Torah, “Numbers,” “Chukat” 19:9: A ritually clean person shall gather the cow’s ashes and place them outside the camp in a clean place, and it shall be as a keepsake for the congregation of the children of Israel for sprinkling water, [used] for cleansing.

The ashes of a red cow can be used for purification. If you have the proper connection between Malchut and Bina, it is possible to take the power for correction from there.

A clean person who gathers the ashes means someone who creates the right intention within himself. This speaks only about spiritual and not physical cleanliness.

The camp is a collection of people who practice all the possibilities of connection between each other. There cannot be any absolutely pure space there. Therefore, it is said that he must place the ashes of the red cow “outside the camp in a clean place.” “Outside the camp” means in a place where the power of the Creator is found, where people don’t enter. In the camp can be only an Ark.

The camp in itself embodies a laboratory in which the souls of people try to connect to create a Kli for themselves, a constant common desire to discover the Creator.

Question: Is it possible to call the discussion circles, the workshops of ten people, in which all of us discuss and go through all kinds of situations, a camp?

Answer: No, a camp is not bodies, but desires.

There is a completely different picture here, in which there are desires, a vector (intention and fulfillment), and a degree of connection with the Creator. We are talking only about these three parameters: the desire, coupled with other desires for a shared influence on each other, and to the extent that there is a shared influence towards the Creator, in turn He fulfills the general common desire.

And a camp that is working with an intention for the sake of bestowal is therefore called a “sacred camp.”
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From KabTV’s “Secrets of the Eternal Book” 6/10/15

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There is a close scrutiny of the connections between Malchut and Bina in the weekly section of the Torah Behukot: how and according to which laws and which dosage can the egoistic attribute of receiving be incorporated in the attributes of bestowal. This is the reason that this section of the Torah is very deep and powerful.

It is about the red heifer that symbolizes the connection between Malchut and Bina (to receive in order to bestow). On the one hand, this connection can sanctify a person and turn him from an egoist into an altruist.

On the other hand, an altruist can turn into an egoist according to what is important to him: whether Malchut is above Bina or Bina is above Malchut. If you are pure to a certain extent and suddenly open your Malchut more than the attribute of Bina, you become impure.

It is a very complex system of interdependence between purity and impurity, specific to the spiritual world. Therefore, the main point is that the connection between Malchut and Bina be in the right dosage.

All of the other laws described in this section of the Torah also emphasize the right cooperation between the ego and the Light that corrects the ego according to the amount of Light that it draws.

The two attributes must be connected carefully in the spiritual world, but how can they be properly connected in advance? This is impossible to determine because a person himself is a totally new object each time.

He doesn’t know who he is and what he is, how he should behave now in order to resemble the Creator because he isn’t familiar with his internal attributes that have been renewed. How can he become one in order not to go wrong? You must be your own psychologist here who works with the unknown each time. This is what the attainment of your nature comes down to.

A person has constant doubts. He is afraid of himself so as not to violate the balance, not to fall, and to be in the right motion forward. This motion can be only in faith above reason, when he constantly controls that the attribute of bestowal in him always is above the attribute of receiving so that he will be able to advance with his eyes closed toward bestowal.

If we are on the level of our world, how can I be sure that I will not steal if I suddenly have such an opportunity? How can I avoid temptations that can turn my head around? I am shaken suddenly, and everything that I have attained disappears. There is another conflict here, a new state. What do I do in this situation? How can I be sure that I will not fall, but will hold on to the attribute of bestowal in all of my actions?

Where does a person find the strength when he begins to explore himself and understand that he cannot count on himself in any way and that he is simply hanging by a thread?

It is only if he has a constant feeling that he cannot count on himself, that he can devote himself to the attribute of love and bestowal, which means to depend on everyone else and act only in them.

Question: How can this be done if a person has no basis under his feet?

Answer: This is actually the best feeling because I don’t do, change, or create anything by myself.

Question: Does that mean that neither knowledge nor wisdom will help me here?

Answer: Nothing! The wise are in the same position. You actually acquire knowledge when you are connected to the upper and not by yourself.

It is then when you don’t feel anything under your feet that you begin the movement from Malchut to Bina. This connection is very carefully calculated.

On the one hand, it is a very accurate, internal, mathematical, and psychological problem where you must calculate how much of a certain Light and a certain Masach (screen) and a certain Aviut (depth of desire) that you need. On the other hand, it means that you are already under the upper.

