Question: In TES (The Study of the Ten Sefirot) it is said that the fourth stage of the development of desire is the stage of action at the completion of the Kli of reception. What action is meant here?

Answer: It is about the action of light on the primary desire, which develops until the entire nature of light and the entire nature of desire of the Kli develop to such a degree that they are connected with each other and complement each other.

Question: Is there any example of this state?

Answer: No, there is no example yet. We are still unable to distinguish one desire from another and to speak of examples. But soon this will happen. Therefore, we must constantly strive toward the final state.
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From the 3^rd part of the Daily Kabbalah Lesson 9/9/2025, “The Study of the Ten Sefirot“

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Question: In the four stages designated by the four letters, why does the “Hey” belong to both Bina and Malchut?

Answer: These are different qualities. The first “Hey” comes from the Creator’s will to bestow. This occurs within the creature’s will to receive that it senses, and it operates within it.

The difference is that the first stage comes from the light, while the last stage comes from the desire. Therefore, the desire in the final stage is the true one. And it is precisely this desire that we later study in all of nature.

Question: The “Vav” in the name “HaVaYaH” is the power of transmission, not a Kli itself, but at the same time it is precisely what connects above and below. Can we then say that the spiritual strength of Zeir Anpin lies in its emptiness and loyalty to the connection, rather than in desire?

Answer: No, this is the desire of Zeir Anpin. Desire is a parameter that we cannot set aside or not use. It is everything we have.
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From the 3^rd part of the Daily Kabbalah Lesson 9/9/2025, “The Study of the Ten Sefirot“

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Question: What is the spreading of the light downward, and why is it called potential?

Answer: The spreading of the light from above downward takes place from a small desire to a greater desire.

In other words, it is the spreading of the light from the Creator to the created beings, and then within each created being to that place where this desire is revealed, until it reaches its true state completely filled with light.
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From the 3^rd part of the Daily Kabbalah Lesson 9/9/2025, “The Study of the Ten Sefirot“

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Question: It is written in TES (The Study of the Ten Sefirot) that the spiritual cannot be divided into parts. What does it mean?

Answer: This means the influence of the upper level on the lower level forces it to change.

Question: Is the fourth stage (Behina Dalet) the place where creation feels shame?

Answer: Yes, the place where the Kli feels the influence of light is its fourth stage.

Question: It says the light came out in full, but returned as a line. What is the light in the line relative to the light that came out?

Answer: The line is the influence of the four parts of the light on the four parts of the desire when each part in the desire (in the Kli) changes under different influences of the light.

Question: You said we need to delve deeper into the nature of the interaction between the light and the Kli. Why is it so difficult to grasp the point where the separation occurs for the first time?

Answer: Read the original sources, and you will understand the correct definition of each property.
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From the 3^rd part of the Daily Kabbalah Lesson 9/4/2025, “The Study of the Ten Sefirot“

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Question: The reflected light forms the Kli of bestowal, which includes the light of Hochma, clothed in the light of Hassadim. What is the relationship between the reflected light and the light of Hassadim?

Answer: The reflected light (Ohr Hozer) is produced when the Kli finds the strength not to participate in the passage of the light through itself.

It protects itself from the influence of the light and thus comes to a state where, from that moment onward, it wishes to receive the upper light only for the pleasure of the Creator.
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From the 3^rd part of the Daily Kabbalah Lesson 9/5/2025, “The Study of the Ten Sefirot“

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Question: What is this part of the Creator, “the soul in a person that has separated from the Creator”?

Answer: It is the light of the Creator that the created being receives within its desire to enjoy. Through this the created being becomes completely separated from the Creator and feels this separation.
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From the 3^rd part of the Daily Kabbalah Lesson 8/25/2025, “The Study of the Ten Sefirot“

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Question: Is thought the light? When can we separate something that does not belong to it from the light?

Answer: No, we cannot speak of anything other than what is contained within the light.

Question: So desire is also the light?

Answer: Yes.

Question: Everything is the light. And the self-determination of creation, that is, the point of Yesh mi-ayin (“existence from absence”), is it also in the light?

Answer: Yes, everything exists in the light.
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From Daily Kabbalah Lesson 8/23/25, “The Study of the Ten Sefirot“

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Question: “He” means the light that exists in infinity, and “His Name” is the place within the light of infinity, the desire. When I want to turn to the Creator and ask on behalf of my friends, what should I imagine, to whom am I addressing?

