The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.

Daily Morning Lesson August 20, 2026

Part 1: Rabash. What Is, “Every Blade of Grass Has an Appointee Above, Who Strikes It and Tells It, Grow!” in the Work? Article No. 27, 1990

Reader: In the first part of the lesson, we will learn a lesson from the Rav, from 2003, which is based on an article, "What Is, “Every Blade of Grass Has an Appointee Above, Who Strikes It and Tells It, Grow!” in the Work?" In the writings of Rabash, you can find it, or in the study materials under the link. We're going to read it in the Ten. We have, I think, 40 minutes to read, 31 minutes.

Reading: (00:51) What Is, “Every Blade of Grass Has an Appointee Above, Who Strikes It and Tells It, Grow!” in the Work?

Article No. 27, 1990

Our sages said, “You have not a single blade of grass below that does not have an appointee above, which keeps it, and strikes it, and tells it, Grow!” It is said (The Zohar, and Beresheet Rabbah 10), “Rabbi Simon said, ‘You have not a single blade of grass that does not have a force in the firmament that strikes it and tells it, Grow!’”

We should understand what these words mean to us in the work. We see that in our world, all the creatures like rest, as it is written (The Study of the Ten Sefirot, Part 1, Histaklut Pnimit, Item 19), “It is known that the nature of every branch is equal to its root. Therefore, every conduct in the root is desired and loved and coveted by the branch, as well, and any matter that is not in the root, the branch, too, removes itself from them, does not tolerate them, and hates them. Therefore, all the matters that are included in Him and extend to us from Him directly are pleasant to us. That is, we love rest because our root is motionless.”

Accordingly, the question is, Why do we do things that we do not like? Who forces us to exert? The answer is that there is an appointee above with a cane in his hand, who beats the created beings with torments. And since they cannot tolerate the suffering, it causes them to leave the rest and go to work. It follows that this work is called “compulsory work,” where a person is compelled to go to work by the suffering that the appointee beats. Therefore, we act, “and tells it, Grow!” Otherwise, when as a person is born, he would lie in his place and there would be no development at all, both physically and emotionally. Hence, this cane in the hand of the appointee who beats the creatures, causes the development of the creatures.

It follows that the cause of receiving the pleasures, which comes by the development of creation, is because there is an appointee above, who strikes and says, “Grow!” meaning that each and every blade of grass will grow. It follows that people in the world are as blades of grass, and each blade must grow.

In the work, we should interpret that the appointee strikes the created beings, and when the created beings suffer the torments, they must move forward and cannot remain restful, as man is by nature, which extends from his root, which is in a state of complete rest. It follows that the whole drive for the work is only that the suffering caused it.

However, we should understand who is the appointee with a cane in his hand who beats all creations so they do not remain restful, but each one, which is called “every blade of grass,” which strikes it and tells it, “Grow!” This is the second discernment we must make in our root.

In other words, the Creator, who is our root, is full of pleasure. Hence, this begets in us suffering if we have no pleasure, since that which exists in the root, the branches want to resemble, as was said (ibid.), “Every conduct in the root is desired and loved and coveted by the branch, as well.”

Therefore, the fact that the creatures yearn for pleasure and it is impossible to live without it is because pleasure is in the root; this is the appointee that strikes and says, “Grow!” This is as it is written (Item 21), “However, it is also impossible to remain devoid of possessions and good. Hence, we choose the torment of movement in order to acquire the fulfillment of possessions.” Thus, this is the suffering that a person receives from the appointee who strikes and says, “Grow!”

This matter applies in corporeal matters as well as in spiritual matters. The difference is that in corporeal matters, there is no concealment, meaning that in corporeal pleasures there is the matter of “The eye sees and the heart covets.” It follows that what the eye sees causes man suffering, since what he sees, whether in the eyes or in the mind, he yearns to obtain. The yearning for the matter, as long as one has not obtained the matter, afflicts a person.

The suffering is measured by the yearning for the matter. It is as we see in corporeality, that sometimes unrequited love can cause a person to take his life because of his suffering at seeing that he will not be able to obtain the matter. Therefore, he says, “I’d rather die than live,” and commits suicide. However, this pertains only to corporeality.

In spiritual matters, for the purpose of correction, a Tzimtzum [restriction] and concealment were placed, so that one does not see the delight and pleasure clothed in Torah and Mitzvot. This was done on purpose, so as to have room for work for the sake of the Creator. Otherwise, it would be impossible to choose, so that one will have the strength to work in order to bestow, due to the above-mentioned reason, since when the eye sees, the heart covets. He would be compelled to do, meaning to observe Torah and Mitzvot, because the revealed pleasure would force him to receive in order to calm his pains of coveting, as is done with corporeal lusts.

But now that he must do everything with faith above reason and say that the Torah and Mitzvot are in manner of “for they are our lives,” and as it is written, “Who are nicer than gold, than much fine gold, and sweeter also than honey and the honeycomb,” if everything were revealed, the will to receive would yearn for the pleasure and it would be utterly impossible that someone will not observe Torah and Mitzvot. But since in order to be rewarded with Dvekut [adhesion] with the Creator, we must work in order to bestow, there are concealment and hiding on the Torah and Mitzvot. Hence, we cannot say here, “The eye sees and the heart covets.”

It follows that in spirituality, where we first need to work on faith, meaning believe in reward and punishment, it cannot be said, “You have not a blade of grass below that does not have an appointee above that strikes and tells it, ‘Grow!’” Thus, the matter of “strikes it and tells it, ‘Grow!’” is the suffering that a person feels, that he is far from the Creator, and that he wants and yearns to adhere to the Creator, but is unsuccessful. From this he suffers, and these sufferings push him to do all that he can only to have Dvekut with the Creator.

It therefore follows that since it is impossible for man to suffer because of something that he craves, except according to the importance of the matter, the question is, Since man does not progress at all without suffering, for the above reason that he wants rest, from where will man take importance to work for the sake of the Creator? meaning yearn to bring contentment to the Creator, that he will suffer if he sees that he cannot bring contentment to the Creator. These sufferings push him to do everything he can do if only to be rewarded with true Dvekut with the Creator. The verse says about that (Psalms 94), “Happy is the man whom You chasten, Lord, And whom You teach out of Your law [Torah].”

We should understand why he is “happy” when the Creator afflicts him. We should interpret that it means that the Creator is imparting upon him the importance of Torah, and he begins to feel that Torah is as in, “The Torah, and the Creator are one.” That is, the Torah is the names of the Creator. To the extent of the importance that the Creator imparts upon him, the person begins to feel suffering at being remote from the whole spiritual matter.

