Question: What is the spiritual meaning of receiving the Torah? What does a person receive? Some kind of instruction within himself, how to work with his egoism, some kind of insight?

Answer: Receiving the Torah means that a certain power is revealed in a person that helps him be above his egoism.

If you want to receive the Torah, you must begin to study it for yourself. After all, how else can you study it if not through your own experience when you gradually turn from a small egoist to a huge egoist, and then from a small altruist to a big altruist.

You can accept this method of correction only when you understand that you are voluntarily going to change yourself to become a spiritual person, spiritual, in the property of bestowal and love for all.
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From KabTV’s “Spiritual States” 4/9/21

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The Torah is the internal program of our desires, we must organize them according to it, feel its stories and actions generated in us, and begin to live within this system. We are all broken, but due to the fact that we engage in the Torah, its reforming light corrects us and correctly connects all the broken parts.

It is not the elements themselves that are broken, but the connections between them, and by adjusting them, we build ourselves, which is called “raising the Shechina from the dust.” Divinity is all fragmented into small egoistic desires and we need to gradually combine them into one system, which will become one person, Adam, similar to the Creator, where everyone is in mutual bestowal.

In fact, we study our correct internal structure and how to correct it according to the Torah so that the single higher force, besides which there is nothing, will open in us, fill and envelop us. In this way, we will correctly implement the Torah and feel how the upper force operates in us. We will attract it, hasten its opening, and create all the conditions on the part of the desire (Kli) for the manifestation of the power of light in it.

It is said that the Torah must be written on your heart. You need to go through and feel everything that the Torah says from the first words, “In the beginning” (Bereshit), to the last word, “Israel,” the whole process described in the Torah. In this way, we will adjust ourselves correctly and allow the Creator to clothe in us without any hindrances on our part. On the contrary, we will attract and engage Him, by become a correct vessel for the light, Divinity, in which the Creator is revealed.

The Creator created one complete desire, called Adam HaRishon before the sin, but then broke it into many parts. And we need to try to connect these parts, put them back together like a spiritual puzzle in each one of us and between all of us together. And after that, instead of this world, we will begin to see what is beyond it: the spiritual world in which one force, the Creator, rules, and all parts of reality are mutually connected in perfect unity.

Therefore, our perception of the Torah will completely change and instead of history, geography, events of ordinary life, which were presented to us in our egoism, a completely different form will appear—the spiritual one. Instead of many characters and people, we will see desires and how the two forces act: the Creator and the Pharaoh. And between them on this map stands Moses and all of us behind him.

The more we study the Torah, the clearer it will become that all of reality is included in this little book. Nothing else is needed except to imprint it on your heart, that is, on your desires. Then we will be certain that there really is nothing but this.

And for this to become a reality, it is necessary to embody this whole process in the group, in the ten, between us. It is necessary to find out how all the studied material is revealed between us, in our relations. We will begin to recognize these processes, see how they change, improve, and mend.

And the more we want this to happen to us in practice, the sooner we will reach the end of correction and clothe in the Torah, the entire upper light in the Kli called Israel, that is, directed only toward the Creator. The Creator will fill this vessel and “On that day, the Lord will be one and His name, ‘One.’” The light is perfect, the vessel will become perfect, and they will merge with each other.

All this is realized in a group, as it is said: “I dwell among my own people,” that is, within a group that reveals the light more and more as it unites. The light unites us and brings us closer until we feel that we are together in the same process under the influence of one light and become so close that we merge with the Creator, as it is said: “He is one and His name, One.” He, the Creator, is the light, and His name is the desire, the vessel, us. The light and our desires will thus become so similar to each other in the action of mutual bestowal: “I am my beloved’s and my beloved is mine,” that the Creator will completely clothe himself inside the creation He created.
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From the Daily Kabbalah Lesson 4/2/21, “Pesach (Passover)”

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Question: Why is the Torah offered to us not directly, but through parables? What is this system?

Answer: You cannot offer the Torah to egoism in a direct way. How can I offer you: “Slaughter yourself, kill yourself, cease to exist” if you are an absolute egoist? Or say: “I am offering you a way to exit egoism.”

What does it mean to exit it?—To think only about others and in no case about yourself, to annul all your needs, that is, to be above them and think only about the needs of your neighbor. How is this possible? To think about whom, about what? Naturally, you cannot imagine your future existence in this way.

Why do you need the upper force that is intended only to lift you above your desire, above your world? To lift above means not to use your egoistic desire, to become an altruist. Do you need this?

In fact, when a person goes through a certain period of preparation, he begins to see that this is the greatest quality that he really needs.

Before that, however, he does not feel any need for it. He thinks that he can own the world and achieve everything with the help of his egoism. He does not think about eternity, which is acquired precisely in the quality of bestowal, by rising above the ego. Here we need the influence of the upper light.

After all, the special power of Kabbalah and, in particular, The Book of Zohar is that when I read it, the upper light influences me and builds completely new feelings and new thoughts, which I did not have before.

