Question: You want to lead the world by integral education…

Answer: I don’t know if I can lead the world because of its rigidity and lack of the ability to see the future. I am not saying this in the negative sense, but simply that the place we are all at is the lowest there is. My dream is simply to make the best of what we have: integral education to the world, integral spiritual unity for my students, at least theoretically.

This is all mutually integrated but at the moment I can’t imagine that it can actually be fulfilled. The world has to be severely shaken.

If we had a well-worded method, we could offer it to China since the government there is concerned about preserving socialism in some way and on the other hand competition and capitalism are flourishing; the government is also very worried that the global crisis will catch up with them and it’s also interested in calming the masses.

If we offer them the integral method they may be able to fulfill it. They have great respect for the Jews and for the wisdom of Kabbalah. They feel a kind of awe, a kind of special ancient respect towards it.
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From KabTV’s “Secrets of the Eternal Book” 5/20/13

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Question: In the Torah the commandments and the judgments are described. What is the difference between them?

Answer: The laws (Mishpatim) come from the side of the restrictions, and the commandments come from the side of the desire and readiness to carry them out. But in principle both of them talk about one thing: in what way a man needs to become similar to the Creator.

We are not talking about the level of this world. In the Torah, all the laws and commandments are discerned in relation to our ego and how to change it to something that is opposite, resembling the Creator, the property of complete bestowal and love, connection with everyone, where within this connection a huge property of bestowal is discovered, the force of creation called the Creator.

In the revelation of this force there are Taryag (613) egoistic attributes, desires. This is how they are called, “Taryag uncorrected desires.” We need to correct them from the egoistic intention for reception for myself, pleasure for myself, even causing damage to others (this is how we feel self-benefit), for use in order to bestow, meaning, for the benefit of others, and through this, to connect, to adhere, and to resemble the Creator.

There are limits in these actions when I rise above the ego (above my desire to receive) and stop working with it. Afterwards, I change it into a form that I can execute, above it, acts for the sake of bestowal. And afterwards, I myself add this ego to my intention for the sake of bestowal and act together with it for the sake of others, for bestowal.

For example, the thief stops stealing. This is the first commandment. The second commandment is that he gives all his stealing abilities to the benefit of man.

For example, like in the O.Henry story where the thief opens the safe in which a child had locked himself inside.

In this way, there are all the phases: restriction, rising above the ego, and transforming it into the act of bestowal. First is the restriction; I don’t steal. Second, rising above the ego: what isn’t done, that some egoistic reward that isn’t offered to us, which in any case we won’t use and renew actions that cause damage to others. Third, I use the speed of the response, the ability and possibility, to bestow and to give, in a way that is directed only to love.

Thus, the commandments and laws are divided. But in their expression are the restrictions of the right and left lines and the middle line in relation to you, society, and the Creator, with many kinds of subtleties.
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From the KabTV’s “The Secrets of the Eternal Book” 3/11/13

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Kabbalah is the utmost spiritual psychology. It adds a dimension to each move that we make, to every intention, desire, and action… This is something that this world’s psychology lacks. The materialistic psychology talks about many things, but they “hang” in the air.

It’s impossible to measure, touch, take accurate notes, (keep in mind that humans are computers) size our desires, intentions, and interactions since in order to be able to do so we have to achieve a higher developmental level and rise from our current state to the Creator’s.

To the degree of our similarity with the Creator, we begin regarding ourselves from His level. Then, we can measure ourselves and our feelings with a “probe” that we “place inside” each of our desires, properties, intentions, directions, etc. We acquire a chance not only to measure them, but also to take accurate notes, transfer, exchange, compare the data we received, and connect with each other… In other words, we acquire a system of communication.

However, it is possible to act so only if we have attained the upper level; there is no other way to achieve it. Similarly, humans are at a higher developmental level than electronics and other automatic mechanisms that they create.

When it comes to philosophy, we should keep in mind that it pertains to speculations about the higher realm from people who still are at the inferior, material state. All philosophical trends are groundless. However, when one rises to a more advanced level and talks about something that is below him, one acquires a position that is similar to the relationships between the roots and the branches. The branches cannot contemplate about the roots since they don’t have any idea about what they are.
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From KabTV’s “Secrets of the Eternal Book” 3/11/13

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The Torah was given so that a person could attain the level of the Creator. Its entire essence is in this attainment.

