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

Daily Morning Lesson: May 12, 2026

Part 1: Rabash. The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah - Part 2 Article No. 17, (1987).

Original lesson date: 02/24/2003

Reader: Dear friends, in the first part of the lesson, we will study from a lesson by Rav from the 24th of February 2003. It's the second lesson out of three about the article, “What Is the Meaning of the Strict Prohibition to Teach the Idol Worshippers the Torah.” We will read together in the Ten, continuing from the words, "It therefore follows that one who engages in Torah," until the text that ends with, "and that he has no connection with the discernment of a human." We have 30 minutes for that, Tens that finish ahead of time are invited to start a workshop on the main points from the article.

Reading: (01:32) The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah - Part 2

It therefore follows that one who engages in Torah—when speaking of the work—the purpose of the study must be clear to a person, meaning the reason that causes him to engage in Torah. This is so because there are two opposites in the Torah, as our sages said (Yoma 72b), “Rabbi Yehoshua Ben Levi said, ‘Why is it written, ‘And this is the law that Moses put’? If he is rewarded, it becomes a potion of life to him. If he is not rewarded, it becomes a potion of death to him.’ For this reason, when a person engages in Torah, he should see that the Torah does not bring him into death.”

However, it is difficult to understand how there can be such a distance between being rewarded and not being rewarded, to the point that they say that if he is not rewarded by engagement in Torah, it becomes a potion of death to him. Would it not be enough that he were not rewarded? Why is he even worse than one who did not engage in Torah at all? That is, one who did not engage in Torah does not have the potion of death, and one who engaged in Torah obtained death in return for his work. Can such a thing be?

This question is presented in the “Introduction to The Study of the Ten Sefirot” (p 20, Item 39): “However, their words require explanation to understand how and through what does the Holy Torah become a potion of death for him. Not only are his work and exertion in vain, and he receives no benefit from his labor and strain, but the Torah and the work themselves become a potion of death for him. This is indeed perplexing.”

In the “Introduction to The Study of the Ten Sefirot” (Item 101), “Since the Creator hides Himself in the Torah, since the matter of the torments and pains that one experiences during the concealment of the face are not similar between one who possesses few sins and has done little Torah and Mitzvot and one who has engaged in Torah and good deeds extensively. The first is quite qualified to judge his Maker favorably, to think that the suffering came to him because of his sins and scarceness of Torah. For the other, however, it is much harder to judge his Maker favorably.”

It is similar with us. When he places the goal before his eyes, meaning that the upper one wishes to delight His creatures, but to avoid the shame, we must have vessels of bestowal. And since we are born with the will to receive, which is considered a strange God, whom we serve even above reason and it enslaves us and we cannot come out of its power, we believe in our sages who said, “The Creator said, ‘I have created the evil inclination; I have created the spice of Torah.’”

This is the reason that makes one engage in Torah, and then the Torah brings him life. In other words, through the Torah he comes out of the domination of the evil inclination and becomes a servant of the Creator, meaning that his intention is only to bring contentment to his Maker. And he will be rewarded with Dvekut with the Creator, meaning that at that time, he will adhere to the Life of Lives. Indeed, only in that state, when a person studies with this goal, is the Torah regarded for him as a potion of life, since through the Torah he will be rewarded with life.

And yet, if he does not engage in Torah for this purpose, through the Torah that he is studying, the will to receive will grow stronger and acquire more strength to keep him under its control. This is because the receiver lets him understand that he is not like other people because, thank God, he is a man who has acquired good deeds and Torah, and certainly, the Creator should not treat him as He treats ordinary people. Rather, the Creator should recognize him for who he is.

And if he works in concealment, he is certain to have complaints against the Creator, since if he suffers from something, he tells the Creator, “Is this the reward for the Torah?” Thus, he always has grievances against the Creator, which is called “doubting the Shechina [Divinity],” referring to the Creator. By that, they are separated from the Life of Lives.

This means that where they should have longed to be annulled before the Creator and to have all that they do be only to serve the Creator, those who work for the receiver wish for the Creator to serve them: All that their receiver needs, the Creator should satisfy. It follows that they are working opposite from those who want to be rewarded with life by their engagement in Torah.

Therefore, we can understand what we asked about why Rabbi Ami says, “Torah is not to be given to idolaters.” If this is in the work, meaning in the person himself, and he is in a state of idolater, the reason that it is forbidden to learn is that it is pointless. This is so because in the work we learn that we should study Torah in order to come out of the domination of the evil inclination. But if he does not want to break free from the enslavement of the evil inclination, why does he need the Torah? It follows that if he were to be given Torah, it would be pointless. It is a waste of effort for the one who will teach him.

However, Rabbi Yohanan adds to Rabbi Ami and says, “Not only is it pointless, but if an idol-worshipper engages in Torah, it will harm him.” He is risking his soul because for idol -worshippers, meaning those who study Torah without the goal of exiting the domination of the evil inclination, but wish to stay under it and serve it willingly, this is called “idolatry.”

It is written about it, “A strange God in man’s body.” Thus, he is taking for himself the potion of death. This is why Rabbi Yohanan said, “An idol-worshipper who engages in Torah must die.” It means that he is risking his soul because the Torah will be a potion of death for him. However, what Rabbi Meir would say is, “Where is it from that an idol-worshipper who engages in Torah must die? Rather, he is like the high priest, as it was said, ‘If a man does them, he shall live by them.’”

