The Torah, “Exodus” (Ki Tissa), 32:16-32:18: Now the tablets were God’s work, and the inscription was God’s inscription, engraved on the tablets. When Joshua heard voice of the people in their shouting, he said to Moses: “There is a voice of battle in the camp!” But [Moses] said: “[It is] neither a voice shouting victory, nor a voice shouting defeat; a voice of blasphemy I hear.”

When Moses climbed down from Mt. Sinai, he thought that the nation of Israel would fight both among themselves and within themselves. Instead, he heard cries of joy that indicate full mutual consent. Moses is the only one who was against everyone else since even Aaron agreed with the people’s desire to make a golden calf. But this state had to be revealed, it was necessary.

The attribute of Joshua in a person is a certain tool that is close to Moses like a loyal assistant, a servant, who totally annuls himself before him. Moses is the head and Joshua is the body and additional executive functions.

Everything that Joshua receives from Moses is totally opposite from his understanding, his knowledge, and his perspective. So he doesn’t just annul himself before Moses, but receives everything as an axiom. His mind rejects his actions but because he operates according to the desires of Moses, it’s as if his mind is rebuilt, and goes through a process of reprogramming.

The correction of the body is from the top down, as it says, “the hearts are drawn after the actions and the thoughts are drawn after the hearts.” Therefore we say, “we shall do and we shall hear.” This is our way, we have to annul ourselves before the upper level, do everything it dictates to us, and then we will begin to understand it. This is the principle of our continuous ascent.
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From KabTV’s “Secrets of the Eternal Book” 9/9/13

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The Torah, “Exodus” (Ki Tissa), 32:1: When the people saw that Moses was late in coming down from the mountain, the people gathered against Aaron, and they said to him: “Come on! Make us gods that will go before us, because this man Moses, who brought us up from the land of Egypt we don’t know what has become of him.”

It refers to a psychologically, philosophically dramatic situation that touches the deepest characteristics of a person. And this state returns on every level.

If I go forward correctly, then at every moment I experience a state like this where I seemingly understand where I am, my direction, locking myself onto the right goal, on the “Moses” in me. I made the right step and at the end of this step “Moses” suddenly disappears because I merge with him and he disappears within me.

How is it possible to go on? After all, I have no other signpost. How is it possible to get out of this unstable condition where I took the first step forward and I don’t know how to advance further? And so the next phase appears in me, Aaron.

Moses is faith, Aaron is knowledge, knowing. And I turn to the Aaron in me because I cannot turn to the property of bestowal and not to the property of love that has suddenly disappeared in me. In spiritual advancement all of our inner characteristics are changing all the time. They rise, descend, disappear, and pass through the point of bifurcation (splitting).

The state of ascent symbolizes the beginning of the next level, the birth, but like every embryo, I don’t know and don’t understand anything. I made very great efforts in order to be born, I developed a new level in my intrauterine process, and now that I have been born I don’t know anything.

So calmness is required here, the next relaxation where I surrender myself into someone’s invisible hands. I felt great pressure, anxiety, warmth, the fluid that surrounded me within the womb of the mother, which is the property of bestowal and love, and I didn’t think about anything besides belonging to this higher level. But now I must search for her. For the embryo is like a blind newborn kitten, constantly searching for something to bury itself in.

When the person loses this signpost, he doesn’t know what to do. He badly needs confidence, and it has to be his own, inner confidence, the acquisition of his anchor, his basis. Therefore he tries to find somewhere the basis that he lacks, and to hold onto it. And this is the “golden calf.” The “golden calf” embodies the knowledge that controls me and I agree with its control. For now I have tools in my hands, a healthy common sense, according to which I advance.

But advancement is based upon this, that all the time emptiness is created within me. I don’t know anything, I doubt, feel lost, make some kind of step, as though in the air, and only thanks to this am I ready to give this step to the Creator and not rely upon any solid and logical basis. The next degree distinguishes itself from the present degree by its height, and the height of the degree is faith.

It follows that our foot looks for ground, and that ground is faith. That is, I must “lift my foot” to a new faith, to bestowal and love, while in the meantime there is seemingly no reciprocity, no knowledge. And if I am completely ready to nullify myself, I will already be able to rise to a new level and acquire knowledge there.