In other words, he begins to yearn to be rewarded with spirituality, and each time he sees that he is far, he begins to suffer, and the pain pushes him to do everything he can, since he begins to feel that without spirituality, there is no meaning to life.

It follows that in spirituality, too, there is the appointee above who strikes him, meaning afflicts him. But concerning these afflictions, not everyone is rewarded with the Creator imparting him with the importance that there is in Torah, so that this will afflict him. By this we can understand the meaning of the words, “Happy is the man whom You chasten, Lord.” That is, the Creator bestows upon him this importance so he will crave it. This is the above-mentioned suffering, where the appointee above strikes and says, “Grow!” This applies to both corporeality and spirituality.

This is the meaning of what is written in The Zohar (Kedoshim, Item 108): “There is not even a tiny blade of grass in the land on which there is no higher force above in the upper worlds. All that they do in each one, and everything that each one does is all by prevailing of the upper force that is appointed over it above. And all the conducts in them derive from the judgment; on judgment they journey, and on judgment they exist, and there is not one who emerges outside of one’s own existence.”

We should interpret according to the above, that everything is conducted by private Providence, and the lower ones have no free choice to emerge from the laws that Providence has imposed upon them. It follows that when speaking of the work, where each person is a small world, “You have not a blade of grass that does not have an appointee over it from above.” This means that there is not a single desire or thought that comes to a person that does not follow these rules of above. Hence, all the heaviness there is in the work of the Creator is the contradictions that we find. In other words, on one hand, we say that everything depends on man’s work, as our sages said, that man should say, “If I am not for me, who is for me?” This means that everything depends on man, which is the meaning of reward and punishment.

On the other hand, we should say, “Everything comes from above,” as in the words of The Zohar, which says, “There is not even a tiny blade of grass in the land on which there is no higher force above,” implying that everything follows the upper Providence and the lower ones have no ability to change. The answer to both matters, which contradict one another, is as was said in the words of Maimonides (presented in Article No. 25, Tav-Shin-Nun [1989-90]), who says that we cannot understand it, but we must believe that this is so.

The order of advancement in the work, which we said comes by obtaining the importance of the goal, is as our sages said, it comes by the Torah. This is so because even when he sees that he is learning Lo Lishma [not for Her sake], still, the light in the Torah reforms him, meaning that through the light, he receives the importance of the Torah.

At that time, a person comes to a state of “appointee over each blade of grass, which strikes it and tells it, ‘Grow!’” In other words, he begins to feel suffering because he is remote from Dvekut with the Creator. These afflictions cause him to do all that he can in order to obtain Dvekut with the Creator.

It follows that a person should begin in Lo Lishma, although he sees that he cannot work Lishma [for Her sake]. However, if he learns Lo Lishma because he believes that by this he will achieve Lishma, then he receives the light of Torah, and from this he is rewarded with achieving Lishma.

Concerning the suffering, I will bring here what is written in The Zohar (Beresheet Bet, Item 103), for our sages said, “There has never been such joy before the Creator as on the day when heaven and earth were created.” However, a person cannot take part in His great joy unless he has made complete repentance from love.

“Before this, he will not rejoice at all with himself or with the people of the world. On the contrary, he feels before him a world full of sorrow and pain, both pains of the body and pains of the soul, which are the transgressions he commits. All of this has come to him because the world was created only in bestowal, to engage in Torah and good deeds in order to bestow contentment upon one’s Maker, and not for one’s own pleasure.

“But in the beginning, ‘A man is born a wild ass’ colt,’ meaning that his sole interest is his own delight. Hence, the Creator has imprinted bitter and harsh afflictions in self-reception, instilled in man from the moment of his birth—bodily pains and pains of the soul—so that if he engages in Torah and Mitzvot even for his own pleasure, through the light in it he will feel the lowliness and the terrible corruptness in the nature of receiving for oneself. At that time he will resolve to retire from that nature of reception and completely devote himself to working only in order to bestow contentment upon his Maker. Then the Creator will open his eyes to see before him a world filled with utter perfection.

“There are two ways in the corporeal and spiritual afflictions he suffered prior to repenting:

1) “‘All that the Creator does, He does for the best.’ He sees that were it not for those terrible pains that he had suffered for being immersed in the nature of reception for himself, he would never have been rewarded with repentance. Therefore, he blesses for the bad as he blesses for the good, meaning that the bad causes the good.

2) “‘That, too, is for the best.’ That is, not only did the evils that were done cause good, but the evils themselves have been inverted to good through very great lights that the Creator illuminated through all those evils until they were inverted into good.”

It turns out that all of man’s progress is specifically if he suffers in the situation he is in, as this gives him a thrust forward.

According to the above, we should interpret what the ARI says, that no degree ascends unless through the ascent of Mayin Nukvin [Aramaic: female water, MAN], for Nukvin [Aramaic: females] means lack. “Water” means Bina that received within her the quality of Malchut, where Malchut is called “a lack,” from the [Hebrew] word, “hole.” Hence, the upper one must give to the lower one what it needs.

Since “There is no new light in the world except from Ein Sof [infinity/no end], hence, the upper one ascends in degree in order to receive abundance for the lower one. In the work, we should interpret that upper and lower mean that the first state is called “upper” and the second state is called “lower.” This means that if in the state one is in, he does not feel any lack and he is satisfied, clearly, he has no need to advance in the work, since he sees no deficiency that will push him to go forward.

For this reason, if a person is successful, he elicits a lack in the state he is in. There is a rule: “Each and every state is called ‘upper and lower.’” It follows that while he has found a lack in the state he is in, in the second state, called “a state of lack,” that lack is now called “the lower one,” and causes him to leave the previous state and try to correct the lack that he is feeling now.

In the work, this is regarded as the Mayin Nukvin of the lower one causing an ascent in degree to the upper one, meaning to the previous state. This is the meaning of what the ARI said, that through his MAN, the lower one induces an ascent to the upper one. It follows that only the lacks, which are called “suffering,” induce the ascents by which they always rise to go forward.

According to the above, we can interpret what our sages said (Beresheet Rabbah 92a), “Rabbi Yehoshua Ben Levi said, ‘Every suffering, when it comes upon a person and distract him from words of Torah, are afflictions of admonition. But sufferings that come to a person and do not distract him from words of Torah are pains of love, as it is written, ‘He whom the Lord loves, He admonishes.’”