And we asked about it, A) Why is he saying that he is like the high priest? Isn’t an ordinary priest a high degree? This is so far from the words of Rabbi Yohanan, who thinks that he must die. So what is the reason for this exaggeration that he is as the high priest? B) The interpreters ask, the evidence that Rabbi Meir brings, where it says, “The man,” Rabbi Shimon says that “the man” actually means Israel and not idolaters.

We should interpret what Rabbi Meir says, “An idol worshipper who engages in Torah,” as referring to what we explained above. Rabbi Meir’s intention is that a person has come to realize that he is an idol-worshipper, that he sees that from the day he was born until now he has been serving idols, a foreign God, meaning the evil inclination, which is inside a man’s body. He sees how he is enslaved and is under its control and has no strength to defy its word. And although he often understands with his mind and reason that it is not worthwhile to serve it, but to the contrary, the evil inclination should serve the Kedusha [holiness], he still subdues his reason and serves it as if he realized that it was worthwhile to serve it.

When a person comes to realize it, when he sees that there is no power in the world that can help him, and he sees that he is lost and will be cut off from life forever, to deliver himself from death—being “The wicked in their lives they are called ‘dead’”—in that state he comes to believe the words of our sages. They said, “This is what the Creator said to Israel: ‘My sons, I have created the evil inclination; and I have created for it the spice of Torah. If you engage in Torah, you will not be given into its hand.’”

It is about this kind of idol-worshipper that Rabbi Meir said that he was like the high priest. And he brings as evidence that it is written, “If a man does them, he shall live by them.” He interprets that if one engages in Torah in order to “live by them,” if the reason for his engagement in Torah is that he wishes to be rewarded with life and not to be wicked—an idolater, which is a foreign God in a man’s body—but his sole aim is to be rewarded with life, this verse, “If a man does them, he shall live by them,” is about him.

This is so because if he engages in Torah, he will be as the high priest. And not just a priest, but he will be a priest, meaning obtain the quality of Hesed [mercy], which is called “a priest,” meaning he will be rewarded with vessels of bestowal, and he will also be rewarded with Gadlut [greatness/adulthood]. This is why he says that he is like the high priest.

Accordingly, we should ask why Rabbi Meir says, “Even an idolater.” As we explained, it is to the contrary, since such an idol worshipper is worthy of being as the high priest. We can explain and say that the word “even” means that even if a person comes to such lowliness that he sees that he is truly an idolater, that he sees that thus far he gained nothing in his life, but only served his evil inclination. In other words, all his thoughts and desires have been only in favor of the receiver. He hasn’t even touched the path of truth, meaning had the ability to believe in the Creator above reason, but only according to what the reason of the receiver allowed him to see—that specifically by working for it, it will give it energy to engage in Torah and Mitzvot. To such a person, Rabbi Meir comes and says, “Do not regret this lowliness. Instead, you should believe that even when you have come to such a low, the Creator can still help you out of the exile of being under its control all this time.” So the reason is to the contrary: The meaning of what he says is, “Even if the world agrees.”

However, in truth, only now is there a need for the Torah. Only now you have the real Kelim [vessels], a real need for the Creator to help you, since you have come to the point of truth, as our sages said, “Man’s inclination overcomes him every day. Were it not for the Creator, he would not prevail over it.” Now he sees the truth, that he really needs the help of the Creator.

Now we can understand the above-mentioned words of The Zohar, where he says that on the face of it, we should make three discernments in the work: 1) idol-worshippers, 2) Jacob, 3) Israel. The difference between them is that idol-worshippers are forbidden to study even the literal Torah. And we learn this from what is written, “He has not done so with any nation.” In general, it is permitted to teach him the literal, specifically in the revealed matters. It concludes that from the verse, “He declares His words unto Jacob,” which is an inferior degree. When he is at a superior degree, it is permitted to teach him the secrets of Torah. It concludes this from the verse, “His statutes and His ordinances unto Israel.”

It is written in The Zohar, Yitro (Item 265): “‘Thus shall you say to the house of Jacob,’ to that place which befits their degree. ‘And tell the children of Israel,’ since Jacob and Israel are two degrees. Jacob is the degree of VAK, and Israel is the degree of GAR. However, Israel is called ‘the wholeness of everything,’ which means showing Hochma [wisdom] and speaking in the spirit of Hochma.”

And it is written in The Zohar, Yitro (Item 260): “‘Thus shall you say to the house of Jacob’ is to the females, ‘And tell the children of Israel’ is to the males.” Also in The Zohar, Yitro (Item 261): “‘Thus shall you say to the house of Jacob’ meaning with a saying, from the side of Din [judgment]. ‘And tell the children of Israel’ is as they said, ‘And he shall tell them his covenant.’ Telling is Rachamim [mercy] for the children of Israel, meaning the males, who come from the side of Rachamim. This is why it states ‘telling’ about them.”

We should understand the distinctions in the words of The Zohar, which says in the portion Aharei, that Jacob and Israel are two degrees: 1) Jacob is below, with whom one studies the literal; 2) Israel is the degree above, with whom one studies the secrets of Torah.

It is written in The Zohar, Yitro (Item 260): “Jacob is females; Israel is males.” It says (Item 261), “Jacob is from the side of Din. This is why it writes, ‘saying,’ and Israel is Rachamim, for telling is Rachamim.” It says (Item 265), “Jacob is considered VAK, and Israel is considered GAR. This is why it is written, ‘And tell the children of Israel,’ meaning to show Hochma and to speak in the spirit of Hochma, since telling implies Hochma.”

First, we will explain what The Zohar interprets about the discernment of Jacob. It says, 1) VAK, 2) females, 3) Din, 4) a revealed degree, the lower degree, the literal.

