Spiritual entities become separated from one another only by disparity of form. In other words, if one spiritual entity acquires two forms, it is no longer one, but two. …

You now see that as a corporeal matter is divided, cut, and becomes separated by an ax and motion that increase the distance between each part, a spiritual matter is divided, cut, and separated by the disparity of form between each part (Baal HaSulam, The Study of the Ten Sefirot – Inner Observation).

The Creator created one general desire to receive, which was broken into 600,000 main parts, which in turn split into billions of parts (desires). The distance between various desires (the red and green circles in the diagram) is determined by the difference in their qualities.

If the difference in qualities diminishes due to one or the other, then accordingly, either the first desire moves toward the second, or the second toward the first.

When the difference becomes zero, they connect and become as one.

The program of creation lies in the fact that all 600,000 parts, which make up one general desire, must connect together.

At first, they organize into groups of tens (small green circles in the diagram). And then these tens gather together until they form one common Kli (vessel) called Adam. In this way, the system reaches its correction.

Question: Is there any correspondence in this to the human microcosm in which there is an enormous number of different microbes, atoms, and molecules? It is the same in the macrocosm,  there are a multitude of stars, planets, and celestial bodies.

Answer: There is absolute correspondence. Everything consists of the same small desires, each of which is in the same state: approaching, dissolving, and distancing from one another. All this is for the purpose of reaching one common denominator. All of nature is moving toward this.

Isn’t this evident from all of history, from what we study in the sciences? Today we say: the world is becoming integral, revealing itself more and more as one integral system. Previously, this was not revealed, but now we already see it.

Question: So both the macrocosm and the microcosm have a spiritual root?

Answer: Everything does! It is all one system that exists within one desire created by the Creator.

All the particular desires, as they are corrected, bring themselves to altruistic connection with the other parts and merge into one unified whole.

In the unified desire, they become similar to each other and differ from one another in no way at all. This is the very point of correction of all creation.
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From the Kabbalah Lesson in Russian, 4/15/2018

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The common soul, which was one and connected, was divided into many parts after the shattering. We need to gather and unite these parts, and through them reveal the Creator.

The difference between the original vessel and the one restored after the shattering is that the shattering reveals new qualities that were not clear before. It is precisely because of these qualities that the soul shatters. When they are corrected, additional qualities of light are revealed against those broken desires.

In this way, we clarify the inner qualities of the Creator who created this soul and corrects it with His light.

If there were no shattering and correction, we would feel no more than the first man Adam before the sin, only the small state of Nefesh of Ruach deRuach. Whereas after the shattering and the correction, we reveal the entire light of NRNHY, meaning we adhere to the Creator Himself, attain equivalence of form with Him, and understand His ways and the wisdom embedded in creation.

Therefore, it is impossible to do without shattering and correction. The end of correction is the point initially placed into the program of creation.

The soul must correct itself so as to correspond to the entire system of creation, which includes all the worlds of AK (Adam Kadmon) and ABYA (Atzilut, Beria,Yetzira, and Assiya). The soul is the innermost part of the entire system of creation. Therefore, in our correction, it must take on the same form as all the upper worlds and consist of three parts: head, body, and extremities; and then of three lines; and of many complex forms.

When they connect with one another, the differences do not disappear, because “love will cover all crimes.” The corrected soul preserves within itself all the great egoism, all the immense desires and contradictions.

Everything that was before remains; nothing is erased. On the contrary, the negative manifestations help us in the revelation of the light, whose advantage is discerned from within the darkness.

We have great work ahead, because Adam had no head, body, and extremities; he only had a body, and existed on one level filled with the light of Hassadim. He was born “circumcised,” like an angel, in a small state. An infant has no mind and cannot stand, but only lies down, meaning his head is on the same level as his body.

But we must raise this shattered soul to its feet, to its full height as befits a human. That is why in our work we select the parts of the soul that belong to the head and the body, and clarify the function of each.

All the parts of the soul after the shattering are already prepared for correction, but we must draw the upper light, clarify the places of the shattering, and correct them.

