Torah, Deuteronomy 25:07 – 25:10: But if the man does not wish to take his brother’s wife, the brother’s wife shall go up to the gate, to the elders, and say, “My husband’s brother has refused to perpetuate his brother’s name in Israel he does not wish to perform the obligation of a husband’s brother with me.” Then the elders of his city shall call him and speak to him, and he shall stand up and say, “I do not wish to take her.” Then his brother’s wife shall approach him before the eyes of the elders and remove his shoe from his foot. And she shall spit before his face and answer [him] and say, “Thus shall be done to the man who will not build up his brother’s household!” And that family shall be called in Israel, “The family of the one whose shoe was removed.”

“‘My husband’s brother has refused to perpetuate his brother’s name in Israel’” means that he doesn’t have the ability to reestablish the name of his brother into the system of the collective soul. He is not able to do this because he feels that his screen is not adequate to correct his brother’s wife.

And that is why he refuses; he has to carry out a correction of a different sort. It has to do with the fact that this woman goes to the elders, that is, rises to the next level, connects with the elders, and they vouch for her. She removes his shoes – naal (from the word “nael,” which means closed or locked), which symbolizes completion of this level.

Question: Why were the Jews required to wear footwear?

Answer: All parts of a person’s body always have to be covered; this speaks to the fact that a person exists within a system of ten Sefirot. This is how we are created in the image and likeness of the upper system and that is why this is the manner in which we must keep ourselves in our world.

There is nothing excessive here, no “pros” or “cons.” A person must be clothed continuously, even during sleep. There is nothing here that can be interpreted in any other way. That is why Jews, as a rule, went about in shoes, which practically did not exist in other nations until modern times. Only in the last 200-300 years did wearing footwear become widespread, but at that time, everyone walked barefoot and felt no discomfort.

By the way, a person’s feet are so peculiar that by constantly walking barefoot, they develop such rough skin that a person does not even feel when he is standing on sharp stones. He can run in a field and stumble across sharp objects and not feel it, as if he were wearing shoes.

But Jews in ancient Israel and throughout the millennia walked in shoes, which symbolizes a person’s detachment from the earth (from the will to receive).
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From KabTV’s “Secrets of the Eternal Book,” 11/2/16

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Torah, Deuteronomy, 26:12 – 26:13: When you have finished tithing all the tithes of your produce in the third year, the year of the tithe, you shall give [them] to the Levite, the stranger, the orphan, and the widow, so that they can eat to satiety in your cities. Then you shall say before the Lord, your God, “I have removed the holy [portion] from the house, and I have also given it to the Levite, the stranger, the orphan, and the widow, according to all Your commandment that You commanded me; I have not transgressed Your commandments, nor have I forgotten [them].

You should give everything you can to others, and what you can’t give, you grudgingly leave for yourself because your egoism doesn’t allow you to tear away more from yourself. Therefore, the instruction is to give away a tithe, nothing more is required from you. But it is a tough condition.

A tithe is a tenth part of the net earned product that you have to pick out and instead of using it yourself, you give it for the use of others through the Temple. Through the Temple means for full bestowal that has no relation to you. This means giving to the Creator. You give unselfishly, without gaining any benefit for yourself, because this is for the Creator.

Question: Does it mean I don’t even know where it is going?

Answer: This isn’t yours! You give and that’s it. Let’s say, you have 100 sheep, 10 of them you give away, but it isn’t easy, as if you cut something from yourself. It is very difficult for a person.

However, the fact is that this difficulty isn’t even quantitative, but qualitative because you must give constantly despite your egoism. Many people in our world give various donations. A person clearly understand that it is all for him! Otherwise he wouldn’t be able to give because we all are egoists.

However, here the state appears when you understand that you throw away your tithe into vacuum, into an interplanetary emptiness. Therefore, it breaks away with an incredible difficulty.

Comment: Sometimes you say that if a person doesn’t give away this ten percent, they won’t do him any good anyway.

