The Torah, “Exodus,” Mishpatim (Laws), 22:15 – 22:16: If a man seduces a virgin who is not betrothed and lies with her, he shall provide her with a marriage contract as a wife.

If her father refuses to give her to him [in marriage], he shall weigh out money according to the dowry of the virgins.

“An unengaged girl” stands for an egoistic desire that cannot be used correctly. That’s why, relative to this person, this desire of his is considered “a virgin” who cannot be his, and yet he seduces her and thus receives a certain pleasure through fulfilling the desire.

One is prohibited from doing that since his desire is egoistic and doesn’t lead to bestowal. That’s why one has to pay, meaning “refill” the screen, the part of the action that one has not committed yet.

If he paid for the girl, meaning had a screen to work with her (his desire) seriously, then he would be allowed to marry her, to receive an egoistic pleasure. Otherwise, in the spiritual world it is considered to be a serious crime since it stands for the interaction that takes place in a Kli, a vessel, which is completely unsuitable for this person.

It is said that such a man is overwhelmed by his passion similar to the way it happens in this material world. It seems to him that he is able to treat his spiritual desire correctly and use it for bestowal, although later it turns out that he was not able to do it. Thus, he is obligated to use an additional correction and start working with his quality of bestowal over again.

Question: So, it means that the “seduction of a virgin” can happen subconsciously?

Answer: There are countless situations in life. Spiritual life is much more complicated and complex than ours. It has a huge amount of variations. Only after one starts acting can he acknowledge the quality of his desire and tell if he acts knowingly or subconsciously, whether it is a debauchery and seduction or simply a lack of knowledge and a misunderstanding. Who knows, maybe one had a good intention and all of a sudden it turns out that he cannot implement it into reality and it should be considered a violation. In other words, if one used a vessel that one should not have used because it is beyond one’s capacity, one cannot endure it.

It is only about working with a desire! Whatever we touch in the Torah is about the correction of desires that consist of the inanimate, vegetative, animate, and internal speaking levels of nature. The Torah explains everything in an allegoric way.
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From KabTV’s “Secrets of the Eternal Book” 7/16/13

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Question: Lately you have been advising us to “let go of the reins” and not to object to the spiritual process, “to flow with the current.” But the ego doesn’t let us do so since it constantly objects and refuses to. How pleasant and easy it would be to simply let go…

Answer: It is quite difficult since we can’t just do nothing, but rather we have to accept everything that happens in a totally open manner, gladly, and see that it comes only from the Creator, not to examine it, criticize, or assess it.

This is very complicated. Apparently there is nothing special here, just live freely and rejoice at everything. But in fact there is nothing more difficult than this. It isn’t easy to go with the flow, since in this case you need to be in absolute unity with the Creator. Absolutely! While he puts you in such circumstances in which you find yourself in states that are contradictory to Him, disagreeing with the world, with this life, with the problems that constantly trouble you! You constantly disagree! There is always something that makes you feel bad.

This is done on purpose from above. How can you accept everything calmly and flow with the current? Only by changing yourself! There is no other way! This is the problem. This is how you attain a peaceful tranquil world—when a person totally annuls himself and adheres to the Creator.

This type of rest is relative since a person advances quickly above the speed of light by going through an infinite number of changes. At any given moment he goes through billions of changes according to the upper Providence, in total acceptance, thinking logically, engaging only in what suppresses his ego and rising above it, thus entering a state of absolute rest. This is opposite from the concept of rest that we refer to today.
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From KabTV’s “Secrets of the Eternal Book” 7/29/13

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The Torah, “Exodus,” Mishpatim, 23:3: “Nor shall you favor a pauper in his lawsuit.”

By the word “pauper,” we mean a state where a person doesn’t have the power to overcome it. A “pauper” is weak and you don’t need to force yourself on him; otherwise, he will remain weak. You need to make a judgment concerning the state in which he is found. Everything must be according to the law, the judgment needs to be constructed without connection to “Partzufim.”

This refers to the right and left lines. Which of them is weaker? Altruism is considered to be weaker compared to the ego; the ego is stronger.

You don’t have to lean to this side. First, you cannot do this. Second, you don’t need to do this, as long as you have not raised the weak side to a level where it will become so important to you that the two lines will be equal, and then you can make a judgment in spite of it all.

Our role is to raise the “right line” to a significant level. Here there cannot be any inclination to any side: not to the right and not to the left. This is not as it is in other religions and beliefs.

As long as the two lines are not balanced as in a scale, you cannot make a judgment. But how is it possible to make a judgment if they are equal? Which of them is correct? Neither! Take both of them and raise them up. Only there does the vertex of the triangle join them like two opposites that can only connect above, on the next level.

This is the entire judgment, when you establish precisely that there is no possibility for deviation, the two lines are absolutely equal! I don’t see any preference for this versus that. And so the need for elevation is discovered. And until then, only words, but not a necessity.

