The Torah, “Numbers” 20:27 – 20:29: Moses did as the Lord commanded him. They ascended Mount Hor in the presence of the entire congregation. Moses then stripped Aaron of his garments and dressed Eleazar his son in them, and Aaron died there on the top of the mountain. [Then] Moses and Eleazar descended from the mountain.

The whole congregation saw that Aaron had expired, and the entire house of Israel wept for Aaron for thirty days.

Death spoken about in the Torah—the deaths of Aaron, Miriam, Moses, or other souls that attain the Creator and which are the foundations of the general system of man’s soul—means an ascent, not the demise of the body. The body is the corporeal level of a person and so there is nothing to mourn.

In the spiritual world, if the system called Aaron has completed its role, Aaron dies because he need not correct himself anymore; it is completely corrected to join the common system of the soul of Adam. This is called death.

What we regard in our world as a tragic event is a great joy in the spiritual world. It is written that the “…righteous, who, in their death, are called living.”

Question: But it says here that “the entire house if Israel wept for Aaron for thirty days.”

Answer: They wept because he was no longer with them, but was incorporated in the general state, so they couldn’t count on him specifically.They are deprived of the visible, physical support and communication, but of course, the whole system called Aaron remains. It is an enormous sub-system of the leadership in the general soul of man, but not the same level that the people are on. This is the reason they wept for him, but for a very limited time.

We mourn the dead for seven days, then in the memorial service after thirty days, and then once a year, not more than that. There are special days of visiting the cemetery: seven days after the burial and then after thirty days, and then once a year on the day that the person passed away. The reason is that death is the revival of the spiritual level that is totally detached from the body that is buried. Baal HaSulam used to say that he didn’t care at all where his sack of bones would be buried.

In ancient times, 2,500 to 3,000 years ago, before the exile from the land of Israel, the deceased were placed in a cave and walled in for one year. In a year, the caves were opened and everything that was left of the decayed bodies was collected in a vessel, sealed, and placed in a common cave. The tradition to bury dead bodies in the ground appeared later.

Today, we know the places of many ancient burials in various regions such as Syria, Iraq, Iran, and so on, since the land of Israel was much broader at that time than today. For example, Moshe and Aaron are buried on the other side of the river Jordan.

Many of the graves of ancient Kabbalists who lived more than 2,000 years ago, before the destruction of the Temple, are located in Galilee. The ARI, the greatest Kabbalist of the 16^th century, listed them. That’s how they were discovered.

The ARI walked the fields between Safed and Mount Meron where Rabbi Shimon was buried and pointed out the sages’ graves. Then, the tombstones with the names of the Kabbalists were placed on the graves.

The ARI sensed who and where each was buried because the root and the branch are linked. Even though the body is not a spiritual part of the human being, it still is related somehow with the spiritual component and suffers together with it. So the ARI was able to accurately find the connection and locate the burial places. Since then, monuments to great Kabbalists can be seen in Galilee.
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From KabTV’s “Secrets of the Eternal Book” 7/1/15

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Question: What does it mean to transfer clothes from father to son?

Answer: Clothing (Levush) refer to the correction of the body and the body is egoism.

Animals don’t need correction and are called angels, which means they were created simply in order to fulfill their mission. Man is different from animals and cannot live without clothes.

The clothes of the great priest included a belt, shirt, trousers, hat, robe, vest, breastplate, and headdress. The rest wore similar clothes but less decorated.

A person lived in a tent made of animal skins. A tent is the best environment for a person. Adjoined to the tent was a section of the yard, which was measured out a certain band, fenced off courtyard.

The yards were connected into a city and the city was surrounded by a wall. Seventy cubits were measured from the wall, which was the area that surrounded the city, and then another 2,000 cubits were measured. All this symbolizes the wide open spaces where the soul exits.

We also see the same thing with regard to the clothes of the body. We see how many garments there can be over our soul, which is parallel to the way we dress and manage our life in this world. Even if we don’t have anything, we instinctively exist in this complex space.

We need this space because a person’s internal space requires everything to be arranged specifically this way: a house, a garden or a yard that surrounds the house, a street, a neighborhood, a city, etc. A person needs everything, and even if he builds something that is totally different from these frameworks, he will make changes in it later.

This reflects the inner need of the soul to arrange the material world according to the same system.

Question: What does all that mean on my way to the attribute of bestowal?

