First of all, one must connect to one’s private ten, and only afterward to the entire world Kli. My ten is my personal Kli, from which I cannot exit, to which I am connected, and into which I must invest myself. It is like a pacifier for a baby; once he grabs it, he immediately calms down and comes to himself.

That is how we should feel about our ten, as if without it we do not exist and cannot manage. It is my shield and my umbilical cord that connects me to Adam HaRishon, to the general system of all the worlds. By entering the ten, through it I am connected, like by an umbilical cord, to the common soul of Adam HaRishon and to the Creator who is revealed within it.

During the convention, I received a great desire from the large Kli. Having felt the whole world, I have to  bring all this force into my permanent ten. And each friend in my ten must bring into it his own impressions from the great Kli that was at the European convention. From all these impressions, our ten will seem to swell and become greater, and it will also feel a stronger connection with the world Kli.

This will happen every time after conventions, expansion and contraction, expansion and contraction, through which we will grow.

With all the impressions received from the great world Kli, I now come into my ten confused, and I must again find unity and connection within it. But this will already be a different connection because each of us comes filled with impressions from the great Kli, as if expanded, and therefore we must work anew on our connection.

There was an expansion, and now it must be translated into contraction so that our new connection will be much stronger than before, with deeper inner qualities. It is as if before, ten children were connecting, and now they are ten teenagers, and later they will be ten adult men.

Each time, a new quality of connection is attained due to the fact that after expansion we return to contraction. In contraction, it seems as though we return to the same state, but on a higher level.

The permanent ten is my shield, my beloved pacifier for the baby. Without it I do not exist. In the spiritual world, my ten is my passport.
[255719]
From the Daily Kabbalah Lesson 11/15/19, Hardening of the Heart—An Invitation to Ascend

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (9.4.2020)

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2nd part of the Lesson — Recording of Rabash. Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 4, Item 5

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The environment and the teacher are the only factors that determine a person’s future. At every moment, he must see his state as one in which he has received everything necessary from above, and all that remains for him is to connect himself with the right environment.

And such an environment is always near us; we only need to be able to choose it. This is our only free choice because everything else already follows from it.

That is why I don’t have to worry about anything except where I get my nourishment from, with whom I am connected, who influences me! That is, to always think not about myself, but about what external environment I am connected to. If a person wants to manage his development, his life and destiny, then he should think only about whom he is in contact with.

But it is completely unnatural for a person to think about this! After all, we constantly think about ourselves: who am I, why, what will happen to me? What is the meaning of my life?

All these questions of yours are directed inward, and they are correct! But how are you going to resolve them? With what do you connect their resolution?

Kabbalists explain that the solution depends only on the environment. And that is why I need to immediately turn my attention to the external forces that act upon me because their influence on me determines all my future.

And in essence, this is not external, but a single system of souls, an integral part of my spiritual body, there, where the shattering occurred and what needs to be corrected. And only there can I change something, because with all the other desires I can’t do anything.

It is as if to bury oneself into an archive and read the protocol of long predetermined events. I can only influence the environment somehow. And it is a pity to waste my attention on something other than that.
[13212]
From the 4^th part of the Daily Kabbalah Lesson 4/18/10, Writings of Baal HaSulam “The Freedom”

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Question: How is poor education related to a lack of connection between people? I don’t see the connection here.

Answer: What we call “education” provides education, but does not educate or develop. School does not build a human out of a child, but only gives him knowledge: in physics, chemistry, and so on.

We call the educational system a system of upbringing, but it does not provide upbringing at all. This is evident from the results as well as from the subjects that are taught there.

How many lessons and discussions in school are aimed at nurturing a person? Does anyone even care about that?

The schedule includes only physics, chemistry, reading, and writing, and then we wonder why we have such difficulties with children. School produces robots who have been taught to work at enterprises. This is the task of the school: to prepare a worker (an engineer, etc.) who will work on the “conveyor belt.”

And what kind of person he will become and how he will live, no one in the education system cares. Because it is not, in principle, a system of upbringing!

This system of education has never set the goal of upbringing a person. It arose during the Industrial Revolution, when it was necessary to turn peasants into workers.

That is when the modern school was invented to teach a little reading, writing, and so on, so that someone who had worked with cows and on the land all his life could work with machines, understand the simplest physical and chemical laws and could follow instructions.

This is what school was built on and it continues to exist in this form to this very day. But today we must move on to a truly “educational” system of upbringing, and that is something entirely different.

It is defined not by how much you know in physics or mathematics, but by how much of a human you are! A human being is someone who is connected with others! Only this connection allows you to be called a human, not the amount of scientific knowledge.

If you succeed only in science, it will help you only to create a more terrible weapon. After all, you will add the knowledge you acquired in school to your uncorrected ego and with its help you will go and use everyone else. And this will determine your success in life.

