The Torah, “Numbers” 10:35 – 10:36: So it was, whenever the ark set out, Moses would say, Arise, O Lord, may Your enemies be scattered and may those who hate You flee from You. And when it came to rest he would say, Repose O Lord, among the myriads of thousands of Israel.

When a person builds his spiritual Partzuf, he asks the Creator to rise and to seem high to him, and says, “Arise, O Lord,” which means rise before me so that I will feel Your greatness and thus be able to advance. The Creator’s powers will fill me to such an extent that I will be able to overcome all of my internal enemies and make a successful step forward.
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From KabTV’s “Secrets of the Eternal Book” 2/11/15

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Midrash Raba: the MA”N can even taste like meat. Therefore in order to justify the demand for meat the hoard began to mount the MA”N with different desecrations.

Some of them complained that it was true that the taste of the MA”N can be different but it looks the same all the time. There is no joy in having MA”N for breakfast, for lunch and for dinner.

Others complained that it is very difficult to live without any reserves and that they always worried whether they would have enough MA”N the next day and if not their families might starve. So why shouldn’t they be allowed to store MA”N.

The real reason for all their complaints was that only the great righteous could live happily on the MA”N alone.

This means that it is about what you are living for: is it for a corporeal cause or for a spiritual one? One has to fine tune the question here and not postpone it until his last day. A person has to decide what he lives for now; he has to see how he ends each day as if he has nothing else in life.

The problem is that a person shouldn’t think about tomorrow’s supply, but live the moment in the good sense of the word, which means that he gives everything he has now and lets it go. Then he will surely advance correctly! In other words, if he invests, he invests all the way. Otherwise he doesn’t raise MA”N.

Question: Does this mean that he doesn’t count on the fact that when he works for spirituality now he leaves something for tomorrow?

Answer: Unfortunately not everyone has the power to do so. After all, we see how difficult this is. But gradually the Light comes in portions and does correct us.

Then there is a state in which you can tear yourself from your body without leaving it anything; tear it and make other calculations, but this is the result of the Light’s work. Every penny simply adds up to an account that brings you closer to spirituality.

Comment: Unfortunately we don’t see how all the pennies fall into the money box and bring us closer to spirituality.

Answer: We don’t need to see it since otherwise we will be like the horde. This is the reason that our work is called above reason.
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From KabTV’s “Secrets of the Eternal Book” 2/11/15

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The Torah, Numbers 10:33-34: They traveled a distance of three days from the mountain of the Lord, and the Ark of the Lord’s covenant traveled three days ahead of them to seek for them a place to settle. The cloud of the Lord was above them by day, when they traveled from the camp.

Question: What is the meaning of a place in spirituality?

Answer: A place in spirituality refers to a desire. Advancing in the desert toward the land of Israel symbolizes the ascent of Malchut to the level of Bina. This is the reason that a choice has to be made between different combinations of Malchut and Bina that will lead us to correction in the best possible way.

We act according to a maximizing formula. I must choose one option of all the options that I have by which I will not be able to miss any of my desires and will be able to correct all of them. If I correct only some of them and advance while some remain below, I will not be able to advance.

This is the reason that the advancement in the desert depends on two criteria: The first is moving only in the direction of increasingly greater bestowal, and the second is maximum incorporation of all the desires in this movement. This means that, if I move from one side to the other, I must make sure that all of my desires move in that direction.

Everything depends on the vector that I choose. If I am in a state where I don’t know where I am and where I should go, it means that I must move only in the direction of yearning for bestowal with all of my attributes. There shouldn’t be any attribute left that wasn’t served.

It says, “…the Ark of the Lord’s covenant traveled three days ahead of them…” This refers to the spearhead that advances with his eyes closed, being totally connected to the Creator, feeling which way to go by a sixth sense, realizing that this is the only way it can advance toward a more purified attribute.

He doesn’t leave any of his attributes behind, feeling connected to each of them, but they don’t pull him backward and he doesn’t pull them forward. The result is a balance as they help each other and don’t interfere with one another.

The movement forward must include the whole soul with all of its attributes! One step forward takes into account the studying of all the attributes, the review of all the options, so that none of them remains below, even if it takes forty years. It is as Moses said in Egypt that we are leaving Egypt without leaving anything below the Parsa. It is the same thing here.

Question: Does this mean that everything a person was given, including the worst attributes and the most terrible character, help him reach the end of correction?

Answer: Absolutely! It was created by the Light and has become opposite to it so that a person knowingly will invert everything back to its origin.

The Creator has created everything, including the most terrible people so that later they will be corrected and reach the highest point of the spiritual world, thus ascending above all of the righteous.
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From KabTV’s “Secrets of the Eternal Book” 2/11/15

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The Midrash “Behaalotcha,”: Jethro, however, insisted on a return to Midian. I have an urgent reason to go back there – he explained to Moshe. – Not only did I leave in Midian all my possessions but I want to teach the Torah to all my family and those friends that I left at home, and to convert them to my faith.