On the next level the same thing happens. The mechanics of all the levels is identical.
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From KabTV’s “Secrets of the Eternal Book” 5/24/13

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The Torah, “Exodus,” Mishpatim, 23:6: Thou shalt not wrest the judgment of thy poor in his cause.

This is about looking at everyone through my attributes, and it seems to me that someone is wrong, poor, or weak. I do not see objectively what is really going on. There is no objective perspective! I see everything through my current attributes, and therefore I cannot trust them at all. If I relate to everything through them, I will never be able to ascend.

I have to examine things and reach a state in which I will have no way to judge something, but only raise it to the next upper level, to the Creator. This is why I am given different options such as the right line and the left line, which actually lead me to the middle line. So by engaging in integral education we don’t descend to a person’s problems, but rather raise him to the connection with others.

The Torah, “Exodus,” Mishpatim, 23:7: Keep thee far from a false matter, and the innocent and righteous slay thou not; for I will not justify the wicked.

Shun falsehood and the truth too, since it’s all subjective and a person must examine this correctly. There is no truth or lie here, not righteous or wicked, and not rich or poor.

It only seems this way to you, and you have to raise it to a balanced state in order to see that everyone is equal. You have to see that you cannot judge since the answer is always on the next level. It’s the upper level that determines the lower level and which provides it with all the troubles, so ascending to it is the solution.
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From KabTV’s “Secrets of the Eternal Book” 5/24/13

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Question: Is it necessary to take notes on what you say during the lessons?

Answer: People have various ways of studying Kabbalah. Those who want to take notes should do so. Those who don’t, should not do it. This kind of knowledge must be recorded on hearts on the desires.

Each one approaches their desires differently. I went through a very difficult path: science, graphs, vectors, tables, and so on, and it is a long way to go, but for me there is no other way to learn. That’s how I am built.

I remember that my childhood teachers complained to my father that I was solving chemical problems by applying mathematical methods. I simply couldn’t remember how various substances reacted to each other. So, I solved the problems by calculating the number of electrons they have on their external orbit. I simply was unable to see these problems from a different angle. Today, it is called “physical chemistry” or “chemical physics.”

When I studied Kabbalah without a pencil or a pen or additional tools, and if I couldn’t  organize everything in a table or a dictionary, it simply did not exist for me.

However, Kabbalah has nothing to do with all of this. A person must open his mouth, heart, ears, and eyes so that this knowledge enters inside him.

Question: What kind of preparation do we need for that? After all, to “open our mouths,” we must be ready for that.

Answer: There are people who perceive the world only so. But the problem is in them; they are very shallow and that’s why their penetration into the material they study is very superficial. “Ah-ah-ah!” That is all they say.

When you resist and turn on your brain, your “Ah!” goes through your mind, which is always full of tremendous opposition. I would compare it with induction resistance when the electric flow circulates through a torus and accumulates momentum. You unmistakably feel how it works, how your internal contours change. It shapes you!

The remodeling that we receive is very difficult since we must breakdown our previous form to a shapeless mass. We must crash our “flesh” and make it an amorphous mass even though it is assembled so accurately and our internal organs work so well, notwithstanding that they work egoistically. Then, we should reshape this formless mass anew. This process must be accompanied by the awareness that it is we who should do this work on ourselves. Our apprehension that it is much better for us if we do it ourselves should become so strong that we even begin asking for it.

Yet, the pain does not vanish. However, we neutralize it by the higher purpose. It is as if we perform surgery on ourselves. I don’t want to scare anyone off, but it is exactly how it should be that way in our awareness.

It is not an easy thing to deal with. It takes time. When one begins associating oneself with the Creator and begins to regard one’s egoism as “a help against him,” then one can rejoice because his egoism undergoes numerous tsunamis and hurricanes that smooth it out—beat, knead, mince, and make ashes out of it. Ashes cannot be resurrected into anything but the initial state.

If the pain persists, it means that we haven’t merged with the Creator yet. It is an indication of one’s integration with the Creator! When everything is ground down and turns into ashes, as it is written, “For dust thou art, and unto dust shalt thy return,” then, Adam will emerge, that is, a Man that is built in a completely new internal structure. This is what we must go through.
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From KabTV’s “Secrets of the Eternal Book,” 4/28/13

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Torah, “Exodus,” Mishpatim (Laws), 21:22: “And should men quarrel and hit a pregnant woman, and she miscarries but there is no fatality, he shall surely be punished, when the woman’s husband makes demands of him, and he shall give (restitution) according to the judges’ (orders).”

It refers to two contradictory forces that struggle with each other in a man to the extent that their fight kills the fetus of his next stage.

If this happens, they are obligated to replenish the loss they have caused, but it should not be of a material or physical nature, which is common in this corporeal world, but rather should replenish the state that was lost and elevate it to the same level as before the damage.

By the way, this is a routine problem that constantly happens at transitional stages between levels since there is always a possibility for these forces to collide, thus creating a chance of a miscarriage.

