The Torah, “Exodus (Ki Tissa),” 32:9-32:10: And the Lord said to Moses: “I have seen this people and behold! They are a stiff necked people. Now leave Me alone, and my anger will be kindled against them so I will annihilate them, and I will you into a great nation.”

It refers to the fact that Moses actually ascended to the height of the Creator, but in order to place him on a level of full equivalence of form with Him, the Creator wants to make him into a nation, which means to add such desires to him that will form in him the image of Adam (a human being) that resembles the Creator, is in adhesion with Him.

At the same time, the rest of creation is preserved, which means that it remains on the level of the still, vegetative, and animate nature, while the speaking level of nature that is fulfilled on the level of Moses ascends upward.

Why does Moses object to the Creator and plead that He will not destroy the people? Doesn’t he cherish his own attributes that are similar to the Creator’s? Doesn’t he prefer the state of adhesion with Him? He is about to undergo corrections, the changing of new values, to descend into Egypt, into impurity, into the ego that is totally opposite to his own attributes. What is he attracted to there? He discovers eternity.

The fact that his love of the Creator can only be through the love of others is revealed here. It is impossible to express it any other way. The Creator tests Moses by telling him, “If I make you into a nation, you will receive everything in the state of your smallness. You can discover your great potential only if you agree to take on this hard labor. Take all the egoistic desires, correct them, purify them, and raise them to me. Make a choice!”
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From KabTV’s “Secrets of the Eternal Book” 9/9/13

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The Torah, “Exodus,” 30:33: Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, he shall be cut off from his people.

Oil, perfume, incense, these are very subtle ingredients of the influence of the Light on the desire. This is not talking about materials and objects in our world but about the right combination of the Light, meaning the characteristic of bestowal, acting upon this egoistic desire or another.

For a person who has risen to the level of a priest, the highest level of the characteristic of mutual bestowal, no desires remain to grab something for himself, to acquire, to take. This is an absolutely new level. On the previous level the person had to be ready like a priest, and on this level, he must also wash his hands and enter into the tent of assembly, meaning into a completely new level, a new desire, and begin to work with it.

We are composed of internal and external parts. That is, I exist in my body and the world exists around me. But the idea is that this world also constitutes my body, except that it situates itself as outside of me.

A person, unlike an animal, dresses in clothes. Therefore the external parts are classified as follows: body, clothing, tent, and then the wilderness, which symbolizes the surrounding space.

Clothes are the screens behind which I hide my ego, my shame, in contrast to my ego, protecting the body from cold, heat and so forth. The tent is also considered to be part of me and is designed to give me the next level of development where I can exist in it and equip myself; this is my house, but it’s not completely corrected yet; its characteristics have not been internalized yet. This is just like clothing.

At the end of correction, when I rise to the next level, my spiritual clothing becomes my body. After that, on the next level, the same thing happens with the tent, it becomes my internal part. And so I absorb the entire world into myself.

In other words, I am rising all the time in the hierarchy of spiritual levels, and when I enter into the next level, which had previously been my clothing, this clothing enters into me. When I rise to the next level, which had previously been a tent, I also absorb it into me. And so on.

So the more external desires that seemed completely foreign to me, that were unnecessary or even general rules for everyone and distant, gradually enter me and become my own. This continues until I begin to feel the entire soul, meaning the entire creation, as my personal spiritual body.
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From KabTV’s “Secrets of the Eternal Book” 2/9/13

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The Torah, “Exodus (Tetzaveh),” (Command), 27:21: And you shall command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually.

The olive oil is the Light of Hochma, the light of life. It is well known that during the war with Greeks, the Maccabees found a jar with olive oil. There was enough oil to consecrate the Temple for only one day. However the lamp burned for seven days and nights. This was the miracle of Hanukkah.

The phrase “burning the lamps continually” means that one has to be permanently illuminated by the Upper Light and always stay oriented directly to the Creator (Isra-El). In one’s aspiration to the Creator, one has to kindle a lamp of one’s desires, thus making all of them similar to the Light of Hochma, the Light of wisdom that dresses in the Light of Hassadim, the Light of mercy. If one is merciful to others, one receives the Light of life from the Creator, the Light of Hochma, and then one is called “a son of Israel.”
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From KabTV’s “Secrets of Eternal Book,” 8/19/13

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The Torah, “Exodus (Tetzaveh),” 29:29-29:30: The holy garments that are Aaron’s shall be for his sons after him, to be exalted through them and invested with full authority through them. Seven days shall the one son of his sons [who will be] the Kohen in his place wear them, the one who is to enter the Tent of Meeting to serve in the holy.

