Question: We hope that you will tell us the secret of the complicated stories in the Torah.

Answer: An oral explanation is not a revelation. Everything is attained only in practice. We were brought up to believe that this would reveal all.

If we live in the same world that the written sources tell us about, then they do reveal something, but only to the extent that we know this world. If they tell us about a world that we don’t know at all and everything in it seems strange, then can the written sources explain anything?

It is merely an explanation that tells us that the upper world surrounds us, like a sphere within a sphere, and we are inside it, and that it constantly manages us in every aspect, each and every one of us and all of us together. I need this information only in order to understand how important it is to start engaging in it and to reveal it.

Today we don’t even understand what is happening in our world, and we feel more and more confused with every day that goes by. If we don’t attain the upper world, its influence on us, the way it operates, and its goal, we will be like blind kittens unable to do anything about our fate and will exist as if in chaotic movement. We will live a meaningless life, lost in oblivion, and will float in the current again in the same initial condition because we have not corrected anything and have done nothing to receive new feelings. We also have not developed any additional senses, and so everything will start anew.

First a person has to see that he is managed by the upper world, a world of strict laws. Living in our corporeal world, we only know some of its laws, but we have no idea what the laws of the upper world are.

If a person understands that he is in a rigid set of physical laws that operate on him, that he can influence them and discover the dual connection to the extent that he perceives and understands these laws and is able to manage them, then it will be a great step forward. People will at least know that they can regain their sight and not flow blindly in the current of life, or to put it more bluntly, not life but death.

Question: So a person should try all this himself?

Answer: That’s not enough. Sufferings are needed. If I understand that something operates on me, but I think, “Let it operate while I wait,” it is like a movie where the outlaw is sentenced to hard labor in order to teach him to work, but he allows the work manager to influence him, saying, “You will influence me while I lay down and rest.” But when he is beaten he cries out, “Oh! Mother!”

It is essential that there must be afflictions, even minor ones. We actually want the minor suffering and the great understanding, since together it will enable us to move forward.
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From KabTV’s “Secrets of the Eternal Book” 12/18/13

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The Torah, “Leviticus” (Tzav), 6:17-6:18: And the Lord spoke to Moses, saying, “Speak to Aaron and to his sons, saying, This is the law of the sin-offering: The sin offering shall be slaughtered before the Lord in the place where the burnt offering is slaughtered. It is a  holy of holies.”

Sin is a state of being submerged in the ego. If I am closer to myself than to someone else it is already a sin. Therefore it is usually difficult not to sin.

So we must correct the desire in which I want to enjoy before I delight others. This is called an offering (Korban), which in Hebrew stems from the root “getting closer” (Karov) bringing our desire closer to the attribute of bestowal. An offering is the part of my ego I can sacrifice in order to bestow unto others and to love them.

Our role and the role of humanity is to perceive, to understand, and to feel that the ego is bad, because there is nothing other than that. But we refer to the ego that doesn’t allow us to connect with others and not the personal inclinations and calculations every person has, which have nothing to do with the Torah. The Torah is the gathering of the desires around Mt. Sinai, around the mutual hatred we feel towards one another, that starts from a small thing, from my being closer to myself than to you.

Everything comes down to the revelation in the egoism. The formula is very simple: “I have created an evil inclination, I have created the Torah as a spice,” since the Light in it reforms. It is because the Light of the Torah brings us back to the source, to the Creator, to the attribute of bestowal and love.
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From KabTV’s “Secrets of the Eternal Book” 12/10/13

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The Torah, “Leviticus” (Tzav), 6:12-6:13: And the Lord spoke to Moses, saying, “This is the offering of Aaron and his sons, which they shall offer to the Lord, on the day when [one of them] is anointed: one tenth of an ephah of fine flour for a perpetual meal-offering, half of it in the morning and half of it in the evening.”

The tenth part of an ephah of fine flour, symbolizes Malchut, which I have to give up completely since I don’t have a Masach (screen) over it, so that I can receive in order to bestow. Receiving the tenth part is always receiving in order to receive (egoistic receiving). But it is thanks to the fact that I rely on Malchut that I work with the desires that are above it which are sanctified, since when I am pushed by it and become detached from my ego I can work in order to bestow (altruistically).

How could I work in order to bestow if it weren’t for the ego? The first nine Sefirot are the Creator’s attributes. How can I change myself so that I will resemble the Creator? By having the tenth part, Malchut (the ego), and when I become detached from it, I establish myself and resemble the Creator in contrast to it.

Thus Jacob’s ladder, which rises above the earth, diagonally from Malchut to Bina, is formed. It says: “standing on the ground and rising to heaven.” Therefore, the tenth part in which we cannot receive cannot be used and is cut below the Sefira of Yesod.
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From KabTV’s “Secrets of the Eternal Book” 12/10/13

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The five books of the Torah correspond to the five attributes a person has to reveal inside himself and correct. In these properties, he will reveal the world he really exists in.

Instead of the fictitious corporeal world, he begins to see a different world and feel he actually lives in it, an eternal and whole world, while constantly expanding and attaining its internality. But all this happens according to a person’s development in the five spiritual senses.

