Question: The first expulsion of the light from the Kli occurred instantaneously, whereas the second took place gradually. What does this exit of light accomplish?

Answer: The fact is that the light is expelled gradually, in principle, in the same way as it enters the Kli. Therefore, each phase of the light’s operation must be examined separately.

Question: What is the difference between the first and the second spreading of the light?

Answer: In the second case, there are already Reshimot, from the first expansion, which are superimposed upon the present one.

Consequently, the light that enters the Kli now is already multifaceted and contain additional discernments and inner frequencies within it that the Kli receives progressively, step by step.
[349481]
From the 2^nd part of the Daily Kabbalah Lesson 10/28/25, “The Study of the Ten Sefirot“

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Comment: An ancient Chinese wisdom says: “Always look on the bright side of things. And if there is none, polish the dark ones until they shine.”

My Response: Because behind everything in the world stands the upper light. And where it seems to you that there is darkness, you must “polish” yourself until that phenomenon begins to shine. Because in every phenomenon, within it, there is the upper light.

Question: So I polish myself in order to see that it is not darkness, but light?

Answer: Yes. Wipe away your egoism, and you will see that the world around you consists only of simple upper light.

Comment: “The trick of life is to die young, but as late as possible.”

My Response: Yes, because being young means always striving forward. Youth is not about years. You can live 200 years and remain young, or be an old man already at 20, extinguished.

It all depends on your aspiration! If you have a yearning to attain the meaning of life, then you are always young. That is the most important thing. It depends on you and on the society you are in, your environment. But under no circumstances should you let yourself be extinguished. That is very important.

Question: Your teacher was called “the runner.” Was he really young for you?

Answer: Next to him, I was the old one. There was a forty-year difference between us. He was born in 1906, I in 1946. He was very strong, powerful, energetic, constantly striving forward, and in that, he was young.

Comment: “The temptation to give up will be especially strong right before victory.”

Answer: Yes, that is always the case. When a person is about to reach the goal, strangely enough, a weakness appears: “Why? What for? I am tired. No way. Nothing.”

At that moment, he must understand that he is being tested for his desire toward the goal. To achieve it, he must add something new, an even greater aspiration. Inject more drive, passion, appreciation of values, the importance of the goal. And then he will reach it.

Question: So he is practically close, but in front of him is a mountain he cannot climb?

Answer: Yes. That is why he must increase the importance of the goal now, to climb, to run up that mountain.

Question: And how does that happen?

Answer: It is the mobilization of inner strength through the importance of the goal.

Question: But logically, shouldn’t a person have more and more strength as he gets closer?

Answer: No, it is like a runner; at the last stage, his strength seems to vanish. That is when he must activate a new reserve, a second wind. A person learns this, and then he succeeds.

Comment: “A friend without flaws does not exist. If you seek flaws, you will end up without a friend.”

My Response: Of course. One must understand this and love a friend with his flaws. And even if these flaws are in your friend, they are actually yours.

Question: So looking at a friend, you are really looking at yourself?

Answer: Yes. You must understand that these flaws are within you.

Comment: But we do the opposite. We generally criticize the world around us.

My Response: Exactly, we criticize. But in truth, we should perceive everything within ourselves. It is very hard!

Comment: Most businesses that fail are those created by friends. Later, they just hate each other.

My Response: They are not educated. That is the whole problem, humanity is not taught how to interact correctly with one another. And we cannot do anything about it.

Each person is such an egoist! And they continue to be raised that way. The more egoism you have, the more you supposedly have the chance to succeed over others. We do not understand that, in the end, true success means being in the right relationship with others.

We have already reached a state where the world is burning out from egoism. It can no longer move forward egoistically. All our grand dreams and everything else are fading.

And only one thing remains—how to go on existing? This is possible only if we begin to value our connection with one another. Within that connection, we will discover purpose, dimensions, an entirely different world.

Question: Can you give the main advice on how to preserve a friendship to the end?

Answer: You need to understand that the bad you see in others is all within you. There is nothing bad around you—only yourself. You should strive to correct yourself until you see a beautiful world in everything around you. Then you will find yourself in the spiritual world, in the Garden of Eden. Turn the hell within you into paradise and you will see that you are in paradise.

But if you do not change the hell inside you, it will seem to you that you are in hell.

If you see hell in another, it is in you. Change yourself, and you will see that you are in a wonderful world.

Comment: “When they speak of my virtues, they rob me. When they speak of my flaws, they teach me.”

My Response: Yes, that is true. It is said in Kabbalah that a friend is someone through whom you discover your flaws. Because in this way, he helps you advance.

Those who praise you weaken your path; they fill you with an unnecessary sense of superiority, perfection, and so on. They do not help at all.

It is among those before whom you feel your negative qualities that you truly develop.

That means a friend is not someone with whom you feel comfortable—“I feel good with you, it is pleasant,” and so on. No, to the contrary. True friends are those who seem to push you away, and you feel you must make an effort to come closer. Those who mobilize you to rise above yourself, those are your true friends.