The spiritual levels constantly rise since they are constantly corrected adding new levels to the ladder, which are the soul. In order to rise to the level Aaron was on previously, it takes seven days, which symbolizes the seven lower Sefirot, to correct the attributes of HGT NHYM.

It’s like a regulator, and because a person who ascends to this level has to be corrected this way in order to become totally similar to these garments, to the corrections of Aaron that were made on this level, then it’s as if a person enters Aaron’s role, Aaron’s level.
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From KabTV’s “Secrets of the Eternal Book” 8/28/13

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The Torah, “Exodus, (Tetzaveh),” 29:37: For seven days you shall perform atonement upon the altar and sanctify it; henceforth, the altar shall be a holy of holies. Whatever touches the altar shall be holy.

An altar refers to the general desire upon which a person raises parts of his egoistic desire that were meant to be corrected. There are parts that have to be killed because they cannot be corrected in their live state. There are parts that have to be used as food and there are parts that have to be burnt.

There are many options of correcting the desire, but they all refer to one thing only: We need to establish an intention of bestowal on top of each desire and only then use it either in the form of food or as material to burn. When burning something, the unpleasant scent that may rise symbolizes the change of the corporeal part into a spiritual one, that is, the ascent of the uncorrected desire and transforming it into the next state in the form of incense.
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From KabTV’s “Secrets of the Eternal Book” 8/28/13

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The Torah, “Exodus, (Tetzaveh),” (Command), 27:21: In the tent of meeting, outside the dividing curtain that is in front of the testimony, Aaron and his sons shall set it up before the Lord from evening to morning; [it shall be] an everlasting statute for their generations, from the children of Israel.

It’s written about human properties, since humans encompass the entire universe, that it’s as if they collect everything there is inside themselves: inanimate, vegetative, animate, and speaking nature. The speaking nature consists of “common people,” meaning the simple desires of a speaking level and the desires that are oriented towards the Creator; they are called “Israel,” intentions focused straight towards the Creator.

Among these desires, there are some that refer to Levites and Cohens; they personify the lower and upper parts of the spiritual Partzuf, a transcendent system. Aaron represents the highest part of the spiritual system, its right side.
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From KabTV’s “Secrets of Eternal Book,” 8/19/13

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The Torah, “Exodus (Ki Tissa),” 30:11-30:12: The Lord spoke to Moses, saying: “When you take the sum of the children of Israel according to their numbers, let each one give to the Lord an atonement for his soul when they are counted; then there will be no plague among them when they are counted.”

“Counting the sons of Israel” means to acquire new foreign desires and intentions, which I had previously rejected. A person begins to feel them as one integral whole.

“Let each one give to the Lord an atonement for his soul,” means that we don’t just connect to one another but that each one begins to work above his ego and to connect to others and discovers our common attribute, the common desire between him and others. It wasn’t felt before, either by me or by others, since it was mutually established between us. This mutual desire resembles the Creator and is therefore called a soul.

No ordinary person in our world has a soul. This attribute simply doesn’t exist. We have to develop it by our efforts, by drawing the Upper Light that creates the general soul among us, not separately in each of us, but only between us.

It turns out that there are seven billion people in this world and one common soul for all, which is the void between us that was filled by egoistic feelings towards one another. We establish new connections above it, by changing the egoistic attitude to an altruistic attitude towards one another, which is our soul.

Thus, the force field of mutual attraction begins to work in which we exit ourselves and live for the sake of others, and by that we acquire our soul. The state in which everyone begins to feel himself outside his previous corporeal egoistic self is the feeling of the upper world, the feeling of the Creator.

This is what the Torah teaches us, as it says: I have created the evil inclination; I have created the Torah (Light) to correct it. The word “Torah” stems from the Hebrew word “Light.”

First we have to discover the ego in us, and to the extent that we discover it, we should want to change it. When we change our attitude towards the ego, not by despising it but simply by wanting to turn it into an opposite attribute, we understand that it was intentionally created as help against us, and so we begin to draw the Upper Light upon us that corrects this ego.
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From KabTV’s “Secrets of the Eternal Book” 9/2/13

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The Torah, “Exodus,” 30:14-30:15: Everyone that goes through the counting, from the age of twenty and upward, shall give an offering to the Lord. The rich shall give no more and the poor shall give no less than half a shekel, with which to give an offering to the Lord, to atone for your souls.

Every person gives half a Shekel since the person one connects with adds the other half. Everyone should first unite in tens, then to hundreds and thousands.

