The Torah, Deuteronomy, 34:04-34:06: And the Lord said to him, “This is the Land I swore to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your offspring.’ I have let you see it with your eyes, but you shall not cross over there.”

And Moses, the servant of the Lord, died there, in the land of Moab, by the mouth of the Lord.

And He buried him in the valley, in the land of Moab, opposite Beth Pe’or. And no person knows the place of his burial, unto this day.

Question: Why is it that Moses did not enter the land of Israel? Why, after so much suffering and so much work, was he not allowed to enter?

Answer: Moses could not enter the land of Israel because the last condition, the final correction of people, had not yet been fulfilled. Therefore, he had no right to be at the level of Eretz Israel.

“Eretz,” from the word “Ratzon,” is the desire that is fully aimed at the Creator and is in conjunction, in connection, in bestowal, and in adhesion with Him. There is no such a state yet.

It can only be in the very last generation and, as it is written in the sources, we are the beginning of it. Thus, in the time of Moses, if we speak from a historical point of view, this could not have happened.
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From KabTV’s “Secrets of the Eternal Book” 5/19/21

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Question: “Mountain” in Hebrew is “Har” from the word “Hirhurim”—doubt; “Sinai” is from the word “Sina”—hatred. Does the concept of Mount Sinai symbolize the state of a person who is in doubt?

Answer: Doubts and hatred precede the correct understanding of the Torah. Our generation is in this state.

Question: Does a huge hatred manifest in a person before he unites with other people?

Answer: Yes.

Question: But an ordinary person, reading the Torah, imagines Egypt, Mount Sinai, several hundred thousand people standing at its foot, while we are talking about some kind of internal states, hatred, love?

Answer: Yes, we are talking about the contradiction of a person with what surrounds him.

Comment: There is a lot of confusion.

My Response: You cannot do anything. We left this state three thousand years ago and long ago stopped understanding the Torah as it really is. Today we are studying it like children at school, like some kind of fairy tales. And that is why it happens.

In fact, the Torah is a coded instruction for connecting people. With the right unification between them, a higher power manifests itself, which absorbs and surrounds everyone. It becomes clear to everyone where they exist, to what extent, that this is an eternal, perfect existence, and not some unfortunate, base, earthly one.

Let us hope that we will reach the state when the holiday of receiving the Torah really comes and we will see it in it’s true form.

Once it was given to us, and now every generation and every person must decide for himself whether he is receiving it or not on the terms that were set.
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From KabTV’s “Spiritual States”

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The Book of Zohar, vol.7, Behaalotcha, Item 58: Woe unto one who says that the Torah comes to tell literal tales and the uneducated words of such as Esau and Laban. If this is so, even today we can turn the words of an uneducated person into a law, and even nicer than theirs. And if the Torah indicates to mundane matters, even the rulers of the world have among them better things, so let us follow them and turn them into a law in the same way. However, all the words of the Torah have the uppermost meaning.

The problem is that people do not understand the Torah, they do not understand that it describes the laws of nature that we must comply with in order to exist in a correct relationship, in a correct unity with nature.

Its most important law is “Love your neighbor.” So it is written: “We should interpret that it is known that it is impossible to achieve love of the Creator before a person is rewarded with love of people through “love your neighbor as yourself,” which Rabbi Akiva said is a great rule in the Torah.

For a person striving to fulfill it, this law includes all the other laws of the Torah.

Comment: This is very strange because the Torah mainly writes about murders but nothing at all about love.

My Response: It writes about how difficult it is to love your neighbor as yourself. The entire Torah is written about this.

Question: So the Torah is the instruction on how to achieve love for your neighbor?

Answer: Only that!

Question: And what are the Ten Commandments?

Answer: In order to fulfill the law of “Love your neighbor,” there are 613 (Taryag) of all kinds of sub-laws. They are included in the Ten Commandments, which are included in one basic law.

Question: If we take at least one commandment, suppose, “Do not steal,” what are we talking about?