Comment: “An invisible red thread connects those destined to meet, despite time, place, or circumstance. The thread may stretch or tangle, but it will never break.”

My Response: Of course. Because from the beginning, we are all connected to one another. Everyone already exists in their own state. And if, as a result of the correction of the common soul, we must somehow meet each other, that is already predetermined by our spiritual genes.

So there is nothing accidental about our meetings or separations. Do not worry.

The main thing is that at every stage of your development when you meet others, be as kind, friendly, and welcoming as possible. Then you will never make a mistake and will always move in the direction of your soul’s correction.

Nothing is accidental. All our meetings are predestined. It is destiny!
[252526]
From KabTV’s “News with Dr. Michael Laitman,” 12/9/24

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On Yom Kippur (the Day of Atonement), we mark the anniversary of Baal HaSulam’s death.

We must try to use every opportunity to unite between us more and more and to become worthy of the unity in which the heavens open. I deeply hope that we will succeed in this soon. I see very clear signs of advancement. Let us hope it will happen at any moment.

Wherever we gather, whether drawing closer to our source during the lesson or at any event, even if it is only an external hint of contact with the righteous one, we must ask that the connection between us be revealed, that his teaching open within us, that we may understand the inner meaning of his words, that his message does not remain concealed, that both he and his teaching live within us until we become the support for the entire world, for unity among us, among all humanity, and for the revelation of the Creator.

This is a time for an intimate, heartfelt plea. No special external actions are needed; what matters most is the work in the heart. Let us hope that we will perform it together and make every effort so that it brings us to unity.

The entire desire, the entire aspiration of Baal HaSulam is in great measure directed toward us. We are not yet able to feel it, but he is undoubtedly among us acting in a very practical and powerful way. We will reveal him, because he is truly our spiritual father.
[89106]
From the meal dedicated to Baal HaSulam Memorial Day, 9/26/2012

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What is the difference between the perception of the Light in the Toch (body) and in the Rosh (head)?

In the Toch, it is already a Kli, a vessel of actual reception and adhesion. In the Rosh, however, it is sensation alone, in which the Kli participates only by its presence, not by reception.

All sensations are felt in the Rosh of the Partzuf because perception always takes place in the head.

Therefore, all acts of bestowal and connection ascend from the Guf to the Rosh, drawing nearer to that part which conducts the light.

As a result, the Rosh undergoes change and draws the light into itself more deeply. Then, each time, a reversal occurs, as a consequence of that process, the Guf begins to receive more of the light that has been revealed within the Rosh.
[349295]
From the 2^nd part of the Daily Kabbalah Lesson 10/21/25, “The Study of the Ten Sefirot“

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The fourth phase of desire, “Behina Dalet,” is the creation and is the most distant from the Creator in its properties. At the same time, it is the closest to Him in its ability to attain Him.

The other phases are impossible to evaluate at all relative to attainment because there is no reflected light within them. It appears only in the case when Behina Dalet works with them.

Let’s say with my egoism, the desire to receive pleasure, I become inspired by some melody, painting, or story. These pieces of art themselves have no feeling or attitude whatsoever. However, when I tune into them with my egoism, I give them feelings and through them I attain the Creator. They alone do not have this, and this is the concept of the first nine Sefirot.

The first nine Sefirot are the properties that in connection with my egoism help me reveal the properties of the Creator that He manifests in relation to me, to my perception.

The difficulty of the perception of the Creator is that He acts “in circles” (without any limitations), while the creation has to respond to Him “in a straight line,” meaning with the screen that limits egoism. However, when we rise by faith above reason from rung to rung every time, then this ascent becomes continuous, analog, integral. Once we complete our ascent, we perceive it in a discrete way, as a specific rung.

We do reveal something from the “circles,” from the Creator’s perfection by means that we rise by faith above reason. Faith above reason allows us to approach the maximum degree from the “straight line” of creation to the “circular perfection” of the Creator.

The force of unity comes to us from the light that is eternal. And so by achieving some measure of the property of bestowal through the light, the force of the “circular perfection,” where all are equal, we thus form within ourselves desires that are close to the circle, to the Creator. However, they are formed within us through our “straight line.”

We gradually attain the circle through the straight line, but there always remains some elusive additional element that we lack. It is like when we calculate a mathematical integral, we divide the area into a multitude of rectangles approaching the curve, but there always remains an uncaptured remainder.
[223626]
From the Daily Kabbalah Lesson 3/19/18, “The Study of the Ten Sefirot“

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There is no screen in the circles that can raise reflected light. Without it the emanated being cannot connect with the upper light. We learned there that the vessel of the line is called a “pipeline…”

Although the vessels of the circles are much higher than the line, they do not receive any light by themselves. Instead, they must receive all the light in them through that line, which is much lower than them… (Baal HaSulam “Study of the Ten Sefirot” Vol. 1, Part 2, Chapter 1, Items 3 and 30).

