The Torah, “Numbers,” 16:4 – 16:7: And when Moses heard it, he fell upon his face. And he spoke unto Korah and unto all his company, saying: “In the morning the LORD will show who are His, and who is holy, and will cause him to come near unto Him; even him whom He may choose will He cause to come near unto Him.

“This do: take you censors, Korah, and all his company; and put fire therein, and put incense upon them before the LORD to-morrow; and it shall be that the man whom the LORD doth choose, he shall be holy; ye take too much upon you, ye sons of Levi.”

The incense is the Returning Light, a vessel (corrected desires), which everyone can offer as the corrected state in the right form of the soul. A person offers it in order to contact the Creator, the upper force of love and bestowal, and to check whether he is connected to Him, in resembling Him and in an equivalence of form.

This is bestowal, raising the desire, raising MAN. Such an attribute inside us can come in contact with the Creator, but at the same time, we have to give up all the egoistic demands and requests and totally focus on what is called incense.

The incense represents a state in which nothing is left of the dried plants, for example, except the smell. This means that nothing is left of a person, and everything rises to the Creator.

When he offers it by himself, he determines his fate if he acts correctly. But if he doesn’t, his current level dies and instead the next level is required. Then what is called “and the staff of Aaron shall bloom” may occur.
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From KabTV’s “Secrets of the Eternal Book” 5/20/15

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The Torah, “Numbers,” 16:8 – 16:10: Moses said to Korah, “Please listen, sons of Levi. Is it not enough that the God of Israel has distinguished you from the congregation of Israel to draw you near to Him, to perform the service in the Mishkan of the Lord and to stand before the congregation to minister to them? He drew you near, and all your brothers, the sons of Levi with you, and now you seek the kehunah as well?

The problem is that we perceive the Torah as a fascinating novel, while it refers only to one person and tells us what happens inside him, while he must determine who Moses, Aaron, Korah and the rest of the people in him are.

He must clarify which desires and which attributes these are in a person, why they are so opposite from one another, what exactly is revealed in this oppositeness, and in what way Korah is better or worse than Moses.

The Torah explains that everyone must undergo these states, so I want to reveal them inside me. Suppose I undergo a state in which I turn to Moses within me, “I can guide and lead the people better than you. Okay, we have agreed. Please come and bring the pan with the burning incense.” But why should I listen to him? After all, I say that I understand the motion better, but for some reason I still concede to the attribute of Moses. This raises many questions since a person’s internal world is in a complete muddle.

On the one hand, it is as if I object to Moses, and on the other hand, I surrender to him for some reason when I listen to what he tells me.

If we delve into this, it is clear that Torah speaks only about the fulfillment of a certain state, and not about the complete overtaking of Moses’ level since it is a level of absolute Bina, complete connection with the Creator. This is the reason, of course, that Korah has no pretentions about taking it over.

The point is that, if I am on the level of Bina, I may detach myself from Malchut and draw away from the people. Therefore, Korah was right in some sense. I see that all other non-egoistic desires that are already corrected also understand that there is no connection between Bina and Malchut here. Although Moses can be in command here, something in his commands, in this attribute, doesn’t work with my ego.

The Torah tells us that we don’t have any negative attributes. It isn’t wickedness, but simply the attribute of Korah that aspires to advance as much as possible. The whole Torah is only about how to give more, to bestow, to ascend, to imagine everything in adhesion with the Creator, and to hasten this path.
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From KabTV’s “Secrets of the Eternal Book” 5/20/15

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The Torah, “Leviticus,” 24:10 – 24:16: And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp. And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan. And they put him in ward, that it might be declared unto them at the mouth of the LORD.

And the LORD spoke unto Moses, saying: Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.

And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin. And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.

“He that blasphemeth the name of the LORD,” is a person who delays advancement towards the goal of creation, by cutting himself off and detaching from the Upper Light, which is ready to correct him, so his ego can no longer be corrected.

Thus, he “shall surely be put to death,” which is losing any connection with the Upper Light, and not moving on. In the future, it will need a cycle of life to come back to this state and regain the opportunity for ascent and correction.

Question: What does, “And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel” mean?

Answer: Thanks to a precise and sharp correction, we begin to discover defects in the people, who previously weren’t noticed. So now it is necessary to correct them.