The order of the work that a person should begin in order to achieve the goal is to know his state in the work of the Creator and what is the goal that he must reach. In other words, what is the wholeness that a person must achieve?

The first state is for a person to know that he is an idol-worshipper, called “idolater.” This is the evil inclination that exists in man’s body. It is called “a strange God” or “a foreign God.” This is to clarify his state, where he truly is—that he is truly in a state of idol-worshipping.

However, one should make great efforts to see the truth because it is impossible to reach the truth unless through Torah and work, as our sages said, “From Lo Lishma [not for Her sake], one comes to Lishma [for Her sake].” In a state of Lo Lishma, when a person exerts in Torah and work, it is human nature to look at people in his surroundings. And he sees that there are no other people like him, dedicating so many hours to the work of the Creator.

In that state, he feels superior to others, which causes him to forget the goal, meaning that the main thing is to achieve Lishma. This is because people on the outside caused him to feel wholeness, and that wholeness is why he cannot feel that he is devoid of the main goal—reaching Lishma.

It is especially so if he is respected for being a servant of the Creator. Indeed, all the people who honor him instill their views so that he will believe what they think about him, that he is a highly virtuous man without any faults. Thus, how is it possible that a person will say about himself that he is in a state of idol-worshipping, that he is still uncircumcised? It follows that his Dvekut to the masses, meaning their Dvekut to his Torah and work brought him wholeness. In the work, this is called “a grip to the external ones.”

And what is he losing by their having a grip? The answer is that the grip is the reason why he cannot see his real state, that he is still in a state of idol-worshipping, and should seek advice to exit the domination of the evil.

The second state of a person is when he circumcises himself. “Circumcision” means that he cuts off the foreskin. The foreskin is the three impure Klipot [shells/peels], called “Stormy Wind,” “Great Cloud,” and “Blazing Fire,” and the will to receive comes from there.

However, it is not within one’s power to cut off this foreskin. Baal HaSulam said about this that the Creator should help in order for a person to be able to cut off the foreskin. It is written about it, “And made a covenant with him.” The meaning of “With him” is that the Creator helped him. However, the person must begin.

Yet, if we say that he cannot circumcise himself by himself, then why should a person start, if we say that he cannot finish? It seems as though his work is in vain. However, it is known that there is no light without a Kli [vessel], and a Kli is called “a deficiency,” since where there is no deficiency, there is no filling.

Thus, a person having to start refers to the deficiency. It does not mean that a person should start with the filling. Rather, when we say, “start,” it is about giving the need and the lack. Afterward, the Creator comes and gives the filling for the lack. This is called “And made a covenant with him,” that the Creator helps him.

This is also regarded as the right line, which is the meaning of “Father gives the white,” as explained in The Study of the Ten Sefirot. This means that when the upper light shines—meaning Ohr Hochma [light of Hochma], called Aba [father]—it is possible to see the truth, that the foreskin—will to receive—is a bad thing. Only then does one realize that he should throw away the self-love. This is the help that a person receives from the Creator: he comes to the recognition of evil.

In other words, before a person comes to the resolution that it is not worthwhile to use the receiver, one cannot use the vessels of bestowal, since one contradicts the other. For this reason, a person must circumcise himself, and then he can take upon himself the desire to bestow.

It follows that removing the foreskin, called “circumcision,” comes by help from above. In other words, it is precisely when the upper light shines that one sees his baseness, that he cannot receive anything because of the disparity of form. In the worlds, this is called “Father gives the white.”

And after he comes to the recognition of evil comes a second correction: he begins to work in order to bestow. But this, too, requires help from above. This is called “His mother gives the red.” In The Study of the Ten Sefirot, he interprets that this relates to the desire to bestow. It follows that both the power to annul the will to receive and the power that can perform acts of bestowal are given by the upper one. In other words, the help comes from above.

This brings up the question, “What does the lower one give?” Since it is said that the lower one must start. With what does he start, so that afterwards the Creator will give him the necessary assistance?

As it was said, all that the lower one can give to the Creator is the lack, for the Creator to have a place to fill. In other words, one who wishes to be a servant of the Creator and not an idol-worshipper must come to feel his lowliness. To the extent that he feels this, a pain gradually forms within him for being so immersed in self-love, actually like a beast, and that he has no connection with the discernment of a human.

Reader: We'll go to a lesson from February 24, 2003.

M. Laitman: (31:09) Rabash tells us the stages, he explains to us the stages that a person goes through on his way to become Adam. What is the meaning of the strict prohibition on teaching idol worshippers the Torah? That a person who works on himself, it takes him a lot of time and effort and exertion in order to reach the state of an idol worshipper, to truly feel that indeed he has desires that are the opposite of the Creator, that all of his thoughts are for himself, in order to receive, that this is his nature.

You can only see that, an eye for an eye, if through the study and the efforts in the society, he receives from above a sufficient illumination in order to see himself as an idol worshipper. Otherwise, it's not considered that he's an idol worshipper. The person must determine that. That he's an idol worshipper. No one else will tell him that. The Creator sees us on a perfect degree. "I, the Lord, do not change." The first restriction doesn't work on him, or the second restriction, or all of our descents, or the worlds, or the shattering of the vessels. All of these things are only with respect of the receivers that later on attain that. On His part we exist in Ein Sof, in the perfect state, and there is no sin, and there's no flaw in the created being that He has created.

