Question: The study of the Torah accompanied the Jewish people throughout the ages, but in our time our attitude to it has become controversial.

Secular people associate the study of the Torah with Orthodox Jews, dressed in black and swaying over a book. What is the meaning of “engage in it day and night” if for the majority, the Torah study is limited to a short course in the school curriculum?

Answer: The study of the Torah is absolutely not what it implies nowadays. The Torah is a program of the entire world. The system that controls our universe and all of us above time, movement, and space is called the Torah. Therefore, engaging in the Torah means studying how our world is organized, how it works, and what program controls it, developing and advancing us as a person must participate in this program.

If a person receives access to this program, he can learn it and correct himself with its help by bringing himself in line with the entire world and the general system of nature. Nature is called the Creator; therefore, the real study of the Torah is knowledge of all the boundless nature that includes the entire universe.

To study Torah means to learn the general system of nature, its programs, laws, and the forces that operate in it. We study it not for the sake of idle curiosity, but in order to join the work of this system. After all, despite the fact that we are inside the system, we are given some freewill and the ability to correct ourselves, bringing us into conformity with the system.

If I change my nature and adjust myself to the system, I begin to enter and understand it. From an ordinary person that lives on this small planet, in a limited number of years I turn into a person that climbs the spiritual degrees. All of nature, its program, the process of its development, infinity, and eternity inherent to nature become clear to me.

Apart from the feelings in the bodily sensors on the animal level, I can develop within myself a system that is similar to the entire all-embracing nature that is called the soul. Initially I don’t have a soul, but I can develop it through the study of the general system of nature —the program that exists in nature and is called Torah.

Therefore, the study of the Torah is not a simple study of the book; we work on our change and rise to the degree that is higher than our current one. Thanks to this, I get the opportunity to see the world from end to end, at unlimited distances, over time, movement, and space. I will know the conditions that preceded the emergence of our universe, the beginning of its development, and the end result to which it should come.

I see myself in it, that eternal part in me that is constantly transforming, and I understand how it is changing and how to help it to develop in the best way. I also understand how it is possible to impact the entire reality, the whole world, all the people, and especially the people of Israel so that all of them will develop well and correctly.

Now we constantly suffer from the blows of nature that push us to development with sharp pricks. This is called the path of suffering, the natural flow of time (Beito). However, instead of it, we ourselves can aspire to advance to develop by seeing our future state and moving to it the good way. This is called hastening time (Achishena).

It turns out that the study of the Torah implies the revelation of the special forces in the surrounding nature through which I and all of humanity can develop the perfect way to a very sublime goal, above time and space, and it allows everyone to reach immortality and perfection.

As you can see, this has nothing to do with the study of Torah we are familiar with.
[195534]

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Torah, Deuteronomy 12:19: Beware, lest you forsake the Levite all your days upon your land.

The Levites are the qualities that belong to the Temple.

The Levites do not have their plot, they are scattered throughout the land of Israel because their task is to serve the population. They are involved in education, service and development of the population, creation of the government structures, and so forth.

This is a bureaucracy, but it is based only on the similarity between the lower and upper degrees. The Levites do not make up laws, do not invent them out of nowhere, but study the qualities of the upper degrees and draw themselves, the people, and the country to this state. They must be above the desire of the people, more sublime.
[196670]
From KabTV’s “Secrets of the Eternal Book,” 6/30/16

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Torah, Deuteronomy 12:13: Beware, lest you offer up your burnt offerings any place you see. 

A person has no right to select which of his internal properties to change. He can act only in a way that the upper force, called the Creator, shows him. After all, in the place he currently is in, he cannot know what to do. 

It’s the same in our lives. I need to rise to a higher degree, and only from there will it become clear to me what to do at the lower stage and how to manage it. Therefore, any action I perform on myself is called faith above reason.

Rising to the next degree, I feel it, perceive it above my egoism, and once I fully absorb myself in it, I turn to my present degree, to my egoism, and begin to form it correctly.