Answer: You are addressing the force that gave rise to everything, within which we exist, by which we are surrounded, and which we feel. This is what you call “the Creator.”
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From Daily Kabbalah Lesson 8/23/25, “The Study of the Ten Sefirot“

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Restriction means that Malchut of Ein Sof diminished the will to receive in her. Then the light disappeared because there is no light without a vessel.

This is the meaning of the restriction, that the will to receive that is contained in the light of Ein Sof, called Malchut of Ein Sof, which is the thought of creation in Ein Sof, which contains the whole of reality, embellished herself to ascend and equalize her form with His self. Hence, she diminished her will to receive His abundance in phase four in the desire. Her intention was that by so doing, the worlds would be emanated and created down to this world.

In this manner, the form of the will to receive would be corrected and return to the form of bestowal, and that would bring her to equivalence of form with the Emanator (Baal HaSulam, The Study of the Ten Sefirot – Inner Observation).

After the restriction, Malchut of Ein Sof begins to transform itself from reception for its own sake to reception for the sake of bestowal, and in accordance with this, it gradually fills itself with light in its five parts. These measured receptions of the light for the sake of bestowal are called worlds.

In other words, the worlds are portions of light received by Malchut with the intention to delight the Creator.

Question: Is our world also a portion of some light?

Answer: Our world has nothing at all. It is imaginary, illusory, since it exists purely in an egoistic form. A restriction was made on it, and it exists only on the basis of a fictitious egoistic desire that appears to us in order to provide us with a point of departure.

Yet in our world, there still is a tiny spark of light called Ner Dakik (a thin candle) so that we are able to exist within this imagined reality.

Question: And this tiny spark has set in motion the whole world, all human concepts, and the entire history of humanity?

Answer: No, everything stems only from the light. The upper light is the only Creator.

Everything that we feel happens only relative to us. When we ascend above this state and enter the quality of bestowal, we will discover that our world does not exist.

Question: Does it mean there is a world and there is the one who perceives it?

Answer: No, the world exists only for the one who perceives it. It is nothing more than a subjective impression. We cannot determine anything outside of ourselves. Even a Kabbalist feels everything only in his own vessels, either of reception or of bestowal, but they are still his vessels. Outside of them, nothing can be perceived. One may assume anything, but that is no longer science.
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From Kabbalah Lesson in Russian, 6/10/2018

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Spiritual entities become separated from one another only by disparity of form. In other words, if one spiritual entity acquires two forms, it is no longer one, but two. …

You now see that as a corporeal matter is divided, cut, and becomes separated by an ax and motion that increase the distance between each part, a spiritual matter is divided, cut, and separated by the disparity of form between each part (Baal HaSulam, The Study of the Ten Sefirot – Inner Observation).

The Creator created one general desire to receive, which was broken into 600,000 main parts, which in turn split into billions of parts (desires). The distance between various desires (the red and green circles in the diagram) is determined by the difference in their qualities.

If the difference in qualities diminishes due to one or the other, then accordingly, either the first desire moves toward the second, or the second toward the first.

When the difference becomes zero, they connect and become as one.

The program of creation lies in the fact that all 600,000 parts, which make up one general desire, must connect together.

At first, they organize into groups of tens (small green circles in the diagram). And then these tens gather together until they form one common Kli (vessel) called Adam. In this way, the system reaches its correction.

Question: Is there any correspondence in this to the human microcosm in which there is an enormous number of different microbes, atoms, and molecules? It is the same in the macrocosm,  there are a multitude of stars, planets, and celestial bodies.

Answer: There is absolute correspondence. Everything consists of the same small desires, each of which is in the same state: approaching, dissolving, and distancing from one another. All this is for the purpose of reaching one common denominator. All of nature is moving toward this.

Isn’t this evident from all of history, from what we study in the sciences? Today we say: the world is becoming integral, revealing itself more and more as one integral system. Previously, this was not revealed, but now we already see it.

Question: So both the macrocosm and the microcosm have a spiritual root?

Answer: Everything does! It is all one system that exists within one desire created by the Creator.

All the particular desires, as they are corrected, bring themselves to altruistic connection with the other parts and merge into one unified whole.

In the unified desire, they become similar to each other and differ from one another in no way at all. This is the very point of correction of all creation.
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From the Kabbalah Lesson in Russian, 4/15/2018

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