This is when I begin to understand and feel those levels of the universe that I did not feel before. I have a completely different approach, different values. I begin to relate to the world in a completely different plane, to dissect it, to feel it, to analyze it, to evaluate it by other standards that I did not have before. From the outside, they look very strange.

The light gives me completely different thoughts and feelings that are above our world. Then a person may seem strange to others. He prefers to love, to bestow, and he devotes his life to such seemingly unworldly values. He begins to evaluate his actions quite differently from the others.

People from the outside may ask him: “Why do you need this? What is the use of it? What is the point?” He cannot imagine how we can still be in our little interests in life, and only in them.
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From From KabTV’s “The Power of The Book of Zohar” 2/16/21 #9

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The Torah, Devarim, Deuteronomy, 5:18: “And you shall not covet your neighbor’s wife.

States in which I advance must always be aimed only for bestowal and not for my own sake.

On the spiritual path, man is in a very interesting state. On one hand, I am alone and the whole world is inside me, as it is said: “Man is a small world.”

On the other hand, all my internal desires seem to me as attributes that exist outside of me. It is the same with regard to my like-minded friends, it seems to me that they exist outside of me, and I later gradually begin to see that all of them are within me.

Therefore, they are my neighbors. I must work at the degree of bestowal on all their desires, called “wives,” (their female part, the will to receive) when I clothe in them, that is, for their sake.

This is what means not to covet my neighbor’s wife. I only work at the degree of “love your neighbor as yourself.” This is already a more serious system.

After all, the ten commandments of the Torah are at the level of the ten Sefirot. The commandment “You shall not covet your neighbor’s wife” is the most serious of them because it deals with the lowest internal egoistic quality. By the way, it has nothing to do with the egoism in our world and the physical states between the genders.

It is about the way we can fully direct our egoism toward the intention for bestowal to the common connection between us at the upper level where there is no longer any division by gender. After all, men and women are desires and intentions and not corporeal qualities.
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From Kab TV’s “Secrets of the Eternal Book” 3/16/16

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Question: What is the difference between The Book of Zohar and the Torah?

Answer: The Book of Zohar is a commentary on the Five Books of the Torah. It comments on each passage and explains what is hidden behind the allegories and behind the everyday language in which the Torah is written.

It seems to us that the Torah tells about history, geography, and certain earthly incidents. And The Book of Zohar raises all this to the next level and speaks of those forces that descend into our world and form everything spiritual.

Through the picture of our world, through the earthly description, together with The Zohar, you seem to enter a spiritual state and start to see not a world of physical images but of higher forces.

You begin to live in it as in a spiritual matrix that influences you and you influence it. You tear yourself away from your body, bare your inner properties and forces, abstract from everything you feel with your five corporeal senses (vision, hearing, taste, smell, and touch), and bind yourself only with your soul.

All properties, forces, desires, thoughts, and intentions that remain with you after you cut off everything earthly from yourself begin to contact the forces that The Book of Zohar describes. It explains to you how you can now put yourself in order as if “combing” yourself inside your soul.

How can you create a new order in you every time: new occurrences, new shifts, connections, combinations of different properties, thoughts, intentions in order to understand more deeply with whom you are dealing.

As a result, it turns out that the soul, which now manifests itself in you in isolation from everything earthly, in the form of your inner forces, begins to draw to you the qualities of the Creator. But they are also your qualities; they are portrayed on you.

It turns out that on one side there is you, on the other side is the Creator, and there is a screen between you upon which your joint properties are depicted. These joint properties can change depending on how you change.
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From KabTV’s “The Power of The Book of Zohar” #7

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Question: The fifth commandment is “Honor your father and your mother, in order that your days be lengthened on the land that the Lord, your God, is giving you.” What is it about? Who are the father and the mother?

Answer: Father and mother are the forces of Hassadim and Hochma.

The Creator is the upper force. He is followed by two lower ones: Hochma and Bina. Hochma is the force of the father and Bina is the force of the mother. Then there are another six derivatives that compose Zeir Anpin: Hesed, Gevura, Tifferet, Netzach, Hod, Yesod.

The last Sefira is Malchut, and this is the complete creation.

The phrase “honor your father and your mother” means that we should give Hochma and Bina the opportunity to build, to create, so that everything that exists in them would appear in the six Sefirot of Zeir Anpin, in six forces.

Question: What does “to honor” mean?

Answer: To honor means to wait when they are revealed in creation because Hochma and Bina, father and mother, are above the created being and above creation. The Creator creates through them. Therefore the six Sefirot of Zeir Anpin are created by the father and the mother, which practically shape the creation.

“Honor your father and your mother” means to give these forces the opportunity to act within you. It is like in our world: can the fetus do anything? Even a small child? Everything is done for him by his parents. And here we are talking about the correct attitude of the lower one to the upper one. A person in our world must allow the upper forces to act, to form him.
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From KabTV’s “Spiritual States” 12/26/19

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Remark: Before the people of Israel received the Ten Commandments, there were Seven Commandments of Noah: six before the Flood, and one more was added after the Flood.