Without connection with the upper degree, I have not even touched my nature because I will always adjust it only for myself, will mold it like clay, ridiculous “toys,” all kinds of idols to worship: religions, beliefs, and so forth.

Therefore, it is better not to enter what isn’t within my scope, but to rise by faith above reason to a higher level called the Creator, cling to it, and receive instructions from it as to what action to make on my degree.

Can a little child know exactly what to do? He needs to listen to an adult, let’s say a teacher, and then comply unconditionally with his instructions, realizing that he doesn’t understand anything on his degree. This behavior is considered correct in our world.

After all, it often seems to us that we are doing the right thing, so, every second each of us and all of us together make constant mistakes in behavior, intention, thoughts, and decisions.

Naturally, nothing good comes from it because in our actions we don’t proceed from the upper degree. We always advance by trial and error, and we receive blows that correct us, but they correct us instinctively, not rationally. Therefore, on the next degree, in the next state, we will again act on the basis of our own understanding, not from a higher understanding.

Thus, every time we need to rise to the next degree, to go by faith above reason. Then, while we are in the sensation of the upper degree and being guided by it, we are constantly receiving new knowledge.
[196136]
From KabTV’s “Secrets of the Eternal Book” 6/30/16

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Torah, Deuteronomy 12:13 – 12:14: Beware, lest you offer up your burnt offerings any place you see. But only in the place the Lord will choose in one of your tribes; there you shall offer up your burnt offerings, and there you shall do all that I command you.

A sacrifice (“Kurban” in Hebrew is from the word “Karov,” approximation) means approaching the quality of bestowal and love.

I tear myself away from egoism, pull it out of myself, and I begin to break it. On one hand, it really is a sacrifice, but on the other hand, it is an approximation. To the extent that I can divert my egoism to bestowal and love, I approach the Creator.

I do it with joy; otherwise, it won’t work out since I need to act in my desire, not physically, where I can work against my desire.

I must reach the state where I myself want to kill my egoism in its current form, to begin changing it, to turn it inside out, and work for those who are outside of me, including my most terrible haters, enemies, and disgusting people, which I cannot think of without shuddering.

In Kabbalah, the hero is the one who can change himself relative to them and change them within himself, because all of these “freaks” are within me. They are my inner qualities.

The inner ugliness draws the absolutely correct, ideal quality to me. So, I need to compare myself correctly to what is within me, and understand that everything outside of me shows me who I am within. This work is called sacrifice.
[196020]
From KabTV’s “Secrets of the Eternal Book” 6/30/16

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Question: What is meant by: “However, in every desire of your soul, you may slaughter and eat meat…; the unclean and the clean may eat thereof, as of the deer, and as of the gazelle” (Deuteronomy 12:15)?

Answer: Meat symbolizes receiving the Light of Hochma into the real desire to receive—what a person consumes with his most egoistic desires—but in order to bestow. Deer and gazelle are animals that can be killed in other ways than domestic animals (for example, deer can be killed with a bow), while they nevertheless still remain kosher.

“Clean” is a person who is in a state of complete correction, and “unclean” is one who understands that he is not yet corrected, but still enters to be purified.

The Torah speaks only about people with an immense desire to become similar to the Creator and to see Him and the entire universe in its true condition themselves.
[196567]
From KabTV’s “Secrets of the Eternal Book” 6/30/16

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Question: What does the four-letter name of the Creator and the three lines in each letter mean?

Answer: The four-letter name of the Creator is necessary in order to work with egoism in all of its depth.

In other words, this is the development of egoism in four stages, or the four stages of development of the Direct Light.

When we are talking about the correction of egoism, each stage is divided into three lines: right, left, and middle. The left line is egoism itself, the right line is the force of the Light that is required for its correction, and the middle line is the place where egoism should exist in the corrected state.