However, the created being, the moment that he feels the bread of shame, in that state that the Creator created him, he makes the first restriction, and he yearns to reach that same wholeness by his own powers. This is considered that by himself he invites the work and the exertion in order to discover his whole true stature in Ein Sof, and reach that same stature by his own forces. This is why the feeling of the idol worshipper is the most beneficial, fruitful feeling that can be, and it is blessed. Feeling himself as an idol worshipper is already more than half the way. Why? Because the Creator does everything. It is called the work of the Lord, not the work of men. The person only needs to discover his true state, and out of the fact that he discovers it, then within his heart, from this state of feeling of the prayer, the demand appears in his heart. Then according to this demand, he is ready, according to his vessels, to receive corrections and a stature. This is why on the one hand it is forbidden to teach the Torah to the idol worshipper. The fact that a person reaches being an idol worshipper, then he sees that he has no connection to the Torah. Then this state is the reason for raising MAN that will transform him to be Israel. And then through this study, when he learns, he achieves a recognition of evil, which is called the whiteness of Abba, that he sees himself as the opposite of the Creator. And when this whiteness of Abba works on him, then the drive, the prayer are formed in his heart. And it's not that the person builds this prayer, he only needs to put in effort.

M. Laitman: (36:34) The prayer is a result of many efforts that bring the upper light, called the whiteness of Abba. And the feeling of the recognition of evil, of the oppositeness from the Creator, if it is in a sufficient form it already brings him the redness of Ima. What is the redness of Ima? That he will already have the vessels of AVI and Malchut that are connected in such a way that he can work with his vessels in order to bestow.

What does it mean that he received the whiteness of Ima? That a person in his Galgalta ve Eynaim, in his desire to bestow which he receives from the recognition of evil he begins to connect with the AHP of the Upper One. And he feels how the Upper One in His AHP wants to fill him, how the Upper One suffers because the lower one cannot receive from Him.

This is considered that he feels the Shechina in the exile, he feels the sorrow of the Shechina on the one hand, and when he reaches the recognition of the sorrow of the Shechina. Then he leaves his vessels of reception, his AHP, he connects to the AHP of the Upper One. And he starts to work with the AHP of the Upper One, instead of his own AHP. And then he ends up with a new Partzuf, his Galgalta ve Eynaim, and the AHP of the Upper One, what we call in Nekudim, Gadlut, the greatness of the first kind.

Then he takes the vessels of reception of the Upper One, which are in order to bestow to him, and he turns them to be in order to bestow to the Upper One. It is considered that he starts to work with the desire of the Upper One. The Upper One wants to bestow to me, I now feel it as His pain, and later on I feel it as my pain that He cannot bestow to me. And so I take His vessels and in them, in them I bestow to Him. By receiving from the AHP of the Upper One, he feels the AHP of the Upper One.

It turns out that each time he works with the vessels of the Upper One, he receives the Odem, the redness of mother, Ima. This is how he rises to the degree of the Upper One. And on the degree of the Upper One, when he's rewarded with the stature of the Upper One, and he completes all of his connection with the Upper One, and matching Him. Then he begins to feel that again he has within him the recognition of evil from the whiteness of Abba, who gives him the Galgalta ve Eynaim. And once again, he feels in his Galgalta ve Eynaim the redness of Ima, the AHP of the Upper One, that He suffers, that He wants to bestow to him. And he takes instead of his own previous AHP, that he already sees that he too is not okay.

Again, he takes the AHP of the Upper One, he connects to it, and once again he has ten Sefirot with the AHP of the Upper One. He takes the sorrow of the Upper One as his own vessels that he wishes to fill. And so, he fills them through his own Galgalta ve Eynaim. This is how he fills the AHP of the Upper One that exists inside of him. This is how, each and every time, through this connection that exists between the Upper One and the lower one, this is how he can rise to the degree of the Upper One each time, where the Upper One each time is higher and higher. And this is by discovering each time that his stature is the stature of an idol worshipper. But each time he determines it, he discovers that he's an idol worshipper. And after this filling, he then replaces his vessels with the vessels of the Upper One, the whiteness of Abba and the redness of Ima.

Question (Petah Tikva Center): (42:05) Adhering to the Upper One in our state means to adhere to the AHP of the Upper One?

M. Laitman: Yes, we adhere to the AHP of the Upper One, yes.

Student: What does it mean to search for the AHP of the Upper One in us?

M. Laitman: Search for the AHP of the Upper One for us, means that I want to determine my actions, my efforts, not out of what my vessels of reception demand, but rather what the Upper One demands. This is called searching for His AHP. What does it mean to search for His AHP? To search for His vessels, His desires. The AHP of the Upper One, means His attitude towards me.

Student: On the one hand it's in me, on the other hand it's outside of me?

M. Laitman: The AHP of the Upper One is in the Galgalta ve Eynaim of the lower one. To the extent that I will have the vessels of Galgalta ve Eynaim I will feel that I have in me the AHP of the Upper One. To the extent that I will want to bestow to Ima, I will feel that Ima wants to bestow to me.

This means that first there has to be the whiteness of Abba and then later on the redness of Ima is revealed. The recognition of evil has to be first, but the point is that I take the desire of the Upper One and I work with it. Instead of my own AHP, I work with the AHP of the Upper One.

What is the AHP of the Upper One? The way He relates to me, that He wants to give me, that He suffers because I'm not receiving, so I take His AHP. What does it mean that I take His AHP? His attitude towards me. That He wants to give me and I work only in order to enable Him to give me because I don't want Him to suffer. And in that I have to disconnect myself from my own AHP.

Meaning that all of my desires will be only in order to bestow. And this is how I'm rewarded with connecting with the upper degree and rising to it, to it and then above it.