In addition, the year when I left was a year of drought. I borrowed money from different people in order to support the poor. If I do not return, my debtors will think that I’m trying to avoid retribution.

Think about the fact that I am needed in Midian, not here.

If we interpret the above paragraphs in the language of correction, it will mean that anything one ever consumes egoistically has to be corrected. Everything happens inside us and we are the ones who make calculations only with ourselves.

Only because we once already used certain types of desires do we have a chance to refer to them again. However, this time we have the Torah with the help of which we can correct our ego, otherwise it’s impossible to return to the prior states.

Jethro’s trip to Moses was necessary because he had to take Moses’s energy and then go back. By doing so, Jethro corrected the way the people of Israel were arranged by splitting them in tens, hundreds, and thousands.

Jethro knew where and why he was going since his mission was to correct the place where he was a leader (master). In other words, anyone who comes to an understanding of what Israel is acknowledges the reason why they aspired to reach this understanding: to acquire the knowledge for the sake of bringing it to the people and correcting them. Then, through Israel, the knowledge spreads to other nations of the world from above.
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From KabTV’s “Secrets of the Eternal Book” 2/11/15

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The Torah, “Numbers” 10:33 – 10:34: They traveled a distance of three days from the mountain of the Lord, and the Ark of the Lord’s covenant traveled three days ahead of them to seek for them a place to settle. The cloud of the Lord was above them by day, when they traveled from the camp.

The Ark of the Covenant going before the camp symbolizes a person’s intention, which is followed by the desires. It goes “three days’ journey  ahead” because after three levels the connection between the intention and the desire is totally lost. This distance has to be kept so that the uncorrected desire will follow the intention but will not be able to use for its own sake. It is about a person’s spiritual advancement as he constantly changes his desires into increasingly more altruistic intentions.

Question: What happens if the distance between the Ark of the Covenant and the people grows smaller?

Answer: We would begin to use the desire with the intention of for our own sake. Three levels is the distance after which the connection disappears. In our world, for example, there is a connection between three generation: ours, that of our parents, and that of our grandparents. We don’t feel the generation of our great-grandparents. This is the reason that if a person wants to learn about his roots it is enough if he knows whom his grandparents and his parents were and all the others are irrelevant. In our world this loss of connection happens naturally.

Question: Why can only the intention determine the resting place?

Answer: It is because only by the intention can we determine which places are ready for correction, according to their attributes.
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From KabTV’s “Secrets of the Eternal Book” 2/11/15

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The Torah “Numbers” 10:29 – 10:32: Then Moses said to Hobab the son of Reuel the Midianite, Moses’s father-in-law, We are traveling to the place about which the Lord said, I will give it to you. Come with us and we will be good to you, for the Lord has spoken of good fortune for Israel. He said to him, I won’t go, for I will go to my land and my birthplace. He said, Please don’t leave us, for because you are familiar with our encampments in the desert and you will be our guide. And if you go with us, then we will bestow on you the good which God grants us.

Comment: Even before the exodus from Egypt, Moshe’s father-in-law Jethro came with his selfish wisdom to his son-in-law and told him how to best organize the people. The same is said about Hobab: “You know encampments in the wilderness.”

Answer: Each time, we bring up new properties out of our selfish desires in order to correct them. They are necessary for our advancement.

Just as Jethro, Hobab the Midianite represents our egoism, which we constantly have to address in order to correct; otherwise we won’t be able to move ahead.

However, it is said that he “returns to his homeland,” meaning that we take from our selfishness only what is necessary, but give it a different name since it already is a different property, the one that is coupled with altruism.

The same property flows from Jethro to Hobab. In fact, the Torah lists not too many basic names of various properties. When moving from level to level the properties mixes together, thus forming transitional “structures” suitable for correction. Therefore, there appear a greater number of names.

The same is observed in the wisdom of Kabbalah. It describes only five Sefirot, five parts and five lights. However, when we disclose them, they produce multiple additional names and definitions.

The “Great Commentary” says: “Jethro was among the children of Israel, Moses’s father-in-law, who after his conversion to Judaism got a new name—Hobab.”

It means that a part of the property named “Jethro” went through correction, and the other part returned to Klipa (impurity, selfishness).

Further, the “Great Commentary” states: “After Jethro heard that the people returned to the land of Israel, he told Moses that he would go back to his homeland in Midian.” Moshe tried to convince him to stay: “The Creator commanded us to love all Gers, but you deserve special love and kindness.”

Any selfish desire that wants to be corrected is called a “Ger.”

Ger also refers to anyone, irrespective of one’s origin, who starts to use the wisdom of Kabbalah to reach the level of “love thy neighbor as thyself.”
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From KabTV’s “Secrets of the Eternal Book” 2/11/15

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Torah, “Leviticus” 23:16 – 23:17: You shall count until the day after the seventh week, [namely,] the fiftieth day, [on which] you shall bring a new meal offering to the Lord. From your dwelling places, you shall bring bread, set aside, two [loaves] [made from] two tenths [of an ephah] …

That is how the story about Shavuot (the festival of the giving of the Torah) begins.