Answer: Thanks to the fact that I arrange my desires properly—internal, external, and more external—and correct them in accordance with these measurements (requirements), I advance.

Question: What is easier to correct, the clothes that are closer to the body (the internal desires) or those that are further away from it (the external desires)?

Answer: Both of these desires and the others are corrected simultaneously, because the more you exit yourself, the deeper you have to penetrate yourself. It is the same in our world too, the more internal a person is, the further he has to see and to exit himself, which means that he has to think more about the world.

It is impossible to delve only into yourself and completely forget about the environment. Conversely, if you want to exit into the world, you have to raise yourself at the same time.

Question: What does it mean transfer your clothes?

Answer: Clothes symbolize the correction of the soul, and so the father passes his corrections to his son as the son is his continuation, the next level. Therefore in the corporeal world it is a custom to pass on clothes from father to son.

The only limitation are shoes, because shoes are the last level, the partition between heaven and earth.
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From KabTV’s “Secrets of the Eternal Book” 6/29/15

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Question: The Torah was written for its time. Did people who read it in that era understand what it is about?

Answer: The Torah was written for all times, but when it was written, people were on its levels and thus the instructions in the Torah were implemented without a problem. Thus they ascended from one level to the next.

In other words, what we believe to be a 40 year journey in the desert is an ascent from Malchut to Bina, which was a serious test for the people, but which they managed to overcome. Therefore Moses wrote everything for them and they processed it. He wrote and compiled the Torah according to the attainment of the levels they had been through.

Therefore all the events described in the Torah up to the entering the land of Israel, are levels of attainment.

But you shouldn’t think that those who entered the land of Israel were on a higher level than Moses even though it seems they attained it, it was simply such a level. It is just like in our world where experts are divided according to their profession and how much they know, according to their attainment, and their post, like a doctoral student, a doctor, a university lecturer, and a professor. It is the same thing here.

There is no greater prophet than Moses, and no one has spoken with the Creator face to face like he did.

Comment: But Moses didn’t participate in the building of the Temple.

Answer: It doesn’t matter. Everything described in the Torah afterward is fulfilled as the correction of the next level that isn’t perfect yet. It undergoes the state of ascent to the world of Atzilut and only in our times, when we begin to get accustomed to and to perceive the levels of ascent does the ascent to the world of Atzilut take place in order to later descend.

This means that our ascent is the right continuation of Moses’ path in the desert (in the ascent to Bina). When we ascend to Bina now, we will have to undergo the same states, including the exiles of Egypt and Babylon. Thus there is still a lot of hard serious work ahead of us, but we will undergo it for the third time already.

After the first ascent there was the destruction of the first Temple, of the first four levels called the kings of HGT (Daat, Hesed, Gevura and Tifferet).

Then the second Temple was built, which means the ascent from the destruction, the kings of TNHY (the lower part of Tifferet, Netzach, Hod, Yesod, and Malchut). Now there is the ascent to the building of the third Temple and the descent of the level of Atzilut to the level of our world.

Therefore it says that the third Temple includes the two previous Temples. This means that everything that ascended and was destroyed for its sake is taken into account during the correction of the third Temple, which means in our desires, attributes, and intentions. They were destroyed for this purpose so we could create the right connection from their shards.
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From KabTV’s “Secrets of the Eternal Book” 6/29/15

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We are at a level in our evolution when the real meaning of the Torah is concealed from us. When we speak about the secrets of the Torah, we must not forget that the real secret is that it is impossible to share it with others because a person cannot perceive what you discover.

It is like explaining to a small child, for example, a very complicated concept or a top secret device by showing him drawings and tables, but it still remains a mystery to him. One has to prepare for the revelation of a secret.

Therefore, we can only slightly lift the veil that is hiding the secret to show that is there for a person to understand the Torah; it is not a collection of stories. From here onwards it all depends on the person.

It is as if we open the door a bit saying: “Look, this is the next level, this is where the next world is, the entrance to the upper dimension. You can also go up there, see, hear, understand, study, explore it, and exist in it while living in our world. Nothing limits you except yourself. You can expand your attainment, your perception, your knowledge, your impressions, and your senses to the point that they will include all of infinity. But it is up to you! Make the efforts and you will succeed.”

The main point is that a person should see the mystery, not that something is hidden from him, but that he hasn’t grown enough to attain it. If he makes the efforts, the secret will become a reality. It is not protected in any way except by a person’s limited mind and inner feeling.

