Eternal Book” 1/22/14

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The Torah, “Leviticus” (Shemini), 11:1-11:3: And the Lord spoke to Moses and to Aaron, saying to them: “Speak to the children of Israel, saying: These are the creatures you may eat among all the animals on earth. Any animal that has a cloven hoof that is completely split into double hooves and which brings up its cud, that one you may eat.”

Beasts are called “Kosher” and are fit (with the same root in Hebrew) for consumption if they are completely cloven footed and chew cud. These signs symbolize the attributes of the spiritual world.

When we want to correct our desires, we first restrict them and then divide them into Galgalta Eynaim (GE) and AHP, into desires of bestowal and of receiving. This division is called Parsa (which also means hoof in Hebrew) and is symbolized by animals that have completely cloven hooves. In that state, GE are above the Parsa and AHP are below the Parsa.

The process of digesting the food and chewing the cud refers to the constant connection between Malchut and Bina and to the mutual cooperation between them: The raising of the desire to Bina in order to correct it and returning to Malchut again.

The human body is built according to the same principle. The most typical animal exemplifying the proper digesting of food is the cow. In contrast to animals that swallow food, cows are ruminants, they constantly chew the cud and regurgitate it.
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From KabTV’s “Secrets of the Eternal Book” 1/22/14

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Question: Why is it that in the Torah everything seems to exist separately: Esau is separate, Jacob is separate, Jacob is afraid of Esau.

Answer: There was a time when I studied music. What do you see when you look at sheet music? You see what you are to reproduce. You see signs: measures, notes, pauses, piano, forte. All of that is drawn for the person who will be playing it.

I open the Torah. In it is written: Jacob, Esau, Israel, Shechem, Benjamin, Dina. What are all these names referring to? These are notes that I need to play. These notes are my inner properties and forces; they exist in me and are called angels. Angels are forces of nature that the Creator has given me so I would be able to organize myself with their help and become equal to Him. Why do I need to do this? Because dues to this, I become independent; I really acquire the Creator’s status.

This is why the Torah is called both Light and instruction. I read these instructions and work according to it. Jacob, Esau, Dina, Shechem, donkey, all these are forces of my soul, and the Torah reveals to me what I need to do with them. It describes to me exactly those processes I need to carry out; the interaction of its characters is the correlation of our inner properties, our desires. When I read it, I literally feel how these properties intertwine within me, go through different changes, how I work with them, how I am to connect them, and what I am to come to at the end of it all.

I look at the text the same way as you look at sheet music so you can sing or play, even now without an instrument, using just your inner strings. This is the only way for us to perceive the Torah, and this is the only reason it was given.
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From the Weekly Torah Portion 11/18/2010

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It is written: “I created the evil inclination.” In the weekly chapter “VaYishlach,” the image of Esau is a certain special interpretation of the evil inclination; in other chapters, this will be the pharaoh, Bilak, Bilam, and other villains, but this will always be my evil inclination; it does not exist outside of me. It is simply described from different perspectives, emphasizing different properties that I need to work with each time on a different level.

In contrast, I am also being told about the forces that I must use to help me work with this, and I am shown that my first encounter with this evil inclination results in complete failure.

I immediately submit to it when it becomes revealed; I do not know what to do! But then, gradually, I begin to free myself of it, I separate myself, I restrict it, and begin to control it slightly. I cut a piece of it and correct it, then another piece, and in this way we go from one layer to another until the very end of correction, until we correct our entire egoism.

The Torah always reveals how man corrects himself, and now you will not have any difficulty reading it. Man is a small world, and everything must exist within you, you only need to try to find Beit El, Shechem, Balak, Dina, all the character of this tale within you, and also all the still, vegetative, and animate nature that the Torah speaks about, because these things are also properties of your soul, just on a lower level.

By no means should you ever see a literary work in the Torah. It is written about this: “Do not make images, do not make any images for yourself.”
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From the Weekly Torah Portion 11/18/2010

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The Torah, “Leviticus” (Shemini), 11:4, 11:6-11:8: But these you shall not eat among those that bring up the cud and those that have a cloven hoof: the camel, because it brings up its cud, but does not have a [completely] cloven hoof; it is unclean for you. And the hare, because it brings up its cud, but does not have a [completely] cloven hoof; it is it is unclean for you. And the pig, because it has a cloven hoof that is completely split, but will not regurgitate its cud; it is unclean for you. You shall not eat of their flesh, and you shall not touch their carcasses; they are unclean for you.

