Question: We say that Akudim means connected. That is, when the properties are connected correctly, they form the correct Kli. Can we also say that we need to connect properly in our ascent from the bottom up?

Answer: Naturally.

Question: And then will a person in the unity of the ten reveal all these properties in the likeness of the Creator?

Answer: Yes, in the connection between us, we will reveal the correct form of the Kli.

Question: Why is the order of ten within a single Kli determined relative to Behina Dalet, rather than Behina Aleph, Bet, or Gimel, as a local criterion? That is, why is the determining axis tied to the root of the recipient, and not to the intermediate states?

Answer: What else can it be tied to? The most important thing is Malchut. If there is no Malchut, there is no Kli. Malchut is the desire to receive in the Kli, and it is the only one that determines what kind of Kli it is, the type and power of the Kli. All this is determined only by Malchut.

Question: Why did the breakage of the Kelim take place in the world of Nekudim, and not in Akudim?

Answer: In Akudim, all the Sefirot are, as it were, united into a single Kli, a single Zivug, a single dissemination of light. Therefore there is no reason for division. In the world of Nekudim, however, there is already a difference between the light and the Kli that receives it. That is why there is division in the world of Nekudim.
[349359]
From the 2^nd part of the Daily Kabbalah Lesson 10/23/25, “The Study of the Ten Sefirot“

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Question: Why did Baal HaSulam have a special respect for materialistic psychology?

Answer: Because at the level of our world it explains everything correctly, only, along with the rest of the problems of our world, it reaches a dead end.

What can we do in the world with our current psychology? We study the human being by all possible means, are ready to invest billions of resources and efforts, and still achieve nothing because we do not imagine the inner world of a person.

Psychology is like a tool that I want to open a person up with, look inside, dig into, like into a computer or some engine, and find out how he works, how I can correct him, adjust him, adapt him to myself, understand what his problems are, and so on.

But in fact, psychology does not help me with this. It is like trying to use a screwdriver and a hammer to get inside some modern mechanism made of all sorts of electronic circuits to figure it out. It is impossible to work this way.

However, we cannot act otherwise because our egoism, through which we look at a person and study him, is very one-sided and base. It does not allow us to understand their incentives, resources, causes, and problems. We see that psychology is unsuitable for children, for adults, for married couples, for anybody. We do not understand people and cannot figure them out. This is the main problem of our society: we do not know what we need.

Naturally, Kabbalah completely replaces psychology. It uses it where possible and then develops it further, since psychology cannot develop itself. Therefore we welcome materialistic psychology, but from there we must already advance it into the realm of Kabbalah.

Comment: By the way, many people who have studied psychology or continue to study it are interested in Kabbalah.

My Response: Naturally, I am sure that in the future all psychologists and philosophers will come to the study of Kabbalah because here they will find answers to the questions that psychology cannot answer.
[251013]
From KabTV’s “Basic of Kabbalah,” 12/13/18

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Question: What actions can help one be freed from thoughts about oneself?

Answer: The only action that can truly separate me from thoughts of myself is incorporation into the group. I must do everything in my power until I reveal the inner force of the environment that I have attached myself to; until then, nothing else will help.

At first I perceive the environment as if I were a seed that has fallen into dry sand. But then I begin to see that this is soil that contains certain minerals and moisture that can nourish my growth. This “moisture” is the quality that can soften my egoism so that I begin to desire the attribute of bestowal. And the “minerals” are the light of Hochma, which can provide nourishment for my development. In this way, I begin to receive the lights of Hassadim and Hochma from the environment and grow to the extent that I annul myself before it.

Then I already understand that annulling myself before the environment is a beneficial and correct decision egoistically. For now, it comes from my egoism. I have no intention yet to bestow selflessly. I want to annul myself before them in order to be nourished by their environment and grow. If growth is possible only through bestowal, then I am ready to think about bestowal. But for the time being, it is still a calculation for my own benefit.

I want to acquire the quality of bestowal and become a giver. This is a special kind of egoism; one that leads toward the spiritual world. We will have to change such vestments many times on the way until we reach true bestowal without any calculation for ourselves. In the meantime, we do not know what that is. Only the light that reforms can give us this shape. And along the way we will change many more forms, which are each more cunning and egoistic than the last and which are all opposite to the final form.

At first it seems that we are advancing well, that we have already come close to bestowal and are almost entering the spiritual world. And then suddenly it is revealed that all this was still concealed reception. In this way we continue to develop. The main thing is to constantly receive support from the environment, to annul ourselves before it, and not to fear any states because you are on the path.

What is needed is a collective prayer, that is, for my thoughts and desires become the same as the inner thoughts and desires of the group, that I delve ever deeper into the group and want to flow together with everyone in one current to such an extent that wherever they go, I go, without any criticism from myself. This is called collective prayer. What everyone wants, I want too.

For me society is not something external, but the inner desire of the group, although later I will discover that the same force acts within all external people as well.

In summary, if I wish to advance correctly, I have to do everything possible to join the group and not look at external faces, but at the inner thoughts and desires, and strive to unite with them. This is what collective prayer means. Whatever this society desires, whatever it strives for, I join them and I yearn for the same.
[39190]
From the 1^st part of the Daily Kabbalah Lesson 3/27/11, “Preparing for the New Jersey Convention”

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Question: What causes the screen to thin during the ascent?

Answer: The screen thins only if there is a reason for it.