Answer: Everything in our world happens in this way: If you don’t voluntarily give something that you need to give away, it is taken from you forcibly. After all, the world nevertheless must exist, and it exists according to the laws in which the principle of giving away the tithe is observed. Although we don’t see and don’t know it, it is taken away from us. At that we suffer, we don’t want, we are not ready to give, but we see that we lose.

And all this instead of the opposite, to receive while giving.
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From KabTV’s “Secrets of the Eternal Book” 11/9/16

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Torah, Deuteronomy 25:19: [Therefore,] it will be, when the Lord your God grants you respite from all your enemies around [you] in the land which the Lord, your God, gives to you as an inheritance to possess, that you shall obliterate the remembrance of Amalek from beneath the heavens. You shall not forget!

Don’t forget that you must constantly obliterate the memory of Amalek.

Under no circumstances weaken your focus, be always on guard, and remember that Amalek—the intention for my own sake—can approach you at any moment, get inside of you to some specific desires and intentions, and steal them for himself. In this way, he will again receive sustenance from you, and you will be weakened on your path.

Question: When does the Creator finally give repose?

Answer: There is no repose.
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From KabTV’s “Secrets of the Eternal Book” 11/2/16

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The further away we drew from the Torah throughout our history, the closer it got to us.

How Did the Torah Become a Book?

“And when He desired and thought of creating the world and it was revealed in a desire before Him, He would look at the Torah and create the world.” (The Book of Zohar, “Toledot“)

Just think about it, the world did not even exist but the Torah already did. He did not look at a book when he created the world. It wasn’t the book that was given to the people of Israel at Mt. Sinai.

The Torah is a comprehensive development program, a complete guide to creation. This is the matrix we are all part of. It is impossible to overcome it or to run from it. But once, at a certain moment of growing up that was predetermined by it, we will know about it. We will not simply receive information, but we will be conscious of where we are and what is happening to us.

It is the same with a small child who after the first “unconscious” years begins to understand that he is living in a vast world and this world requires his participation. In the evolution of man, there comes a time when the matrix awakens him from his infantile oblivion. He says goodbye to his crib and the nursery, opens the door, and leaves his home.

At that moment, everything changes: the world acquires volume, sound, colors, and meaning. It turns out that life is a path that has an eternal goal, and we can advance toward consciously, through our free choice, together. Then it isn’t only the matrix that impacts us, but we too impact the matrix.

Thus, we become acquainted with the general plan and with the force that operates us. A couple of thousand years ago humanity reached this level. People who called themselves Kabbalists discovered the only system of reality and began to study its laws, to connect to it, and to describe it.

Thus, they attained the Torah, wrote books that reflected its attributes and laws and most importantly—the direction it shows us. They saw the general picture and understood the general process, just as we understand the general phases of the development of a baby.

“Before the world was created, the Torah had preceded the world by two-thousand years.” (The Book of Zohar, “Truma“)

At the peak of the attainment of the plan, a whole nation lived by being conscious of its laws in a reality that was much broader than ours. But one day everything disappeared. It fell from its height, and with it the hopes for the whole world collapsed. Then the Torah became merely a book, which tells us how we should live on Earth, a special holy book. But we have already forgotten the structure of creation, the method of ascending above ourselves, the tool for attaining unity in the world.

The door was closed and we returned to the nursery where we have been living until this very day.

The Disruption of High Frequencies

There are 54 Parashot (sections) in the Torah, 613 commandments, 79,976 words, 304,805 letters. It is read in synagogues during the year according to the weekly Parasha. It includes the history of the Jewish nation, of its leaders, starting from the forefathers until Moses, the Tower of Babel, the land that the Creator had shown Abraham, the wandering in the desert, the slavery in Egypt, Mt. Sinai that shook in flames and smoke…

If we read the Torah this way, if we understand it this way, the main part is missing and it is a wrapping without a filling. Read this way, it is detached from the roots, projected in print on our ordinary consciousness, and is fixed under the title “Holy Scriptures.”

