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.
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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.
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From the 2^nd part of the Daily Kabbalah Lesson 10/28/25, “The Study of the Ten Sefirot“

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Question: When my friends and I discuss TES (The Study of the Ten Sefirot) lessons, it becomes clear that there are two approaches. The first approach is when a person tries to grasp each concept and apply it to himself. The second approach is when friends say that this is what smart people do, and my job is to be on duty, my task is to think about my friend, to follow RABASH’s recommendations, and everything else will come.

What does it mean to study The Study of Ten Sefirot in the spirit of Bnei Baruch?

Answer: We have to understand that mastering the upper world from our world is not an easy task. But we are able to do it.

Therefore, let’s just study. Whatever we don’t understand today, we will understand tomorrow. And perhaps over the next several lessons, everything will be more or less clear to us, and we will move forward in this way.

I know many students who are shy to ask questions and they stay back, but it will come.

Once we complete the first volume of The Study of Ten Sefirot it will become clear to us where we are, at what level we are, and how we can receive some force of the upper light.

Question: What is the correct intention when we study TES?

Answer: The correct intention is our aspiration to have a Kli at the same level and for it to be able to model the various possibilities that we read about in TES within itself.
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From the Daily Kabbalah Lesson 10/25/25, “The Study of the Ten Sefirot“

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The ascent of the soul and its completion are primarily when all the souls merge and become one, since then they rise to the Kedusha[holiness], since the Kedusha[bestowal] is one. Hence, the prayer [appeal to the Creator for correction], which is the soul, depends primarily on the unity of souls (Rabbi Nachman of Breslov, Likutey Halachot, “Synagogue Rules,” 1).

A prayer is mainly in public [must be in the group, in the ten] and not alone…(Likutey Halachot [Assorted Rules], “Synagogue Rules”).

Of course, we cannot compare all our requests with one another; we are not yet oriented enough to see our efforts—how our vectors are shaped, what they are directed, how we correct each other, how we support each other, and how we form them all into a single flavor.

Therefore it is said that:

A prayer is mainly in public and not alone, so that one will not be separated and alone, as this is the opposite of Kedusha. [bestowal to the Creator]…we must unite the holy congregation together and become one (Likutey Halachot [Assorted Rules], “Synagogue Rules,” Rule One).

This ascent of a common desire precisely from one’s own attempts is complete prayer.

How can we achieve this? This is our primary question, because only through turning to the Creator, “raising MAN, that is, the desire to receive the quality of bestowal that will gather us and reveal the Creator in our unity, can we solve all our problems. And through us, the entire world will feel this revelation.

People will suddenly begin to understand that there is a quality of bestowal in the world, and it is greater than the quality of reception. The quality of reception, that is, our egoism, only conceals the vast, higher, infinite, perfect world from us.
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From the Daily Kabbalah Lesson 9/5/19, Preparation for convention in Moldova “Turning to the Creator”

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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.
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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!
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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.
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From the Daily Kabbalah Lesson 3/19/18, “The Study of the Ten Sefirot“

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