Torah, Deuteronomy 26:1 – 26:2: And it will be, when you come into the land which the Lord, your God, gives you for an inheritance, and you possess it and settle in it, that you shall take of the first of all the fruit of the ground, which you will bring from your land, which the Lord, your God, is giving you. And you shall put [them] into a basket and go to the place which the Lord, your God, will choose to have His Name dwell there.

What does it mean “You come into the land and you possess it”? Does it mean you cross the Jordan River? But it is a very shallow river. People easily waded across it with the cattle. There was nothing special about this.

It is only possible to possess the land of Israel in the spiritual sense. Then you have the right to be in it.

Today, being in the land of Israel is given to us as an opportunity, and we must prove that we are really capable of existing in this land, and if we cannot, we are “thrown out” of it after some time. This happened to us 2,000 years ago and the same thing can happen now if we are not suitable for this land.

To be in the land of Israel means to be in a close connection with all the people in friendship, love, and brotherhood, and through this to relate to the Creator exactly the same way to give Him the opportunity to dwell among us. This is called the land of Israel, from the word “Isra-El” (straight to the Creator).

It is written about this: “And you shall put them into a basket and go to the place which the Lord, your God, will choose to have His Name dwell there.” His name can only be in this place.

Basket is your intentions, and the harvest and all the rest are your desires. “The first of all the fruit of the ground,” all the special gifts, are the intentions by which you as if demonstrate why you are doing it.
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From KabTV’s “Secrets of the Eternal Book” 11/9/16

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Comment: The scriptures describe how sacrifices were made in the Temple. The horns of the ox that went ahead were covered with gold.

Answer: In our world there are things that hint about how a person should embellish what was given to him by nature so that it would become a proper reward to the Creator.

Embellishment is the intention for our desires. After all, an ox, a cow, a sheep, fruit, berries, and everything that makes up human life and is brought to the Temple is all given to a person from above. And what he adds from himself is embellishment, which speaks of his addition to what is given by the Creator.

The whole world is given by the Creator. What can a person add to it? His intentions. They are described in the Torah.

Comment: The scriptures also say that when you enter the Temple, you must read Tehillim (Psalms).

Answer: Every inhabitant of the Earth had to visit the Temple three times a year and bring the first fruit of their labor there. The temple was small in size, but a huge number of people passed through it. They prayed, studied, and ate together there, and then went home. Thus, everything revolved around the Temple.

Some used to bring sacrifices in the form of gifts, others donated money. A certain number of hours were devoted to study, and a person went out with a wealth of knowledge, that is, cleansed from everyday dirt. He continued his usual life, but with the added load that he got in the Temple.

And most importantly, people were sitting there together, singing, and having their meals. It was a special public work during which everyone felt that he was connected with everyone else, and when he left the Temple, he naturally carried with him a sense of connection.

Thus, the Temple was a kind of people’s university for connection and education, giving the right understanding of the purpose for which we exist. It was a cultural and scientific center, the center of people’s connection with each other and with the Creator.

It was from there that the Torah, Nevi’im (Prophets), Ketuvim (Holy Writings), Mishna, Talmud, and everything else spread. They were recorded, worked on, studied, and then all that went with the people to exile.
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From KabTV’s “Secrets of the Eternal Book” 11/09/16

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Torah, Deuteronomy 21:10: If you go out to war against your enemies, and the Lord, your God, will deliver him into your hands, and you take his captives… .

The Torah describes laws that everyone who works toward being like the Creator and is in a state of constant battle within him or herself should know.

A person represents the entire world. To the degree we reveal reality, we begin to realize that all that is seen outside of us is really a reflection of what exists within us. And that is why all people, the inanimate, vegetative, and animal worlds, the entire universe, exist within me; they do not exist outside of me.

In referring to the Torah, we say that a person must behave in a certain way toward animals or plants, meaning the animal or vegetative levels of egoism within a person. The same applies to the inanimate and human levels.

“Men,” “women,” “virgins,” and everything else described in the Torah are our desires. When we work with them, this is how we define, sort, and bring them to the appropriate order of correction. The desires stay, we only change the method of their realization.