This is how people are raised today; the first questions: what major did you choose, and how much can you can earn it? And this is called education?!

If people see that a system has appeared that truly allows giving children an education, they will immediately respond. After all, this problem is clear to everyone.

Today, people don’t even want to have children, they have nothing to give children. They don’t want to bring them into this world to condemn them to meaningless suffering.

Therefore, it is necessary to convey to people that all the problems in society and in our private life stem only from the lack of connection between us. And this connection can be achieved only by the path of light.
[16201]
From the 4^th part of the Daily Kabbalah Lesson 6/28/10, Writings of Baal HaSulam “Introduction to the Book Panim Meirot uMasbirot”

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Every person is obliged to attain the root of his soul. This means that the aspired-for purpose of the created being is Dvekut [adhesion] with His qualities (Baal HaSulam, “The Acting Mind”).

It is written that “the outcast will not be cast out from the Creator.” All universal desire, including the inanimate, vegetative, animate, and human levels, all of reality, must return to the source, to the root. The creation came out of the source only in its imagination, and now, by trying to overcome this illusion that separates it from the root, it must remove the veils and return in its sensations.

Overall, the reality of the universe is a desire, divided into the four levels listed above. The greatest desire related to the human degree can carry out this work. The previous levels have no free choice, they should not have to work, exert effort, or realize this goal, because they cannot attract light, they cannot oblige the Creator to change them, and remove the concealment. Only the human can bring himself and the whole reality to correction, in other words, back to the sensation of the source, or to the removal of concealment.

The human degree, in turn, is also divided into four levels; in fact, the “human in man” who carries out the plan. This means that some people perform the necessary actions, influence others, and pull them along. Others draw the remaining levels along with them, the animate, vegetative, and inanimate. This is how everyone returns to the single root.

Thus, all people must reach the root, adhesion, but they differ in the implementation of the work and the final form. Depending on the root of their soul and desire, everyone returns in their own way, adheres to their own extent, fulfills their function, and rises to their own level.

Of course, we are talking about the process of returning, when we remove the concealment and assemble a mosaic of the overall picture. And then, when everyone takes their place, we begin to understand there is no difference between big and small, between individual desires—all this is important during the work, on the way back to the source.

But after we return to our root, our differences disappear. Then, a single force appears, a single desire, a single light, a single reality—as it is written: “He and His name are one.”
[41718]
From the 4^th part of the Daily Kabbalah Lesson 4/28/11, “The Acting Mind”

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How can I forgive this to you while the ladder that is placed on the ground is empty? No one climbs it, and instead of today you say “tomorrow.”…

Therefore, let me remind you of the validity of love of friends in spite of everything at this time, for it is upon this that our right to exist depends, and upon this our near-to-come success is measured.

Hence, turn away from all the imaginary engagements and set your hearts on thinking thoughts and devising proper tactics to truly connect your hearts as one, so the words “Love your friend as yourself” will literally come true in you, for a verse does not reach beyond the literal, and you will be cleaned by the thought of love that will cover all crimes. Test me in that, and begin to truly connect in love, and then you will see, “the palate will taste…” (Baal HaSulam, Letter 47).

It is so difficult for us to work on the connection between us because it is precisely in this place that the spiritual shattering occurred. A person resists this action with all his might and by every means, thanks to one’s nature, their egoistic inclination.

One must pass through a vast number of states before they see that nothing helps them and ultimately return to the simple and closest principle that has been right next to them all along. Then, if there is still time left for the person in this cycle of life, he or she may yet succeed in properly connecting with one’s friends and understand that only through unity with them does one attain the spiritual world, correction, and everything in general.

Therefore, what is required here is a collective decision, a pressing need, and great joint work to constantly awaken the feeling of the importance of connection. Each one must show everyone, and all must show each one, that correction lies precisely in connection—it is within connection that the spiritual world is revealed.

All other occupations that we invent for ourselves instead of this are called artificial work and exile, exile from connection, from readiness for unity, exile from approaching contact with a friend, from love of one’s neighbor, which no longer stands as the goal behind every step and every deed in a person’s life.

The goal is precisely in connection, by which the measure of our success is determined—until it turns into a ladder of spiritual degrees, and the measures of connection become Partzufim, Sefirot, and worlds. In the end, we compress and unite to such an extent that we become as one man with one heart, which is already the degree of the world of infinity, for such connection is absolutely perfect and boundless.

And if we make this our primary, sole, and central aim, the only task we must engage in and nothing else, then we will succeed. Otherwise, our ego will gladly cast us far away from the true work, enticing us with all sorts of imaginary occupations.