This is how it is transmitted through the egoistic perception of the world and ceases to be the plan of our development. It is not moving; it isn’t attractive; it doesn’t develop us; it doesn’t reveal new worlds, and does not give us the power to reveal them, but actually calms us and puts us to sleep. For some, it may be a tradition; for others, it is a collection of absolute laws of our corporeal existence. In the past it united the nation, but now it divides it, breaks us apart, and puts people on two sides of the fence.

No, this isn’t the Torah, it isn’t the force that changes a person that pulls us out of our primitive ego that is limited to our corporeal life. In the past it called us upward, and now it has become a means of pressure on people, compelling, demanding, and limiting them. People study it by heart, verify it by different historical findings, and undermine its ideological basis. Religions grow around it, mysticism and cynics gather around it, philosophers quote it, and scientists study it trying to decipher its code.

It has turned into the best seller of all times and of all nations long ago. Those whom the Torah calls “homeowners” wave it because they don’t want to step over the threshold and leave their “home” for something greater.

“Small, limited people come along indifferently filling us with different drugs and mainly keep the drug of life out of our sight…in order to suffocate the Creator’s voice calling us from the depths of the soul and filling all the worlds: demand Me and live.” (Rav Kook).

When the great holiday of the giving of the Torah arrives, we once again reject it, which leaves us with the book again. Even if it is special, even if it is holy, it is a book and not the great tissue of the creation into which we are woven, whether we like it or not, a book, not a huge world, and not a majestic system that surrounds us because for us it was created.

We reject it. Why? Because it lives in bestowal and teaches us the same thing.

Poison at the Tip of the Blade

“The major principle of attaining the Torah is unity, as one man in one heart.” (“Maor Va’Shemesh“)

At Mt. Sinai we were given a common approach to the general system and we were allowed to consciously come in contact with it, to study it, to explore it, and to be incorporated in it in our mind and feelings. The access code is love of others, the software interface is a relationship with others that is based on bestowal. The Torah is meant to reveal the conglomerate of the forces that operate on us, impact us, and enable us to be mutually and effectively connected with them. Thus, we use the Torah—we leave the nursery, grow up, and mature.

The transformation does not take place in our fantasies, not in the next world, but here and now, in ascending above the ego, and this is the reason that it is so easy for a person to check himself and whether he receives the Torah as a pain killer or as an excuse. The criterion is simple: we use the Torah just as we treat each other, either as a medicine or a poison.

Judging by the current situation, we find ourselves at an impasse, divided, crushed, quarreling, and accepting all that as inevitable. It isn’t the positive force of the Torah that accompanies us on the way to our goal, but the negativity of our own essence, which we are used to, but which is just as destructive,

In the meantime, the world is growing in its diapers and reaches situations in which it will not be able to manage without a wise teacher. It is only in theory that a person is able to soberly assess the situation and come to the right conclusion. In practice, our desires are much stronger than us, and even on the verge of an abyss, we will continue to carry on with our childish acts. This is our nature.

The sages use the clear and bitter metaphor of seeing the angel of death with a drop of poison at the tip of the blade of his sword and the “obedient” man opens up his mouth and swallows it. It is because we cannot do things otherwise. Even our wise nation has fallen into this trap of the ego, and it seems that once again it is ready to head toward the “slaughter” judging by the conflicts in Israel and among the Jews abroad. For them, Israel is becoming a useless liability from which they will be happy to cut themselves off once and for all.

This outcome is inevitable unless we accept the Torah, unless we become responsible for each other despite the mountain of doubts and hatred that is looming over us. This is where our free choice is, since the Torah, unlike the angel of death, works only if we want it, if we need it, not only in words, but in deeds, if we regard it as a medicine for our divisiveness, as the wisdom of bestowal and of the right mutual cooperation with the general system.

Hurry Up to Love

We are all different and we see the world differently. This is quite normal. The Torah doesn’t require anyone to give up his principles and beliefs. It does not need artificial socialist compromises. It raises us to the level in which only the hearts and the connection between them remain. Then everything merges together.