Those who are drawn to spiritual work will be called the head of Adam, the common soul. And the rest are the parts of his body. That is why Israel, that is, “straight to the Creator”, is called “Li-Rosh, a head for me.”
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From the Daily Kabbalah Lesson 5/9/18, Writings of Baal HaSulam “The Arvut [Mutual Guarantee]”

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Comment: In order to implement the method of Kabbalah, three components are necessary: a group of like-minded individuals, original sources, and an instructor. Work in a group of like-minded individuals is the work of coming closer to one another to reveal the goal that Kabbalah speaks of: the revelation of the Creator.

My Response: Our world is intended for us to carry out the work called the restoration of the soul. According to the wisdom of Kabbalah, the Creator created a system of a single common soul called “Adam.” This system, in its original state, consisted of egoistic desires that were connected together and worked toward one goal: to support one another.

Then a shattering occurred, and the entire structure broke apart into a vast number of inanimate, vegetative, animate, and human elements, which are now in a state of relative connection with one another. Relative because their relations to one another imply only mutual complementation, that is, using each other, and on the other hand, a desire to constantly develop at the expense of others, to absorb one another. This is the egoistic principle of existence of the entire system.

Now we must return it to its original state, in which all its parts will relate to each other, not egotistically from a purely consumerist standpoint for themselves, but with the understanding that it is necessary to work for the entire system as a whole, for the sake of all. Therefore, every mature, sound element of the system must attain the state of “love your neighbor as yourself.”

Only under this condition will all the elements unite above their initial egoism and form a single, unified, integral system that will be able to exist properly and be filled with a special force called the Creator.

This work we must carry out here in this world, now in our generation. We are those who understand the significance of this work, the conditions that nature or the Creator provides us with, the importance of our mission, and who feel such a drive and responsibility for it.

That is why we gather in a group to unite in mutual help, mutual efforts, and to connect all our ties together in similarity to the global force of the Creator. The Creator represents the force of bestowal, connection, love, and mutual complementation. And we must generate this force between us in such a way as to become similar to Him in our relationships.

We cannot do this by ourselves because we are initially opposite to one another. Each of us is an egoist and cannot think of others. But we can ask Him to change us. And then, in the group, we will be able to realize this idea.
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From KabTV’s “Basics of Kabbalah” 12/25/18

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Our sages have already said, “You have not a generation without such as Abraham, Isaac, and Jacob.” Indeed, that Godly man, Rav [teacher, great one] Isaac Luria [the ARI], troubled and provided us the fullest measure.

He did wondrously more than his predecessors, and if I had a tongue that praises, I would praise that day when his wisdom appeared almost as the day when the Torah was given to Israel (Baal HaSulam, “Introduction to the Book Panim Meirot uMasbirot”).

Indeed, the whole method of correction came to us from the ARI. He realized everything that had been laid down by all prior Kabbalists.

The soul of the ARI occupies such a place in the general system of souls that from it onward, the light begins to influence all souls, leading them to the final correction (Gmar Tikkun).

Before the ARI, all development took place at stages 0, 1, 2, 3, and only the ARI with his corrections in the system of souls entered into the 4th stage and began to build the authentic Malchut in its final form.

He is Sefira Yesod (the last one before Malchut), and he is therefore called Moshiach ben Yosef (Yosef means Sefira Yesod) after which Malchut begins to correct itself.

All prior souls were part of the souls of the preparation period of correction. And only starting with the ARI does the general awakening of all souls begin.

Of course, this process takes hundreds of years, but the ARI opened the way to the light from the previous three stages to the last, the fourth, and the correction has begun!

Moshiach is the revelation of the light in the general system of souls. This light enters Malchut through Yesod. The ARI opens the gates for the light and is therefore called Moshiach ben Yosef.

The Messiah is the force of correction. The ARI portrays this force running through his soul. Being in the general system, he makes corrections in his soul, and now light flows through it into Malchut and affects the souls.

But now, it is on us to prepare our souls for the ascent from Malchut to Bina. This process already relates to the correction of Malchut—Moshiach ben David.
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From the Daily Kabbalah Lesson 8/5/10, Writings of Baal HaSulam Preface “Introduction to the Book Panim Meirot uMasbirot”

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When we read The Book of Zohar, we try to create a common space where we desire to unite all our points in the heart within it; this is what it means to study the Torah. Without such an intention, there is no study of the Torah.