This is the reason that the weekly section “Chukat” begins with the story of the red heifer that sanctifies the egoists and turns the holy into sinners, which means that it works in both directions, back and forth. When it is burned, it is actually its ashes that turn into the general attribute since then you burn everything, both the attributes of bestowal and the attributes of receiving, and have nothing left. However, then one special attribute is formed.

Question: It says that King David could explain everything except the commandment of the red heifer.

Answer: Yes, it is because this attribute is in Keter, the highest spiritual phase from which the idea of the creation of man that is equal to the Creator descends. It is this that works on a man and how he can ascend to resemble the Creator.

Question: Do the laws repeat on every level?

Answer: The laws are totally the same on every level. They include the first restriction (Tzimtzum Aleph), a Masach, resistance to egoism, and the calculation above the Masach, to what extent can I resemble the attribute that I discover.

When I restrict myself and place a Masach, I discover the attribute of bestowal, the attribute of love, the attribute of connection, that is opposite from me. I discover a new world, and now I see what it is in itself, how I can resemble it, and to what extent I can participate in its actions.

This is the calculation that is made with the sum of the attributes of Bina and Malchut in order to use my previous egoistic attributes to perform altruistic actions.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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The Torah, “Numbers,” 19:6 – 19:7: The kohen shall take a piece of cedar wood, hyssop, and crimson wool, and cast them into the burning of the cow. The kohen shall wash his garments and bathe his flesh in water, and then he may enter the camp, and the kohen shall be unclean until evening.

Spiritual purity means that your intentions are absolutely pure and that in your spiritual work you want to use only the desires that are aimed at connection with others, and through them, with them, with the Creator.

When you work with these desires, you must detach yourself from other egoistic desires, so you need to reveal them.

These desires may not have been revealed in you yet, and you may not even be aware of them or understand how to detach yourself from them. Thus, the Torah instructs us as to how to act. You have to plunge into water (in a Mikve, a pool filled by water from nature), which means to place yourself under the attribute of Bina.

Then, you must be in this state until the evening because only when night falls do the new desires (vessels) appear since every new day begins in the evening.

Since your action was done in these clothes during that day, you don’t have to leave it at the end of the day. You will receive new vessels during the night, and you will be a new person the next day.

Question: Why does a person receive new vessels at night?

Answer: It is because the new desires that rise in a person are not corrected yet, which means that they are in the dark. In the meantime, one cannot work with them with the intention of in order to bestow. This is the reason they are dark.

New vessels are born until midnight, and from midnight onward, they are corrected and the Light is revealed in them gradually, which is called the sunrise.

In fact, there is no sunrise or sunset, but we simply feel dawn, sun, or daylight in the corrected desires.

During the day, we fulfill them correctly, and then they gradually transcend to the next level. When the new, uncorrected desires approach us from a distance, the sun is forced to set by the force of Gevura, the force of rigidity, of Din (Judgment). Then, a new phase begins. The next chain of desires appears in a person, which he must correct. Everything happens inside of us.

Question: What does it mean that the priest must wash his clothes?

Answer: Clothes symbolize the intention. The correction of the ego takes place by helpful intentions.

The five clothes of the priest are a hat, a shirt, a belt, sandals, and trousers. These are the five levels of the egoistic desires, each of which needs a new intention.
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From KabTV’s “Secrets of the Eternal Book” 6/10/15

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Torah, “Numbers,” 19:4 – 19:5: Eleazar the Cohen shall take from its blood with his finger and sprinkle it toward the front of the Tent of Meeting seven times. The cow shall then be burned in his presence; its hide, its flesh, its blood, with its dung he shall burn it.

Everything the Torah tells us about seems like a barbarian spectacle taking place on the steps of the spiritual world, not in the material world. The Torah tells us in corporeal terms what happens in our attributes, inside us and between us.

It is very hard to express feelings using the language of our world because there are many interpretations of the Torah. After all, they don’t give us the right picture. These interpretations also need interpretations since the great Kabbalists who attained the spiritual worlds described the spiritual actions as if they take place in our world.

On the whole, it is about the fact that every person has to find the point of the priest (Cohen) inside him and determine how it can help correct the combination of Bina (the attribute of bestowal) and Malchut (the attribute of receiving).

The Torah is written for each of us. The priest, the Levites, and Israel are in one person and he has to perform these actions on different levels of the spiritual ascent.