This is seemingly difficult to understand. Should the Creator afflict him because He loves him? It stands to reason that as we see in life, if a person loves another, he gives him gifts, and not that one who loves another makes him suffer. But according to the above, since without suffering, a person wants to remain in a state of rest, since our root is in a state of complete rest, and only by the appointee who strikes and tells him, “Grow!” meaning only the suffering make us cancel the pleasure of rest and try to acquire new possessions.

But if he does not suffer, he remains in his present state. For example, a person who lives in a single-room apartment gets married, but he is lazy, meaning likes the rest more than others, so he agrees to live in one room. Although when he was single, he lived in one room, he continues to live this way even after he has married.

But if he has a few children, then he, too, feels the crowdedness in the house, and he, too, begins to feel the suffering of living in one room. Then, the suffering forces him to work overtime, meaning to exert more than he is used to, in order to move to an apartment with several rooms.

It is the same in the work. When a person is educated, and his father brought him up to engage in Torah and Mitzvot, and as much as his father let him see what is spirituality and what is for the sake of the Creator, this was enough for him to continue with the work and observe Torah and Mitzvot. But when he grew up, married, and became his own man, with children, and he knows that he must educate them and give them the matter of fear of heaven, he reflects on how much understanding and sensation he has now more than he did when he was a nine-year-old child who had begun his education, or when he had his Bar-Mitzvah [at age thirteen].

Then he sees that he has made no progress so as to say, “Now I understand the importance of Torah and Mitzvot, which I did not know when I was a child.” And if he begins to feel suffering because of this, meaning sees himself as retarded, that he is already a grownup but his mind is as that of a child, meaning that now he has the same understanding that he had then in Torah and Mitzvot and he did not advance as one should advance. It follows that he feels himself like a little boy, and these sufferings push him to exert to find a guide who can instruct him so he grows and becomes a man, and does not remain as a child in the work.

Now we can understand what we asked, What is the meaning of what our sages said about suffering that does not distract from the Torah, that they are called “pains of love”? It means as it is written, “He whom the Lord loves, He admonishes.” That is, these sufferings bring a person the need to advance in Torah and Mitzvot, meaning to understand the Torah and Mitzvot not as when he was a child, but as is suitable for an adult.

It follows that the suffering caused him to learn and engage in Torah and Mitzvot as is suitable for the state of “man” and not for the state of “child,” as our sages said, “You are called ‘man,’ and the nations of the world are not called ‘man.’” “Man” means that he is regarded as “speaking,” meaning he does not take for himself the nourishments of “animals,” but nourishments that are suitable for the “speaking.” This is called “pains of love that do not distract from the Torah,” but on the contrary, for attainment of Torah and Mitzvot.

Reader (Source Text): …not as when he was a child, but as is suitable for an adult. It follows that the suffering pushed him to learn and engage in Torah and Mitzvot as is suitable for the state of men, and not for the state of a child. As our sages said, "You are called men, and the nations of the world are not called men."

Men means that he is regarded as speaking, meaning that he does not take for himself the nourishments of animals, but nourishments that are suitable for the speaking. This is called "pains of love," that do not distract from the Torah, but on the contrary, for attainment of Torah and Mitzvot. If a person loves his friend, he gives him gifts, and not one who loves the other causes him suffering.

That's also one of the sentences in this article that truly causes one to think about the states we're going through, and not just directly towards the Creator, and the Ten, before the friends. And that's what we call to re-evaluate our path, and that we're accepting the states that come from Above appropriately.

If all the sufferings we go through — he says here that if a person studies Lo Lishma because he believes that by that he will reach Lishma, then he receives the light of Torah, and by that he is rewarded with reaching Lishma.

May we be rewarded with receiving the light of Torah that will bring us to Lishma.

Reader: Let's move to a lesson from May 9th, 2003.

M. Laitman: (31:46) We heard from the article about, from the portion Bereshit Rabbah, what is that you don't have a blade of grass below that doesn't have an appointee above that beats it and tells it to grow, in the work. What does it mean? There are two states that are distinguished completely from one another. They're so differentiated that whoever's in one state doesn't understand one that's in the other state, so much so that these are two dimensions of existence. This is either called spirituality and corporeality, or altruism and egoism, in order to receive or in order to bestow, and so on. It doesn't matter how we call it. Our words are all — they only make us err anyway. But if a person is capable, as abstract as possible, to depict to himself these two states of existence, at that point he might be able to imagine to himself how he — how you can somewhat really not understand the second state if I'm in the first state. And certainly the state that is spiritual, in order to bestow — other life, a different feeling, a different reality, everything is different. As if it comes, if he comes to a world that is completely isolated from our reality and our world. Because our feeling is working, we're a closed box, what we feel within us is what we call this world that I live in. That is, that I'm living within my internal feelings, as I depict to myself some picture, some image of the world, and this imaginary picture is actually my reality. Towards a person there can be two kinds of realities. He either imagines the reality in the vessels number one, or in the vessels number two. And our senses number one, or senses number two, in thoughts, desires, calculations — these are simply two systems that exist in us. They don't exist in some form somewhere out there in space, behind some planets, but rather within a person there are two systems. If he gets hold of something in system number one, we consider it one who feels himself in the corporeal world. If he can grasp and sense himself as existing through the second system, it points to him being in the spiritual world. Both this and that certainly are only in relation to a person, and are a very subjective matter, a personal thing. And we're not talking about anything that exists outside of man. Outside of us we don't even know or feel anything. We have no possibility of understanding what is outside of us. But the second state is different to the first state, by us having a different feeling in us. Besides feeling, there is nothing. We're only talking about feeling, sensing. What is this feeling? What's another feeling? A feeling of living an eternal life, being in wholeness, being in complete attainment of the world he lives in, unlimited. That's why the second state, the spiritual world, the spiritual state, that feeling in us called spirituality, is preferred upon the first feeling called corporeality, which has to do with eternity and wholeness.

