Question: Right now I am in the lesson with the friends trying to understand what is written in TES (The Study of the Ten Sefirot). How do the processes described there manifest with respect to me?

Answer: All of them must take place within us, and gradually we will begin to discover that this is indeed how we develop.

Question: At the moment, it looks to me that it is like I’ve never seen a computer, but someone tells me about it. That is one thing. But when it is in front of me, when I can touch it and take it apart it is a completely different kind of study. So how can I begin to “touch” and “take apart” what is described here?

Answer: Gradually, through the process of study, you will begin to feel the movement of the Creator toward you, or the movement of the light toward you, as well as what comes from you: your desires, how they change, and how the light that comes from the Creator depends on your desires. All of this we will come to feel through our own experience.

Question: In order to begin to feel this, what should I listen to within myself?

Answer: Only to what is happening within you, nothing more.

Question: How should I track the states of good or bad, pleasures coming and going, and so on?

Answer: All of this you will feel in time. The light will influence everyone, including you, and in this way all of us will change.
[347192]
From the 3^rd part of the Daily Kabbalah Lesson 8/15/2025, “The Study of the Ten Sefirot“

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Question: Baal HaSulam writes that all the discussed matters of restriction and withdrawal of the light speak exclusively about the level of perception of receiving in the Kli at the central point. Does this mean he is describing a state in which he attains this as a Kli?

Answer: No, he is not describing the sensation in the Kli, but rather what we must gradually begin to reveal for ourselves.

We can attain this through the books, with the help of the study material, and we can perform these actions upon ourselves according to what he writes in his works. We need to make a restriction (Tzimtzum), screen (Masach), reflected light (Or Hozer) for ourselves, and work with them.
[347274]
From Daily Kabbalah Lesson  8/18/25 ,”The Study of the Ten Sefirot“

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Question: What is an “object” in spirituality?

Answer: An object in spirituality is the desire to receive the light.

Question: There is a feeling that we are ripening for the revelation of the qualities of the ten Sefirot within the ten. How can we help each other accelerate this process?

Answer: We must try to implement what we read in the articles and in The Study of the Ten Sefirot. From this it will become clearer to us what we need to do, how, in relation to whom, and so on.

Question: What is explained in The Study of the Ten Sefirot is the science of spirituality, and it hardly touches our everyday life. To what extent are the concepts of restriction that we study in spirituality connected to restriction in everyday life, when I restrain myself from various excesses? How much does this help in spiritual advancement?

Answer: It helps a lot in spiritual advancement. I can say this with absolute certainty.
[347224]
From Daily Kabbalah Lesson 8/16/25, “The Study of the Ten Sefirot“

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Question: It is said: “Anything that we do not attain, we do not know by name.” This refers to the essence itself, the very core. We are strongly reminded not to forget this.

What is the reference point for attainment? When can we actually name this essence?

Answer: When your desires develop to the point that they are suitable for receiving the light, then the light shines within your desire. At that moment, it gives a clear definition of itself, of you, and of the action. Right now, it is still too early to speak about this in detail, but it will come very quickly.
[347151]
From the Daily Kabbalah Lesson 8/14/2025, The Study of the Ten Sefirot

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Question: What elements make up the spiritual sense organ called the “screen” in Kabbalah, and how does it function?
Answer: The screen is not a primary, but an auxiliary spiritual sense organ.

The point is that if we possessed properties aligned with the Creator and with one another, we would not need any screens; we would just tune into a single frequency and that would be enough.

The problem is that in order to reach the level of that frequency where connection with the Creator and with a friend becomes possible, I must rise above myself. The level of elevation is called the screen.

To rise above oneself is only possible in proportion to the magnitude of one’s egoism. For example, if I have ten kilograms of egoism and I am able to rise above it, then I can transmit myself toward the Creator. Through Him—meaning through the system called “Elokim,” “the Creator,” “HaVaYaH”—I can pass spiritual influence to any participant in that system, to the extent of my ascent.

This elevation allows me to correctly connect with others and interact with them on the same level.