Answer: According to the Talmud, God gave them through Adam to Noah, and he passed them on to all humanity. Then a group emerged from this humanity, called Yehudim, which means “aspiring to the Creator.” Therefore, additional commandments were added to them.

Question: Why did the seventh commandment of Noah, which was added after the Flood, oblige creating a fair judicial system?

Answer: Because before the Flood everything developed instinctively, and people did not need to be corrected. And after the Flood, when a huge, terrible egoistic force was revealed, which, as it were, caused the Flood, this additional commandment was introduced.

That is, before the Flood, people were at the elementary animal level, they did not need judicial laws, lawyers, courts. And when the ego grew, then a judicial system to correct interactions and everything else was necessary.
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From KabTV’s “Spiritual States” 12/26/19

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Michael Laitman, On Quora: “Why is it written in the bible to honor your mother and father?“

The fifth commandment is “Honor your father and your mother, in order that your days be lengthened on the land that the Lord, your God, is giving you.” What does this mean, and who are the father and the mother?

According to the wisdom of Kabbalah, which describes the Bible according to the language of branches, where corporeal people, phenomena and objects in our world point to spiritual phenomena, structures and processes in the upper world, father and mother are the forces of Hassadim (mercy, bestowal) and Hochma (wisdom, reception).

The Creator is the upper force. He is followed by two lower ones: Hochma and Bina. Hochma is the force of the father and Bina is the force of the mother. Then there are another six derivatives that compose Zeir Anpin: Hesed, Gevura, Tifferet, Netzah, Hod and Yesod.

The last Sefira is Malchut, which completes the process of creation.

The phrase, “Honor your father and your mother,” means that we should give Hochma and Bina the opportunity to create so that everything they have would appear in the six Sefirot of Zeir Anpin, the six lower forces.

“To honor” means to wait for their revelation in creation, because Hochma and Bina, father and mother, exist before and above the creation. The Creator creates through these forces. Therefore, the six Sefirot of Zeir Anpin are created by the father and the mother, which gives form to the creation.

“Honor your father and your mother” thus means to let these forces act within us. For instance, in our world, can a fetus in its mother’s womb make any decisions on its own account? Also, how much can a small child do? Their parents do everything for them. Thus, here we discuss the correct attitude of the lower one, the created being, to the upper one, the Creator. We in our world need to let the upper forces act on us and form us.

Based on the talk “Spiritual States” with Kabbalist Dr. Michael Laitman on December 26, 2016. Written/edited by students of Dr. Laitman.

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Michael Laitman, On Quora: “What does “remember the Sabbath day to keep it holy” mean?“

A week is a cycle, and every seventh day is a break that as if stops then restarts the universe.

It is written that the Creator worked for six days and rested on the Sabbath, the seventh day.

This means that we should also work for six days and rest on the seventh day. However, our work differs from the Creator’s work.

The Creator’s work is creation. According to the wisdom of Kabbalah, the weekdays represent the six Sefirot of Zeir Anpin—Hesed, Gevura, Tifferet, Netzah, Hod and Yesod—six directions.

On the contrary, our work is to change ourselves in accordance with these six Sefirot. When we finish that transformation, we reach the last Sefira. However, the last Sefira becomes revealed in us by itself. Here, we have nothing to do, just to not interfere.

If we correctly attract the six forces upon ourselves, then the seventh force of the Sabbath, Shabbat, from the word Shvita (a break during work), does all the work by itself because we embody no interference to the Creator’s actions.

We receive everything possible in the six stages, the so-called “six days,” which connect in us, and then on the seventh day, we receive their result. In other words, we work during the six days to resemble the Creator’s qualities of love and bestowal, and on the seventh day, we need only let the Creator perform upon us the conclusion and outcome of our six days of work.

Based on the TV show, “Spiritual States” with Kabbalist Dr. Michael Laitman on December 26, 2019. Written/edited by students of Kabbalist Dr. Michael Laitman.

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Michael Laitman, On Quora: “What does the commandment “Thou shalt not kill” mean if not what it says?“

The sixth commandment, “Thou shalt not kill,” means to cause no detriment whatsoever to others.

The previous five commandments explain a process that leads to us receiving the forces called Hesed, Gevura, Tifferet, Netzach, Hod and Yesod, and we need to become a receptacle that lets these forces act correctly in us, not interfering with the effect that they have on us.

Using these forces correctly means to use them for the sake of bestowal, and thus “Thou shalt not kill” means the contrary, that we use these forces for self-benefit.

In other words, if we use our connection with the spiritual forces, with the Creator, for self-benefit, then this act is called “killing.” By doing so, we kill our desire, which is the fundamental matter of our existence. Our desire gets killed because it becomes filled with pleasure; the pleasure aimed at self-benefit kills the desire, and the desire becomes extinguished.

Based on the TV show, “Spiritual States” with Kabbalist Dr. Michael Laitman on December 26, 2019. Written/edited by students of Kabbalist Dr. Michael Laitman.

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