M. Laitman: (37:16) And both these states are states, like I said, that are differentiated, distinguished from one another. You cannot recognize one state if you're in the second state. Why do we need these two states? No one asks us. We don't choose these states. We're in one state. We must go from it to the second state. And this transition should truly be through our exertion, our feeling, an effort on our behalf. We must somehow participate in this. By us struggling against system number one, we acquire system number two. And the struggle is on many layers, many levels. I need to battle with my general desire to receive, which is altogether who I am. I'm only thinking about myself. My reception of reality is by me absorbing all the criteria, all the details around me, and processing them through a program that is all aimed towards my own benefit. I'm willing to use whoever is near me. Whoever I see in the world is only for my gain, for my benefit. And I must move to a system that is opposite it. Why? Because in my struggle, to first of all study the system that I'm in — this egoistic system of this world as we call it, in which I grasp in the reality that I perceive and call this world, then I need to understand that from this system — which is in its foundation evil and is opposite to system number two, which does not yet feel system number two, and that it is more worthwhile egoistically to move to system number two, and then I disconnect from the egoistic form and think about how to move to system number two in a manner that is independent of me, almost truly what we call in order to bestow. And when he moves over, or transfers, they say in these transitions I acquire something that makes me control these two systems, both system number one, which I emerge from, and I begin to control it, because I discover all the negativity in it, all the lacks in her. Upon all these deficiencies I control, I rule, I place myself higher than them so they don't rule me. By that I acquire system number one, and when I move from system one to system two, I begin to acquire it for my benefit. It's not that I'm in system number two, like in the beginning I was in system number one, in a manner that my nature, my egoistic nature, controls me, and this world controls me, and the society controls me, and I am nothing, truly laying in their hands.

M. Laitman: (41:45) But when I move from system, when I move to system number two, to the spiritual system, I move to it to the extent to which I can control it, and then I acquire these two realities: both reality number one, this world, and reality number two, the next world. Meaning, this transition that happens through my labor, it happens, it gives me the possibility to truly control all of reality, both corporeal and spiritual. And we see that the difficulty is personal towards each and every one, that's what differentiates between us. Where each must go through this transition, and in this whole transition, in his personal way, on his path, each has his own difficulty. And this difficulty is not just in the struggle against his desire to receive, and the acquisition of the desire to bestow, where also abstaining from the desire to receive is a true battle of its own, and conquering the desire to bestow is also a battle of itself. But this difficulty is also by us stabilizing this difficulty that we must be in the world, that we need to toil in physical work, intellectually, stand against the opinion of the society, and the family, and the children. We must deal with all kinds of stigmas, just like we're reading now in the article — Torah, Mitzvot, Creator, created being, in order to bestow, to be righteous — all these kinds of words that repulse us, and confuse us, and come to us from education, and it's spoiled for us, this real picture is spoiled for us. And this is made purposely so that we will clarify all these discernments and discern them and receive the truth upon each word in its pure meaning, its pure spiritual meaning. Then it is really considered that we will understand its depth and its essence. There are also other questions and difficulties besides the stigmas that we have upon these words, also to people that are, let's say, not Jewish, who didn't observe Torah and Mitzvot. So they have, just like we do, also have other stigmas of what is Torah altogether, what is it talking about, about the things of this world or about spirituality — is it what they tell us. How to move from number one to number two between states, or that they tell us about some process that took place here in this world with something. Israel, the people of Israel, the nations have another problem, which was that they have this anti-Semitic feeling inside of them that was injected into them, and they can't work with that burdening, or that heaviness. More and more. Each kind of soul has additional additions of difficulty to understand that there are two kinds of realities, and really moving from one to the other, like Baal HaSulam says, is a psychological matter. Actually, also in order to receive and also in order to bestow towards the desire to receive, are a neutral matter. The desire to receive doesn't need it. The Creator created the desire to receive without intention. Hence, our essence in truth is just the desire to receive. Whether the intention is in order to receive or in order to bestow, it is what builds the two kinds of reality: this world and the spiritual world. And this intention does not belong naturally to the desire to receive, but rather it was made in systems that are more refined than it.

M. Laitman: (47:24) That's why I want to say that in our foundations there are no distinguishments, indifference — there's no gap between something that is closer to the desire to receive or further from the desire to bestow, or closer to the desire to bestow and closer to the desire to receive. To begin with, we are simply in a system of the desire to receive, and therefore the system of the desire to bestow, the giving mechanism, is foreign to us. It's truly opposite to us. But it's opposite because we were put forcefully into the intention in order to receive. If it wasn't that way, we would not feel. If we could catch ourselves without the intention in order to receive or in order to bestow, and placing these two systems towards one another, then we would truly see how these two systems are completely — well, seemingly — equal in our eyes. And that's why, accordingly, we depict this system of the Klipa and the system of the Kedusha, and our soul is in between them, and there we choose what is good and what is evil according to a different criteria at that point, according to the upper force and free choice that are truly like on the two sides of the scale with equal forces, right and left. Did you want to ask?

Question (Petah Tikva Center): (49:18) Actually, we could say that our essence is closer to the quality of bestowal than to the will to receive. Because our true essence is the soul, which is close to the Creator, which is the quality of bestowal. And the will to receive is just a fiction for a certain process that the soul has to go through.

M. Laitman: The desire to receive itself does not belong to the system of holiness, of Kedusha, nor to the system of Klipa. The desire to receive is simply matter. It's simply matter, which you can use however you want. And two systems were created, and in order to distinguish between them and connect between them, between making actions of friction between them, or of some form of equivalence, out of us having new discernments. We do not belong to the system of the Klipa, of the shells, nor to the system of Kedusha. And we don't belong to the desire to receive. We, out of all of those, are building something completely new. And this completely new thing will be called Adam, will be called me. But when we're looking for this identification, our identity. Our identity is not at all in that, not in any of this. Even though seemingly we want to ascribe ourselves — this is what it says later — we want to ascribe ourselves to the system of Kedusha, the system of the right line, where this is only the action. But what is created by this action is a new reality. What is called the screen and reflected light, it did not exist before, and it only belongs to the created being. This is actually the created being, because all the other things are at the account of the Creator. We say that whatever comes from Above downwards is attributed to the Creator. It's from Above downwards. It is the system of Kedusha, the system of the shell, the will to receive, and whatever intentions you want to have, either from the system of the shell in order to receive, or from the system of Kedusha in order to bestow — all of these things are given from Above. And so then what happens to us by using correctly or incorrectly, or somehow, all of these elements? Through these elements, we create different vessels, new vessels, something that did not exist before at all. And this something that did not exist before is called the created being, is called the created being.

Question (Petah Tikva Center): (52:52) Can we identify ourselves without, let's say, defining and depicting what we call ourselves, or we, without the desire to receive, without the desire to bestow? Is there some way to identify it or make it tangible?