Question (Petah Tikva Center): (44:53) What does it mean that I have vessels of Galgalta ve Eynaim? The shell?

M. Laitman: What does it mean that I have vessels of Galgalta ve Eynaim? That I don't think about myself, but rather I'm willing to feel the Upper One as He is, and I do not judge Him in my vessels of reception, but rather I judge the Upper One above my reason. Which is considered that I am in my vessels of Galgalta ve Eynaim. This means that, let's say that in my vessels of AHP, I feel that spirituality - it is not enough.

There's not so much spark in order to sacrifice my whole life for it. But in general, this whole thing, it can wait. I'll settle for what I have. Sometimes it's a little bit, fine. This is considered that I'm still not in my vessels of Galgalta ve Eynaim, in my vessels of bestowal. I haven't yet disconnected from the calculation of what will it give me. It is considered that the AHP is still connected to me. So here, there has to be bestowal, or what we call the whiteness of Abba, that He gives me the recognition of how much I'm the opposite of the whiteness of bestowal. Abba, father, is vessels of bestowal. Ima, mother, is vessels of reception, as much as they seem the opposite, right? It comes from the light of Hochma. It comes from the vessels of reception in the Sefira of Hochma. And the other one comes from the vessels of bestowal, the redness of Ima that is in Bina. But with respect to us, it is so. As we learned that the light of Hochma corrects the will to receive. So the whiteness of Abba brings us- like in phase one of the four phases of direct light, the light of Hochma that influences the will to receive, gives the will to receive the feeling of its origin, the feeling of the Keter, the giver. And then the will to receive wants to adhere to the higher phase, to the giver, the bestower.

Question (Petah Tikva Center): (48:01) Can a person add something on the work of the whiteness of Abba?

M. Laitman: All of our work is on the whiteness of Abba. Later on, with the redness of Ima it's a different kind of work, and it's more clear to a person. But the work on the whiteness of Abba is work which is from concealment. So here it's truly a lot of exertion without any taste, and I would even say a lot of luck. What is luck? Well, just like that, the way a person tries with everything that he has next to him, whatever comes to him, and then how the society will help him.

Student: Why most of the time we're not rising to the state? Most of the time we're searching for evil. We should be in happiness most of the time?

M. Laitman: Why are we spending most of the time searching for the evil? We should not look for evil. If we look for evil, we will never find it. We only need to look for the Creator, and it's the advantage of light from darkness, then we will see the darkness. It's not for nothing that we say that the recognition of evil is through the whiteness of Abba.

If I don't bring to myself the whiteness and truth, the white light, then I cannot see myself as black, as the opposite. And from that comes to a person, how shall I say? The creation of Galgalta ve Eynaim. So, a person has to yearn each time for Gadlut, greatness, adulthood, meaning the Gadlut - to grow to the Upper One, to bestow - do good things, and not to look for trouble and dwell in darkness and the recognition of evil. On the contrary, yearn for good things, exalted things, then you will see that you are the opposite of those things. There's nothing else. That is the problem as Baal HaSulam writes, that this is the evil inclination. The other way around the angel of death, seemingly, he buries us by bringing us, putting us into the evil and says that the recognition of evil is a good thing. By that, he prevents our advancement, he depresses us.

We need to constantly yearn to have motivation, inspiration, upliftment, recognition of greatness. From that will come all the lights that will advance us. The feeling itself does not advance the person. This is called tormenting himself. We'll just be sitting here and cry like over a dead body. It's simply prohibited. This is never beneficial. The other way around and to immediately get up and to start moving forward, if such a feeling comes.

M. Laitman: (52:21) When the Klipa tells us that we need to sit and wait and lament and feel the evil, that through the feeling of evil, the evil itself seemingly moves us and corrects us. Never. You should feel the evil as little as possible. You don't need to spend a second more than just the feeling that it's evil. And to remain in it in order to have all kinds of discernments in it, that doesn't help. That is the wrong kind of search. This is called someone who torments himself. The search for evil should come by itself from above, only by yearning for the good. But evil inclination says that yearning for the good is frivolity. What? You're yearning for the good? Be real. This is your state. You'll be in it, like in this miasma, these deviations, this, I don't know, all those evil egoistic feelings. You know, be in that. That's your true state. From that comes to us this school of thought that suffering corrects. It never corrects. And this is to such an extent that in Christianity you see how they've promoted suffering to some degree of holiness. The one who suffers more is holier, which is respected. Why do we need to respect it? Any state that's opposite of the Creator is disrespected. It should be condemned. We need to learn how to receive more.

And the evil inclination does it, does it so that the person begins to enjoy his suffering. There's an entire system in the shell that brings a person an entire, a complete ideology of how the suffering does it. A person feels himself and his pride rises and he begins to show everyone how he suffers. And from that he receives the strength to suffer more. And in this suffering, he feels greater pleasure. And as Baal HaSulam writes about the king's son, who was standing there with his sword and is being stabbed by his enemies and he says, look how I'm standing there all by myself. And that's nonsense, just folly. It's a great problem that people enter into it and they cannot come out. The Klipa, the shell becomes holiness. And then the serpent is laughing at them.

Question (Petah Tikva Center): (56:03) What is the difference between an idol worshipper and one who works from Lo Lishma?

M. Laitman: It's both of these. A person determines, one who works in not Lishma. Well, idol worshipper is truly recognition of evil before he started to correct it in actuality.

Student: If one gets into a state that you described of the shell, what can one do in such a state?