Each of the worlds characterizes the development of a certain basic sense, like the sense of feeling, for example, but they include all the other senses inside. Then the sense of taste develops, which includes all the other senses in it.

Then come the senses of smell, hearing, and sight, which also include all the other senses. This means that every level, even the smallest one, is made of all five since there cannot be another feeling but the feeling that it is made of them.

Thus, every part of the Torah is designed for the development of one major sense, but it includes all the others. It may first seem like repetition, but it isn’t so.

For example, we can speak about the development of the sense of taste in the sense of sight and about the sight in the sense of taste, which complement one another. When a person feels an additional taste in a certain food, it becomes more attractive in its appearance. On the other hand, if he is given some porridge and he sees it in his uncorrected sight, he is disgusted with it, although it tastes fine.

Therefore, there are differences in the stories of the Torah. But if a person still doesn’t understand what it is about, he may think that they repeat themselves: A certain tribe is wandering in the desert, and each time they don’t listen to Moses with regard to certain things. Everything is the same, the same scenery, the same characters, and almost the same problems.

But because the main figure in the Torah is the Creator (that, in principle, is not present in any other book), it turns out that it attracts and captures all. It is an eternal book because there is force in it.

No one with a developed imagination can create such a book that will attract people throughout the ages no matter how hard he tries. There doesn’t seem to be anything special in it but for ages no man can leave it.

It may seem that the most powerful stories in the Torah are adventures full of action: The exodus from Egypt, the struggle of the people, the ten plagues, but suddenly the parts that are about ordinary actions, such as the giving of bread, incense smoke, etc., are not only filled with meaning, energy, feelings, but also begin to come alive in our senses. This is the paradox of the Torah.
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From KabTV’s “Secrets of the Eternal Book” 12/10/13

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The Torah, “Leviticus” (Tzav), 6:9: And Aaron and his sons shall eat whatever is left over from it. It shall be eaten as unleavened bread in a holy place; they shall eat it in the courtyard of the Tent of Meeting.

Aaron is the great priest (Cohen). Priest (Cohen), bread, processed flour, and incense symbolize the attribute of bestowal in a person. This means that everyone takes his best attributes and brings them to complete bestowal for the benefit of others.

But only Aaron and his sons can eat the unleavened bread, the Matzot, since they are on the level of Bina, the attribute of complete bestowal. All the rest, who are not on that level, cannot eat this food since they will eat it in order to receive, and this is considered spiritual death.

Thus, Aaron and his sons ascend by working on the meal-offering, and all the others fall.
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From KabTV’s “Secrets of the Eternal Book” 12/10/13

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Most important is the relationship of a person to concealment, to darkness, even though the darkness is very exhausting. It is precisely according to the attitude toward the darkness that closeness to revelation is determined, not the attitude toward the Light, to the time when you are in ascent.

At the time of ascent, everyone wants to go forward, as if they just got a shot of energy. The main thing is when in darkness, losing strength, taste, and desire, to nevertheless you organize yourself at this stage in order to be Domem de Kedusha (still level of holiness). You are now given the opportunity to manage your Kelim (vessels) by yourself, as much as possible.

In ascent, in the elevation of mood when the goal illuminates and attracts a person and pushes him forward, he doesn’t advance through his own powers. It is from within the darkness and the descents,specifically from the departures: For out of Zion shall go forth the law (Isaiah 2:3, Micah 4:2), that you require the Light that Reforms, which is called Torah.

Then, you say, Thou hast made the LORD who is my refuge (Psalms 91:9), meaning that the Creator covers you. You begin to see a higher mercy  in this darkness because it conceals you from those physical pleasures, which you would have pursued and forgotten about holiness. And so concealment comes, and from this concealment, you need to draw the importance of spirituality inside yourself and to work on it.

Now, you are given the opportunity to discover yourself, like a child whom they stand up and let take his first steps alone. There is no choice but to try to take these steps alone, for they are for your own good. You must understand that all the concealment prepared for you by the Creator is only for your own good.

Certainly it is impossible to do this alone. It is best if you get to some meal, event, or dissemination activity where you join with others. This is a wonderful remedy that acts faster and better than anything. The main thing is not to remain alone at this time; you should schedule participation and integration into all kinds of events and activities in order to get out of the descent as quickly as possible with the help of others.

For He will give His angels charge over thee, to keep thee in all thy ways (Psalms 91:11), and in the darkness that is sent to you, you must believe that everything is arranged by the Creator. However, you specifically are given free choice within this state. The Creator is seemingly concealed and removed. This gives a person the opportunity to act and participate independently in a state of O thou that dwellest in the covert of the Most High (Psalms 91:1), meaning in single concealment.
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From the preparation for the Daily Kabbalah Lesson 5/18/14

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M. Weisman, “Midrash Mesaper,” “Tzav“: “In its clarity the sky fire resembled the sun.”

These are two great lights, the lights of the night and the day, the sun and the moon, which have to be the same in the future.

The point is that the moon illuminates by the light that comes from the sun, but the earth conceals it from the sun. When the earth will fully conceal the moon and, on the other hand, when it is corrected, it will not be a Masach (screen), and it will outshine it, the moon will begin to illuminate like the sun, which is the state we have to reach.