M. Laitman: We, means a vessel built on all of the elements that cascaded from Above downwards. This vessel is called reflected light, the intention in order to bestow. That's us — an intention. It seems to us that the intention is something that doesn't really exist, some kind of a cloud, a smoke. I don't know, some kind of a bubble that has no existence, but it is a tremendous force, which is actually the same thing that the Creator has. The Creator has no will to receive. The Creator doesn't have this entire reality of the system of bestowal, the system of reception, meaning the shell and Kedusha, holiness. The Creator doesn't have anything also besides His desire to do good to His creations. This is His intention, to create a created being and do good to him. This is His intention. And what we ultimately build — we build upon all of our elements, the substance and the intentions in it, in order to receive and in order to bestow — we build our intention, which is called reflected light. So from the Creator comes to us direct light, His intention to benefit His creations. And from us seemingly, a reflected light comes out, our intention to delight the Creator. So, this thing is above all of these elements. That is, we establish, we beget, we create something new. Therefore, as much as a person transcends above the matter, as much as he, through all of the elements, identifies with the intention, with some kind of an arrow, with a direction towards the Creator — this, actually, in that, he exists. His true essence.

Question (Petah Tikva Center): (55:26) The whole process we're going through is actually a process of giving birth to a person in his development?

M. Laitman: Yes, it's the process of giving birth to Adam, to man.

Student: He writes on page 12, at the end of the page…

M. Laitman: This is why we have to see all of these elements, what we need: the current system of this world, and the spiritual system, the spiritual world, and the transition between them, with all of the questions and difficulties in this world, all the questions in that world. If we don't use these elements, we cannot build this new thing. Therefore, look, people are sitting who must penetrate and reach the goal. They must reach the goal, whichever way it is. But look at how many disruptions stand in their way. You now read an article — how much in it, all of it, all of it is written in a way which is only in order to confuse us, right? Every word, every sentence: faith above reason, Torah and Mitzvot, I don't know. It's truly…No one can get from that any correct thought. And this is only because specifically by going through all these landmines, we reach the polishing, so that then reflected light is made. Then we grasp, we latch on to the right direction, and we cannot get it unless through these disruptions, simply.

Question (Petah Tikva Center): (57:40) It's written in the article, in the paragraph that starts with the order of advancement in the work, that even when he sees that he's learning Lo Lishma, still the light in the Torah reforms him, meaning that through the light he receives the importance of the Torah. The correction and the reforming is by giving importance. How does that work?

M. Laitman: There is a medium between being in one system, the corporeal one, and in between being in the second, the spiritual system. There is a medium that moves us from one to the other. This medium, it truly has to be something that belongs to both worlds, and it has the strength to be above this world, to seemingly pull me out of this world. What does it mean to pull me out of this world? You see also what words. That is, it has to be the power to control my inner system, so that I perceive the reality in a way that I absorb it inside of me, and I think to my benefit, right? And I accumulate all the forces within me, such that I see reality, and the world, and myself within it in a special way. I call it this world.So there has to be some system with a power so that it will invert all of my perception, my thought, all of the bearings within me — it will invert it to the opposite. What does it mean to move, to shift from here to there? I don't move from one place to another to another place, but rather, within me, my perception becomes not as it was before. My feelings operate not as before. My thought operates according to a different program. This is considered that I move from state one to state two. So there is some kind of power that transitions within me. In short, it replaces all of my internality, all of the software, the program according to which I work, I operate. And this software — it's not only what I feel, how much do I feel, in what depth I feel, how much I know myself, to what depth within me I can descend in getting to know myself. But rather this replacement within me has to be truly to my full depth, where I can't even reach with my self-awareness. This force that replaces my internality, so that my thought, my calculations, and everything, I begin to do them differently — this force is called light, or the Torah. And certainly, when this force begins to take care of me in my present state, which is considered that I'm in this world, until it finishes its treatment, which is considered that I'm already in the next world, in the spiritual world, in the second state. This is called that even when he studies Lo Lishma, which means that I try to perform all kinds of actions in order to come out of my state number one to state number two, from corporeality to spirituality, and I want state number two also in a corporeal way, meaning to my benefit. With that first software, I also want to implement a second state. I have no choice. My software has not been replaced yet, right? This force nevertheless works still. It takes it into consideration, because it builds for me all of these preparations, right? And it operates sufficiently also in my state so as to replace my software. This is truly very similar to software in a computer. I simply think differently. I take other causes into consideration, I have a different goal, and I have a different way to reach it.

Question (Petah Tikva Center): (01:02:28) But I don't understand why this switch between the intentions is by the importance.

M. Laitman: The importance. Why this switch between the intentions of in order to receive and in order to bestow, being software number one and software number two — why does it work? Why does it kind of flip through the importance? Because it has to flip by my decision. I seemingly replace my inner software of the perception of reality, of seeing reality, and I can move the switch only at a time that state number two will be more important in my eyes than state number one. This is what it means that we constantly have to be concerned about the importance of the Creator, the importance of spirituality, the importance of in order to bestow. In other words, I have to imagine to myself in some way — to imagine, I can't really, you see also a word like that — that state number two is simply necessary for me. Otherwise, my state is like death for every intent and purpose. And we reach that by what he calls the reforming light. Nevertheless, there is some kind of force that gives me the foundation for it. It builds within me a preparation for it, so that I will think that way. Why is it called above reason? Why is it called a miracle? Because there is an inversion. There is a cut between the first state and the second state. And in truth, this force that works above me, its operation on me is called a miracle. Because shifting, switching from number one to number two, it happens nevertheless through a third force, through the Torah, through the light. Seemingly, the Creator Himself does that, the highest, most force that does not belong to both these systems.

Question (Petah Tikva Center): (01:04:54) What is that thing that remains, where after it switches, it still is in your feeling that what you wanted? Even though it's not what you depicted, even though it's not what you built or labored for. Why, when it comes to the feeling, it's felt as this is the right thing? What's the thing that remained?

M. Laitman: This is something that must be under the intentions. When a person transitions from the, let's say, corporeal operating system to the spiritual operating system, what remains in him is only beastly coarseness: the still, vegetative, and animate. The speaking within him, the human within him, the egoistic one, has been replaced with an altruistic human. The body did not. The body that belongs to the animate, and even less than that, the vegetative, and even less than that, the still, it all remains according to the matter that it absorbs. And there is in it a process that still belongs to system number one. It's only when a person dies, meaning he is separated from his beastly body, and seemingly there's no connection between the body and the soul. And we also need to yet see what is this connection. This means that he loses the desires, which he calls physical, bodily desires, which is also an imagination. It's as though we have a body, and it's as though I'm operating according to my biological body. All of this is — this is how we imagine ourselves. It is truly in a dream. So when a person gets rid of that as well, from this imaginary part, then certainly he shifts to another reality. We don't talk about that in Kabbalah.