M. Laitman: What can a person do if he's in this shell that lies to him and twists him to enjoy the suffering and the torments? We have nothing to do about it, only the society. To do what the Rabash says, to enter society, to raise L'Chaim, to make all kinds of efforts, to toss out your head, to go to the kitchen and work a little bit. Only actions. You cannot really be smarter than the shell. Either the society invokes you or your actions that are beastly actions. But because we are in this world, the world of action, beastly action, it can influence even the internality.

Student: But the society doesn't always see this.

M. Laitman: The society doesn't even need to see them. If he sees it then it has to come and forcefully treat the person, take care of the person. But he doesn't see it. So, he can't see it, so it doesn't. So, a person needs to try by himself. But a person should not really be by himself. Every moment in sadness is really disconnection. And I see people here going through weeks of tormenting themselves, not trying, and really friends and also the society in general. Why am I yelling all the time: The greatest of the goal? That the general atmosphere has to be such that a person who comes here will rise by himself, even without any effort. But according to the time, you know, he comes here at three in the morning. And you know just by coming it has to influence him and raise him. If in our state, there would truly be this concern for uplifting, for joy, for the feeling that we are in a very special state in the world relative to the whole world, it would constantly lift us. This is a feeling that we have to work on, insist on working, but it's possible for the society to do it, but individually one cannot work against this shell. Again, it's just impossible. One on one, we cannot do anything about our nature. When you take a few friends against your nature, you can face it. They just need to help you struggle with this internal serpent.

Question (Petah Tikva Center): (01:00:15) What gives a person the power to yearn for the Creator?

M. Laitman: What gives a person the power to yearn for the Creator? A point in the heart. Either reluctantly or because of the exaltedness of the goal, the exaltedness of the Creator. These two things give a person the motivation to yearn for the Creator. Either I have no other choice and I yearn for Him as my Savior, not Emanator, Savior, or His greatness. I simply wish to be connected to the Great One, as much as I can imagine His greatness.

Student: So, it is precisely this yearning that causes one to feel the state which is opposite of his own, and how far he is from this thing? Something here doesn't quite work for me, that it is specifically the yearning causes the opposite desire?

M. Laitman: It's not exactly right that yearning brings about the recognition of evil. Rather when a person yearns then the next state that they bring to him is in order to raise him before recognizing his state, the recognition of evil. And then from that, he asks, from that he adheres to the Upper One. But it has to be this way, because which vessel will he use to ascend? The vessel that is revealed is actually his engine with which he climbs. What does it mean to climb, to ascend? More and more of the will to receive with more and more filling. This is called an ascent. So, where can I get more of the will to receive? That's what is shown now, is revealed now, recognition of evil. That's additional will to receive, right? He sees his evil. He asks for MAN. He corrects it. He fills it. This means that he conquered a higher degree already. That's it.

Student: But when in the middle of the recognition of evil?

M. Laitman: Look, we simply need to understand that there's no bad feeling in the Creator. So, there's nothing worse than not being in Him. That's it.

Student: Okay, nevertheless, where is the person in all of these degrees? Where, nevertheless, should we make this scrutiny?

M. Laitman: The scrutinies, don't yearn for scrutinies, yearn for adhesion. The scrutinies are not the goal. The fact that along the way we make all kinds of actions, we don't actually summon these particular actions. We don't know which action we need to do in the next moment. I'm not so wise to know that conception, suckling, adulthood—I didn't see an embryo that decides how he will be a few degrees from now. Have you ever seen anything like that in the world, that a small degree can determine the rest of the actions or the states? How can you tell? Only the yearning to be in the goal - I, Israel, and the Creator, and the paths of life. My actions that bring me there, that's it. But, which actions precisely? How can I tell? This is the Reshimo [record] that has to now come out and be realized in me.

How can I tell what is the next Reshimo that needs to be? The states are never invoked clearly. I don't know which state I'll be in in the next moment. I don't know. How can I tell? So, there's only, you know, press on the gas and that's it. Only one direction. Direction is that if you're connected with Him. That will bring you, that will throw you, that will confuse you - it doesn't matter. But the states will awaken from the root of your soul, from the structure of your soul, from within, according to the need, to the structure of the degree. But not that you will determine what it is. How come? Where from? That's not something intellectual. That's why he says that yearning for, you know, otherwise you deviate from the path as he describes it to us in the letter on page 64, where you have to yearn for the adhesion with Him to return to the root, where I'm adhered to Him the way I was at the very beginning. And what will be along the way, is what will be.

Question (Petah Tikva Center): (01:05:59) It's quite clear that Ibur, impregnation, means to constantly think about the greatness of the Creator. So …

M. Laitman: Why do I need the greatness of the Creator? Because it brings me to adhesion.

Student: Adhesion, adhesion.

M. Laitman: Yes.

Student: So, first in the society, in the scrutinies, the thoughts that are inside the recognition of evil, in the good, in the middle line, what do I do with it on my side? Should I engage in that?

M. Laitman: Again, you're asking, where will I be making the scrutinies - on the left line, the right line, I'll connect to the middle line? We are learning about these things as if we are somewhere up above, and we observe these states and how they will pass on us. But, we don't have such a thing. If I'm going through a process of inner change, then I'm inside this process and I don't decide on anything. It happens. If it happens to me, it happens. Once it happened, I can write, perhaps, if enough of it. But, if I ascended enough to have both the intellect and the feeling to analyze critically the state I've gone through, then I can write that I went through conception and suckling and adulthood in such and such stages. But before I go through them, can I make any determinations? God forbid. It's an illusion. I am on the right line now, and in this right line I need to do certain things. That's incorrect. How can you say anything about the next moment? Because every coming moment is Ein Sof.