After this I must raise the other foot, really hanging in the air, and advance without any proof and certainty, understanding, or clarity. This is a continuous process of attaining the Light in the four levels of HaVaYaH, the four-letter name of the Creator within us. That is how the ascent on the 125 levels of the spiritual ladder is carried out by “faith above reason.”
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From KabTV’s “Secrets of the Eternal Book” 9/9/13

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The Torah, “Exodus” (Ki Tissa), 32:12, 32:15: Why should the Egyptians say: “He brought them out with evil [intent] to kill them in the mountains and to annihilate them from upon the face of the earth? Retreat from the heat of Your anger and reconsider the evil [intended] for Your people.”

“Now Moses turned and went down from the mountain…”

“Descending the mount” symbolizes distancing oneself from the Creator, while “ascending the mount” is to go above all your doubts. “Mount” is from the word “doubts.” This means that from the same place that is the summit of man’s reflections, from there he finds the Creator.

Each level determines the inner state of a person. Thus the descent of Moses from the mount symbolizes that he acquired confidence, force, and knowledge. Yet, there remained spiritual potential in him, and with this force he went down to the nation of Israel.

…[bearing] the two tablets of the testimony in his hand, tablets inscribed from both their sides; on one side and on the other side they were inscribed (“Exodus” 32:15).

The two sides of the tablets of the Ten Commandments symbolize the face (Panim) and the backside (Achoraim) of the face. Thus it is written on two sides which means that they are completely identical, both from the side of the Light and from the side of darkness. This means that the nature of man, his desire, acquired the attribute of the Light, therefore both sides are identical.
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From KabTV’s “Secrets of the Eternal Book” 9/9/13

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Moses is the point in the heart the function of a spiritual guide after which a person follows. When this characteristic disappears from a person’s feelings, he requires a strong base, which is the golden calf. Gold, (Zahav) – “Give me this” (Ze Hav), is what clearly exists, and over which he has control. This is a precious metal containing the immense power of the Creator; but we always use it with our ego only to grab something strongly, to acquire personal security, material security, and so forth.

In principle all this was taken from Egypt. All knowledge, everything that fills the ego and gives a person security, is the basis of Pharaoh. Therefore he opposed the Creator and said to Moses: “Who will lead you forward on your way? It is either I or the Creator.” In other words, either you proceed “within reason” or ascend with bestowal and love, either with reception or with bestowal.

What does it mean to make a statue of the golden calf? A calf embodies the characteristic of bestowal, but when we make it from gold, this transforms the characteristic itself.

A person doesn’t make a golden calf all the time. This was done once, as was the Shevirat ha Kelim, the shattering of the collective soul. And after that a person discovers parts of it within himself: another part and another part and so on.

The shattering of the vessel occurred when an immense spiritual ego was revealed. The creation of the golden calf is an activity during which the person makes a form from this ego that he imagines will lead him forward. With this, his spiritual work has already been discovered, which in the meantime is impure, the opposite of the Creator.

There is nothing terrible about this except for one thing: The person is going in the opposite direction, but in the meantime he hasn’t encountered suffering that would turn him around. In principle, everything is summed up in only choosing the easy, short, and quick way, and not to stumble on the blows all the time and to learn from them.
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From KabTV’s “Secrets of the Eternal Book” 9/9/13

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The Torah, “Exodus,” 32:2-3: And Aaron said unto them: “Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.” And all the people broke off the golden rings, which were in their ears, and brought them unto Aaron.

Jewelry embodies the feminine part of the spiritual work that includes women, the elderly and children. This is what is said here; that all spiritual work with which the people of Israel adorn themselves becomes its opposite, bestowal.

Aaron was the desire of the “high priest in us,” this was the greatest power at that time that the people of Israel found for advancement. If not for him, how would they have created the “golden calf”? This power agreed to work that was the opposite of bestowal because the ego was now in control.

A person advances in a particular way and it seems to him that this direction is completely right, and when the ego rises, then all that he profited in a given part of the way with which he advanced, now becomes the opposite. Therefore even such a pure characteristic as the high priest becomes unclean.