Student: My question is more simple.

M. Laitman: This means that we don't talk about the soul without any connection to the physical body. We speak, as he says, in the definition of what is it, what is the wisdom of Kabbalah: the revelation of His godliness to His creations in this world.

Question (Petah Tikva Center): (01:07:35) The question is like this. I know what the system, the operational system, is — one. And if I come to a pleasure that's big enough, no matter what, I'm blocked by it. I'm fine, I don't care about anything. I'm saying that this system, the second operating system, gives me independence from this enslavement to this pleasure. So how, if I labor, let's say, and I came in 40 years to the second system — the moment the second system comes to me, I receive what I never imagined. What does it cost me if I'm blocked, and what causes me to understand this thing correctly? If I even received something that I wanted, or something completely different, what's the thing that exists that says I labored for it?

M. Laitman: Your question is, when I shift to system number two, where do I see the connection between my labor to switch to system number two, and what I acquired now?

Student: I had imagined something completely different.

M. Laitman: You imagined something completely different, that's true. That's one thing. Second thing is that you see in system number two that you prepared to now develop in it — in system number two, you prepared for it, you prepared your previous actions so that your previous actions, even though you did them without any understanding, seemingly and inadvertently, like a baby… But now, when you look at them, you see that in truth, you were working in something very serious. However, you touch them like a baby, without a mind, without discernment. But nevertheless, you were in a very, very important system, an eternal one, and your touch, your contact with this system is called transgressions, and mistakes, and you work on them. This means that you shouldn't think — and indeed, I didn't say it, it's impossible to encompass everything — we should say that when you move from the corporeal system to the spiritual system, even though these are two different kinds of reality, but also in the corporeal system you work on the same… you touch, let's say more correctly, you touch the same desires and discernments that later on you will work with in the spiritual system. It's just that you don't understand where you are.

Student: The desire itself, in the matter, or in our intention?

M. Laitman: Let's say now, do you know where you are and what you are, what are you touching, what are you going through? Nothing. It's like a lack of awareness. But in that lack of awareness, you supposedly jump from one desire to the next, from one action to the next. How? Just like that. You don't know. When you go through all your 620 desires, you will feel them as the system of the Klipa in state number two. Well, we still don't have a clear, easy picture for this to open it for everybody, and that everybody will understand. Slowly.

Question (Petah Tikva Center): (01:12:06) You said that the article is written in a confusing way.

M. Laitman: Not only the article — I said all the materials we get are written in a horrible way, because it could have been written very simply. First of all, in education we got all kinds of thoughts, that we ascribe certain words to things that are happening in this world. Why do I need this? Torah, commandments, Kosher, all kinds of laws, even Creator and created being, God, all kinds of things that once I read it, I'm already in some kind of place there in Mea Shearim or Bnei Brak, a place where other religious people live, and I already have a depiction that I can't get rid of. Except for the actual books of Kabbalah that are pure from the language of the Bible. So why still not write in a completely pure language, and they did write it in this way? Because a person that advances and reaches spirituality, all these words start losing this corporeal depiction they have, and they start being seen as something else: that behind every word you see something more spiritual than corporeal, more and more spiritual and less and less corporeal, until every word starts pointing at the roots, at its root and not at the branch. And this way a person, to the extent that he goes from the branches to the roots. But for beginners, really, it's a big problem.

Question (Petah Tikva Center): (01:14:27) This transition is really a jump. I woke up this morning and I'm…I'm in a different world, or is it…

M. Laitman: The transition from one system to the next, is it a jump like waking up in the morning to a new day? They say that, yes, it happens in an instant. From the exodus from Egypt, by an escape, quickly, in haste, sudden. What does it mean, sudden? That you have no preparation for it, that you could even think beforehand that now, or in a few more, it could happen. Like in Münchhausen: tomorrow at 10 a.m., I'm doing an act of heroism. He plans it, that tomorrow at 10, I'll be a hero. There's no such thing; you can't say it in advance.

Question (Petah Tikva Center): (01:15:37) It says in the article that suffering causes development. And if not for suffering, there wouldn’t be development. How does this mechanism of suffering work?

M. Laitman: Suffering causes development, because it's a sign that our vessel isn't in a perfect, full state. If it's a vessel in order to bestow, or in order to receive, it doesn't matter. But a vessel that isn't full feels a lack of fulfillment, which we call suffering. That's how it's felt for us, in our roots. So it turns out that suffering is a sign that the vessel isn't complete. And we have a problem, that we don't understand that a vessel can be filled only by intention, that the desire itself can't fill itself. The desire was restricted. And as much as I only try to work with the desire, I will never be filled, because above the desire there's a restriction. And if I won't bypass that restriction, the vessel won't be filled. I can run around with this vessel half empty or entirely empty to a thousand taps, faucets, but it's as if there's a cover on the vessel, and no drop will go in. To understand this is called recognition of evil — that I start understanding that there's a cover on my vessel, and I need that cover. I need to cancel it. Then I can start filling myself. So, I have to stop trying to take care of my vessel, or to take the restriction away. It goes away by the screen. To the extent to have the screen, I can move the cover off the vessel. That's what happens with the screen. As much as I have reflected light, to that extent the vessel can open, and then I can be filled. The problem is that we do not understand that the intention is a means to fill the vessels. Until a person gets wise and reaches that discernment, it takes a long time.

Question (Petah Tikva Center): (01:19:14) How can we accelerate the process in which a person understands that there is a blockage on the vessel from above, that it's blocked?