The point in the heart is Israel (Yashar–El), meaning the desire aimed toward the Creator. Through study, we strive to attain the Torah, the light that reforms us. Then, within the connection between us, we reveal the Creator.

Within this connection between us and thus within the revelation of the Creator, there are 125 degrees, or 5 worlds, the 5 lights of NRNHY.

The complete absence of connection from which we begin our efforts to unite is called this world. The final point of unity between us is called the world of infinity.

This is how the entire system of the collective Soul is revealed, called Adam HaRishon, Shechina, or Malchut of infinity. The form of this spiritual vessel (Kli) is called the Creator (Kadosh Baruch Hu), the quality of bestowal and love that we reveal.

Everything exists within this system. The entire wisdom of Kabbalah speaks only of how to reveal the Creator according to the law of equivalence of form, as it is said: “From the love of the created beings to the love of the Creator.” By connecting together, we form a system of connection between us that is similar to the upper force of bestowal.

This image must always be before our eyes as we read The Book of Zohar. I must constantly examine where I am on this ladder of connection between us, what The Zohar is speaking about at this moment, whether I desire to connect with others or resist it, and what hinders me.

I must constantly think only of this: how I (Israel) am connected to others by the force that unites us (Torah), and how within our correct connection, the original quality of bestowal (the Creator) is revealed.
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From the 2^nd part of the Daily Kabbalah Lesson 9/14/10, The Book of The Zohar

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Question: What is the Torah?

Answer: It is the force that corrects us, connects us, and comes to us in its many manifestations. This force is capable of bringing us the recognition of evil, its correction, connection with the good, and shows us examples of unity; that is, the entire system of our correction is called Torah.

ZA (Zeir Anpin) of the world of Atzilut is called Torah because I try to resemble this image, this system, by assembling all the souls in Malchut of the world of Atzilut in such a way that the connection between them resembles the structure of ZA of the world of Atzilut.

In this case, all the souls included in Malchut of the world of Atzilut unite and enter into adhesion (Zivug) with ZA of the world of Atzilut, with the Creator. This is how we reveal the connection and adhesion between us.

Everything happens, begins, and ends in ZON (ZA and Nukva) of the world of Atzilut. Malchut of the world of Atzilut goes through seven states until it reaches the level of ZA, similarity to it in full. At the end of correction, they become like two great lights.

Therefore, ZA of the world of Atzilut, called Torah or the Creator, serves as an example for us in its structure, power, and influence.

And we must first of all strive to unite with each other, in the darkness, and reveal the need for His help.
When we discover in all our efforts to unite that we are incapable of it, then like little children, we begin to cry and demand correction from Him, an example.

Then the upper one will show us an example and will give us the power to unite. But our request and demand must come only from our efforts to unite with each other. Otherwise, we will not be worthy of an answer. Otherwise, we are not in the connection of Malchut with ZA of the world of Atzilut, we are not in Malchut. Malchut feels only the connection.

And we are all below, in the worlds of BYA (Beriya, Yetzira, Assiya). In Malchut, only our desires to unite with one another in order to reveal the Creator and attain the quality of bestowal.
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From the Daily Kabbalah Lesson 9/14/10, The Book of Zohar

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Question: How does mutual guarantee fit into the pyramidal structure that also exists within the group?

Answer: It does not matter. It is like asking if all souls are different, how is it that all exist in one soul “as one man with one heart,” and there are no differences between them, and each receives the full measure, and each contributes as much as all the others? After all, they are all different from each other.

If we are in a single system, mutually interconnected, one in all and all in one, where the structure of each is the same as all, then there are no differences.

Of course, there are differences in the basic points of souls. That is, the point in the heart is different in each soul, but the other “first nine” that a person acquires are the same: me and inclusion, you and inclusion, he and inclusion, and it turns out that the structures of all are the same.

Question: What is this difference?

Answer: This difference comes from the Creator, about whom you say: “Go to the Master who made me.” You can not change this.
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From the 1^st part from the Daily Kabbalah Lesson 5/14/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

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Each person can influence the whole world, both positively and negatively. This is a consequence of the interpenetration of souls and the breaking of a single Kli of creation called the common soul of Adam HaRishon.