Answer: “Do not steal” is natural. Is it possible to implement the law of “Love your neighbor” and steal? In this law, there are more internal, higher, although seemingly irrational rules. But in principle, it starts with purely human relationships.
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From KabTV’s “Spiritual States” 6/3/19

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Comment: If we say that everything in the Torah is written allegorically, but at the same time we recognize that there were such a people, that the exodus from Egypt happened, that there is the Land of Israel and today we claim it, then it turns out that people call it “allegorical” when it suits them and when not then “it really happened.”

My Response: These people have nothing to do with Kabbalah, so I have nothing to talk about with them. What allegory? Kabbalah speaks about the laws of nature, about its true laws.

I look not at what historians write but at what is passed down to us from generation to generation. And this is always confirmed. I am not interested in university scholars disagreeing with this. Although I myself have obtained my doctorate in Kabbalah and to some extent I belong to them, I am not interested in their conclusions because they rely on what is beneficial for them in order to manipulate some facts, to say something new. I met with American, Russian, and Israeli scientists, and I see how they work.

Comment: Such things do happen, of course. But I am using simple facts as an example. It is written: “And God completed on the seventh day His work that He did, and He abstained on the seventh day from all His work that He did.” We understand that this cannot be. Or it is said that the serpent stood on two legs. It is clear that this is an allegory.

Answer: Absolutely.

Question: Explain when it is an allegory and when not? Are the ten Egyptian plagues laws of nature? It seems like some kind of incomprehensible mysticism. What was happening there?

Answer: The Torah only writes about what happens inside a person.

Comment: But based on all the historical facts, we claim the State of Israel. The whole history is built on the fact that there is such a nation.

My Response: Because these events actually took place here. This is proved by excavations and everything else.

Question: So what happened and what did not? What is allegory and what is not? What is inside a person and what is not? How can this be understood correctly?

Answer: The people of Israel lived in Egypt for some time, left, and founded their own state. It existed for over a thousand years and then scattered throughout the world.

Question: Indeed, we see that there was a Temple, its remains have survived, etc. So this is not an allegory, it existed?

Answer: Yes.

Question: So can we say that the Torah is a historical story?

Answer: No. The Torah does not write about history. It writes only about a forty-year period in the life of the people and about what happened before that. It ends at the entrance to the Land of Israel when Moses died. And the passage of the people of Israel across the river Jordan, the entrance to the Land of Israel and its development is no longer the Torah but the Prophets and the Scriptures.

They describe historical periods. These books must be believed despite the fact that perhaps they seem inaccurate or somehow unreal to us. At least their descriptions should be taken seriously and not explanations be made up for them.

The problem is different: people do not understand at all what is written in the Torah. They believe that it indicates how to fulfill the commandments in our world: slaughtering livestock, maintaining various conditions in the Temple, etc.

You need to understand why and for what it is written in this way. It writes only about the inner state of a person, about how he must correct himself in order to become a Temple so that all his still, vegetative, animate, and other “ingredients,” so to speak, mind and heart, thought and desire, come into the right state in order to connect with neighbors and achieve the state of absolute love.

Question: Are all the animals and plants described in the Torah are levels of desire?

Answer: Only that.

Question: Let’s say, making a sacrifice means taking some kind of animal egoistic desire of yours, sacrificing it, and raising it to the level of man. Is this how we should understand it?

Answer: Only that. It is very difficult to understand what the Torah is. If it says that “love your neighbor as yourself” is the most important law of the Torah and everything else, as Hillel said, is just its explanation, where do you see this being fulfilled?

Hence, we understand something else—we do not adhere to the Torah at all, we do not fulfill it, we do not understand its inner meaning—it is not in us.

Question: What does it mean “love your neighbor as yourself” if it is only about me?

Answer: That you have to bring yourself to such a state.

Question: Who is this neighbor in me?

Answer: All your inner states which, it seems to you, exist outside.

Question: Should I love my inner states?

Answer: Yes. And through them the Creator because from love for one’s neighbor, one must come to love for the Creator.

Question: And those people I see outside myself, should I also love them?

Answer: Also outside of yourself—it is a must! By correcting yourself, you must correct your view of the world so that it turns out that you love everyone.
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From KabTV’s “Spiritual States” 6/3/19

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Question: There is a lot of controversy around the date of writing of the Torah and its authorship and there are several approaches to this issue: religious, academic, and Kabbalistic.