We encounter many such phenomena in our world. Suppose that a person is involved in some kind of science, wanting to bring humanity goodness and happiness, and as a result of this he produces a weapon that brings death.

Question: If a person advances by means of the “golden calf,” his ego, so in my opinion a level called “fear” is missing here.

Answer: The opposite, fear pushes the person towards the calf and he acquires security. In principle, fear must work together with shame because the person must supervise and criticize himself to the degree that the shame arises in him at every level.

Shame invites the first restriction (Tzimtzum Aleph) into us and it must bring us to this: that with its help, we realize the Creator. This is because the source of the shame is in feeling what is standing before me, and this is only the Creator.
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From KabTV’s “Secrets of the Eternal Book” 9/9/13

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The Torah, “Exodus” (Tetzave), 28:39, 28:42: You shall make the linen tunic of checker work, and you shall make a linen cap, and you shall make a sash of embroidery work…And make for them linen pants to cover the flesh of [their] nakedness; they shall reach from the waist down to the thighs.

It is talking about corrections which come from inside of a person and appear in this allegory.

A sash that is mentioned in Torah is different from a regular sash in the way that it covers the body from the top and separates the top part from the bottom part. The top part is Galgalta Eynaim, the bestowing desires. The lower part is the receiving desires.

Nakedness is a desire to receive which can be corrected only partially. Therefore, only after the correction of the upper part, which is symbolized by the tunic, turban, and sash, one can start correcting the lower part in a partial way: from the waist to the knees. This means the correction of the receiving desires.

Those desires that are located even lower almost do not become corrected. Their use is simply stopped since one performs a restriction on their use. This is sufficient.
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From KabTV’s “Secrets of the Eternal Book,” 8.28.13

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The Torah, “Exodus (Ki Tissa),” 31:1-31:5: The LORD spoke to Moses, saying: ‘See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah, and I have imbued him with the spirit of God, with wisdom, with insight, with knowledge, and with [talent for] all manner of craftsmanship, to do master weaving, to work with gold, with silver, and with copper,with the craft of stones and with the craft of wood, to do every [manner of] work.

The attribute of Bezalel or the wisdom of the heart is revealed when we can express the attribute of love and bestowal in the work that is manifested clearly in the spiritual world. Each of us has the attribute of Bezalel but we have to find it within us. It isn’t about a specific person who has skills to perform any kind of work. We all have to learn to express our altruistic attitude towards others so that it will be locked on others.

The greatest expression of the human attribute of love and bestowal upon the world and through it, upon the Creator is called “the building of the Temple” and all its features, when everything becomes one general home for the one general desire. Everyone who follows the spiritual path to the end of correction has to become Israel first (Yashar – El, straight to the Creator), then Levi, and then Cohen and to discover such attributes like Moses, Aaron, the great priest, and Bezalel.

A person can change the stony heart, his ego, into similarity and full equivalence of form to the Creator by polishing it into a gem, which means by inserting all his love into the stony heart. The measure of love in it turns it into a jewel, or as it says in The Book of Zohar, into a rose.

This is the work of the attribute of Bezalel in the attribute of the wisdom of the heart. But this wise heart turns us into a human being. When we have the Light of Hochma and the Light of Hassadim, we can turn our darkest and most egoistic state into a rose, which symbolizes the attribute in which the Creator is revealed.
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From KabTV’s “Secrets of the Eternal Book” 9/2/13

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The Torah, “Exodus (Ki Tissa),” 30:16: You shall take the silver of the atonements from the children of Israel and use it for the work of the Tent of Meeting; it shall be a remembrance for the children of Israel before the Lord, to atone for your souls.

The work in order to bestow should be done not because we want to acquire our soul but to bring contentment to the Creator.

The desire to acquire the soul is our general desire that the Creator, the property of bestowal and love, will be revealed with it. And we yearn for this not because it will be good for us afterwards from this because in such a case this would be an egoistic acquisition. We want to discover the upper power only to bring Him contentment.