What is the next state? Something for which I have no vessel. I feel it before me, it's surrounding. I don't have the vessel with which to limit it. So, without limits, without limitation, think about it. It's called an Ein Sof. So, how can I tell what form will I take next time? So, don't think on how to make scrutinies on the right line, and the left line, and the middle line. It's good to talk about it in general, in broad strokes, but, when you're in it, you need to yearn only for one point, the point of adhesion. And this, you know it's like taking a thread and through all kinds of rings you thread it through. Thread it, pull it through, thread it through. And you need to yearn for the end. And how it will actually go through all kinds of things, you don't know. It will be revealed midway, you understand? But you need to know where it has to reach. I have no other counsel. It's simply like that.

That's why he writes, “in faith above reason,” “with your eyes closed,” all kinds of things, you understand, conceding the upper degree, because from below up, all of our investigations about our nature, our life, as if we are seemingly up above, right? We're there, and we look down at nature, we observe it, and then we investigate it. Relative to this world, yes, because, we are on the degree of man. So, relative to the animate and vegetative and inanimate, it's correct. But as a man in this world, when I begin to look upwards, I have nothing to look at up there. If I raise my head just a little bit, it's enough, it's already Ein Sof.

Student: How to understand all kinds of states that happen to you because of the Dvikut?

M. Laitman: What we see, and we look at those states, and we get to know them, the states that we go through, this means that we engage in the, you know, service, serving the Creator, the work of the Creator. The Creator does the work, and we observe it. That's what's called the work of the Creator. That's what you actually reveal.

Question (Petah Tikva Center): (01:11:03) What work should a person do in society in order to get maximum inspiration and greatness?

M. Laitman: What kind of work a person can do in the society in order to receive from it the maximum amount of impression, to have the fuel to work? I have no idea, try.

Student: We made a list. We saw that according to nature, the people that were chosen, they give more greatness.

M. Laitman: Oh, so there are such extroverts who make a lot of noise, and they're active, and they jump. Everyone can say, wow, I'm impressed by this guy more, and from this guy, I see nothing, right? That's true. So, externally, beastly, you can get an example, but how is it really, nobody knows.

But don't calm yourself down, that he's just creating a lot of hot air, but I'm seriously investing here. Nobody knows, but what I'm contributing to the society is, you know, don't calm yourself down. It's truly, as Rabash says, it's about raising the spirits for the friend. How?

Student: But people, according to their nature, it's very difficult for them to do this.

M. Laitman: Right. It's more difficult to one and easier to another.

Student: So, one gains more and one less. It's not fair.

M. Laitman: Well, it's not fair that one is like this, one is like that, and you get paid according to the effort you put in. Okay, we'll see. Maybe it's the other way around. Maybe you'll make a great deal of effort, and you'll get a tiny outcome. But, it might be influencing everyone more. I'm not impressed by one who's constantly running around and yelling. But if someone else put in a certain effort, and he rose higher, don't think that, you know, in the society, you can feel it. Even if you started a little bit. I can't demand from, I don't know, let's say, this student will start to make a lot of noise there. Lately, he started to make a lot of noise. Right, but how many years did he sit quietly, you understand? You see, each one come to…

Question (Petah Tikva Center): (01:14:00) What about the other side? If a person doesn't give you inspiration, there's always that dilemma, I can't judge him. Maybe I'm even more, I can…

M. Laitman: No, no, it all depends on the way you relate to it. You're afraid that you could drop a friend. Don't be afraid of that. If you're thinking how to bring his spirits up, how to uplift him, how to raise him up and, you're given such an opportunity, and that's your work, from which you benefit spirituality as well. You must do the proper screening for this. You're not just coming to raise spirits. This is done in every society. You're coming because this obligates you, because by this you gain closeness to the Creator, and not that you're doing it for his beast happiness or joy, so that he'll be happier, or a friend will also do so in return to you, and like that each. Well, I don't know, color up the life of the other and make it easier. That's considered not demanding. If you're doing it according to your egoistic calculations, which will help you in spiritual advancement, and you come to him and you start to invest in him for good spirits, raise the spirits, that's good, that's correct.

Student: My question was different. If we made a list of people that can give us inspiration, and there's a list of people who don't give me inspiration, so, I'm talking about them.

M. Laitman: Yes.

Student: So, a person that is in a state, and he doesn't give me inspiration. Now if I come and I shake him up, and I say, listen you're not inspiring me, you're not making me happy towards the Creator.

M. Laitman: Wait. There are a few friends here that don't bring you an impression of the greatness of the Creator. So your asking, how should I relate to them? Should I come to them and demand it? How do you do so? What's that? Or are you coming to them in order to delight them? You can also come to them in a demand and say, guys, both you and we need to rise up a little bit here. But the approach needs to be from love. And in truth, it's difficult. Each of us knows how difficult this is. It's truly, it's real work to bring forth the upliftment and the greatness of the Creator in the society. We truly don't have anything besides that, no other goal. From that, everything will come. If we were to do this as we should, and it will wash our mind, and we'll be able to really make sure that it's mechanical, animalistic, like some guided exercise that, I don't know how, something, it doesn't matter. But, if we do it with all the forces, certainly there will be disturbances each time. And it's clear that we'll have to scrutinize this state to the end. But at the end of all these disturbances, it will already be an entrance and an opening.

Question (Petah Tikva Center): (01:17:51) There are a lot of societies around us, and we say that we have greatness of the goal, and to make the friends happy about the greatness of the goal. But, there's a lot of societies that do this, or try to do this.