The religious approach explains everything very simply: The Creator Himself, God Himself gave people the Torah through Moses. According to the academic approach, there was no way out of Egypt at all, up to the fact that the Torah was written in the 6th century BC and was written over hundreds of years.

It is interesting that The Book of Zohar says: “When the Creator wished to create the world, and this was manifested in a desire before Him, He looked into the Torah and created it.” This means that the Torah existed even before the creation of the world.

What does Kabbalah say about this? What is the Torah and who wrote it?

Answer: Indeed, there are completely different definitions of what the Torah is. I adhere to a clear generally accepted approach of the Halacha [the totality of laws and ordinances that have evolved since biblical times to regulate religious observances and the daily life and conduct of the Jewish people] to everything that concerns the writing of not only the Torah, but also the Tanakh, Talmud, and other sources.

The only difference from the point of view of Kabbalah is that the Torah is a list of the laws of nature. It is just that it is described in this form, in the application to a person. But in principle, these are the laws of nature.

Therefore, people who are in the comprehension of the Creator fulfill these laws because they feel them in themselves. They have changed themselves internally, for them, these laws are the laws of their life, behavior, adaptation to the world, and perception of the world.

Moreover, the Torah for them is not a book that you can leaf through, read, do something from what is written in it, and somehow act, but the law according to which they exist internally because it talks about how they can completely coincide with nature. Nature or the Creator is one and the same.

This is the law of communication between people and between man and nature or the Creator.
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From KabTV’s “Spiritual States” 6/3/19

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Question: It is known that when seventy translators were translating the Torah into Greek, there was a lot of confusion. Was it done on purpose?

Answer: Yes, this was done purposefully so that humanity would really get confused to the point that it will raise its hands and say: “That is it, we do not understand anything, we do not know anything, we do not know how to do anything. We have no future, we are disappointed in our own abilities, and we agree to listen.”

This went on for thousands of years. After all, the giving of the Torah took place 3,500 years ago. We are only approaching the state today where disappointment begins to manifest itself in humanity.

It slowly realizes that it is at a dead-end, that it cannot do anything, that it cannot raise itself. This state is the best because now we are finally beginning to listen to the source that is now being revealed in the world, to Kabbalah. It was hidden on purpose. And now, when it is opening up, we are ready to listen to what it says.

This is where contact between man and the method of spiritual elevation begins. All the preliminary stages, all the millennia that we have passed from generation to generation, were simply necessary.

We had to develop in this way in order to go through all these states in our desire to do something by ourselves, to recreate the world, to remake ourselves, to make all kinds of social, technical, and technological revolutions, and to be ready to accept what Kabbalah is saying.
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From KabTV’s “The Power of The Book of Zohar” Part #12

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The Book of Zohar, VaYetse, Item 13: King Solomon established his book on seven Havalim [Hevel means “breath vapor,” as well as “vanity,” “futility”] on which the world stands. These are the pillars and ledges that form the existence of the world, and this is why they are called Havalim.

The seven Sefirot, the seven parts, the seven desires, of the soul, by turning from egoistic into altruistic, become the pillars on which the spiritual world stands.

As the body cannot exist without Hevel, the world exists only on Havalim [plural of Hevel]. There are seven of them, as it is written, “Hevel Havalim [vanity of vanities] says Kohelet; Hevel Havalim, all is Hevel [vanity],” thus seven Havalim.

Comment: But the word Hevel is repeated only five and not seven times.

My Response: No. The fact is that the word “Havalim” is plural. Each of them is two. This is what The Book of Zohar says. It is written Hevel Havalim (vanity of vanities). “Havalim” means two.

Question: It is like a mathematical riddle. Why is everything concealed so much?

Answer: No, it is not concealed; it is just that there are double parts that need to be treated this way. After all, everything that is originally written in The Book of Zohar or in the Torah is a purely mechanical and very accurate record of all our consecutive states of cause and consequence, a step-by-step movement that we must go through one after another. This is usually how a program is written.

I remember when I started studying cybernetics, the first time I was very surprised at how programs were written. You record one movement after another as it should happen in a computer.

Thus, this is a record of the work of our soul, that is, our inner computing center, which understands only one thing: pleasure or suffering, plus or minus, and the difference between them relative to its complete saturation, the perfect state that is set ahead.