M. Laitman: Usually, we reach a feeling of the blocking of the vessel in a natural way. You can't reach it any other way, but only by thousands of years of development, from one incarnation to the next. Why? Why can't I speed it up? Because I have to go through my entire vessel on its structure, from the still, vegetative, animate, speaking, until I reach a state that I despair to fill it throughout all the incarnations, and I reach a state that I see that I'm in lack of hope to… I'm in total lack of hope to fill it. We're speaking about a desire, not a corporeality — that a person can have the assets of the whole world, that doesn't matter. We're speaking about satisfaction. So for this, he needs to go in a very slow way on each and every desire in the vessel, and you can't run away from that. All of humanity needs to go through this process, just how it is in corporeality. You have to go through all these states. And if we see people that are yearning for spirituality, it's a sign that — if they're truly yearning — they've already been through all the incarnations in trying to fill their vessel through all kinds of regular ways. Meaning, they try to fill it even though there's this cap, there's this cover, the first restriction that rides upon the vessel. And now, from their despair, from being despaired, they somehow start being prepared to understand that there's a completely different method, a completely different vessel, a completely different means already ready for it. It's not that you can understand it from being despaired that we tried to fill this vessel and it didn't work. From this, we don't reach a new method, but the new method comes to us from Above — the point in the heart. And what's the point in the heart? That the point in the heart means a spark from the shattering, a spark from the screen, a spark from the intention to bestow, the quality of Bina. That from this, we already start understanding that, I guess, our vessel's blocked; that's why they didn't help us, and we need a different, completely different style, fulfillment, a relation to the fulfillment, a means. And from the spark we somehow start discerning it, because it's a spark from the intention to bestow; meaning that it comes exactly against that blockage, against that cover. That spark supposedly comes to help me understand that there's a cover on my vessel, and you can't be filled with — from that it's stopped from being filled — that the fulfillment is probably above it, as reflected light. You see, it's a spark of reflected light. And then I supposedly let go of the vessel, of trying to fill it. I don't need this will to receive that for thousands of years have been filled in all kinds of ways. But I'm starting above it, by the spark, to see how I can be — have another vessel, that my spiritual vessel is built above the corporeal vessel, that it's above this cover, and the screen, and the reflected light, that in the volume of that reflected light is where spirituality is revealed.

Question (Petah Tikva Center): (01:24:10) You're talking about two things now: about the material feeling, and then the satisfaction. The despair comes when the material feeling comes, but I don't understand, I don't attain the satisfaction. So when does a person discern this, notice this lack of satisfaction? Everywhere during those thousands of years? Or maybe only it accumulates, and in the end it comes to that recognition, that it goes over all the various parts of the vessels?

M. Laitman: A person feels through thousands of years, through our incarnations, that he's going through suffering. But to summarize it correctly, that can only be done when he gets that spark, the point in the heart. Before that, he's just in despair and keeps running. He's running again and again; He can't, one moment before the point in the heart is inserted into him, he can't turn to something above his vessel, above his will to receive. He can't. And also you, as much as you want to bestow upon Him, you can't. You can maybe, in all kinds of… to help speed up, if he's at the end of his development, like a lot of people today in this world. So by reading, hearing, maybe they'll reach it quicker in the last stage of development until they get a revelation of the point in the heart in them. But if a person doesn't have a point in the heart, then nothing will help. He won't be able to understand this idea that he can be filled above your vessel, because we're working from what we have inside us. That's why there's no coercion in spirituality, on one hand. On the other hand, we're obligated to go through education, meaning you have to help a person develop. You don't know, and you can't check with some kind of measurement; you don't have a gauge to see who has a point in the heart or not. You don't have like a thermometer, a gauge to see if you have a point in the heart. But to give an example, or to give education, or in general — by that you speed up the general development. But nobody will hear if he doesn't have the point. And everyone will hear to the extent that it's revealed, according to the root of the soul from Adam HaRishon. It could be that people are sitting here now that they won't be here in two months, or a half a year, or two years from now. Depends on the degree he belongs to, then he'll be filled and again completed in a different way, maybe another incarnation.

Question (Petah Tikva Center): (01:28:03) What is that education?

M. Laitman: This education is dissemination. Meaning, what's the wisdom of Kabbalah? Revelation of His godliness to the created beings in this world. So this idea, to discover godliness to every created being in this world, you have to bring it in a corporeal way to each and every one. Why he's here, for what he's here, what he gives, that this is the goal, that this is why the world was created and we inside it, and everything that happens to us is just to bring us to that purpose. That's what you have to explain. By this, you help a person advance towards it, and you prevent his development through suffering.

Question (Petah Tikva Center): (01:28:56) The minute the point in the heart opens or begin a certain path of life in the society, you need to study. Still, as you said, there are all the difficulties in the family, in the society, that confuses. To what extent is our choice in this labor? To what extent is our choice to labor on this path? Or at the moment the point in the heart opens, the choice is no longer ours?

M. Laitman: Choice starts from the moment the point in the heart starts working in us and onward. Before there's a point in the heart, we're under one system of this world. And if you only have one piece of data, one program in your machine, you can't do anything. If you have two programs, a corporeal system and a spiritual system, somehow, through the point in the heart that already starts speaking in you from these two systems, you already have collisions between these two systems. It brings you the ability to choose your choice. Choice is that you have two pieces of information where exactly you choose where's the freedom later. But from the point in the heart and on, the choice starts. And he writes in the article "The Freedom of Choice" that freedom to choose is only the environment, meaning from within himself, he has information, he has two softwares. That's not the choice. You have to put into these systems another element, a third element, that according to what will these two systems engage between them. Your choice will be how you put them one against the other. Meaning, which system are you giving more powers? How do you do that? From within, you can't, because you're already programmed. Two systems and some kind of relation between them — everything is already there. You have to bring from the outside, with your freedom of choice, to take some kind of force and also put it inside, and that piece of information will already determine your independence. They say that this external data, or element that you can determine, you can take that from society, from a third party. How? Society can give you everything you want; so, you choose what you want to take from society. You don't have this force. It's in society. You have to supposedly pay society with exertion, with participation in order to get the forces from them, so that they will put system number two, the point in the heart, that it will be higher than system number one, the corporeal system, and then you will develop towards spirituality. Meaning, we only have one choice: through society, to increase the point in the heart upon the will to receive. There's no way to take this force except from the outside.

Question (Petah Tikva Center): (01:33:04) In both systems, there is independence to itself. What is left for a person to do with these desires in order to equalize them? The spiritual system and the corporeal system — if he chose the spiritual path, then it begins to incriminate the desires in him. What can he do now with these desires?

M. Laitman: Meaning, after a person checks and sees what he's made of, how can he advance onward?

Student: Yes.