This is why it is said that a woman does not die and can still give birth.
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From KabTV’s “Secrets of the Eternal Book” 5/20/13

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The entire order of offering sacrifices is described in the Torah in detail, but really this process takes place inside a person, in one’s interior world. Preparation of sacrificial animals, offerings, and the priests’ (Cohen’s) work depends on a person and on one’s spiritual level and intentions associated with this level.

Question: What exactly happens when a person offers a sacrifice to the Creator?

Answer: One takes an egoistic desire and “cuts and eradicates” it, as it is said: “The one who wishes to live has to kill himself.” Then, one revives one’s desire to live for the sake of bestowal. This is what we call “a sacrifice.”

“Sacrifice” (קֻרְבַּן) means “convergence” (קרבה) with the Creator. A person approaches Him to the degree that he even eats food for the sake of bestowal. By offering a sacrifice, one rises from the level of Israel (a direct intention towards the Creator) to the level of Levite and Cohen. At these levels, one offers a sacrifice and receives it back, but now it has an altruistic intention, meaning that one corrects one’s receiving desires and turns them into bestowing. One “eats meat” and “drinks wine,” and by doing so one self-sacrifices for the sake of the Creator, thus getting closer to Him.

These actions are described as slaughtering animals and cooking their meat. While Cohens do this work, Levites “sing.” This is their concrete work that they perform at the three steps named “Israel,” “Cohens,” and “Levites.” While ascending, a person corrects his egoism, the “animal” in him by killing it and preparing it to receive for the sake of giving. This picture differs dramatically from its material description… as it does in all the commandments.
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Question: How can you love everyone? How can one subdue what is given to him?

Answer: Only the Upper Light corrects a person and nothing else. We cannot correct ourselves and attain a certain connection between us.

I am, for example, an ordinary person sitting before you and everything inside me is aimed inward. You look at me, but you don’t see my real face. I am focused totally inward—how I hear myself, how I see myself, how I feel myself. I feel this entire reality, the whole world inside me (we study this in the perception of reality).

Love is when I am in a state of turning myself inside out, but only under the influence of the Upper Light. I cannot do it on my own.

This happens when I feel whatever is on the outside as more important than what is inside me. This is called the revelation of the upper world that is external to me. A person suddenly discovers what is actually around him and sees that it is totally different from what it seemed to be. Now, he perceives everything inside him, while later, he will see the upper state. This is possible only under the influence of the Light.

Changing the vector from “myself” to “outside myself” is called integral education. This is what it exists for.
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From KabTV’s “Secrets of the Eternal Book” 5/24/13

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The Torah, “Exodus” 23:9: And you shall not oppress a stranger, for you know the feelings of the stranger, since you were strangers in the land of Egypt.

The point is that you should see everything that appears in you as something new, as a bud, a sprout, of your next state.

It is like an angel, a messenger of the Light that gradually depicts a new image in you. This is called a stranger as compared to your old state. So, you should perceive the appearance of a new image correctly. First, you see it as a stranger, and then gradually you begin to understand that it is your next, closest state.

You don’t drive this stranger away, but rather accept him since, as it is written, “You shall not oppress,” but rather, gradually draw him to you, until you begin to draw closer to him and to serve him.

The expression, “since you were strangers in the Land of Egypt,” means that the point in the heart has begun to feel itself as a stranger inside the ego. First, the ego drew it inside of itself (the seven years of satiety), and then it began to show its dominance over it (the seven years of famine), holding onto it to such an extent that it forced this point to escape from it. This is called the “exodus from Egypt.”

Thus, the stranger is actually the most important thing inside the ego.
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From KabTV’s “Secrets of the Eternal Book” 5/24/13

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Question: It has happened since ancient times that money lenders were mostly Jewish. It is believed that they specifically started the matter of collecting exorbitant interest.

Answer: It isn’t high interest or compound interest, the essence of which is now well understood by economists. Today it exists in any bank, in any business. The Jews began to collect interest because they knew how to correctly calculate the debt. Let’s suppose that I give you 100 dollars and you need to return the same amount to me the next day, but you return it to me after 20 days. So then, how much do you need to return? If you had immediately returned the money to me, then I could have invested it in a business and could have profited from it tomorrow, the next day, and so on, according to the cumulative calculation.

Thus, you need to compensate me for the amount that I lose because of you. The interest is not like the bank interest. If this amount wasn’t invested in circulation, then you wouldn’t owe me anything. But since I take it away from the circulating money, then you simply need to compensate me on what I lost.

Let’s suppose that with the same 100 dollars that I loaned you, I could have opened a line to manufacture cups and instead of $100, I would earn $200 a month. This means that you need to return $200 and there is no interest here. If you don’t return the money in time, but only after 2 months, then you need to return to me what I could have earned during those months with that same $100.

It’s the right move. There is no interest here! If the banks charge interest in addition, it’s because they exist on the account of interest, and it’s a totally different issue. One must differentiate between the two.
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From KabTV’s “Secrets of the Eternal Book” 5/27/13

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