Initially we existed in a wonderful union in it that was created by the light. In its presence, all desires were suppressed, sweetened, combined and, of course, were in the intention of bestowing to each other. All this was a manifestation of the light, which thus supported these desires from the moment it created them.

Then the shattering occurred. That is, the light departing from the Kli led to the fact that the Kli remained in its natural properties, in its nature, which had never happened before.

It was discovered that the nature of creation is the desire to enjoy. Since the creation does not feel the light, the nature of the giver, it begins to exist within itself, immersed in itself, and of course thinks, checks, and makes calculations only in accordance with the desire to receive, each according to one’s own desire.

Then a shattering occurred between all desires that once felt united, like one organism in which various organs function together and think only of helping others. It was clear to them this was one system that cannot exist any other way.

Suddenly a desire erupted in everyone, a desire unrelated to the desires of others. Everyone began to care only about their personal existence. Thus, there was a breakage among all parts of the common soul, the common Kli of Adam HaRishon.
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From the 1^st part of the Daily Kabbalah Lesson 5/12/2025, Writings of Baal HaSulam, “The Arvut (Mutual Guarantee)”

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In engaging with mutual guarantee, we must first of all fulfill this law within the people of Israel, and only afterward will the entire world join in.

Ultimately, everyone, without exception, is obligated to fulfill this law. Baal HaSulam writes that even in the most advanced states called “the last generation,” there will still be people who are unable to understand the precise interpretation of the law “Love your neighbor as yourself.” Yet, they will join it even without awareness of the necessity of Arvut.

But in any case, because in the collective soul of Adam HaRishon many types of souls exist that differ in character, depth, attainment, understanding, and participation, then naturally for each type, the fulfillment of Arvut, and the relative participation, will differ in accordance with their capacity, attainment, and the depth of the desire that governs them, or that they have already acquired.

Still, it is Israel—those who aspire to the Creator—who must be the first to achieve this fulfillment.

Then, as Baal HaSulam writes, a small community must be organized in which all the laws will be established, as if in one nation. Afterward, more and more groups must join them until this law becomes a model for the entire world.

But as Baal HaSulam writes, they will join gradually in accordance with the understanding of responsibility placed upon each of those who are within the group whose charter is Arvut.
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From the Daily Kabbalah Lesson 5/11/2025, Writings of Baal HaSulam The Arvut (Mutual Guarantee)

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Rabbi Elazar, the son of Rabbi Shimon, writes that everyone must attain the condition of Arvut (mutual guarantee). We have no possibility of connecting souls into one Kli (vessel) other than through the correction between them, which is called Arvut.

Arvut is merely the realization of unity. It is not some artificial or secondary condition that has other causes. There is only one reason—the merging of souls in such a way that they become similar to the light and merge with it. It is very simple.

How can it be that some soul, some desire from those included in Adam HaRishon, would unite with the rest if not through Arvut, when it gives itself over to all the other souls as an inseparable part that is fused with them?

Of course, in our world this must find expression in such a form that both the nations of the world and Israel will ultimately be included in the law of Arvut.

During the exile, the people of Israel mixed with the nations of the world, and now the notions of “the people of Israel” and “the nations of the world” are such that we do not exactly know who is where. We do not know the tribes of Israel; we do not know how the mixing occurred.

Therefore there are many cases in which, among the so-called nations of the world, here and there we observe such an awakening that does not exist within the people of Israel. If some soul is awakening, this is a sign that it has already reached the possibility of fulfilling its role.

In other words, if someone is capable of taking the obligation to attain such a correction as Arvut upon themselves, they are called “Israel” in relation to all the others who have not yet reached this.

And those souls that have already attained or want to attain this must relate to the rest as to the nations of the world—to correct, to connect, and to care for them.

Such a division no longer corresponds to belonging to any nation; this division is more internal: one who strives toward the Creator is called “Israel” and one who still does not strive is called “nations of the world.”

It is said that the people of Israel were sent into exile only in order to attach the nations of the world to themselves. And we see that there are those in whom the desire for the Creator lives, and the part of Israel in them, as a result of the mixing, is very strong. There is nothing to be done; this is the result of the shattering and the exile, which were predetermined from above.
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From the Daily Kabbalah Lesson 5/11/2025, Writings of Baal HaSulam The Arvut (Mutual Guarantee)

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