As Baal HaSulam writes: Begin to truly connect in love, and the palate will taste, that is, it will taste the flavor of the inner light that is revealed to us.
[90682]
From the preparation for the Daily Kabbalah Lesson 10/19/12

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (9.2.2020)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Item 5

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3rd part of the Lesson — The Book of Zohar, “Beresheet – 1, ‘The Brightness of the Firmament'”

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The “straight Sefirot” (Yosher) and the “round sefirot” (Igulim) obey opposite laws: among the straight Sefirot, the most inner is the most important, whereas among the round ones, the most outer is the most important. This opposition between the properties of the round Sefirot greatly confuses us.

We understand reception and bestowal when reception is opposite to bestowal, as in the straight Sefirot. But the round Sefirot do not belong to this calculation of reception and bestowal; they have no screen (Masach); these are desires that existed before the restriction (Tzimtzum) and before the screen. That is why we become so confused in this world, where we are influenced by two forces: one from the circles and the other from the straight line.

In the straight line, everything is clear and simple: there is an up and a down. Below is evil, reception; above is good, bestowal.

Wherever I stand on the line, I can measure how much strength I have (how many “kilograms,” what kind of screen), what kind of light (how many “liters” or “lumens”). Therefore, in the line, I have no questions; I have ascended to a certain height and measured it.

Here simple spiritual physics operate: all calculations are in my hands. There is a force, the screen (the covering), and a desire that is filled through it, and how much I paid is how much I am filled. Everything is clear.

But in the “circles,” I don’t know what to do, nothing is clear anymore. There is no up or down, no left or right, no distinctions by which I am used to evaluating my state. The “round spheres” are where I have not yet been born; it is before I began to understand anything.

It is like I am in my mother’s womb. That is where the “round” governance operates, and I completely annul myself.  Everything is given to me, all waste is taken away, I don’t decide anything on my own. But when pressure begins to be applied on me, demanding that I start fighting for my life myself, then “linear” governance begins.

And today, a second governance is being revealed in the world besides the linear one—the round. But we do not know what to do with it.

The world suddenly becomes global, integral; everyone is connected with everyone else, and I must take everyone into account, and I think: “Why should I?!” I must consider everyone as if they are included in my desire, in my vessel, which becomes round. This is a completely different kind of governance, and therefore we encounter a problem. It is opposite to everything that has happened before.

The whole matter is that “circular desires” are now being revealed, the desires of the world to come. And that is why today we are unable to arrange our lives in this world where a new higher governance is being revealed.
[52419]
From the 2^nd part of the Daily Kabbalah Lesson 22/8/11, “The Study of the Ten Sefirot“

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What is there in Aba ve Ima of the world of Nekudim that makes them the “head” of the world of Nekudim in relation to the body, ZON (Zeir Anpin and Nukva)? They contain illumination from the higher Partzuf, Keter, and this light is a protection from egoistic desires, the light of Hassadim, which guards them from the desire to receive pleasure. Even if such a desire suddenly arises, the light of bestowal protects them from egoistic reception. That is why Aba ve Ima can be considered the head.

After all, how does the head differ from the body? In the corporeal world they are made of different substances—brain and flesh.

What is the difference between the spiritual head and body (Rosh and Guf)? How does thought differ from desire? After all, is desire not the only thing that was created by the Creator? The principle of the head is a separation from the desire to enjoy that it allows one to perform an action above it. That is why desires, spiritual vessels (Kelim), become a “head” that receive illumination from Hassadim, the light of bestowal, which allows them to disconnect from the desire within them and make a calculation above it, as if looking from the outside, objectively, like an independent observer.

The part where an objective decision can be made is called the head. In this lies the difference between a human being and an animal, and in general, between man and the whole of nature (inanimate, vegetative, and animate).

In the spiritual world, all distinctions are found in the essential principle, and not in the substance itself, as is the case in our world.
[19780]
From the 3^rd part of the Daily Kabbalah Lesson 7/5/10, “The Study of the Ten Sefirot“

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Question: Malchut rises to Zeir Anpin where reflected light is attracted and a Zivug occurs. The reflected light does not come from the previous Partzuf, but from the surrounding light (Ohr Makif) that was previously rejected.

What is the difference between the reflected light of Hochma of the previous level and the reflected light of Hochma of the current stage? Is it a new portion of the same light or are there differences in the light itself?

Answer: There is a huge difference between these lights. At the previous level it was Partzuf Keter, and now it is Partzuf Hochma, and various interactions take place between them.

I believe we should mechanically memorize what Baal HaSulam writes, and later, once we feel it on ourselves, it will gradually become clear how these lights enter and exit and alternate with each other.

Question: Will each of us who engage in correction merit attracting new light?

Answer: Yes, each of us will attract the light that is attracted by his soul, his Malchut.
[349484]
From the 2^nd part of the Daily Kabbalah Lesson 10/28/25, “The Study of the Ten Sefirot“

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