M. Laitman: He uses these systems to advance in both of them. What's the question? There are desires in a person. Even though he advances to spirituality, there are still desires that belong to corporeality. And how does he have to relate to them? He has to relate to them in a simple way. We, for now, are in the desire: still, vegetative, animate. It's called really corporeal desires, that are in us just like in all of nature. We have parts that are still, I have parts that are vegetative, and parts that are animate in my body. That's how it also is in my desire. There's a desire that belongs to the still, vegetative, and animate, right? Let's say my desire is like a desire of every beast: to eat, to drink, to sleep. I need sex, I need family, I need some home, right? Some community, family. I need all these things because I'm built in such a way. Things that belong to the still, vegetative, and animate, existing on a beastly level in us, it's written that I have to give it exactly what that existence is demanding from me. Not to add human desires into it, for money, honor, knowledge — no. But to supply my body with those beastly things, what is necessary, what it needs. I need to drink, eat, be with my family, and so on. I must. I must. If I advance spiritually, I need in all these things to relate to them like a means, that I must fill those desires. Everything beyond that, desires that aren't beastly anymore but more human — it's already what a degree of a human in this world has: money, honor, and knowledge. These desires, I need them all to raise them to a spiritual passion, a spiritual degree. The history I went through, with all the incarnations I went through, all the studies I took upon myself, is to see that by all the tendencies in me — envy, lust, and honor — that upon them, I wanted to reach money, honor, and knowledge. It didn't help me filling my human vessel. I'm not talking about my beast. I have to eat this way or that way. I have to have a family, a home. I'm only speaking about the human desires. I have been despaired upon them. And upon those desires, I build a relation towards spirituality. And again, my beastly desires, what my beast has in me, just like a beast, if I live in the jungle like a beast — those desires, no matter in what system I exist: corporeal, spiritual, even in the end of correction, these desires must be filled. I must give my body calories. I have to give it rest. It has to be in a family, with kids, with a wife. It's natural things that I must supply.

Question (Petah Tikva Center): (01:38:18) It means that in my human desires, I have to develop them in the right society?

M. Laitman: So, to the human desires, in order to use them correctly in the direction towards spirituality, I need the right society around me, because human desires are activated by society: money, honor, and knowledge. I yearn for them according to what society tells me what's important in our life. It's all dictated by society. I need a society to tell me that money, honor, and knowledge are good if I use them towards spiritual advancement, for a higher degree, an eternal whole. So, for this, I need society. But to satisfy my corporeal desires, I don't need a society. Also, in the jungle, I'm going to want to eat and drink, and I don't care whether I eat Moroccan food, or Russian, or something… Yemenite food. It doesn't belong to the work of the Creator. But yearning for money, honor, and knowledge—how to use envy, lust, and honor, the human qualities—that already really depends on society.

Question (Petah Tikva Center): (01:39:57) What does it mean to use money, honor, and knowledge in the right way towards spirituality?

M. Laitman: What does it mean to use money, honor, and knowledge towards a spiritual direction? To turn money, Kesef, into Kisufa, longing; and honor, to the honor of the Creator; and knowledge, for the knowledge of the Creator.

Student: And is this through envy, lust, and honor?

M. Laitman: Yeah, it comes through envy, lust, and honor. That by envy to the society, to what they have, and honor, that they have the honor of the heavens, supposedly. It starts affecting me by all my negative tendencies, supposedly. It's tendencies of the will to receive towards society: envy, lust, and honor. I use it in order to turn the tendencies, or desires of envy, lust, and honor to already three spiritual attainments. Money, that I buy things with it, I turn it into Kisufa, a covering, a screen, that with it I attain everything, like money in this world. So this way, with a screen in the spiritual world. Honor is by putting spiritual attainment, the Creator — that that is the greatest thing, that it's worth yearning for that and invest, and not honor of this world. Not envy, lust, and honor in this world. And knowledge, that from it I don't attain the knowledge of this world, but higher knowledge. That I reach the degree of the Creator. I know Him, the plan of creation, the thought of creation, how He encompasses all of reality. I reach wholeness.

Question (Petah Tikva Center): (01:42:10) Throughout the article, there's this equation that suffering pushes a person to spirituality. In reality, a person checks the justification. He checks things morally. He asks himself, why does it happen to him? If he comes to the conclusion that it's unjust, righteous, or suffering — often in history, it pushes people outside of spirituality. It's the opposite.

M. Laitman: If a person looks at his life and says that his life isn't conducted according to justice, all the wicked have all the best, and the righteous poor guys are so messed up, and everything's a lie, that supposedly lets them speak badly about the whole system and the owner of the system. And in our world, we have no justification to say about the Creator that He's the Good that Does Good, that if He's even there, there's nobody worse than Him. Who's doing all this? Who's activating all this if not Him? And look in which way. If you were instead of Him, you wouldn't do bad like Him — a bit less. Where is your mercy? Where is your consideration?

Student: This is the most conspicuous.

M. Laitman: Yes. So, we need to understand what we need to attain by that. What He wants to do by this. Nothing was created for nothing. So, by reaching such a confusion and through getting mad at Him, I guess there's something good about it. To such an extent that we reach hatred and then love. What you have now, no. For a few hours a day, I think of some hater of this world, and not the Creator. He hates me a lot more than some neighbor. All in all, the neighbor is also conducted by the Creator. So, when a person jumps back and forth, wants to or not, makes a man of himself — me, myself, I'm overcoming — it's things that are planned in advance, and he has to go through them. Also, we never flaw any step a person has to take on the way. We just say we have to help them go through the studies quicker. But without saving any details, without taking any, stealing any discernments — the study has to be to speed up the time. And by a person being pushed more than bringing him closer, right, that's the way. Because all in all, he has to know all the negative he's in. So, he can cry, scream about the Creator and scream about reality. How can it be without this? Until a person doesn't… isn't completely despaired, there's nothing to talk to him. But all in all, life, we see, let's say this: if the 20th century was… take it from beginning to end, look what humanity did, what a way they went through, more than all of the previous history, right? It's an exponential jump. So, just imagine what's coming in this century now. We'll see it within a few years coming now, how it all happens. But still, it's only through recognition of evil; only through recognition of evil, people will reach it. Well, where are we? Whoever wants to ask, come on Shabbat and ask. Tomorrow morning, we have five hours in a row, and everybody will have time and ask as much as they want.

Reader: Let's move to the next part of the lesson, and sing a song before that.

Song: (01:53:29)

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Denní lekce2/29/2024(Morning)Part 1 Rabaš. Co znamená, že požehnání se nenachází na prázdném místě, v duchovní práci. 15 (1988)

Part 1 Rabaš. Co znamená, že požehnání se nenachází na prázdném místě, v duchovní práci. 15 (1988)

Rabaš. Co znamená, že požehnání se nenachází na prázdném místě, v duchovní práci. 15 (1988)

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Denní lekce2/29/2024(Morning)
Part 1 Rabaš. Co znamená, že požehnání se nenachází na prázdném místě, v duchovní práci. 15 (1988)

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Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved