According to the Wisdom of Kabbalah, each Sefira divides into ten parts; each one of them in its turn splits into another ten, and so on. We act in Hesed, Gevurah, Tifferet, Netzach, Hod, and Yesod; they symbolize six weekdays. Malchut is  the last Sefira, Saturday (Shabbat).

When the Upper Light descends, it complements us with its properties, i.e., another three highest Sefirot: Keter, Hochma and Bina. When added all together, they comprise ten Sefirot, the complete system.

The Light that comes down finishes the work that is done in the first six Sefirot: Hesed, Gevurah, Tifferet, Netzah, Hod and Yesod, and completes Malchut, thus making the vessel a whole.

The system of correction is that the Upper Light, which is called the Torah, fulfills the entire work of re-assembling the common soul after we fully exert in order to achieve the overall connection, and this is important, as stated in the Torah.

The Torah describes in which particular properties and under what conditions we should connect and what types of egoism emerge in us during this process. All these explanations comprise a huge and capacious “novel.” At the same time, things described in the Torah are very simple.

It is similar to the fact that our reality consists of electrons, protons, and neutrons; however, when they connect, they draw a vast complex picture of our world, which in itself is always the same ten Sefirot.

Therefore, when this principle becomes clear, it is easy to realize how any part of creation should work in the corrected state, what our current corrupt level is, and how we should work with the egoistic inclination in order to unite with others to trigger the Light that corrects.

During six days of gradual and steady work, we begin realizing that only the Light is able to connect us and that the order in which our unity can be reached is extremely rigid: Hesed, Gevurah, Tifferet, Netzach, Hod, Yesod. Naturally, we lack these properties because they can be obtained only by uniting with others.

All I have is my egoism; all you have is your ego. When we get closer together, new qualities emerge at the point of our contact. Altruism and egoism interlace and create a sensation of political, intellectual, and, most importantly, psychological games when we reciprocally explore each other: who and what we are especially when we concentrate not on ourselves as individuals, but on our mutual inclusion.

First, Hesed and Gevurah appear between us; later, when we enter each other further, Tifferet where diverse properties intertwine. Each one begins to reveal itself relative to another: who the other is. I can reveal myself only relative to you and you can do the same only relative to me. The common properties that manifest in us are called Hesed, Gevurah, Tifferet, Netzah, Hod, Yesod. They are a boundary, a borderline between us. The Light that descends glues them together and thus connects us together. Our ego is remains outside.

When the seventh Sefira Malchut collects all six properties together, they stick together, and thus the three upper Sefirot, which are the properties of the Light, descend and a complete spiritual object appears.

This explains why it is said that this world will last for six thousand years and that at the beginning of the seventh millennium the Light will complete its work.

The seventh millennium is the Light that fills the entire soul and begins to raise it to the next levels: the eighth, ninth, and tenth millennia. This is a complete correction because we start working on the level of the three upper Sefirot: Bina, Hochma, and Keter.

But this happens only after the common soul is corrected, when the shattered Adam corrects himself and faces the Creator; when the creation is corrected. At this time, Adam realizes that he aspires to and possesses the power to attain the Creator, and ascends to the three upper Sefirot, which are His properties, and obtains them.

That’s why Adam’s downfall and the shattering were essential for completion of the full correction cycle during the first six thousand years, whereas the seventh millennium represents an ascent to the eighth, ninth and tenth millennia.

It’s most important to finish the entire scheme, then we will enter a totally different, a new dimension. We don’t know what heights follow because it is a state that preceded our creation.
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From KabTV’s “Secrets of the Eternal Book” 10/10/13

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Question: Our inner understanding of the Sabbath is different from the religious understanding in Judaism based on the materialization of the commandments.

Answer: The physical engagements that religious Jews observe on an everyday basis are material replications of spiritual actions, Kabbalah recommends following them.

However, Kabbalah doesn’t teach us just to fulfill physical actions in this material world, nor does it recommend sitting and doing nothing on Saturdays. Kabbalah teaches us to correct our ego during the six week-days, i.e., to connect with others. When we establish a clear connection with others, we will realize that we are incapable of connecting with them on our own on the seventh day.