Therefore, each of the four stages in the depths of egoism consists of the uncorrected part, the forces that correct it, and the corrected state.
[196146]
From KabTV’s “Secrets of the Eternal Book” 6/30/16

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Torah, Deuteronomy 12:13 – 12:14: Beware, lest you offer up your burnt offerings any place you see. But only in the place the Lord will choose in one of your tribes; there you shall offer up your burnt offerings, and there you shall do all that I command you.

There are only twelve critical points—Hochma, Bina, Zeir Anpin, and Malchut—which descend from above, and each of them is divided into three lines. In total, there are twelve (four times three) specific points that must be corrected in accordance with their properties.

Hence, each tribe has its own specific node, which it corrects first, and then the common property, because each tribe has its own special condition, a special property. Therefore, it is written, “In one of your tribes.”

There are specific dates for it; in other words, the states of the system that are called new moon, new year, weekday, Shabbat, and so on.

All of the tribes move separately, but at some point, they connect, then move separately again, and connect again. This is so in each subsystem, in each part of the overall system, called soul.
[196141]
From KabTV’s “Secrets of the Eternal Book” 6/30/16

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Torah, Deuteronomy 12:15: Notwithstanding thou mayest kill and eat flesh within all thy gates, after all the desire of thy soul, according to the blessing of the LORD thy God which He hath given thee; the unclean and the clean may eat thereof, as of the gazelle, and as of the hart.

Once a person corrects his qualities, he can begin the proper use of the will to receive to receive in order to bestow to the Creator.

Gates—this property in a person reveals to him the greatness of the Creator. In Hebrew, the word “gate” (Shaar) has another meaning, measure or price, and means the evaluation of the Creator by a person because the different properties of egoism have different values.

Therefore, all of the gates are different, and each tribe must go through its gate. They don’t have the right to be mixed together. Even the flags of the twelve tribes were different.

Gates work at the entrance to sanctity and the exit from it because otherwise people would not be able to resume their work.

Therefore, it is written that “The Torah will come from Zion” (Yetziot, exits) meaning that exactly from the exit, the new Light is built, and new desires appear. Light enters the Kli (vessel), awakens the new desire, and exits.
[196363]
From KabTV’s “Secrets of the Eternal Book” 6/30/16

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In the News (The Guardian): “Christian publisher Kingstone has been working on the project for seven years, using more than 45 illustrators to pull together what it is calling ‘the most complete graphic-novel adaptation of the Bible ever published’, …

“Art Ayris, the founder of Kingstone, says the publisher plumped for the comics format because ‘the interplay of text and images allows one to convey a large amount of content in an abbreviated form’.”

My Comment: People interpret the Torah according to their perception of the world, as a story taking place on Earth. It is difficult to imagine that the Torah is speaking about an energy field, its influence on us, and how we are changed under its influence from being diametrically opposed to this field until we become absolutely like it.

We consist of a desire to receive pleasure; this desire is composed of 613 parts. They are corrected from a desire to receive pleasure to a desire to bestow pleasure to others through the upper force, called the Upper Light, which is also composed of 613 Lights.

In general, this Upper Light is called Torah, and the correction of desires is called keeping the Mitzvot (commandments). The Torah speaks only about the correction of the 613 desires. To the degree of their correction, a person begins to feel the surrounding with new properties, and this is called discovering the Upper World.
[195546]

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Question: Why do you believe that every person who studies the Torah must also study the wisdom of Kabbalah?

Answer: This is imperative because without learning the wisdom of Kabbalah, it is not possible to reach Lishma (for Her Name), which is what is necessary for everyone who studies Torah. The problem is the manner in which the concept of “Lishma” is interpreted.

It is customary to think that Lishma is already happening simply by studying the Torah. I have even heard that a number of Yeshiva students have reached Torah Lishma at the age of 20. So we must first clarify the precise definition of the concept of “Torah Lishma.” Regarding this, see The Introduction to the Study of the Ten Sefirot.
[194582]

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