“Hurry to love, for the hour has come.” (Rabbi Elazar Azikri)

No one is right or to blame. We all find ourselves before our mountain of hatred, at some point, facing the need to make a common decision. Its essence is the birth of man, the birth of a new society, of a new attitude to life and to each other. When we yearn for that, the system will help us, guide us, and answer our questions. But if we don’t, it will make us face the facts that are presented to us at the tip of the blade of a sword.

Therefore, if the question is whether to receive the Torah or not, we will receive it. The next question is whether we hasten love.
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The Book of Zohar, “Lech Lecha”: How beloved is the Torah by the Creator, by which virtue the man is rewarded with life in the future world. And everyone who teaches the Torah to others is more important than everyone else.

The Torah is called the upper Light (Ohr), which acts on one who studies it in the right way, that is, wants to reach a higher level in the Torah than the one he is on now.

He wants to become more altruistic, giving, loving, more connected with others and supporting all. In other words, he wants to become like the Creator—kind, complete and bearer of good.

If a person strives so to change himself, then the upper Light, called the Torah, acts upon him and pushes him forward to this state. And then he feels that he is changing.

Of course, in these changes there are ups and downs, a change of all kinds of states, but from all of them, a person learns how much the Torah actually influences him and acts in him.

First of all, a person must acquire desires to bestow and faith above reason, and then he goes beyond the boundaries of this world. This world begins to dissipate like a mirage because it exists only in our egoistic imagination.

In Kabbalah, our world is called the “point of this world” because there is no other point in it. When we go beyond the boundaries of the egoistic point and expand, we begin to feel the abundance and significance of the Torah, adhering to its Tree of Life. And if not this, then we will remain in darkness, inside a tiny, black point.

The Torah is the Light of the world of Infinity, which according to the program of Creation (HaVaYaH) was divided into 620 Lights, whose purpose is to act on the corrupt desire and correct it. A person must correct his desire with the help of this Light, and on the other hand, he must himself awaken this Light.

He cannot change himself without the upper Light, but the Light must be attracted, and for this, too, the Torah is necessary. It turns out that the whole system connecting the Creation with the Creator and the Creator with the Creation is called the Torah.
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Torah, Deuteronomy 24:17 – 24:18: You shall not pervert the judgment of a stranger or an orphan, and you shall not take a widow’s garment as security [for a loan]. You shall remember that you were a slave in Egypt…

The widow’s garment remains with her from her previous husband. This is what she is attached to, although it has already come off from that soul, from the Partzuf, to which she belonged as a female part to a male part. It means that the garment that was left to her is part of the screen (Masach) that once was her husband.

After all, the soul consists of male and female part. The female part is a desire and the male part is an intention to bestow. If this intention to bestow disappears or dies, then only the female part remains that is called widow.

However, since she used to belong to the male part, there is a certain residual screen in her and therefore no one has a right to take it. Only if a next husband comes, he will change her garment. This is the whole system of interactions between the old and new intention on the old and new desire. All of it is the cycle of the souls.

Comment: You said once that if a woman had several men, then the genes of the previous men will be embedded in her child.

My Response: Indeed, if a woman had several men, then the genes of all previous men are manifested in her child. Therefore, it is so important that she is a virgin.

This was valued at all times, but today its value has already diminished, not because of debauchery and big egoism, but because the entire world comes this way to its convergence and rounding.

It’s not that egoism from within forces us to be so loose, but because of the purpose of creation. One of the reasons for this is that we must become fully included into each other and unite.
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From KabTV’s “Secrets of the Eternal Book” 10/31/16

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Torah, Deuteronomy 24:16: Fathers shall not be put to death because of sons, nor shall sons be put to death because of fathers; each man shall be put to death for his own transgression. 

The upper level is called father, the lower one is son. The upper cannot be completely responsible for the lower and vice versa. They have to adhere to certain types of connection in order to support each other, but can only be held accountable for the fulfillment of their own work.

Therefore, in a Kabbalistic group, as well as everywhere else, we stay in contact with each other, and each person has to understand the framework of his responsibility. Torah, on the one hand, talks of our complete unity with each other, and on the other hand, how we have to be responsible for ourselves.