What are described in it are only our egoistic desires that constitute the essence of a person, and about how to gradually change the egoistic intention of each one to an altruistic intention. A change like this of our 613 desires is called “upholding the Mitzvot.”

All of the terms and concepts of the Torah: “husband,” “wife,” “ground,” “home,” “donkey,” “bread,” and so forth are speaking about the still, vegetative, animate, and “speaking” levels of our desires.

The Torah speaks about what takes place within the person. Certainly in relationship to this we arrange our house and our society so this will be like a mirror image of these laws.
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From KabTV’s “Secrets of the Eternal Book” 3/11/13

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A “slave” is a desire that I have assimilated inside me and it is thus under my full control. At the same time, I have subdued it to such an extent that it isn’t considered my ego anymore, but a full partner.

I can fully use it, not by pressure as I did when I was using it by force, but rationally and logically. This means that it is already in full agreement with me.

We only talk about intentions and desires since there is nothing other than that in a person. A person is a small world, so everything that we see, the picture of the world with everyone in it, is all a reflection of my inner attributes and nothing but that. If there is anything in the world inside me, it is a sign that this is how I see my own reflection.

This is the way I should arrange everything in my head while reading the sources, until I actually realize that. Gradually both your mind and sight will be focused on that, and you will understand that it is really so. Even quantum physicists and psychologists are starting to talk about this now.
[111951]
From KabTV’s “Secrets of the Eternal Book” 4/29/13

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A person who doesn’t engage in the wisdom of Kabbalah but simply watches and listens to our broadcasts gradually begins to automatically perceive all the terms and concepts of the Torah correctly, since the upper Light operates on him.

He doesn’t need anything other than that. If he does everything systematically, then he will undoubtedly begin to feel an opposite world and understand that everything that we perceive on the outside is actually inside us. It will be easy and simple for him to perceive that. He only needs to go through this change, and that’s all.

On the whole, this is what the fields that deal with borderlines like quantum physics and the theory of relativity talk about. A person tries and doesn’t understand why things occur in a certain way, and then he begins to realize and think in terms of the new system of coordinates.

But before every new level, before the realization, there is a feeling of darkness, of confusion, as if mud has been mixed in water and nothing is clear.

The main thing is that we are part of nature and cannot escape from it. We engage in the most natural science that only clarifies where we are, how we live, and how we perceive nature.

But if a person has no such inclination, you will not be able to persuade him to study. If he begins to feel the need for that, then he doesn’t need any words. He senses it like an animal, “this refers to me.” He will look around until he arrives at the wisdom of Kabbalah.
[111948]
From KabTV’s “Secrets of the Eternal Book” 4/29/13

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The laws of the Torah have become the basis for all the laws since they are the laws of natural human connection. If we gradually evolve from an ape into a human being, then we naturally approach the fulfillment of the laws, or at least think that we should do so, although we don’t actually succeed. This means that they are the laws of the upper world to which we must eventually become equal, and the laws of the upper nature are fixed.

Humanity begins to awaken gradually and wants to behave according to these laws and live by them. It is very difficult to say to what extent we succeed since people don’t have the power to stick to them; it is a power that they must receive. This is what the wisdom of Kabbalah does as it gives a person the power to fulfill these laws. We cannot fulfill them by ourselves since they are opposite to our nature.

However, if a person uses the method of Kabbalah correctly, he receives power and the mind for that, and then he can live by these laws. On the whole, it is all about education. We must educate a person correctly in order to actually change him from an ape into a human being. At present, people’s behavior is much worse than that of an ape.

Apes live according to clear laws of nature of the animate level and they fulfill its rules instinctively. Therefore, nothing is good or bad since it is their nature.

We have the option to act “for” or “against,” “in favor of,” and so forth. This means that we are given a certain level of freedom that allows us to clarify in whose favor we should use these laws, in my favor or the society’s, and how to become part of society in order to be as one whole together.