Those desires that were initially directed toward egoism and self-indulgence, we rework in order for them to serve others. Here a question arises: “What others if everything exists in me?”

This is the trick: actually, everything exists in me, but given this, when I see everything as being outside of me, it helps me to change my relationship from being directed inward to being directed outward; that is, I change only my internal vector.

In reality, I am not going out of myself; rather, I begin to accept all that exists outside of me as existing within me, as my personal qualities. Therefore, I begin to experience that I include the entire world within me. This is the state of “a person is a small world,” which Kabbalah speaks of.

Then, inside this world that has now become mine, I begin to exist, experience, and understand all things. This world is not egoistic. But it is inside of me because I changed my vector by not using everything for my personal “I,” but for those who appear as others outside of me.

In this way, I correct my egoism (desire to receive) to the desire to bestow. And this desire is inside of me and cannot be attributed to another; only its vector is corrected. This is how I begin to sense the Creator, the upper force, filling me.

That is why I don’t need to run from anything. I become a system that is called soul or Adam – Man. Does anyone else exist besides me? No one. I alone, and the Creator within me.

It is almost as if I begin to “swallow” the entire world, strangers become part of me. This is what is called “love your neighbor as yourself.”

How can he be my neighbor? He is part of me! But in this moment, he appears to me as being distant; that is why I attempt to bring him closer, until I become one with him.

Along the way, there is a constant battle. It is impossible to consistently imagine that everything that exists outside of me, including outer space, is all in me, and I am just looking inside myself, watching the “film projector and a screen” that constantly spins in front of me that which I see as outside of me.
This is the Creator’s amazing innovation that exists within a person.

If each of us would only see all this just from their own perspective, but we see animals and fish,, we even see other people who have similar experiences. This means that I consist of multiple egoistic desires, each of which exists as I do.

In what way then does my desire, my “I” that I am now trying to figure out and altruistically transform, differ from the desire that is appearing to me right now as the person next me? And he sees the world just like I do, and we understand each other and are able to speak with each other.

What is this desire next to me? For instance, across from me sits a friend, affirming, “Yes, I see it like that also.” What then? Am I in him and he in me? It means that in me is some friend who exists absolutely independently, decides independently, and corrects himself independently.

In order to understand this, we need to unite. But, aside from uniting, each of us also continues to remain in their individual egoistic desires and intentions.

It turns out that each of us, like a pomegranate, consists of many of seeds. And this entire totality creates the sense of the whole world being like a beehive in which, on the one hand, there is a division into a tremendous number of honeycombs, and on the other hand, their unity gives us the sensation of the Creator. We are not able to experience this quality within ourselves in any other way.

Each is an individual, and each experiences the world within him or herself. The assembly of all individuals, when they do not merge, but only unite above themselves, creates a level, which, on the one hand, consists of 600,000 parts, and on the other hand, is as if a single unit. That is, below it is 600,000 parts, and above is unity, in which the upper force is revealed.
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From KabTV’s “Secrets of the Eternal Book” 10/10/16

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Torah, Deuteronomy 22:28 – 22:29: If a man finds a virgin girl who was not betrothed, and seizes her and lies with her, and they are found the man who lay with her shall give fifty [shekels of] silver to the girl’s father, and she shall become his wife, because he violated her. He shall not send her away all the days of his life.

“A virgin girl who was not betrothed” is a desire with which a man can work. What happened between them obliges him to use this desire in the right sense. It did not belong to anyone, he took it, and began to use it with his intention. So, this desire fits his intention.

But, he began to work with it not by mutual consent, i.e., without preparation. After all, in order to implement the correct linking of desire with intention, he must discover a way to approach all his desires. They need to be properly processed, analyzed, attributed to certain qualities, and how to work with them to bestow established.

There are such desires that can be used correctly by preparing the screen in advance (this means “to get engaged”). And there are some that cannot be completely counteracted. And there are desires, to which you can approach exactly as above.

In any case, there is a system of correction. Was this maiden (desire) engaged or not engaged, i.e., was not yet ready to communicate with me or with others and whether this egoistic desire was already ready for use with the intention of giving or not, all this must be clarified in order to work with it. Only this is allegorically written in the Torah.