When the fog clears, a person discovers an enormous field of activity, infinity.
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From KabTV’s “Secrets of the Eternal Book” 6/29/15

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If we look at the narrative of the Torah from a historical perspective, it reveals a very interesting picture. The camp of people spread out in the wilderness was in itself a large city with several million people. Artisans, blacksmiths, and goldsmiths worked there.

People really grew roots as the transition from one place to another took many years. The camp didn’t move from its place as long as the cloud didn’t move. Only then did the people move forward 10-20 kilometers and again stop indefinitely. So the Torah allegorically describes a society in motion: it established a goal and advanced toward it.

Incidentally, during communism, they wanted to create an illusory picture of a bright future; there it was clear that the people were moving toward it. But how was it possible to achieve it? So we see different forces in conflict. However, the struggle was not about power, but about ideology: through which means can you advance towards the goal more effectively?

Question: Wasn’t Korach fighting for power?

Answer: No, all this is talking about holy people related only to bestowal and love only. Otherwise it would not have been written about in the Torah.

All the characters referred to in the Torah give shape to a desire that yearns for only one thing: to be in a state of movement toward bestowal and love, full mutual connection. Therefore, Korach frankly argued that it is possible to leap beyond the following level and adhere to the Creator more quickly with minimal loss and investment.

Everything that happened during those forty years happened from a desire to do good, to increase love. But in the end, all efforts were directed against Moses, regardless of whether they wanted to help him or not. But this was not a power struggle to which we are accustomed to in our lives, and therefore is how we perceive the story.

The Torah just describes everything in physical language, but it is necessary to understand that the people moving through the Sinai means that they were discovering the Creator and were beginning to receive the Upper Light of correction, the Ohr Makif (Surrounding Light); they no longer referred to egoism because they were above it, like on a hovercraft. So their calculations were not at all egoistic.

What does it mean that “the ground swallowed them,” “they were burned,” and everything else? These were operations that were being carried out on the egoism that was suddenly discovered in them and needed correction. “Covered by the earth” is already its correction.

Therefore death, leprosy, and things like that were not various kinds of physical processes, but work on the ego. When new external conditions are discovered, we begin to work with them. It cannot be otherwise.
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From KabTV’s “Secrets of the Eternal Book” 5/27/15

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The Torah, “Numbers,” 20:14, 20:17 – 20:18, 20:21: Moses sent messengers from Kadesh to the king of Edom: “So says your brother, Israel, You know of all the hardship that has befallen us.

Please let us pass through your land; we will not pass through fields or vineyards, nor will we drink well water. We will walk along the king’s road, and we will turn neither to the right nor to the left until we have passed through your territory.

Edom replied to him, “You shall not pass through me, lest I go out towards you with the sword!”

Edom refused to allow Israel to cross through his territory; so Israel turned away from him.

Edom is a property of rigid egoism. “Israel passing through” stands for connecting with it.

The Edomite Hills are located in the territory of modern Jordan and can be easily seen from Israel. They represent a passage to the land of Israel that cannot be reached any other way.

For forty years the people of Israel were acquiring the properties of Bina in the desert. Their endless wandering in the desert are about spiritual combinations of Malchut and Bina that show how to prepare for entering the land of Israel (Malchut) and mastering it with the newly-acquired property of bestowal.

Only after this happens, can the Jews enter the promised land. But it is not yet the land of Israel because it under the authority of the seven nations. This is when the actual conquering begins, processing the land with the help of properties of Bina.

This explains why crossing Edom is actually a transition from Malchut to Bina. But it doesn’t allow them to do it because it is the last egoistic property before entering the land of Israel that must be forcefully overcome. Seven egoistic nations wait for the Jews in the land of Israel, seven huge impure forces: Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut. They also have to be conquered and corrected.

This is why the king of Edom rejects them so that they become prepared for the last journey, unite, and acknowledge that without the Creator they won’t survive. The passage is about the conquest of themselves, their victory over egoism.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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The Torah, Numbers 20:9 – 20:11: Moses took the staff from before the Lord as He had commanded him. Moses and Aaron assembled the congregation in front of the rock, and he said to them, “Now listen, you rebels, can we draw water for you from this rock?”

Moses raised his hand and struck the rock with his staff twice, when an abundance of water gushed forth, and the congregation and their livestock drank.