But in general, we could say the screen expands and thickens rather than thins, because as much as it ascends, the stronger it should be.
[349487]
From the 3^rd part of the Daily Kabbalah Lesson 10/26/25, “The Study of the Ten Sefirot“

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Question: What does direct light clothing onto reflected light mean? Does Malchut discover something in direct light through this action?

Answer: Malchut, clothed in the upper light, begins to feel how untenable it is to receive it. As a result, it refrains from doing so.

Question: You said that if we want to do something for another, this desire must be fulfilled in its full capacity. This seems like a rule that can lift us spiritually, but we do not use it for some reason. What are we lacking?

Answer: You are lacking enough strength to bestow.

Question: Where does the direct light in the very first Partzuf Galgalta come from?

Answer: In any Partzuf there is direct light (Ohr Yashar) and reflected light (Ohr Hozer).

Ohr Yashar goes from top to bottom, from the light of infinity in the head of the Partzuf.
[349292]
From the 2^nd part of the Daily Kabbalah Lesson 10/21/25, “The Study of the Ten Sefirot“

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Question: Why is so much attention in the science of Kabbalah given to the structure of the spiritual worlds?

Answer: Five worlds separate us from the world of infinity, which is complete perfection and revelation of all forces; they are five concealments, filters, that hide the world of infinity from us. They are Adam Kadmon, Atzilut, Beriya, Yetzira, and Assiya, and under the world of Assiya in complete concealment from the higher worlds our world exists.

Each of these worlds is arranged in exactly the same way as the world of infinity, only it is weaker, less clear and shines less. But all these worlds are identical in all their details, both in quantity and in their connections between them. Everything that exists in each world, including our world, is the same.

And therefore, in our world, where the inanimate, vegetative, and animate nature and the human exist, they are all interconnected in the general structure by exactly the same connections as the forces in the spiritual world.

Only in the spiritual world the qualities of forces are different. But the connections between the parts are the same, and the order between them is one and the same.

And everything that seems to us as wrong, confusing, disorderly, and unjust in our world is explained by the fact that we are in total darkness and do not see the similarity between our world and the upper one.

But undoubtedly our world is the branch, and the world of Assiya is the root. In turn, the world of Assiya is the branch, and the world of Yetzira is its root, and so on up to the root of everything, the world of infinity. That is how everything is arranged.

We are in our world, and we have no choice; we exist now in a certain reality with our qualities.

My forces, my qualities, my mind, and my feelings are such that I reveal a picture called “this world.”

But through this picture I can begin to change my feelings and mind. And since the upper world is arranged according to the same model and differs only in its properties, it represents the very same picture, only more alive. Then I can try from the world I am in now to attain a higher sensation since the parts of the worlds and the connections between them are the same, except the quality of the forces is higher.

Therefore by studying the science of Kabbalah, I draw a force from above upon myself, I strive to attain the upper world, and in response this yearning brings me a light that returns to the source, the force that changes my qualities. It should not change either the composition of the parts or the order of things within me.

It has to change only one thing, the quality of my main property, so that instead of my egoism, I would acquire a bit of bestowal that is more exalted than mine. And then I rise with everything that I see and feel to a higher degree, to a higher dimension, and I begin to feel the spiritual world.
[4758]
From the “Questions and Answers” 8/30/09

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Question: What is the point of listening to someone asking you a question? What is the purpose of asking questions anyway?

Answer: It is written, “The timid cannot learn.” Questions should be asked, but at the same time, you should follow the answers and delve into them until they are completely clear, i.e., until they enter you. By listening to a friend, you connect with him in his desire toward a goal, which is important for unification in a group.

After all, your desire alone is never enough to achieve the goal and for Ohr Makif to evoke a new intention in desire for the sake of others. It was only for the sake of this connection with others that the worlds appeared, that Adam’s soul was created and shattered, that this world was created so lowly to create a place of freewill for man, which is the only thing we do, and this freedom of will is realized only in an attempt to absorb the desires and goals of our friends throughout the world group.

In the same way, all of humanity will be forced to solve its common problem. The crisis and the revelation of mutual hatred will be revealed as the cause of the threat of destruction of an empty, worthless, yet unique and therefore precious, life. They will begin to listen to questions, i.e., the desires of others, until they all unite in one question “What is the meaning of our existence?” (Introduction to The Study of the Ten Sefirot) and will come to Kabbalah!

Question: You often say that spirituality is beyond time, motion, and space. What do you mean?

Answer: You need to clarify this. There is nothing you can do, you must study. Those who wish to evade it with questions do not understand that only studying the writings of Baal HaSulam (in any language) attracts the upper light of correction. While the questions and answers are only a prelude for beginners. Clarify this in The Study of the Ten Sefirot, “Inner Observations” or at least go through this entire blog. Perhaps this form of learning is more suitable for you now.
[1281]
From the ‘”Questions and Answers” 6/22/08

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Question: How or in what way is the quality of bestowal manifested and revealed in the group? Is it in thoughts, actions, joint work, or sensations? Could you describe the feeling of a person who is in a corrected group where the quality of bestowal has been revealed?

Answer: A group is in the right state if, at every moment, it finds the strength within itself to straighten itself toward the direction of the quality of bestowal. That is, there are always descents and ascents occurring in it, in different people at different times, but there is always an opportunity to grab onto one of the friends, to pull oneself up, and in this way two or three of them pull up the rest.

Your boat was wrecked? But even in this half-broken boat if one person remains, he saves all the others. That is called the right group.

If you act in this way, you are clearly moving toward the goal, and then everything will be fine with you.
[86054]
From the Kharkov Convention “Uniting To Ascend” 8/17/12, Lesson 3

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