“The man who lay with her shall give fifty [shekels of] silver to the girl’s father,” i.e., he must pay, and this is a correction. Whether he pays before or after what happened, he must correct this desire so that it fits under his screen for use to bestow.

“He shall not send her away all the days of his life” means that he paid, and she is his. He is obliged to accompany this desire until a complete correction, which is why he cannot divorce.

Divorce is a very difficult procedure—when you have to make sure that you are no longer able to work with this desire. But if you have already taken this desire, then you must try to make it to the end. Divorce is the very last thing.
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From KabTV’s “Secrets of the Eternal Book” 10/10/16

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Torah, Deuteronomy 24:19: When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to take it; it shall be [left] for the stranger, the orphan, and the widow, so that the Lord, your God, will bless you in all that you do.

From the spiritual point of view, instruments of your soul, called “elderly,” “women,” “children,” “powerless, rootless people,” supposedly do not have their own forces, and that is why you must feed and support them, giving them an opportunity to exist, until they acquire their own screen.

You always have to leave a part of the anti-egoistic screen for the poor who are unable to have their own screen.

From the materialistic point of view, Cohens and Levites were responsible for these people. Various government organizations existed in ancient times to take care of the weak layers of the society. Cohens and Levites not only educated people, but were also involved in solving their problems. Everything was organized in a very clear way.

Women, children, the powerless, the rootless, and the elderly could come to the town gates, to the market square, or to the places where people gather, as they come to synagogues nowadays, and receive help, instructions, guidance, and education.

Young people were obligated to study; no one should remain illiterate. Unmarried women and widows were considered a big problem for society, and husbands were sought for them. This was precisely monitored and organized.

This is how society took care of itself. If women were encouraged to stay unmarried, it would result in promiscuity. If children were left on the streets, they would grow up to be thieves and killers. If the elderly were abandoned and were dying at your door, then tomorrow the same will happen to you. This should not be; society is obligated to take care of that.
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From KabTV’s “Secrets of the Eternal Book” 10/31/16

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Torah, Deuteronomy 22:25: But if a man finds the betrothed girl in the field, and the man overpowers her and lies with her, then only the man who lay with her shall die.

A betrothed girl is someone else’s desire that did not belong to a person at all and was not under his Masach (screen). And if he used this desire, it was necessarily in an egoistic way. “The betrothed girl” means a desire that has a common Masach (screen) with some other Masach, and therefore the use of this desire will be most probably egoistic. By being in contact with such a desire, a person “kills” himself—his Masach, tuned for bestowal, turns into reception and breaks.

“Field” is the absence of any external circumstances that could stop a person. In this case, the woman can not resist by herself.

Torah, Deuteronomy 22:26 – 22:27: Whereas to the girl, you shall do nothing the girl did not commit a sin deserving of death, for just as a man rises up against his fellow and murders him, so is this case. Because he found her in the field. The betrothed girl had cried out, but there was no one to save her.

On the girl herself (the desire), there is no sin, but corrections should be performed, because it fell under the use of an entirely different Masach, which broke under the circumstances.
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From KabTV’s “Secrets of the Eternal Book” 10/10/16

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Torah, Deuteronomy 24:1 – 24:4: When a man takes a wife and is intimate with her, and it happens that she does not find favor in his eyes because he discovers in her an unseemly (moral) matter, and he writes for her a bill of divorce and places it into her hand, and sends her away from his house. And she leaves his house and goes and marries another man, and if the latter husband hates her and writes her a bill of divorce, and places it into her hand and sends her away from his house, or if the latter husband who took her as a wife, dies her first husband, who had sent her away, may not take her again to be his wife, since she was defiled to him, for that is an abomination before the Lord, and you shall not bring sin to the land the Lord, your God, gives you for an inheritance

If we consider what has been said from the point of view of human society, then it can be treated as you like. And if considered from the point of view of the correction of the soul, then this desire cannot be corrected, because the first husband, who was trying to create the right intention with this woman (with this desire), saw that he could not do it.