In other words, stoning and other methods of death symbolize the death of the egoistic desire in a person, which must somehow be nullified and then again begin to correct it.
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From KabTV’s “Secrets of the Eternal Book” 6/18/15

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The Torah, “Numbers,” 16:1 – 16:3: Korah the son of Izhar, the son of Kohath, the son of Levi took [himself to one side] along with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, descendants of Reuben. They confronted Moses together with two hundred and fifty men from the children of Israel, chieftains of the congregation, representatives of the assembly, men of repute.

They assembled against Moses and Aaron, and said to them, “You take too much upon yourselves, for the entire congregation are all holy, and the Lord is in their midst. So why do you raise yourselves above the Lord’s assembly?”

The idea is that the leaders of the community wanted to attain the same level that Moses had attained, not to get rid of him.

Midrash Raba, the weekly chapter of “Korach”: What did the Jewish nation attain under your leadership? Because of you life has become much more difficult than in Egypt. We are paying a contribution to the priests and a tithe to the Levites and, in addition to that, the priests receive 24 different gifts from us. What is more every year 15,000 Jews die in the desert.

Isn’t it enough for you, Moses, that you have complete control? Why have you given your brother the post of the great priest! In the meantime, neither of you have any right to declare yourselves as the head of the congregation all of whose members are holy and among which Divinity dwells.

Korah and his men were so furious that they were ready to stone Moses and Aaron.

This is how the internal egoistic rebellion is revealed in a person. Attributes that say that it is possible to attain complete resemblance to the Creator appear, not through the attributes of Moses and Aaron, but in another way that is better and shorter, without any special efforts.

15,000 men die in the desert every year, and it is natural because all of the generation of the desert must die. Only the new generation born there will enter the land of Israel.

Therefore, a person’s desires—called Korah, Dathan and Aviram, etc.—believe that it is possible to follow a different path that is shorter and less tragic. If they begin to manage it, it will be a different path.

In other words, he can bring all of his desires called “the nation” to work more efficiently with the intention of in order to bestow to the entire world and, through them, unto the Creator, as compared to the ideology and the method that he received with the attribute of Moses.

Now, he sees that there is another force with which he can advance and thus begins to have doubts.

Question: What does it mean that 15,000 men die in the desert?

Answer: 15,000 multiplied by 40 years (levels) is 600,000, which means the entire generation. All of the 600,000 attributes must die. There is a complete renewal; the previous level totally disappears.

The slaves cannot become freemen to live in desires that previously were enslaved. Egoism  used to go wild in those desires—hatred manifested, Mt. Sinai—and they could use them to bestow by correcting them from hate to love, but now it is impossible. First, you must undergo states in which you totally annul yourself, and this is a feeling of death.

Korah wanted the generation of the desert to skip these levels and enter the land of Israel. This is a problem we have along the entire way of the spiritual path. The sons of Aaron, Nadav, and Avihu and all the others also wanted to skip this level.

And they would do it if they weren’t afraid of the giants that the spies had told them about. Then, they could have entered the land of Israel immediately. But in order to do so, they had to ascend to the level of faith above reason. But they couldn’t ascend to that level and, therefore, they are correcting it now.
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From KabTV’s “Secrets of the Eternal Book” 5/20/15

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During the years of the Egyptian slavery, Korach was the treasurer of Pharaoh and hoped that the Jews would remain in Egypt, and he would be the sole manager of the royal treasury.

Korach hoped to change everything that was in his egoistic nature to bestowal.

Comment: Isn’t being the Pharaoh’s  treasurer a negative trait?

Answer: On the contrary, he was smart! Someone who is smart is not considered a wise person; rather, it is someone who knows what to do with his intelligence.

So to be “the sole manager of the royal treasury” means to take on the task of transforming acts of reception into bestowal. This means attaining the end of correction (Gmar Tikkun) by transforming all the wealth of the ego into bestowal.

In spite of his exceptional characteristics, Korach never dared to confront Moses, but his wife constantly elevated her husband’s self-confidence and convinced him that he was not inferior to Moses and Aaron in any way. Unfortunately, Korach listened to her words.

Here the same thing that happened to Adam HaRishon (the First Man) repeated itself. The “serpent” did its job.

