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The meaning of your life is to help others find the meaning of theirs (Viktor Frankl, Austrian psychiatrist, psychologist and philosopher, Nazi concentration camp survivor).

Comment: This is what you usually say.

My Response: This is already completely ours.

Question: It is ours. But he was not a Kabbalist. How did he come to this?

Answer: One does not have to be a Kabbalist for this. One just has to be a person who searches for the essence of life, and then he sees that the essence of life is to reveal the essence of life to other people.

Question: When does a person reach this? Usually, a person lives to find the meaning of his own life.

Answer: The search for one’s own life brings a person to the point where he sees that he can realize it only through the meaning of life of others by giving them the meaning of life.
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From KabTV’s “News with Dr. Michael Laitman,” 10/7/25

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Question: What are the ten Sefirot of the world of Atzilut? What do they contain and for what purpose? And why are there ten of them and not nine or eleven?

Answer: The ten Sefirot are the necessary number of transformations that must take place over the desire to receive that was initially created by the Creator so that the bearer of this desire would feel why it is like this, how it works, and how a response arises within it.

Question: What is the complete revelation of the ten Sefirot?

Answer: I do not know what that is. But as we draw closer to our root, we become more and more similar to it and reveal more and more. In this similarity, in the adhesion with the root, we attain all the qualities of the spiritual world.
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From the 2^nd part of the Daily Kabbalah Lesson 10/16/25, “The Study of the Ten Sefirot“

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Question: Where is the upper light?

Answer: The Kli is filled with the light of Hassadim (love and mercy), the power of bestowal, which holds within itself the light of Hochma (wisdom).

The upper light is the light of Hochma clothed in the light of Hassadim. This light acts constantly.
We are always addressing the Malchut of the world of infinity because that is the only state that exists.

The substance of the Malchut of Infinity is the desire to receive pleasure. The creation gives this desire an intention “for the sake of bestowal.”

Then, into this intention of bestowal that comes from the creation, the upper light from the Creator clothes itself.

Thus, the love of the Creator and the love of the creation are revealed together within our desire, and this state is called the world of infinity.

This state already exists; we only need to make efforts to reveal it!

And it cannot be done individually but only through our collective effort, when all spiritual sparks, all points in the heart unite together.

Our shared effort awakens that light that fills the world of infinity and draws it toward us as the surrounding light that shines from afar.

Under its illumination, we become similar to the Malchut of the world of infinity.
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From the 1^st part of the Daily Kabbalah Lesson 09/27/09, Writings of Baal HaSulam

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The Sefirot of circles precede and are much more important than the Sefirot in the line, since there is no screen in the circles (Baal HaSulam, The Study of the Ten Sefirot, Vol. 1, Part 2 Chapter 1, 90).

Question: In the interaction between the Sefirot de Igulim and the Sefirot de Yosher in the world of Adam Kadmon, where do the Sefirot of Igulim come from? After all, it is already a world completely operating with a screen.

Answer: No, not yet completely. The Sefirot of Igulim emerge first because they are directly connected to the source of light. The light affects them, and they acquire the properties and form of light.

Igulim (circles) exist primordially because they are a property of light. Therefore, we cannot study Kav (straight lines) unless we study Igulim.

Igulim are the light that emanates from the ten Sefirot de Igulim. If the Kelim de Yosher are not present during their expansion, this light remains unchanged, enters the Sefirot de Igulim, and fills them.
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From the Daily Kabbalah Lesson 10/4/25, “The Study of the Ten Sefirot“

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