It turns out that everyone brings only one half of his own and we can manage between us in such correct mutual cooperation. The point is that the individual’s positive attitude to the world, his love for it, leads to nothing. This is the principle of dissemination.

There cannot be one righteous person while all the others are wicked. I have to help all the others be like me in mutual cooperation and must establish a field of mercy, warm welcome, bestowal, and love. It’s only then that the Upper Light descends on me.

No one can advance if he doesn’t help others. Here we need the friends and the group. Half a Shekel is my half that I put into the collective treasury. What is more, it’s considered half a Shekel only when I awaken others to give the other half.

When each of the friends gives his half, the Upper Light, called the Torah, descends upon these efforts and connects them. This is called, to make atonement for your souls, which symbolizes purity, birth, the revelation of the general soul, the general connection between us.
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From KabTV’s “Secrets of the Eternal Book” 9/2/13

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Question: Should a person study the Torah literally?

Answer: No. Interestingly when a person reaches internal attainment he begins to see what the Torah says, although he may not have even read it.

The whole Torah appears before him. He understands that he should say certain things and that if he looks at the book, he will actually see that. In our world people read the Torah and don’t understand what it is about. A person who attains spirituality, however, reaches this internally.

It is all the revelation of the spiritual basis inside him, since all the desires, the intentions, the attributes, and all the Light exist in one single volume. Now, too, we are in the world of Infinity, but to the extent that a person discovers himself and adapts himself to the world of Infinity, he sees volumes, depths, and heights that are much greater and he sees it in all the revelations.

Kabbalists have revealed everything that they describe. A person even begins to understand which of the Kabbalists a certain revelation belongs to: this, for example, was written by Baal HaSulam, and this was written by the Ari. Everything depends on a person’s soul. Ramchal, for example, could fully describe the Temple since this was his level of attainment. By the special power of the attribute of his soul he simply discovered it inside him and described it.

Question: Often the mind prevents us constantly resisting, saying: “You must memorize, you must understand.”

Answer: This is totally wrong. There should be no memorizing here. Even without perceiving the words or the phrases of the Torah, and even by revealing the text, a person still attains it if he works correctly. He receives everything that he needs.
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From Kab TV’s “Secrets of the Eternal Book” 8/19/13

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“Introduction toThe Book of Zohar,” “The Torah and a Prayer,” Item 184: And only after he is included in all three corrections of our holy fathers will he begin to correct Divinity, from the place Jacob the patriarch had left for us: to elevate fear to the quality of exaltedness because He is great and rules over everything. Afterwards, he will enter the house of assembly and will pray his prayer. That is, he should pray and extend the upper lights in her, with the fear of exaltedness, to bring her into the end of correction. Then it is written, “And He said to Me, ‘You are My Servant, Israel, in Whom I will show My glory.’”

We begin our corrections from Abraham, from the property of Hesed, Isaac, the property of Gevura, and Jacob, the property of Tifferet. These stages are called the forefathers: Abraham, Isaac, and Jacob, and then we reach the level of the sons: Netzach, Hod, and Yesod. It’s impossible to reach the corrections of the sons without correcting the levels of the forefathers first, from which we reach a prayer that fills us with the powers to take care of the sons. Thus we convey all the attributes of bestowal from HGT to NHY.

This is the work on our connection. Therefore, it is said that a person reaches a place called the house of assembly (synagogue), where he tries to be incorporated in everyone’s desires and sees to what extent he cannot do it. Then he raises a prayer.

A prayer is correct if it comes from the desire to connect. All our desires, our deficiencies, and our requests for connection come together and demand connection. This is called a prayer of many, in reply to which comes the Light that Reforms from Above and connects us. Such a connection among everyone becomes a vessel that is called a house of assembly and from it we receive a response to our prayer.

A house of assembly (congress) is not a corporeal building or a place but rather the group in which our connection and unity is fulfilled. Jacob is the middle line, the central pillar. If we reach the middle line, it means that we pray in front of the pillar, which means that we ask for the correction from our connection. This is called being a prayer leader (the phase of Jacob) that is incorporated in everyone and prays that our connection be fulfilled and that we will be incorporated in one another, dissolve into one another and be as one.

Then this place becomes a house of assembly. The connection between us is called Shechina, and we are filled by the corrections of the Light that Reforms, and the Creator is revealed in our corrected desires. We shouldn’t try to escape anywhere, instead we only should clarify this state and fulfill it more and more.
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From the 4^th part of the Daily Kabbalah Lesson 1/21/14, Writings of Baal HaSulam

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