We see that communism, socialism, communes, and kibbutzim cannot change the state of affairs in the world. This is possible only if we act according to the scheme that gives us the opportunity to correctly collect all the broken parts together during the first six days, resulting, on the seventh day, with all our desires and aspirations to assemble everybody back together accumulating and being glued together under the influence of the upper force that once broke them apart. Therefore, by gathering the parts of the common soul back together, we allow the Light that once shattered them to glue them together again.

By acting so, what do we achieve? When we work for the six days, we begin to understand exactly how exactly these parts can be assembled, we see whether they match, how they impact and help each other, how they self-annul in front of each other and then connect above their egoism.

But we are just trying! People are unable to do anything on their own, which is what Soviet Russia and other countries of the world tried to do; some societies are trying to do so now.

But this is impossible because we lack the force that is able to change things because we are only in our will to receive. But if we do it correctly, we will gradually accumulate the Upper Light, then after we finish constructing this system, the Light will influence us and completes it.

If we leave it as is or just neglect it, we won’t attain the right connection with the Light. In fact this is what the shattering was for, so that now from the broken lowest point, we should glue the broken parts together into a new whole. The breaking was in order for us to understand the properties of the Light, to connect, and to rise to its level. This is the purpose of creation, the reason for everything that happens with us and in the entire universe.

Therefore, the seventh day of the week is the cornerstone and is called “Sabbath – Shabbat” from the Hebrew word “shvitah,” which means exemption from work. We allow the Light to work instead of us and to be included in it. The six days are not about actual days; they are  actions that can be done, for example, in 15 minutes, but it could take you two months.

Every seventh stage should always be that in addition to your efforts, you  look to the action of the Light and begin to understand its properties. In other words, the Light’s qualities enter the system of mutual connection that we have created. And then we ascend the next level and attain the properties of the Light to the degree of our efforts made during the six weekdays.

This is how we work, week after week, until we reach the complete reunification of all the broken parts into a single unified soul and attaining the Light that acts inside the system, that is. the Creator:  the original force that made the entire universe. This is our work, our goal, our advancement.
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From KabTV’s “Secrets of the Eternal Book” 10/10/13

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The initial essence of the creation is the desire. The desire is actually neutral and can be aimed at any direction, toward itself or toward others, it can be anywhere and in any manner. But when an egoistic intention of in order to receive for one’s self is added to it, it becomes cruel and evil since it is focused not only on the filling for itself but also on the inclination not to give to others.

All of a person’s nature is the evil inclination. It says: “I have created the evil inclination; I have created the Torah as a spice.” The evil inclination is called our desire that has the constant intention of in order to receive for itself.

Rejecting the egoistic use of the desires is a spiritual action called “bringing a sacrifice.” In other words we sacrifice our ego not by annulling it but by annulling the egoistic use of the desires.

Bringing a sacrifice is a person’s ability to actually cut off pieces of his desires on the levels of the still, vegetative, and animate nature.

All the desires are divided into four parts: the still, vegetative, animate, and speaking levels of nature. Each part has its own manner of the correction of its ego to altruism, to bestowal.

The simplest work is the work with the desires on the still level of nature. The Torah represents the construction of the Tabernacle, the preparation of different objects from gold and precious stones, the use of salt in the food, the water, and everything we obtain from the earth.

All the plants in nature belong to the desires on the level of the vegetative: grass, seeds, cereal, and the food that is prepared from these materials like bread that is made of flour, etc.

The different categories of desires on the animate level are described in the Torah in the form of birds, fish, and animals, and they are already sublime egoistic desires that have to be killed in a certain ritual and the carcass has to be freshened in a special way.

Each of the corporeal desires of a person has to be processed in a special manner so that it can be transformed from an egoistic use to altruistic use. This is what the laws of Kashrut refer to, which means that they are cleaned of the ego.

The last level of the desires is the human desires, when we already have to work on ourselves. This highest intention is called a priest (Cohen), a lower one is called Levi, and an even lower one is called Israel (the masses).

To bring a sacrifice means to change the desires from an egoistic level to an altruistic level. On the other hand it isn’t a sacrifice since in Hebrew the word “Eid” (victim) means getting closer, which means an action which brings us closer to the Creator.