This is a detailed description of the desires that cannot be corrected until the end of correction.

On one hand, they symbolize desires that can be used in order to bestow. But on the other hand, it is impossible to correct them since they require a Light that is so strong that we cannot acquire yet.

We will be able to do so after the correction of all the other desires: the still, vegetative, and animate desires in us. Then in the corrected state, we will be able to use the desires called camel, swine, etc.
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From KabTV’s “Secrets of the Eternal Book” 1/22/14

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In Moses’ time writing wasn’t customary. People learned everything by heart, which means in their heart. A person isn’t meant to write; he is meant to create in order to correct himself, “to write on his heart,” to make all of his desires a suitable vessel for the perception of the Light, for the perception of the essence of creation.

If we are part of a system that is ready, what is there to write? All the books that we write are a result of our lack of understanding, and so we want to express different feelings and sensations in the form of black and white. If the black and white complement one another there is nothing to write. Everything we write stems from a deficiency.

The Torah doesn’t require all the writings. People used to learn the Torah by heart until they actually fulfilled it. My vessels have to be corrected, my internal letters, the letters of my work, and not just the letters in the book.

I can rewrite a book ten times, but it won’t help. I have to actually change according to the letters.

Moses taught his students the whole Torah, which means how to reach correction. The Torah tells us about the process of correction that this group has gone through.

Question: Did these events actually occur in corporeality?

Answer: Some may have also occurred in the corporeal world, but not necessarily. It says “it happened in the land of Egypt…,” but the Torah tells us about inner, spiritual actions that take place inside the desire. It doesn’t necessarily have to take place in our world. The spiritual root has to somehow touch the corporeal root, but only to some extent. There can be just a minor touch in the corporeal world, but in the spiritual worlds these are great and very meaningful actions.

This means that archeologists may find something in their excavations that may prove that something happened in Egypt like the parting of the Red Sea, etc., but the Torah tells us only about what happens in the desire to receive that is in every person and which has nothing to do with the corporeal world, since this whole world is fictitious.

For those who begin to fulfill the Torah in its internality, which is called the Torah of truth, this world begins to look like a meaningless external picture. After all, a person sees the forces that are behind things and this is what he speaks about; this is where things are actually fulfilled.
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From the 5^th part of the Daily Kabbalah Lesson 6/15/14, Writings of Baal HaSulam

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The Torah, “Leviticus” (Shemini), 10:6-10:7: And Moses said to Aaron and to Eleazar and to Ithamar, his sons,”Do not leave your heads unshorn, and do not render your garments, so that you shall not die, and lest He be angry with the entire community, but your brothers, the entire house of Israel, shall bewail the conflagration that the Lord has burned.

And do not go out of the entrance of the tent of meeting, lest you die, because the Lord’s anointing oil is upon you.” And they did according to Moses’ order.

Question: How can we explain that they are not allowed to mourn?

Answer: This does not refer to people who behaved recklessly and were somehow burned but about souls. When we speak about spiritual corrections allegorically, it is sometimes expressed in a very special way.

There is a state in which you should mourn since the mourning is actually a correction. This doesn’t mean that you should sit and cry since there is no one to cry about here. It isn’t about the corporeal concept of mourning, which is observed on the corporeal level.

The seven days of mourning mean that during these seven days (seven Sefirot): Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, Malchut, you gradually realize and perceive the full depth of your fall and the reasons for it.

Therefore after the seven days, you understand the meaning of your fall; you are ready to start the correction, the rebirth of the desire that died against your will, just as it was against their will that Nadav and Avihu lit the Holy fire, burned incense, entered the Holy of Holies, and tried to perform an action.

In order to correct something, you must first descend to the darkest depth of your desire and fully perceive the extent of the shattering; the repulsion felt among all the parts of the general soul. Only after you attain the shattering are you able to turn to the Creator from the depth of this state, having understood that it wasn’t you who did it, but the Creator.