The Torah, from the word “Hora’ah” (instruction) is a program according to which we work at each degree, line by line, letter by letter. Therefore, you cannot change the letters and words in it. This is a consistent text because it tells us how we go from our world through all 125 degrees to our full, final, perfect state.

Therefore, when you start reading it, the words, their meaning, their singular or plural form, their masculine or feminine form, the letter combinations, and so on become important for you.

After all, all this has a meaning in the program. There are all sorts of elements in the letter. The order of the letters indicates the transition that you must make from your current state. Each letter is a symbol, a block, a matrix of your particular state.

Let’s say that one moment I can explain my condition with one letter and the next moment with another. If I make a word out of these letters, it tells me what kind of final inner changes I accomplish through a certain number of changes. And then I move on to the next one, and so on.
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From KabTV’s “The Power of The Book of Zohar” #12

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The Book of Zohar, VaYetze, Item 13: King Solomon established his book on seven Havalim [“Hevel” means breath vapor, as well as vanity, futility] on which the world stands. These are the pillars and ledges that form the existence of the world, and this is why they are called Havalim.

Hevel (vanity) is the foundation of the world. From the translation, it follows that everything only operates on vanity. This is not quite true.

Hevel is what comes out of the mouth. Not even breathing but sound—everything that a person seems to let out of himself with his inner breath.

In a spiritual object, such an exit from inside out is the power of bestowal, the power of going out of oneself, the desire to share with another, the desire to love another, to connect with him with his aspirations and fill him like a mother fills a child. It is precisely upon this desire, the love of one for another, that the whole world can exist.

On the other hand, Hevel can mean vanity, i.e., all unnecessary, husk, garbage.

Question: Then what should we do? How to relate to this word?

Answer: It is necessary to translate the Torah correctly with a Kabbalistic meaning because it speaks about the inner matter of humanity, about its desires, about its connection, and its rise to the level of the Creator.

Therefore, if you translate just like that, in our everyday connotation, then the translation will have the opposite meaning.
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From KabTV’s “The Power of The Book of Zohar” #12

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Question: Is there any reason that the word “Evel” means sometimes bestowal and sometimes vanity?

Answer: Of course! This is how our egoism breaks it. This concept has been translated incorrectly—egoistically. Any word has two meanings: one on the spiritual and one on the corporeal level.

Being at our level, we treat everything for our own sake, and therefore, all words have only corporeal meaning because we look at everything with our earthly eyes. If you look from the level of the upper light, from the level of the Creator, then all this takes on a completely different meaning.

Therefore, any word can be rotated as desired. And the Torah, the Prophets, and the Holy Scriptures, all three books are written in such a way that their understanding depends on the level of the person who reads them. For one person these are just stories describing all kinds of corporeal actions of ancient people. And for another individual, these are spiritual actions that take place in souls and not among people on earth, in the property of bestowal and love and not in struggle and wars.

When you read the Torah, it seems to you that there is a continuous struggle between the chosen people and the Creator, endless wars and disappointments, because you perceive this story in your earthly egoistic properties.

And if you change these properties, you will understand everything completely differently. And it will happen automatically! You will suddenly begin to understand what is being said about how we should unite with each other and, having been united, be filled with the knowledge of the Creator, the feeling of eternal, perfect life.
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From KabTV’s “The Power of The Book of Zohar” #12

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Michael Laitman, On Quora: “What is the spiritual meaning of receiving the Torah?“

Receiving the Torah means that a special force becomes revealed that helps us rise above our ego and align ourselves with the spiritual force of love, bestowal and connection.

If we wish to receive the Torah, then we must study it on ourselves. How else could we study it if not through our own experience, by gradually transforming from a tiny egoist to a big egoist, and then from a tiny altruist to a big altruist?

We can accept the method of correction called “the Torah” only when we understand that we will voluntarily transform ourselves in order to become spiritual, aligning ourselves with the quality of love, bestowal and connection for all.

Based on the TV program “Spiritual States” with Kabbalist Dr. Michael Laitman on April 9, 2021.
Written/edited by students of Kabbalist Dr. Michael Laitman.

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