In Malchut of the world of infinity, everyone could receive as much as they desired. There was no desire within you for which the light did not have a perfectly fitting fulfillment. But after the restriction, a limitation arose: only those desires that possess a screen can be fulfilled, and only to the extent of that screen, through the “line,” that is, via the screen.

All other desires, the so-called “circular desires,” receive only a faint illumination from the line. The line fills them because, although they lack a screen, they are still under the restriction.

Therefore, the desires within the “line” operate actively: they draw the light, fill the line, and through this line, they fill the “circular desires.” The circular desires do not wish to receive egoistically; they simply cannot draw the light for the sake of bestowal. As a result, they receive a slight illumination—called “Nefesh.”

The circular desires are vast; they encompass all the desires of the world of infinity. But after the restriction, they can only receive illumination through a “very thin line.” The light of the line is so small compared to the light that once existed in the circular desires, relative to their capacity, that it is like trying to fill a giant swimming pool with a single cup of water.

Nevertheless, this provides them with some vital energy. On the other hand, receiving such illumination makes them more sensitive and awakens deeper inner desires. That is, this light does not fulfill the desires, but rather stimulates a yearning for fulfillment within them within them.

And this is how we operate until the very end of correction. As soon as I correct a desire, perform a Zivug, and fill myself, I immediately create a place for a descent. We always work to move forward and then fall, work again and rise and fall again. This is how progress unfolds.
[49841]
From the 4^th part of the Daily Kabbalah Lesson 6/27/11, “The Study of the Ten Sefirot“

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Question: How can we feel the inner light between us?

Answer: We cannot yet feel the light between us. First we need to learn how to do several actions: how to raise ourselves to a single Kli where we can ascertain ourselves, feel each other, and perform actions in the general Partzuf.

Question: It is written in The Study of the Ten Sefirot (TES), Before the Akudim, meaning in the Malchut of the Rosh, there could not be any limitation there because when Malchut limits and raises reflected light in the ten Sefirot of the Rosh, this limitation is actual bestowal.

What is this limitation that is the actual bestowal?

Answer: The fact is that Malchut does not receive light. Its entire job is to push away the upper light with its efforts and clothe itself in it.

Question: Because of the discrepancy between human characteristics and the upper light, creation feels shame, and it seems this process is not in man’s hands. How can we prevent this and allow the light to close the circle?

Answer: This is still ahead of us. We cannot do these actions, so I do not even explain them. Later, they will manifest themselves, and you will identify them from our studies.
[349423]
From the Daily Kabbalah Lesson 10/25/25, “The Study of the Ten Sefirot“

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All the light of the Sefirot of the circles is given to them through the line (Baal HaSulam “Study of the Ten Sefirot”).

Each time the line diminishes the intensity of the upper light that existed in the world of infinity, to the extent that the Partzuf is capable of receiving it. This light remains within the line, and by it the spheres are filled.

I work in the form of a line, meaning, I act only to the extent that I am presently able to work for the sake of bestowal, having carefully weighed and measured it. The boundaries of my line are defined by this measure.

The Creator stands before me with His infinite desire and readiness to bestow upon me, but I look to see how much I am able to fulfill His desire. He wants to bring me to adhesion (Dvekut) with Him, to fill me with all His lights, to delight me infinitely. Yet I can fulfill His desire only within the limits of my line, therefore it is said that the line fills the sphere with light.

Each time, new lines and new spheres appear. For every time I perform an act for the sake of bestowal, I begin to understand and feel the Creator more deeply. Thus, each time the spheres are filled from a new line (Galgalta, AB, SAG…), as though I am giving birth to these spheres within myself. For through the success that I have achieved in my “direct” desires, working with the Masach (screen), I now perceive the Creator, His attitude anew, and am prepared for a different kind of connection with Him.

The Igulim and Yosher (circular and straight vessels, desires) that I now receive are not simply given to me from above; rather, they are born as a result of my own efforts. I reveal the Creator in a circular, perfect, and unlimited form, while I myself am like a straight line, and we begin to bestow upon one another.

I receive connection with the upper sphere (Igul Elyon), which is my Keter. It was created by the straight line of the upper one. But I perceive the upper not as a line or within any boundaries, but as round. For He is so great compared to me that to me He seems boundless, like a circle! Thus, I depict Him for myself and work accordingly.

In this way, Malchut of the upper connects with Keter of the lower through the circular sphere. It is like an embryo within a round womb, the closed letter “Mem” or the circular letter “Samech”.

All of this shows that we unite and connect through the circular spheres. Therefore, I must regard my friends in the group as the greatest people of the generation, of infinite height. The upper one is always round perfection for me.
[50152]
From the 3^rd part of the Daily Kabbalah Lesson 7/28/11, “The Study of the Ten Sefirot“

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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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