It is actually from the full depth of the descent when you feel that this is the end that you begin to feel that this state is given to you on purpose so that you will acquire contact with the Creator because the shattering and the correction are not important. What’s important is that you acquire contact with Him above all these states.
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From KabTV’s “Secrets of the Eternal Book” 1/22/14

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M. Weisman, “The Midrash Says,” Chapter “Shemini”: When Aaron understood that his sons’ punishment was a sign of an unprecedented, special honor, he stopped crying and accepted the Creator’s judgment in his heart, and the Creator rewarded him for his self-sacrifice by starting to talk to him, although He usually turned only to Moses.

There are several types of spiritual contacts: a thought that is perceived from a distance, a conversation (exchanging information), or a mutual action. Here, it is about Aaron’s ascent to the next level, thanks to his sons.

On the whole, we should understand that Aaron’s sons are actions that take place in the one single desire.

I find it very hard to speak about this since I constantly have to translate my explanations to discrete states for different souls, for different people. However, all this actually doesn’t exist! It is only about clarifications in the one, unique desire of the one, unique Creator.
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From KabTV’s “Secrets of the Eternal Book” 1/22/14

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 Question: The Creator commanded Moses to tell Aaron that his sons Nadav and Avihu will ascend to such a level that is above him. Does that mean that he should be glad when they fall?

Answer: Yes. Nadav and Avihu are very sublime souls, more sublime than the souls of Moses and Aaron, which means deeper desires, with more serious initial Reshimot (reminiscences) which will be revealed later on.

We will reveal our general ego in all its transformations and changes of attributes, forms, styles, and names and they will all mutually complement one another. It is actually due to the complete connection between them that the general state of the end of correction will be attained. It cannot be that a certain soul will not participate in it. If you leave even one soul out of the correction, you will not correct all the rest. This is an absolute mutual correction, an integral system.

All the souls are so mutually integrated in one another that when you engage in one thing you immediately need something else. In one system, one pulls the other.

Now, not only scientists, but also journalists write, about the unity of the world. People are already aware of it and begin to realize that nature is unified, that the world is one, and that all of humanity is actually one network.
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From KabTV’s “Secrets of the Eternal Book” 1/22/14

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M. Weisman, “The Midrash Says” (Chapter “Shemini”): There is only one method for getting closer to the Creator, and that is absolute obedience to His will. And the Lord says to Moses: “Tell your brother Aaron that I did him a great honor. Tell him where his sons are, is where the innermost part of the Shechina will be, which means the place where the Creator is revealed, His divine presence. Even you and your brother Moses will not attain such heights.

This is talking about a state that the created beings cannot attain until the end of correction. It is revealed after the levels of Aaron and Moses.

The fact is that Moses is buried on Mount Nebo across the Jordan River and his place of burial is unknown to this day. It turns out that he attained a level that no one has disclosed yet. But it still is not a level of the complete connection and unity that includes both the people and the Torah, i.e.,  all the parts of the general soul.

But at the end of the general correction, all levels will be revealed in what is called the allegorical picture of Moses’ tomb. In principle, there is no tomb since he climbed the mountain by himself and died there.

Later the state of Moses will appear again, but at a level that all the other souls below will begin to ascend to him, connect with him, and advance all the way to the end of correction. Then we will really ascend to the level about which it is said that “even you and your brother Moses will not reach such heights.”

The Torah speaks about the preparation that our egoistic desire goes through before entering what is called the land of Israel, that is, before the complete development of our egoism in love and bestowal.

It only tells us about the period when we come out of Egypt and reach the border of the land of Israel by going through forty spiritual levels and forty years of wandering in the desert (the ascent from Malchut (will to receive) to Bina (will to bestow). Then there is the descent from Bina to Malchut, when we begin to attain the level of Malchut, raise it to Bina, and then ascend from Bina to Keter (crown).

After the whole mass is corrected by the gradual ascent, there is an action called Rav Pealim Mekabtziel, a special force that unites all the corrected parts of the general (Mekabtziel is the connection that compresses everything into one unique force).

This is an additional correction. When it is fulfilled there will be an ascent all the way to the level of Keter. The level of Moses will then actually be revealed, not the way it is described here, but on the next level, when all the levels merge and ascend to the level of Keter.

Then the tomb of Moses will be revealed, that is, the state in which we attain the level of Moses, and together with him will begin to ascend until the complete end of correction.
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From KabTV’s “Secrets of the Eternal Book” 1/22/14

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