It turns out that I find the priest, the attribute that is directly connected to the force of love and bestowal. I extract the “red cow” from my inner desires, and I need to slaughter it and skin it, which means to take the uncorrected desires called blood from it, and sprinkle it on the tabernacle, which is the vessel in which I receive the revelation of the Creator.

The cow symbolizes the connection between Bina and Malchut.

Question: Why should I sprinkle the blood on the tabernacle seven times?

Answer: Because these are seven Sefirot: Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut. Hence, everything in the physical world is divided into seven, like the seven days of the week, for example.

There is also a division into sixty, like 60 minutes or seconds, which also stems from the Torah, since Zeir Anpin includes six Sefirot (Hesed, Gevura, Tifferet, Netzhach, Hod, Yesod), and each of them is made of 10 levels. Six times 10 is 60 and so 60 actions in Zeir Anpin equal one bestowal unto Malchut.

Besides, there is also the division into 12 in the corporeal world, which stems from the concept of the 12 tribes. These are four levels (Hochma, Bina, Zeir Anpin, and Malchut) in each of which there are three lines. Thus all the major divisions in our world stem from the Torah.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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From the words of the Midrash Rabbah, Parshat “Chukat”: The red heifer is bought from the mandatory annual contributions of the half-shekel, that all Jews contributed to the Temple.

The Temple symbolizes the collective vessel into which the descending spiritual abundance is received. And after that according to a hierarchy it flows and extends to the smaller vessels that are all the people.

The Temple is the uppermost point of attachment of the desires that are connected with the Light, with the higher power. It is not created by one person, but by the sum of all the desires that we connect together in tens, hundreds, and thousands, forming one single desire, dissolved into it.

Therefore, by the Temple, we don’t mean a stone structure, but a place where the shared desire on which a correction must be made accumulates. Correction is not made in each person separately but only in our shared connection.

Question: What does it mean that “the red heifer is bought from contributions”?

Answer: In spiritual work, we give of ourselves only the initial desire (the half-shekel), and the correction comes to us from above (the second half of the shekel), and as a result, a complete desire emerges, a complete vessel (Kli), which the red heifer symbolizes.
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From KabTV’s “Secrets of the Eternal Book” 6/10/15

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Torah, “Numbers,” “Chukat,” 19:14: This is the law: if a man dies in a tent, anyone entering the tent and anything in the tent shall be unclean for seven days.

This talks about the external environment of a person that includes a house, a yard, a field, and a desert.

A tent is the closest thing to a human body right after one’s clothes. People are animals; that’s why their clothes were made of wool and leather. Tents too were made of animal skin, wool, and fur.

Wool, leather, silk are the best materials for the human bodies; sleeping on wool, wearing wool and leather is the best for our health. And of course, it is very beneficial to live in a tent since there is a totally different aura there.

Question: So, what does “to die in a tent” mean?

Answer: It means that people are using their desires egoistically—to receive for one’s own sake.  That’s why their surrounding shell doesn’t save them, not even their clothes or a tent. So, our desires must be cleaned in order to make it possible to use them in the future.

In the past, garments were transferred from generation to generation. In spirituality, it is done by transferring the screen from one state to another. It’s not about physical death but about killing one’s prior states.

How does one transition from state to state? How do people reincarnate? What stays of us and what transforms? Why do we call our new reincarnation a “new life”? Is it really new as opposed to our old life? What is intact and what continues rotating? How do people use their previous instruments, including clothes and tents? The Torah gives answers to all these questions.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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Torah, “Numbers,” “Chukat,” 19:11: Anyone touching the corpse of a human soul shall become unclean for seven days.

This is about the internal properties of a person, not about dead people.

Properties that died in us are our egoistic qualities that we didn’t want to use in this form.

One spends a lot of effort and time to put them to death. But at some point one wants to revive them since they can be used differently, for the sake of bestowal. This is called “the revival of the dead.”

We touch our dead egoistic properties and figure out how to work with and correct them and still be holy., i.e. to work for bestowal.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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Torah, “Numbers,” “Chukat,” Chapter 20:01: The entire congregation of the children of Israel arrived at the desert of Zin in the first month, and the people settled in Kadesh. Miriam died there and was buried there.

Any spiritual property consists of male and female parts. A female part is called Aviut (desire); a male part is called Masach (screen) and the reflected light. The female part attracts; the male part repels.