This means that Malchut, our previous ego that will be corrected to bestow unto others and to love others, will begin to illuminate like the Creator. Then the two great lights will not illuminate for themselves but each other.
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From KabTV’s “Secrets of the Eternal Book” 12/6/13

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Question: It says in The Book of Zohar that during the construction of the Tabernacle the world was given love, justice, peace and unity as a present.

Answer: The Tabernacle is a Divine patent of connection between two opposite forces that complement one another.

In our world there is only hatred, rivalry, dispute and disagreement. As they accumulate more and more, they turn into a war and then everything quiets down for a while. But peace and the tranquility are only a period of transition to the next level of hatred and competition.

Unfortunately, the Divine patent isn’t known to man, since we see that throughout our history people hate one another, no matter how hard they try to establish different frameworks of diplomacy, ethics, laws, etc., among themselves.

In the past, there were certain norms and codes of behavior that don’t exist today. No one is ashamed of anything, no one is ashamed of anyone, and competition is a natural thing.

In the past, man, not money, was in first place. The main values were a person’s cultural needs and his perspective. This is how he was brought up.

Today, however, everything is measured in terms of money. Young people don’t choose a profession according to their inclinations but because the pay is high.

We have simply ascended to the next level of opposition between two opposite forces and now we should reach a very serious and special state where we will not be able to live in hate, envy, competition, rivalry, conflicts and disputes.

Today everyone agrees that resistance is felt towards everyone else and everyone feels resistance towards certain individuals, but that doesn’t really worry anyone, “So what? That’s the way I am and that’s how I relate to others.” This is a very good state because it is here that the the truth is revealed.

This is how we live and this is our nature. The crisis is everywhere as we see part of humanity starving, while another part discards food, but people ignore this calmly, “So what if people are starving, we don’t care.” We feel no compassion but only rivalry and hatred towards everyone.

Thus we need to reach a state where this rivalry becomes unbearable because otherwise these two opposite forces will get so close to one another that there will be sparks between them that will burn us and bring us to the end of our existence.

We need to feel this threat directly, not with regard to all of humanity, but with regard to ourselves, because we don’t care about anyone but ourselves.

When this feeling reaches our internal “I,”people will realize and acknowledge the fact that there has to be a way out of here since there is a splitting point in nature that allows us to exit this state. Then, thanks to our great egoistic desire, we will begin to search and demand from inside ourselves the way to the opposite state. And we will find it because we have a method to create such a resistance between us by which we can change our work in mutual hatred  to love, justice, mutual understanding, and equality.

This is all our work. This is why we were given a head and knowledge, so that we will not advance in the dark like a mole, but along the path of the Light, seeing the goal before us.
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From KabTV’s “Secrets of the Eternal Book” 12/06/13

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The Torah, “Leviticus” (Tzav), 6:3-6:4: And the Cohen (priest) shall don his linen tunic, and he shall don his linen trousers on his flesh. And he shall lift out the ashes into which the fire has consumed the burnt offering upon the altar, and put them down next to the altar. He shall then take off his garments and put on other garments, and he shall take out the ashes to a clean place outside the camp.

Ash symbolizes the burnt part of our desire that we cannot correct (the fourth part, Behina Dalet). And so it is taken out of the camp because it is impossible to use it.

The camp refers to the four levels of our ego, which include the elderly, the women, the children, the Levites, and the Cohanim (priests). No one is allowed to use the heaviest ego that cannot be corrected. It remains part of nature, but cannot be used and is therefore taken away.

It is similar to the custom of throwing part of the skin after the circumcision to the sand and then totally getting rid of it. This means that the parts that we cannot use symbolize the greatest egoistic levels that cannot be corrected since we don’t have the Masach (screen) for that, the powers to resist.
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From KabTV’s “Secrets of the Eternal Book” 12/6/13

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The Torah, “Leviticus” (Tzav), 6:1-6:2: “And the Lord spoke to Moses, saying, Command Aaron and his sons, saying, This is the law of the burnt-offering: That is the burnt offering which burns on the altar all night until morning, and the fire of the altar shall burn with it.”

An altar refers to the feelings and the desires that a person can correct from hatred to love. The correction is done at night in the dark when a person doesn’t see any self-benefit, since otherwise such actions would not be in order to bestow focused on the connection with others.

So we work in the dark until dawn. This means that we don’t feel the Light, the beginning of a new day, unless our desires are corrected.

The fire that burns all the incorrect egoistic intentions has to burn until the morning, until we change all our desires to altruism and begin to feel the Upper Light called morning, according to the law of equivalence of form.

Question: What is the meaning of “on the altar all night until morning, and the fire of the altar shall burn with it?”

Answer: This work never ends. The most correct state is the feeling of both day and night, as it is written: “Here is the day for you and here is the night too.”

The Torah tells us that in the future there will be no night. When all our egoistic intentions burn and only the desires with altruistic intentions of in order to bestow are left, then we will begin to feel only daytime.
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From KabTV’s “Secrets of the Eternal Book” 12/6/13

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