The woman is the desire to receive within us, and this desire says to you that you can do more and for this you don’t need to be connected to Moses. And Moses is the characteristic of pure Bina.

So when Korach became detached from Bina, he could no longer deal with the royal treasury, because the treasury refers to the egoistic forces that are possible to gradually transform into altruistic ones.
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From KabTV’s “Secrets of the Eternal Book” 5/20/15

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The Torah, “Numbers,” 15:30 – 15:31: But the soul that doeth aught with a high hand, whether he be home-born or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people.

Because he hath despised the word of the LORD, and hath broken His commandment; that soul shall utterly be cut off, his iniquity shall be upon him.

Question: What does “that soul shall be utterly cut off” mean?

Answer: It is impossible to cut the soul off, for after all, this is the discovery of the characteristic of bestowal, love, the Light, in a person.

If we make our egoistic desire similar to the Light, the upper force, then this characteristic of bestowal and love begins to perceive the Upper Light and be filled with it to the degree of equivalence with each other, and this is called a soul. In this manner we connect ourselves with the Creator, with the Light.

Our main function is to make sure all of our separate internal desires, intentions, thoughts, and feelings gather together under one solitary intention of bestowal and love outside of ourselves.

And then to the extent that at any given time they are joined and connected within us, we create within us an object called the Creator and we feel Him within us. The characteristic of love and bestowal that this person can create within himself is the Creator.

Question: So why is it said that if, “the soul that doeth aught with a high hand… shall utterly be cut off, his iniquity shall be upon him”?

Answer: If a person was on a spiritual height or he had the possibility of rising to this height, but he does the opposite, then he falls, descends from this height. It follows that the previous soul is apparently cut off and he must produce it anew, but already on another greater level. So the descent is necessary.

In every stage you must fall from the previous level and rise to a higher level.

When we read the Torah, we see how the people made mistakes all the time. The question may be asked, couldn’t they learn anything?! But they must commit sins; they must discover the poisons of their egoism within them again and again, then correct them, and rise even higher upward.

Along with this, they must be happy about their descent! As it is said, “A Tzadik (righteous) will fall a thousand times and get up” (see Proverbs 24:16). This is our way.
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From KabTV’s “Secrets of the Eternal Book” 5/13/15

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Question: During the holiday of Sukkot, the Feast of the Tabernacles, we build a Sukkah, and the important element of it is its covering. What does this structure symbolize?

Answer: The structure of the Sukkah and all of the materials that are used to build it are according to the method and measurements of the upper attributes that we need to awaken in ourselves.

The roof of the Sukkah is collected from raw branches of trees so that the shade on a sunny day will be greater than the light, and the light will come only occasionally through the branches and leaves.

The roof symbolized the Masach (Screen) that separates us from the upper world, and the light that fills it. But due to that, we form a spiritual Masach within ourselves. We as if neutralize the upper Masach.

The upper Masach is one that conceals, and our Masach is one that reveals. Thus, during the time of the neutralizing of the upper Masach by our Masach, the light begins to illuminate and correct us.

During the seven days, we gradually fill with this light, and on the eighth day, we come to the state of being completely corrected, the holiday of Simchat Torah (Rejoicing of the Torah). This means that the light of the Torah reaches its logical and only end: the filling of the Kli (vessel) of the corrected soul.

Question: We always talk about the importance of spiritual acts and not physical ones. So, why did your teacher, the Rabash, treat the building of the Sukkah so passionately, to such an extent that he checked if the roof was hanging and not connected to any poles and so on

Answer: This is the way a person is. If something is valuable to him, then he relates to it with great consideration, even on the lowest physical level.

If the deep inner motivations are very dear to us, then we maintain the same reverent attitude to their symbols in our world. Of course, what is most important are the spiritual corrections. But when a person begins to work internally, then the inner symbols become an incentive that attract him to suitable external actions.

Besides that, the holiday of Sukkot is simply a good and happy holiday. People gather together in a Sukkah, dine together, sing songs, and are happy.

There will come a time when the entire world will enter a huge Sukkah, and then the entire world will be happy.
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From KabTV’s “Secrets of the Eternal Book” 6/18/15

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Question: Do you have sensations that you did something that was not needed on the spiritual path?