I bear responsibility for helping my friends, but only answer for my own actions, and I have no right to delve into what is going on inside any of them.

I am obligated to put forth my share of the effort, support, and interaction because we are all small parts of one system. But I do not know how the next part will play out. I only answer for what I pass to it, but cannot assume another’s work. Everyone has his own freewill.

Question: How can I determine my particular part in the group?

Answer: You have to provide others with what they need for their normal functioning. Only this! That is why everyone remains free in their actualization and must give the others what he has to for their actualization.

There is a system of rules where parts of the integral system have to be connected to each other to satisfy the conditions of its proper functioning.
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From KabTV’s “Secrets of the Eternal Book” 10/31/16

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Torah, Deuteronomy 23:22 – 23:23: When you make a vow to the Lord, your God, you shall not delay in paying it, for the Lord, your God, will demand it of you, and it will be [counted as] a sin for you. But if you shall refrain from making vows, you will have no sin.

If you really desire to be in touch with the Creator and understand that there is no one else besides Him, then you cannot promise anything in advance, you cannot count on your strength and vow that you will do it.

How can you rely on the next moment; what if suddenly egoism flares up in you? Then, what?

Question: In other words, I should not sign any alliances, no papers that say: “I will do it, I am confident in myself,” as this is a notorious loss?

Answer: Internally, within yourself – for sure! Only the Creator directs all that is in you. Union with the Creator can exist only if you completely dwell in His properties.

If “There is none else besides Him,” it cannot be otherwise. You simply understand that all your thoughts and actions will always depend only on Him a 100%, and no less.

Question: So, it is always saying: “If you insert the ‘I,’ you’re a loser”?

Answer: You can insert the “I” by annulling it completely. This becomes your alliance with the Creator.
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From KabTV’s “Secrets of the Eternal Book” 10/26/16

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Question from Facebook: Does the Creator punish people for bad deeds?

Answer: The Creator doesn’t punish anyone. He only corrects.

There are no punishments in nature. According to the laws of the wisdom of Kabbalah, even in our world, punishments must be very limited. There is no prison, the death penalty can be decreed once every few decades, and even this is considered to be an exceptional event.

There are no punishments from above. There is intention and support when a person is being pushed from behind toward correct deeds. The mistake is his punishment.

In other words, punishment is a type of lesson: why you did that and what was bad about it so that you will learn for the future. But, just punishment as punishment for something that you did doesn’t exist.

There is no connection between what you did and what you got. Instead of what you did, you simply need to learn how to work correctly. Relearning is considered a punishment in our world.
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From KabTV’s “Secrets of the Eternal Book” 11/21/16

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Torah, Deuteronomy, 25:17-18: Remember what Amalek did to you along the way when you сame out from Egypt, how he met you along the way and attacked among you all the stragglers at your rear when you were faint and weary; and he did not fear God.

Amalek (an acronym of “Al MenAt LEKabel,” intention “for the sake of receiving”) is an egoistic intention that picks up our weakest desires, steals and kills them by capturing them, working for them egoistically, for itself. This is called the mortification of desires.

Amalek attacked the people of Israel on their way from Egypt to Mount Sinai, meaning that it began to pull them back to Egypt. In other words, after exiting egoism, on the way to the first restriction, ascending above the egoistic level, and receiving the light from above,  Amalek, who is trying to take everything for himself, appears. His task is to bring them back to Egypt if possible, and if not, at least to tear away from them as much as possible.

Therefore, it is necessary to constantly fight with it, because it is the intention against the Creator. Amalek is not private egoistic desires that can be corrected if not now, then later; instead, it is the intention “for oneself,” which cannot be corrected, and can only be reversed. Therefore, it must be killed, and only then can you perform the opposite action of love and bestowal.

It is said that “he did not fear God.” Amalek, like Pharaoh, is not afraid of anything because he is authorized by the Creator to do it. In this, Amalek and Pharaoh are equal.
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From KabTV’s “Secrets of the Eternal Book” 02/11/16

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