Usually, we choose in our favor and don’t think about the fact that if we connect to society then all the problems will disappear and there will be no more dilemmas. This is the issue for the future.
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From KabTV’s “Secrets of the Eternal Book” 4/29/13

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The Torah, “Exodus,” 21:18-21:19: And if men quarrel, and one strikes the other with a stone or with a fist, and he does not die but is confined to [his] bed, if he gets up and walks about outside on his support, the assailant shall be cleared; he shall give only [payment] for his [enforced] idleness, and he shall provide for his cure.

From a corporeal point of view, we understand what it is about, but if we penetrate more deeply we will discover that it is much more complicated. It is about a person who can be incorporated into society after the damage that was caused to him, to be a normal, integral part of it, and whoever has caused him the damage should compensate him.

Question: What is the meaning of “and one strikes the other” in the internal work?

Answer: A person includes the whole world inside him, and when there is a war inside him, he should become his own judge and consider clearly and accurately what inside him is “for” and what is “against,” according to his level.

There is an upper court, a local one, a regional one, and so on, which means that there are different levels according to the depth of the problems that arise. There are problems that can be solved by a simple dialog between people, and there are problems that require the intervention of a third party. The Torah speaks about the intervention of a third party, when the judge decides what to do in a specific case.

It is about the three lines in our behavior. There are actions that are solved by the intervention of special upper forces, conditions, and so on.

The Torah doesn’t refer to prison. According to the Torah, it isn’t just useless but even harmful to a person since you cut him off from society. There is no greater punishment than to cut a person off from society since it is in society that he fulfills himself, and  if you cut him off from it, he is considered dead. So, there can be no isolation. We can banish a person from one society and bring him into another, lower one that is more suitable for him.

In the past, there were cities of refuge to which a person could escape if he had committed a sin unintentionally. However, if he left that city, he could be caught and punished. The escape to a refuge city, to an asylum, was his correction.

This means that the upper Providence had operated on a person in such a way that he had unintentionally killed another person or caused harm to another person. This means that he didn’t take part in this action and that it initially was unintentional on his part, but internally, under all his thoughts and ideas, it was still part of his nature or of his connection with that person. It turns out that he had caused harm or the death of another person, even if it was unintentional. Now, in order to correct this, he must get away. The word “punishment” doesn’t exist in the Torah at all; there is only the word “correction.”
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From KabTV’s “Secrets of the Eternal Book” 4/29/13

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The laws of the Torah are very complex. We can study and examine them according to The Book of Zohar or according to the writings of ARI, but they are all about very complex systems. Since every person is actually a system that is “stretched” over all of creation, each of us is like skin that is stretched over all the worlds.

However, we lack this knowledge and these feelings. We don’t live in this dimension so that we can discuss it by understanding it and the interruptions we insert into the general system by our actions, whether they are positive or negative. This system somehow operates mutually with us by summoning in us certain voids, desires, and awakenings, and we must respond to all that.

So, I must feel the whole system. It must be inside me, and I must control it, manage it. In this case, we can speak about how a person is responsible for all that. It turns out that all the laws of the Torah are actually the clarifications of my state inside the system. Where do I discover my corruption now, my incomplete incorporation in the system? How should I complete all this, which means to draw away from one thing and get closer to another?

Generally speaking, the entire life of a person who is correctly incorporated in the system comes down to his determining how to “spread” even more over all the system and be incorporated in it more fully so as to cover all of the five worlds by his essence. Then, I become a fully corrected person. So, the five parts of the Torah tell us about how I gradually cover all of creation in circles: All the worlds of Assiya, Yetzira, Beria, Atzilut, and Adam Kadmon (primordial man) since all of creation is inside me.

“Covering” means to totally feel and cooperate with all of creation. It is already my whole, inner structure, my inner constitution. Even today, all of creation is inside a person, but he simply doesn’t feel that. He feels the world external to him.

However, he must feel that everything is inside him, like a musician or a painter who feels by their inner sense that everything they want to convey is through their creation, from inside him. A person reaches this feeling when he wants to feel that he is connected to the whole world.
[111906]
From KabTV’s “Secrets of the Eternal Book” 4/29/13

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