Fifty days is the level of Bina. Bina is the characteristic of bestowal, the higher level. Malchut is the characteristic of reception, the lower level. There are seven Sefirot of Zeir Anpin between Malchut and Bina, which are the intermediary levels that separate between them.

Seven levels multiplied by the seven sub-levels in each one of them are 49 altogether, and the fiftieth level is Bina, the characteristic of pure bestowal.

Bread (a new meal-offering) specifically symbolizes the characteristic of Hassadim (mercy). So, bread is the foundation of all nourishment.

According to the custom of today, Shavuot is a very simple and modest holiday because we don’t have the Beit HaMikdash (Temple) now or the offering of sacrifices.

From a spiritual point of view, a powerful internal potential exists on this holiday, even though, externally, it is completely unrecognized.

It symbolizes the reception of the guidebook for the spiritual correction of a person, the receiving of the Torah.

However, in the spiritual chain of festivals, Passover, the Exodus, is considered to be more essential. We become detached from the ego and independent, free people. As it is said, we became a people, and from that moment everything depended upon us, whereas Shavuot gives a person the way to life. He gets a “graduation diploma,” he gets the Torah, and from here on, he continues with this guidebook. Yet, from here on, there exist stages that one must go through.
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From KabTV’s “Secrets of the Eternal Book” 6/11/14

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The Torah, “Numbers” 10:13 – 10:15: This was the first journey at God’s bidding through Moses. The banner of the camp of Judah’s children traveled first according to their legions. Heading the legion was Nahshon the son of Amminadab. Heading the legion of the tribe of the children of Issachar was Nethanel the son of Zuar.

The movement of the twelve tribes, one following the other, symbolizes the parts of the general soul that are corrected in a certain order and sequence, starting from Judah.

Question: Why is the camp of Judah the first to be corrected?

Answer: In our days, we all are considered the descendants of the tribe of Judah.

Judah is the senior of all of the twelve tribes. This is the first of the twelve attributes that must undergo correction.
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From KabTV’s “Secrets of the Eternal Book” 2/11/15

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The Torah, “Leviticus” 21:10: “And the Cohen that who is elevated above his brothers, upon whose head the anointment oil has been poured or who has been inaugurated to wear the garments he shall not leave his head unshorn or rend his garments.

The human body (613 parts) embodies his 613 desires. They all must be covered with a Masach (Screen) and Ohr Hozer (Returning Light), symbolized by clothing in our world.

The Sa’arot (hair), from the word “Sa’ar (storm)” is the awakening of the person, his advancement towards a goal. On every level they can be counted in a particular way. The Peyot (sidelocks), which descend from the sides, represent the Light that descends from the head, drips onto the beard down onto the body.

The priest had a complete wardrobe. Besides the usual clothes, he was dressed in special cloth pants and a sash, a beautifully embroidered shirt with bells on the hems and a hat. Such attire fit the Masach, the characteristic of bestowal, the intention, that should be created above one’s desires.

And he shall not come upon any dead bodies; he shall not defile himself for his father or his mother. (Leviticus 21:11)

“Dead” is a desire that is left without an intention into which the Light cannot enter. And the priest must protect himself and not come in contact with anything that has a negative intention.
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From KabTV’s “Secrets of the Eternal Book” 5/21/14

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The Torah, “Numbers” 10:11 – 10:12: On the twentieth of the second month in the second year, the cloud rose up from over the Tabernacle of the Testimony. The children of Israel traveled on their journeys from the Sinai desert, and the cloud settled in the desert of Paran.

If we speak about the geographic distance between Mt. Sinai and the land of Israel, it is about one or two weeks’ walk, not forty years.

But the point is that the nation of Israel had few transitions and many stops. They would come to a certain place and settle there with the entire camp for a long time and not move from it.

This indicates that the adaptation to a certain place you arrive takes a long time and great forces, although there is basically nothing new about it, only a desert. So what happened there?

Even when different changes take place in us, we don’t understand that huge levels of preparation are being created in us. It is absolutely impossible to skip, neutralize, restrict, remove, assemble, or compress them, and therefore, the main thing in the spiritual work is patience and endurance.

“On the twentieth of the second month in the second year, the cloud rose up from over the Tabernacle of the Testimony.” Whether in darkness or in a cloud, in daytime or at night, we must conceal ourselves from the Creator.

If we discover Him, we immediately will begin to enjoy it, and our motion forward toward the goal, toward our correction, will be out of self-love, self-enjoyment. This is the reason we must constantly be careful of it.

However, when the cloud is taken up, it means that the Creator seemingly reveals Himself, thus showing where He is in some sense.
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From KabTV’s “Secrets of the Eternal Book” 2/11/15

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