On the whole all the laws and the rules that the Torah presents refer only to the correction of the ego. The main part, the sacrifices (“Kurbanot” – victims), are the levels that describe a person’s getting closer to the Creator and the correction of the ego to altruism—from hatred of others to love of others.

All the spiritual actions are performed inside a person in the group when he is together with friends who share the same ideas and with whom he clarifies the elements of his inner and external behavior: how to cooperate with them correctly and how the group affects each of its members.

Thus, each one, together with the general force of yearning for bestowal and love that is revealed among everyone, gradually reveals such altruistic attributes that can actually raise the group above the egoistic level. This is called the transition from our world to the upper world.
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From KabTV’s “Secrets of the Eternal Book” 10/24/13

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The Book of Zohar, “VaYikra,” Item 99: “How good and how pleasant it is for brothers to dwell together, as well”… For their love, the Creator calls them, “servants,” as it is written, “For unto Me the Children of Israel are servants; they are My servants.” Afterwards He calls them “sons,” as it is written, “You are the children of the Lord your God.” And after that He calls them “brothers,” as it is written, “My brothers and my friends.” And because He called them “brothers,” He wished to place His Divinity in them and He will not stray from them. Then it is written: “How good and how pleasant it is for brothers to dwell together, as well.”

A person’s sacrifices means that he begins his work against his basic nature in order to connect so that he can reveal the Creator inside him.

The gradual dwelling of the Creator in a person takes place according to the still, vegetative, animate, and the speaking levels of nature, which are called respectively called servants, sons, and brothers.

We go through all these levels in our attitude towards one another, and in our attitude towards the Creator until we reach complete total mutual connection between brothers and become brothers with the Creator. Only when we are together do we become brothers.
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From KabTV’s “Secrets of the Eternal Book” 10/24/14

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The Torah, “Exodus” (Pekudei), 40:33: He setup the courtyard all around the Mishkan and the altar, and he put up the screen at the entrance to the courtyard, and Moses completed the work.

The building of the general vessel in which the Creator can be revealed has ended. A person’s preparation for the attainment of the Creator has ended.

Now, we are required to perform special, inner work for the creation of such conditions in which the upper force will be revealed in a person’s seemingly corporeal attributes.

The Torah, “Exodus” (Pekudei), 40:34-40:38: And the cloud covered the Tent of Meeting, and the glory of the Lord filled the Mishkan. Moses could not enter the Tent of Meeting, and the glory of the Lord filled the Mishkan. When the cloud rose up over the Mishkan, the children of Israel went out in all their journeys. But if the cloud did not rise up, they did not set out until the day that it rose. For the cloud of the Lord was upon the Mishkan by day, and there was fire within it at night, before the eyes of the entire house of Israel in all their journeys.

If we examine what the Torah says through images in our world, we can cross the Sinai desert in two weeks. However, the Israeli nation wandered in the desert and actually camped there for 40 years. So, this is how the preparation of the place for the revelation of the Creator is described allegorically. If we have a desire to reveal the Creator, He is revealed but not in a clear, external manner.

The point is that there are different levels and grades on the part of our desires, of coming closer to the state of love and bestowal in the connection between us. Although some of our desires have attained the level of Moses, the other desires do not adhere to this state. Therefore, the revelation of the Creator is vague at the moment.

The cloud and the smoke are signs of the right and the left lines. Fire is revelation and a cloud is concealment.

This refers to the initial states of our spiritual development, leading to a complete connection. There is already a vessel (a corrected desire) formed in a person, and he knows that when he continues to work, he will discover the upper force in this vessel. It is a very serious stage in our spiritual formation.
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From KabTV’s “Secrets of the Eternal Book” 10/16/13

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The Torah, “Exodus” (Pekudei), 38:22: Bezalel, son of Uri, son of Hur, of the tribe of Judah, had made all that the LORD commanded Moses.

Bezalel means “in the shadow of the Creator” which means the Masach (screen) that the ego builds in resembling the Light according to the materials in us. They are all upgraded according to the level of Aviut (thickness).