This is precisely as the example of the guest and the host when the host wants to please the guest and the guest agrees to accept, but only on condition that through this he will give pleasure to the host, rising to his level. Therefore, the intention to give pleasure to the Creator raises us to the level of absolute bestowal.
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From KabTV’s “Secrets of the Eternal Book” 2/9/13

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“And the LORD spoke unto Moses, saying: ‘Thou shalt also make a laver of brass, and the base thereof of brass, whereat to wash; and thou shalt put it between the tent of meeting and the altar, and thou shalt put water therein. And Aaron and his sons shall wash their hands and their feet thereat; when they go into the tent of meeting, they shall wash with water, that they die not; or when they come near to the altar to minister, to cause an offering made by fire to smoke unto the LORD….’” (Exodus 30:17-20)

In spiritual work a person must purify himself in all of his desires.

This speaks about the spiritual structure of our desires. The desires, like our bodies, are composed of a head and a body.

The main thing is our hands and feet, what we take and towards what we are going. Therefore it is necessary to wash them, for they constitute an instrument for our advancement, of our mutual cooperation with each other.

And the body itself is only the Sefira of Tifferet, which is passive relative to the hands and feet. For where your feet carry you and what you take in your hands is the responsibility of the head. But previously the head must take stock, and only after this is it possible to wash the hands and the feet, meaning, to purify the desires from an egoistic intention.

“They shall wash with water, that they die not” symbolizes that after purification of the desires, the person is no longer detached from the Upper Light; he doesn’t receive for his own sake, because this is spiritual death.
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From KabTV’s “Secrets of the Eternal Book” 2/9/13

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The Torah, Exodus, “Tetzaveh,” 29:43-29:46: There I will arrange meetings with the children of Israel, and it will be sanctified by My glory. I will sanctify the Tent of Meeting and the altar, and I will sanctify Aaron and his sons to serve Me [as Kohanim]. I will dwell in the midst of the children of Israel and I will be their God. They will know that I, the Lord, am their God, Who brought them out of the land of Egypt in order that I may dwell in their midst; I am the Lord, their God. In the presence of the Upper force (the Creator), the Light dresses in a corrected Kli, vessel, then modified desires “saturate” the entire universe with the higher Light of spirituality.

Question: In general, everything that is written in the Torah can be understood as follows: “Act as written, and the Lord will appear in you as an imprint.” Is that right?

Answer: If you regard what’s written in the Torah literally, you’ll see extremely harsh and bloody pictures. It’s really hard to understand how everybody can consider these images sacred and worship them if all they describe is a very primitive life of “savages” who lived several thousand years ago.

Even today we see people killing each other and regarding murders as some sort of “sacrifice.” This is a huge dissonance with the greatness of bestowal and love! These images are simply not sublime or spiritual!

I am not astonished by the content of the Torah (after all, people who wrote it understood what it was about). Rather, I am amazed people today continue perceiving these pictures as “sanctity” or “special deeds” that the Creator commands us to follow.

How can something written in the Torah not encourage us to at least clarify the essence of the words of the Torah? It contradicts our intellect, life…everything! And yet, people live “happily” and consider it a Holy Scriptures.

How is it sacred? If we realize that it’s about bestowal, love, the connection among us, and correction of our egoism, then it is sanctity. If we perceive everything literally, let’s say, burning a bull, then what is sacred about it?!

It is in total dissonance with what is happening in materiality and spirituality, and thus has to raise multiple questions. And yet, we don’t ask these questions. It looks as if humanity is in a state of deep hypnosis.

Even today all world religions preserve certain ancient pagan rituals to which people attribute higher properties. Because of their ignorance and lack of understanding, they are like small children playing games laid before them, and their collective participation and collective ignorance support each other.

For those who wrote the Torah, these “scenarios” were just symbols, a specific language that described the process of human correction. People had a clear vision of what it described. That’s why we should always keep in mind that “loving our neighbors” is the general essence of the Torah. It’s the main thought that permeates it.

There are no other actions whatsoever! If we burn a bull or build a Temple nothing will change! All we can expect is appearance of new religions that will feud with each other and use “sacred” slogans to kill one another, thus acting directly opposite to the Torah that teaches us to “love our neighbors.”

I feel sorry for humanity when I read the Torah portions. People are unable to correctly understand and accept them. I hope that in the nearest future this situation will change and people will understand that only spiritual actions that lead to self-correction are the content of the Torah.
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From KabTV’s “Secrets of the Eternal Book” 8/28/13

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