Question: Why are so many worlds needed?

Answer: The spiritual worlds are needed in order to rise to the level of the Creator. The fact is that the light of the Creator began to influence the desire that He created, and this desire developed continuously under its influence until it reached the 125^th degree called our world. At that point, the general desire shattered and broke.

Now, by gradually gathering and reassembling it, we must ascend from our world back through 125 degrees to the level of the Creator.

Question: In our corporeal world, everything is divided into many small objects, like a honeycomb. We see the world divided into inanimate, vegetative, animate, and human nature. But in spirituality, all phenomena take place within one body. How should we understand this?

Answer: In spirituality, everything takes place within a single common desire. There, many opposite inclinations, directions, and qualities are united by one common screen. I collect all the pluses and minuses as if into one bag, tie it up, and want to use it to bring contentment to the Creator. As a result, in bringing contentment to Him, I receive contentment for myself.
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From Kabbalah Lesson in Russian 2/25/18

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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: 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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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.
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From the 2^nd part of the Daily Kabbalah Lesson 10/21/25, “The Study of the Ten Sefirot“

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Question: How does Malchut de Rosh determine how much light it allows into the Peh so it would pass into the Guf?

Answer: I cannot say, but by how we act and connect with the inner properties of Malchut de Rosh, we begin to feel its properties and actions, and thus begin to understand and realize them. This is how we adhere to Malchut de Rosh.

Question: It is written in TES that there is an upper Zivug for the departure of light and there is an upper Zivug for bringing pleasure, for the spreading of light. And both of them are defined as joy. It is unclear what the joy from the departure of light is. Who is rejoicing and what is he rejoicing about?

Answer: Any action that realizes a Partzuf aims to satisfy the upper desire.

Question: Can we say that the reversal into reflected light occurs at the moment when the Kli feels the Creator’s desire to fill it?

Answer: We can say this.
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From the 3^rd part of the Daily Kabbalah Lesson 10/26/25, “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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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.
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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.
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From the Daily Kabbalah Lesson 10/25/25, “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.
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From the 2^nd part of the Daily Kabbalah Lesson 10/23/25, “The Study of the Ten Sefirot“

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Question: What causes the screen to thin during the ascent?

Answer: The screen thins only if there is a reason for it.

But in general, we could say the screen expands and thickens rather than thins, because as much as it ascends, the stronger it should be.
[349487]
From the 3^rd part of the Daily Kabbalah Lesson 10/26/25, “The Study of the Ten Sefirot“

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