Answer: Certainly! That is found in everyone. Moreover, you suddenly wake up in a terrible sweat and begin to agonize over why it happened this way, why did I do it? You see the “unintentional mistakes,” your failures, and blame them only on yourself. But it is necessary to immediately recognize the fact that all of this was arranged from Above, and now you are being shown that deep inside you, you still have not corrected these states, you still aren’t devoted to the program of creation, you need to move towards this, and that all of this belongs to the Creator, not to you. So all of your mistakes and transgressions are only unintentional; rather, they are only the discovery of one’s own egoism.

Question: What period must pass between these sufferings and the understanding that all of this comes to us from the system of creation?

Answer: There are forty years until the complete correction. What does “forty years” mean? This is a cycle during which you completely transfer all of the mistakes and transgressions to the characteristic of Bina, the characteristic of complete bestowal, and then you understand that all of this is not you and not from you. And all of the correction is in this.

Question: Along with this are there some memories and pain that remain?

Answer: These memories will haunt you hundreds of times and in all kinds of different combinations. That is how it happens according to the entire system of management. You must feel deeply how all of this rises up in you. You rebuke yourself about what you went through, about the harm that you caused someone, about the bad view of others and so forth. And this is repeated over and over again because it is necessary to be uprooted from the source, to rot completely.

Forty years is an ascent to Bina. Only then does the characteristic of bestowal and love, the connection with the Creator, fully dominate you; you are included within the origin of all that is happening and no longer attribute this to yourself. You begin to understand that the Creator teaches you in such a manner.

And here it is not those same people whom you wronged, whom you thought badly about; this is all one system and it is entirely in you. So the feeling of “I” and “them,” “Creator,” and so forth is lost to you. When all of this is connected together in the characteristic of Bina it is then that you are corrected, but not before. So you constantly stumble and encounter these things, and all the time this will be a serious awakening. This is our work, the natural stages of development.
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From KabTV’s “Secrets of the Eternal Book” 5/6/15

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Midrash Raba, Korach: Korach was a cousin of Moses and Aaron. He was chosen to be one of the carriers of the Holy Ark. What is more, Korach was a very educated and learned man.

Being a carrier of the ark meant to sustain the yearning for the Creator in the air without letting it touch the ground, i.e., your ego. The ark symbolizes the corrected soul in which the Creator is revealed.

Until that moment, only the area between the cherubs is revealed, angel-like birds that are on the cover of the ark. The Creator’s voice is heard from there, which means that the attribute of Bina is attained. Therefore, whoever carried the ark must have this attribute.

Question: But whoever carries the ark leans on the ground and lifts the ark, thus carrying it above the ground.

Answer: It only seems that the carriers of the ark lift it. In fact, the ark lifts them above the ground because it is the attribute of Bina. The ark detaches them from the ego, and it is as if they float above the ground. This means that when a person works with the intention of in order to bestow unto the Creator, he actually ascends.
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From KabTV’s “Secrets of the Eternal Book” 5/20/15

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Question: How is it possible to understand what the secrets are in the Torah?

Answer: If we want to understand what the Torah says, you need to start with studying the wisdom of Kabbalah. The wisdom of Kabbalah teaches the method for reading the sacred books. They are called “sacred” because they were written on the level of the upper spiritual world.

So to understand them, we must learn a special language and concepts to know what the words “Adam” (Man) and “soul” mean.

Every word and every sentence in the Torah then will look completely different. It is said that “The Torah speaks in the language of men” (Sifre Bamidbar 112), which means in the “language of the branches.” It uses the words of our world, but is directed toward the roots of everything that is happening, that is, forces that are active in the upper world.

The Torah is called sacred, but in our world there is nothing sacred. Sacred means separated from our world. So, during a wedding, the groom says to the bride, “Behold, you are sacred to me,” meaning distinguished from the entire world and relevant to me only. In that sense, the Torah is also called sacred because it is relevant only to the upper world.

This means that, first of all, we must learn the language in which the Torah is written. Then we will understand all of its stories and see that these are not legends or history. It is a special guidebook that directs us toward a correct perception of reality. The Torah is not talking about events from the distant past but about forces that act on us now.
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From the Israeli Radio Program 103FM, 8/16/15

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