The Torah, “Exodus” (Pekudei), 38:24: All the gold that had been used for the work in all the work of the Holy the gold of the weaving was twenty nine talents, seven hundred and thirty shekels, according to the holy shekel.

Shekels are not coins but a measurement of gold since everything was measured by its weight in ancient times.

Here we have a full account of the gold and silver and other materials that were used in the holy work.

There are materials that belong to the level of the still, like clay, gravel, etc.; materials from the vegetative world, such as wool and different plants, and materials from the animal world like hides and cotton used to make cloth etc. They all symbolize desires from the still, vegetative, and animate levels of nature.

In spiritual work, we raise these desires to the uppermost level called Adam (a human being) and create the Tabernacle, the vessel for the revelation of the Creator.

All the desires are inside a person, and the person is the vessel for the whole world. It is because the world is inside me and not on the outside, although I feel that it is corporeal, material, real, and that it exists outside of me.

When I feel these dualities, I can calibrate myself to return as often as possible to the right picture of the world. This helps me re-examine my attitude to those around me, to the ecological environment and to all of humanity.

All the wars in the world are actually inside me. They occur before my eyes since I am like a projector that projects before me everything that happens inside me: battles, problems, explosions, space, etc.

This feeling is gradually revealed inside me under the influence of the Light, and I begin to feel that all the troubles and the problems in the world are a projection of my uncorrected attributes. First, I have to correct myself, and by that I correct the whole world. This is the correct perception of reality.

Unfortunately, we want the opposite: to correct everything around us so that we will feel good internally. But this happens according to the thought of creation in order to focus on the right attitude, the correct perception of the world.
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From KabTV’s “Secrets of the Eternal Book” 10/16/13

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The Torah, “Exodus” (Pekudei), 39:1-39:2, 39:22, 39:27: And out of the blue, purple, and crimson wool they made the meshwork garments to serve in the Holy, and they made Aaron’s holy garments, as the Lord had commanded Moses. And he made the ephod of gold, blue, purple, and crimson wool and twisted fine linen. And he made the robe of the ephod, the work of a weaver, completely of blue wool. And they made the linen tunics, the work of a weaver, for Aaron and for his sons.

The garments for ministering, the Ephod, Choshen (the robe), are all garments of a totally corrected person that symbolize different Masachim (screens).

It is about levels that we should raise our desires to, the levels of the still, vegetative, and animate, so they will create the right Masach and will enable us to work on the level of the speaking, on the level of the priest.

We have to correct 613 desires according to love and bestowal as the attribute of the Upper Light demands of us.

By reading the description, which is an allegory of the spiritual actions, we have to understand what happens during these actions: where the purple, the scarlet, the Choshen, the ephod, and the Tabernacle are in us, and look for everything internally.
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From KabTV’s “Secrets of the Eternal Book” 10/16/13

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The Book of Zohar, “Pekudei,” Item 13: When the Creator wanted to create the world, He looked at the Torah and created it. And He looked at the holy name HaVaYaH, the whole Torah, and sustained the world. The world was created in three sides: wisdom, intelligence, and reason.

In wisdom, as it says, the Creator founded the Earth in wisdom. In intelligence, as it says, He founded the sky in intelligence. In reason, as it says, in His reason abysses were opened. That means that they all have a right to exist in the world. In these three the Tabernacle was built, as it says, and I shall fill it with the spirit of the Lord, with wisdom, intelligence and reason.

The Torah provides a comparison between the creation of the world and the creation of the Tabernacle. If the world was created by the upper force, the Tabernacle was created by man himself and it symbolizes a vessel in which we begin to feel the upper world.

In the corporeal world our desires depict the feeling of this world. We can feel anything according to our desire: according to its style, to its inner states. But when we are not attracted to anything specifically, I don’t perceive this “thing.” If we cut off a certain sense, a person will cease to feel certain objects or phenomena, and will even lose the ability to think, feel, investigate, and examine things.

But when we receive spiritual bestowal from Above, we begin to build a totally different vessel of perception, not of this world but of the spiritual world: a world of forces, attributes, and values. It is actually built on the basis of currents of Light, knowledge, and upper feelings that descend upon us and gradually form the image of the upper world in us.