Moses cannot be connected to the Creator in the way that he is connected to the people. Therefore, instead of speaking to the rock as the Creator had commanded him, he struck the rock, performing an action to evoke pity for the people, empathy with Malchut, that wants to attain the attribute of Bina (bestowal).

For example, if anyone, even the wisest sage who wants to work only with the intention of in order to bestow, had a son or a grandson that suffers terribly for no reason, would he be able to remain loyal to the attribute of bestowal, convincing himself that this is Hesed (Mercy), and not the attribute of Din (Judgment)? Blood is thicker than water.

Therefore, a person is tested constantly in spirituality as to how much he is really part of the system of providence. At first, he cannot enter it and doesn’t see everything, but later everything becomes clear to him. It isn’t revealed in an egoistic manner, but only in the attribute of bestowal, the attribute of the ascent above his ego in which he feels the sufferings of more than his small child.

However, Moses cannot do it differently because if he had not sympathized with the people, he would not have been able to raise the desires of the children of Israel to the Creator. He is between them.

The question is, how could he have done otherwise? If he absorbed the sufferings of the people so much, it is likely that this justifies his action, and that this is the right approach toward the Creator.

The people cannot ascend to the Creator, and Moses actually raises their prayer: Here are our demands to You. Thus, he devotes himself to the people. Hitting the rock conveys the attitude of the people as to what is going on.

He absorbed the cry of the people, and thanks to that, they can enter the land of Israel and he cannot. This means that here he totally connects himself with both the people and the Creator.

We know of such cases throughout history. For example, Abraham asked the Creator not to destroy Sodom when its people were mired in sin, and Baal HaSulam asked to be lowered from his level so that the people would hear and feel him.

All of this suggests that the spiritual leaders always empathized with their people, with their anxieties and aspirations, because they are at the junction of the righteous people, humanity, and the Creator.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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The Torah, “Numbers,” 20:7 – 20:8: The Lord spoke to Moses, saying: Take the staff and assemble the congregation, you and your brother Aaron, and speak to the rock in their presence so that it will give forth its water. You shall bring forth water for them from the rock and give the congregation and their livestock to drink.

Moses was supposed to “speak to the rock” so that it would give water. Instead, he hit it with his staff. In other words, instead of praying or raising MAN, he sinned (the property of judgment). Each sin is always followed by a punishment.

“Telling the rock” means raising the prayer, correctly connecting egoism with the qualities of the Creator, Bina. In this case, Moses could have received the properties of the Upper Light and with its help, made new steps towards correction and elevation.

“Staff” (“mate” – derives from “Matah”) means “of higher or lower importance,” it is an indicator of human advancement. When one takes a staff and raises it above the earth, it means that one will act by “faith above reason,” will rise above oneself.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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The Torah, “Numbers,” 20:2 – 20:6: And there was no water for the congregation; and they assembled themselves together against Moses and against Aaron. And the people strove with Moses, and spoke, saying: “Would that we had perished when our brethren perished before the LORD!

And why have ye brought the assembly of the LORD into this wilderness, to die there, we and our cattle? And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? It is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.” And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces; and the glory of the LORD appeared unto them.

Land symbolizes the nation and water; it is the attribute of Bina, the reviving force without which the land is dust and ashes.

Once again the people began to complain and to grumble because they didn’t have the attribute of bestowal and the source from which they could receive the force that would revive them.

The people demand water (bestowal), but where will the water come from if they don’t attain it by themselves. The spiritual awakening takes place only under the influence of the attribute of Bina.

This is the reason that the children of Israel remember Egypt because there they could at least work in order to receive for themselves. Here, on the other hand, they need to receive in the intention of in order to bestow, which means that they have nothing left. And it is a dry death.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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In the spiritual world death precedes the birth of the next level. This previous step is fulfilled and like as in a rocket, totally separates from the system.

There were times in history when the death of a leader led to the destruction of the whole nation, as was the case after the death of Rabbi Shimon Bar Yochai, the author of The Book of Zohar that was concealed from humanity for many years.

The righteous one had fulfilled his mission, but did the following generations continue his work? That already depended on the general state of the world and on its willingness to advance.

The same thing happened after the death of Baal HaSulam, who died in 1954. He was survived by a small group of students headed by his son, who continued to study in seclusion. It was only about half a century later, a long period of time, that new students began to join them.

In principle, all this is a very complex system, which cannot be understood in advance.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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