Miriam, the leader of women, was the sister of Moses, that is, she represented the properties of Bina that manifested through her.

Miriam’s death symbolizes that upon the exit from Egypt, the part of a common desire that connected Moses with Egypt was corrected. Miriam was a link between Batya, the Pharaoh’s daughter who adopted Moses, and his natural mother, Yohevet.

When the Pharaoh’s daughter found a baby, she realized that it was a Jewish child. Miriam happened to be close by; she suggested finding a Jewish nurse for the crying baby, and Batya agreed. Thus, Moses was returned to his mother. She nursed him, but the Pharaoh’s daughter brought him up.

So, Miriam constantly ran from the Pharaoh’s palace to Moses’ house; her constant running between the two houses symbolizes an ongoing transition: Malchut in her place and Malchut in Bina; again, Malchut in her place and Malchut in Bina. This transition laid a foundation for the exodus from Egypt, i.e., disintegration from egoism.

Miriam’s death symbolizes the disappearance of the connecting link, and it grants the people of Israel a chance to break away from Egypt and transition to the next stage.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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Torah, “Numbers,” “Chukat,” Chapter 19:15: Any open vessel which has no seal fastened around it becomes unclean.

A man consists of little vessels (Kelim) that are in fact our desires, intentions, and properties. If one’s vessel is not formed yet, if it bears no screen, if one doesn’t use the vessel after the contraction, if it is open to any action, i.e., if one doesn’t have control over it, then it is considered an impure vessel that doesn’t have a “seal.”

Everyone should sense and understand what particular quality it is about, create a screen, and keep it fastened. At the same time, one should know what state this property belongs to and when it can be used to promote one’s advancement.

Our vessel has to be always clean and fastened. Otherwise, it becomes prone to various external and internal influences, which in principle are the same. The vessel should open only when it is absolutely necessary in order to meet the demands of the society we live in.

Torah, “Numbers,” “Chukat,” Chapter 19:20: If a person becomes unclean and does not cleanse himself, that soul shall be cut off from the congregation…

A man who doesn’t purify himself cannot connect with others; it’s as if he is estranged from the general soul.

The Torah mentions the “camp” that an impure man has to leave and spend many days in self-purification before he is allowed to return. The camp stands for the inter-human connection, i.e., the general soul.
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From KabTV’s “Secrets of the Eternal Book” 6/24/15

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The Torah, “Numbers” 18:15 – 18:16: Every first issue of the womb of any creature, which they present to the Lord, whether of man or beast, shall be yours. However, you shall redeem the firstborn of man, and the firstborn of unclean animals you shall redeem.

Its redemption [shall be performed] from the age of a month, according to the valuation, five shekels of silver, according to the holy shekel, which is twenty gerahs.

All that is first born belongs to the upper level, to the priest (Cohen). A priest is an upper level that is meant to work only with the intention of in order to bestow. Therefore, a person who owns cattle must give the first born of the cattle and his first crop to the priest.

If a person has a first born son, he must redeem him from the priest. Today, we hardly observe this condition because we don’t know for sure who is a priest and who is not. There is no Temple, the land isn’t holy, and we are not in a state of “love your neighbor as yourself.” So these laws are virtually non-existent now.

But there are people who still carry out these conditions. For example, when I was thirty years old, I redeemed myself from the priest. After all, it is said that a person whose parents have not redeemed him must do it himself if possible. He buys five large silver coins, which he weighs and gives to the priest. In this way, he redeems himself from the priest.

But according to the spiritual work, it means that a person lightens the upper part of his soul so that it will work only with the intention of in order to bestow. He gives the priest the strength, which he has earned by himself, in order to receive from the priest the opportunity to acquire his desires and attributes of bestowal.

This is called sanctification. You give the priest money; in other words, your financial strength, and receive from him spiritual strength.

Question: Why is it necessary to redeem precisely the firstborn?

Answer: The fact is that the redemption of the first born is a revelation of a level, and everything that follows is the development of that level.

When you reach the level of “receiving in order to bestow,” it is as if you open it. Then, there is only its complementation, your other secondary attainments. This means that anything that comes after your first born is only the fulfillment of additions to him. The main thing is the first born. Therefore, this is also the reason that he inherits from his parents.
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From KabTV’s “Secrets of the Eternal Book” 6/3/15

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