My side of the communication must be compatible, like in our modems, with the communication of the other person. But essentially, when we enter into a unified system, all of this is harmonized by the upper force. The light equalizes all frequencies.
[229635]
From KabTV’s “Basics of Kabbalah,” 4/1/18

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Each time we must choose the best possible environment, meaning, to see the friends as more corrected than what my egoism shows me. Naturally, this doesn’t mean jumping from one place to another. While remaining with the same friends, I must continually elevate their level in my eyes and value them more and more. This depends solely on me, not on them.

It is forbidden to discuss the spiritual state of a friend, only his external actions. In truth, we do not know the inner spiritual state of our friends. We only need to see what is happening with them and to help each one be in the most correctly inspired state possible.

Question: Am I not allowed to criticize a friend or say he’s in a descent?

Answer: No. We can only do this through the group: by the whole group rising, we lift him as well.
[256656]
From KabTV’s “Basics of Kabbalah,” 2/4/19

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Question: What did Baal HaSulam add to the correction of the soul that the ARI started?

Answer: The ARI himself did not write anything. It was his student Marhu (Chaim Vital) who wrote, and his writings were published over the course of three generations after the death of the ARI.

Baal HaSulam explained and systematized the entire teaching of the ARI. Before him, the teaching of the ARI was not arranged in a structured way, and therefore, it was impossible to study it properly. Many who began studying the ARI would eventually switch to studying the works of the Ramak.

I myself studied the Ramak until I discovered Baal HaSulam. I saw many Kabbalists who preferred studying the Ramak instead of the ARI because the books of Ramak are clear and organized.

The writings of the ARI were not structured. Baal HaSulam systematized, detailed, explained, and arranged them: the three lines, the first and second restrictions, the Creator and the created being, the definitions of the worlds, Sefirot, Partzufim, NRNHY KHB, ZON, and he even created a collection of diagrams of the upper worlds in the book Elan.

Although some parts are missing that he could have systematized further (like Adam HaRishon, the impure worlds of BYA), it seems he chose not to deal with them. Without Baal HaSulam, we would not have the method of the ARI. It would be impossible to understand the ARI.

Today when we read other Kabbalists, we understand them only because we are familiar with the works of Baal HaSulam. Without him, we would be confused.

Whatever you read, whether it is the books on Hasidism, the Ramak, or the Agra, you only understand them because you studied Baal HaSulam. Without the articles of Rabash, we would not be able to understand what is required of us and what the work of the Creator truly means.

Without these two Kabbalists Baal HaSulam and RABASH who complement each other, we would not have the correct approach to the method of correction.
[18766]
From the Daily Kabbalah Lesson 8/8/10, Writings of Baal HaSulam Preface “Introduction to the Book Panim Meirot uMasbirot”

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Humanity is moving forward. Once it believed only in spirits, in hidden forces of nature: wind, sun, moon, earthquakes, sacrifices, etc. There are still many similar beliefs on Earth today that exist to this day. Some of them will only vanish with the revelation of the Creator.

But as egoism develops in humanity, the ego begins to demand greater revelation, greater comprehension, and a stronger foundation for any action. A person becomes lazier and more egoistic; they want rewards, and demand clear understanding, knowledge, and compensation for their efforts.

That is why, in ancient times, over many centuries, various movements and forms of worship emerged. All of them were also tied to the specific characteristics of each nation that were beneficial to their elites.

But the key point is that all these beliefs are referred to as “faith,” that is, as blind faith—believing in something that a person does not reveal, does not see, and does not feel. Yet when someone begins to work with this, everything in him is purely psychologically shaped into a kind of knowledge, a conviction so strong that one is ready to give their life for it.

Question: Is blind faith close to faith with knowledge?

Answer: There is no actual knowledge here because no one is revealing the Creator. But gradually a person reaches a state where they must do so.

The first person to reveal the Creator was Adam only 6,000 years ago. Although for many centuries before that humanity sought to know the Creator, it remained in a state of faith and not knowledge. Adam HaRishon was the first who attained the Creator. That is, he gained clear knowledge, and the ability for mutual, two-way communication: “I speak to Him, and He responds.” Adam began to work within this interaction.

This kind of attainment of the Creator by a person in this world is called the wisdom of Kabbalah. Only then do we move from faith to knowledge.