Just as our body was made of elementary matter and then there were stem cells from which living tissues were formed, we also begin to create the image of the spiritual vessel out of tissues of elementary stem cells, which on the whole is similar to our corporeal body but in a spiritual form.

It has the same organs and arrangement as in the human body but they are in potential and are qualitative. So the spiritual image is called a human being, just as our body is. We build it from the elements that we receive from Above. The Torah is the plan for building a human being, a spiritual vessel that will eventually be filled with wholeness. Just as our physical body is filled with a corporeal life force, so is this spiritual image (the spiritual vessel, the spiritual body) filled with a force called Light, or the spiritual life.

The only difference is that the existence of the spiritual part is totally independent of the corporeal body. The corporeal body may die while this part remains because it already belongs to the world of forces that manage all of creation.
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From KabTV’s “Secrets of the Eternal Book”10/16/13

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The Book Of Zohar, “Pekudei,” Item 3: It says how much goodness You have prepared for those who fear You, and have acted for those who find shelter in You against people. How much do humans have to see and to learn about the ways of the Lord since everyday a voice decrees and says, beware dwellers of the world, shut the doors of sins, leave the net that hunts people before your feet are caught in this net.

There is a perpetual spinning wheel in the world, which means that the Din (judgment) from Above ascends and descends, raising people and lowering people. Woe to those whose feet have been rejected by the wheel, since they fall into the depth prepared for the wicked of the world.

We learn about two ways of evolving here because a person is given freewill but it is very limited since the plan of creation must be carried out and it is running. The freewill is in realizing this plan independently and in the best way possible and executing it voluntarily.

Even if we see how beneficial this plan really is and how essential it is, our ego still opposes it and doesn’t let us carry it out. And it was originally done on purpose because the two forces, the positive and the negative (negative inside a person and positive on the outside) operate on us and influence us; between them we discover our freewill.

If a person is created by nature, the Creator, the upper force, the Light, he cannot be totally free; he is under the influence of this force like everything in nature.

How can our thoughts and desires be free so that we will be able to exist independently of the Creator? We are given two forces that descend from Above simultaneously, the ego and the attribute of bestowal that appears in us; both are under the control of the upper force and develop in parallel. Between them there is a mutual struggle, rejection, conflict.

If we place ourselves between them, we can choose a state in which the attraction on one side and the attraction on the other side balance one another. The balance point between these two forces is the middle line, and being in it we feel that we are totally free of all the egoistic nature and of the upper nature.

However, there is a problem here: How can we choose anything? A person cannot operate like a donkey. If there are two totally identical objects before him, he doesn’t know what to choose, the moment he feels a yearning for one of them there is an immediate identical yearning for the other, and he is between them, feeling split not knowing what to choose.

Thus we experience very unpleasant feelings: On the one hand, nothing seems to operate on us here, and, on the other hand, we don’t know what to do. It is in this state that a person has the option to create the source of a new movement inside him. This point is the starting point from which a person can raise the human being in him. Before he was like a puppet that the upper Providence operated by pulling its strings.

Only by raising the human being in us do we begin to feel how streams of Light descend from Above and flow into the sea, into Malchut of the world of Atzilut and this is never filled but actually leads us forward.
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From KabTV’s “Secrets of the Eternal Book”10/16/13

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Question: What is the Tabernacle that Moses builds?

Answer: The Tabernacle is our corrected desire in which the upper force is revealed.

Our attributes gradually come closer and begin to complement and emphasize one another according to the law of equivalence of form. They don’t destroy one another but clarify one another. When they become equal, they will totally resemble each other in the attribute of bestowal and will merge together with the Creator. This is the unity between the created being and the Upper Light called the Tabernacle.

In Perush Gadol (the great commentary), it says that Moses and Aaron account for the use of the people’s contributions for the building of the Tabernacle; that is, for the Lights that descend from Above and the materials that come from below.

In other words, the desire that comes from below and the Light that comes from above merge into one image of a spiritual object, for example the Tabernacle. But the Tabernacle is merely an external means of correction, while the object of the correction is the person himself.
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From KabTV’s “Secrets of the Eternal Book” 10/16/13

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