So, he will not be able to fix it even after her second husband. But the second did not succeed in this either. After three husbands who gave her a divorce, she has no right to marry anymore, i.e., this desire is uncorrectable. It must be put aside until the next cycle.

The soul does not disappear anywhere. There will come the next cycle, and there will be another state in the common soul, and this private soul, this private desire, will be able to receive correction.

Question: But was there an attempt to correct it, if she still got married?

Answer: Of course.

Speaking of our world, never in the Jewish communities would a girl remain unmarried. She was sought by a husband all over the world! This is a major commandment. For any girl: curve, oblique, lame—no matter what—a groom had to be found.  Such a dowry was collected for her that an average man was ready to marry her.

To marry was always considered a very great Mitzva—a charitable cause. A person who could do it at least once in his life had a feeling that he had something to come to above.
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From KabTV’s “Secrets of the Eternal Book” 10/26/16

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Torah, Deuteronomy 24:14 – 24:15: You shall not withhold the wages of a poor or destitute hired worker, of your brothers or of your strangers who are in your land within your cities. You shall give him his wage on his day and not let the sun set over it, for he is poor, and he risks his life for it, so that he should not cry out to the Lord against you, so that there should be sin upon you.

All the problems described in the Torah between a human and the still, vegetative, animate, and other people, represent the relationships inside a person, or the relationship between souls, which correct themselves and come to a state of mutual interaction.

Therefore, when it is said about a hired servant, a slave, a neighbor, or your brother, etc., it means how I connect my desires inside myself, and not only mine, but how I connect with other desires into one group, one common soul.

Therefore, the Torah speaks about different interactions between different desires: one above, one below, one on the right, and one on the left, in their different forms.

Thus, it is said: “You shall not withhold.” You have to do everything so that each desire is received according to your effort.
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From KabTV’s “Secrets of the Eternal Book” 10/31/16

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Torah, Deuteronomy 24:8: …You shall do according to all that the Levite priests instruct you…

The priests (Cohens) and the Levites were engaged in teaching, educating, and serving the population. They did not sit and wait for people to come to receive a blessing; they traveled across the country, teaching people to read and write.

Therefore, there were no illiterate people in the nation of Israel. Since Moses received the Torah, everyone was obliged to study it. And the Jews received their literacy from Abraham after they had exited Babylon.

It was the absence of illiteracy that distinguished Jews from other peoples. It was believed that a man who did not teach his son makes him a thief.

Everyone had to know what laws are described in the Torah, how to implement them, and how to interact with other people. Jews studied the judicial system and the tax system because everyone had to participate in it.

Moreover, they had to implement the laws of the Torah not only on the internal level, but also in everyday life: the laws of kashrut, cultivation of the land, etc.

Jews knew the Torah, the Scriptures (Ketuvim), the Mishnah, and the Talmud by heart. They were inside each of them. They were taught to people without any textbooks, because only the Tanakh (Torah, Neviim, Ketuvim) were written on paper, and the rest were not.

This knowledge was a daily code of life for a person, and they knew how to interact with others. Therefore, the goal of priests and Levites was to educate everyone.

At the age of two, a child was taught the alphabet, at three – reading, at five -the Torah and the Mishnah, by nine he already knew all the laws, and by the age of 13 he had to know everything that he needs for life.
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From KabTV’s “Secrets of the Eternal Book” 10/26/16

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Torah, Deuteronomy 24:7: If a man is discovered kidnapping any person from among his brothers, of the children of Israel, and treats him as a slave and sells him that thief shall die, so that you shall clear out the evil from among you.

This is absolutely forbidden and obviously can not happen because of the principle “love your neighbour as yourself.” And among the nations of the world, people were kidnapped at all times.

The Torah speaks about inner attitude: you can not use your uncorrected or corrected desires egoistically.

For example, if you’ve achieved certain success in working on yourself and suddenly egoism is manifested in you and says: “Let’s turn whatever you succeeded in into a business, or a pleasant pastime. You deserved it,” then by this, you kill everything you did.

This is called “to kidnap your brother,” and to sell him. If your egoistic desire wants to work within you this way, you must destroy it.
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From KabTV’s “Secrets of the Eternal Book” 10/26/16

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