The entire wisdom of Kabbalah is based on knowledge. It calls each person to rise either from the level of nonbelief—which is also a kind of faith, a belief in the absence of upper forces, a program of development, etc.—or from the level where upper forces are accepted on faith, to a state where a person reveals the Creator’s governance and begins to interact accordingly.

Thus, in our world there are two completely different approaches to human behavior. That is why there are over 3,000 various belief systems. We can see how much they differ across different regions of the world.

For example, in South America it is customary to dig up the bones of ancestors, wash them out of respect, and rebury them. In China, other types of worship exist, and in Japan, still others. People come up with all sorts of methods. This is one path.

The second path is Kabbalah. It is intended for those who cannot function within blind faith; they need knowledge.

Kabbalah leads them to the revelation of the upper force, not just belief in it where people invent various methods, systems of behavior, and interaction, but actual revelation. A person is shown models of behavior with the upper force, mutual closeness, communication, development, and so on.

Question: So when Baal HaSulam writes “religion,” should we always interpret it as “Kabbalah”?

Answer: Baal HaSulam specifically means Kabbalah because nothing else is connected to the upper force.
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From KabTV’s “The Last Generation” 7/10/2017

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Comment: Researcher Jerry Burger replicated Stanley Milgram’s controversial and infamous experiment of testing people’s willingness to inflict pain in the form of electric shocks on others in increasing increments at the prodding of an “authority figure.” After the experiment started Burger offered subjects full payment for participating in the study even if they chose not to continue inflicting increasingly stronger electric shocks on their counterparts. His study yielded nearly the same results as Milgram’s that was conducted some 50 years earlier. Compliance rates of subjects inflicting suffering at the behest of the studies’ authority figure were only slightly lower in Burger’s study and he too found no difference in the rates of obedience between men and women.

My Response: If the experiment had been conducted under more natural, real-life conditions, the researcher would have found a 100% willingness to exploit others in any form just for the smallest personal benefit or even without any benefit at all. Because the worse it is for the other, the better it feels for me. This is how a person measures his state, it is measured relative to others.

Events will inevitably lead us to reveal our evil nature and to recognize the evil force that rules over us to such an extent that we would agree to change it toward good and love.

In essence, whether we receive or give does not really matter. The main thing is to feel fulfilled!

If we were born with the quality of bestowal instead of reception, we would not understand how it is even possible to receive instead of give.

This transition is nothing more than a psychological shift. After all, the main thing is to be fulfilled!
For now, a person sees fulfillment only in himself, and measures it relative to the downfall of another.
[2732]
Entries in the section ‘Development of Egoism’

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The ARI is a great soul who descended to our world in order to open the gates of wisdom to us. And therefore, as Baal HaSulam writes, from the time of the ARI onward everything depends on man, who must correct himself and then be able to reveal the Creator, become one with Him, and reach the goal of creation.

Before, prior to the ARI, this was simply closed to ordinary people since the souls were not yet ready and needed to go through a certain path of development and mix with each other.

The ARI symbolizes the period of Messiah (Mashiach); therefore, he is called Mashiach ben Yosef, and from his period onward the wisdom of Kabbalah began to take the form of a method of correction. And before it was intended only for selected individuals in a special form.

We must respect the Kabbalists who were in Safed at that time next to the ARI and recognized his greatness. They appreciated him. RAMAK was already old, famous, and respected, but he came to ARI’s lessons and sat like a student. Although he was twice as old as the ARI, he was known and revered as a great Kabbalist.

Thanks to him and several other Kabbalists who appreciated the ARI, he was protected from opponents of Kabbalah. After all, he had only a few young (26-year-old!) students. In those days, the attitude toward Kabbalah was not at all friendly. It only seems to us that everything was allowed, as they like to write about that now.

This is somewhat similar to the fate of RaMCHaL: he was persecuted for studying Kabbalah, expelled from the ghetto of Padua, the city where he lived. Until the Vilna Gaon declared to everyone about his greatness, and he was left alone.
[18770]
From Daily Kabbalah Lesson 8/8/10, Writings of Baal HaSulam Preface “Introduction to the Book Panim Meirot uMasbirot”

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