M. Laitman: What, what? There are many societies that are doing what? The greatness of the Creator in happiness?

Student: Right. So, what's the difference? What do we need on our path to do?

M. Laitman: No, it's the difference between what we're doing, and what they're doing. First of all, I don't quite see so many societies that are really doing this, that really want to uplift the Creator and not themselves, where they seemingly are connected to the Creator, and therefore the Creator is also great, so they're great. But rather, it's external work and not internal. I think that the difference is that we do it out of necessity. As we have no choice, meaning we feel that if it's not for this, we ourselves are not capable of anything. Meaning we already have a vessel for this. For each thing, it needs to be not artificial, but out of necessity. If it's not from necessity, then it's not sustainable. It eventually will disappear.

So, we have a general necessity for this, in which we think that by this, our good future depends on it. That's one thing. The other is that we don't do this for any other goal other than to only in order to be saved from the state that truly is death for us. Meaning, again, necessity. I think that's the most important thing here. This thing is real. If we don't do it, if we don't raise it up to the head of all our actions and efforts, then we ourselves, without this greatness that will draw us, we will not win.

Student: When a person comes to uplift?

M. Laitman: And I'm not saying this is forgiveness, I'm saying this about the people who are in this and received bitterness from the other efforts, and see that in truth, there's only a general attraction to the exalted goal that will help. Otherwise, everyone is sinking.

Student: Each one of the societies is now trying to do it. So, there are two possibilities, either the trap of frivolity or externality. The question is, will the external actions increase it, if there's a difference between us and other societies, or are there specific external actions we can do to lift the externality?

M. Laitman: A person does not need to be concerned with his internality. You don't know what's in your heart, what exactly is happening there and what's driving things. You don't know anything. You're being told, work in the society in an external manner. By you working externally towards your friend in externality, don't go into his heart. Out of that, you will receive an impression from him, and his external impression will influence your internal influence. He'll talk blah, blah, blah, just like that on the outside. To you, it will influence on the inside. It will have an impact on you internally. You have no other possibility. Give me, please, I'm willing to hear of some other trick.

Question (Petah Tikva Center): (01:22:49) How not to fall from these traps of frivolity or only staying with external work without ignoring the heart completely? Because we try to do it correctly, and then we fall into the wrong place.

M. Laitman: How do we know in advance whether we're doing it correct or not? We cannot say, because to know in advance means that you're already at the end. And to watch things from the end of what's happening to us now, and how we're going to go through this path. This will never be such a thing in spirituality. You only are ascending from below upwards. Don't forget this.

The next state will never be understood to you, or known, confusing, or even repulsive. It's always like that. So don't delude yourself into thinking that you can only make efforts above reason and making calculations in order to bestow and do a striking of coupling and receive in order to bestow. Upon all these efforts, you already have vessels for it, screens. And the screens are considered that you're taking a force that you received already from above. And if you're with this force from above, you work in your desire to receive, either in the right line or in comparison to the left line. That's it. But if it's not for this, that's what they say to you laws or very simple advice. They appear little, not so realistic or maybe something that you can actually keep, but that's how it is.

Question (Petah Tikva Center): (01:24:51) So, from this whole story, there's two things. One is that it's very confusing what will bring inspiration to society? Some friends get inspired by some things, the other friends get inspired by other things. That's part of what we're asking. The other thing is, are the means even important or the main thing is to do it. And through the experience, we'll get an idea what to do more or less.

M. Laitman: Guys, you were now in all kinds of efforts for a week, where I was not with you. So, we will gradually talk about this, and let me enter into this. I know what needs to be there, and what are the things that you've been through, but I'm not living it at the moment. In the coming days we will kind of clarify things. I was completely in something else, and I couldn't concentrate on things— also due to the time and the hours. So, I didn't have time to follow you externally, kind of to be with all these things.

Question (Petah Tikva Center): (01:26:40) Can we read the extra letter tomorrow morning where Rabash talks about these things?

M. Laitman: Please, please, yes, it's very important. If you can find something that is associated with that, yes. Besides that we need to also think how we're helping there, Moscow, because the situation there is very unique. Well, because I traveled there, I didn't think it would receive, altogether, any such form. I thought I'm going to do some little lecture in Vienna, and Vilna, and Donetsk, and Moscow. So, I'm coming for a week to study with our group there.

So, in Vienna, really, there's a group, not big. The relative interest, yes, amongst the Bukharians. I don't think there's a great future for this. But interested, they are interested. They were in a lecture about maybe 150 people, I don't know how many. And there's amongst them, those who are really taking interest. And there are those that kind of are willing to add. But altogether, the group is not big, and I don't think that it will grow. There is a very big attraction to kind of keeping the organization and the structure and the framework of all the traditions, etc. So the young ones are either in this or run away completely. So when young ones run away completely, they're willing for you to come to them and do what you want. Even Kabbalah, it doesn't matter what. That is actually the, yes, for that they're willing and want Kabbalah, as it attracts the young ones. But it doesn't attract them internally.

So, it's not yet known to them or disclosed to them yet, but because of that they're like that. So in short, there isn't really a truly realistic basis for that. This population is not ripe for it yet. Although yesterday, there were also a few families that received me nicely and kind of did it really beautiful, but it's not. Well, that's one thing. The second thing is that there's a large population from the not Bukharians, to which I'm giving a lecture on March 23. I'm going to fly over there for one day. And they're making efforts to recruit a very big lecture there. And that's really many of them there. So we'll see whether yes or no. And afterwards, I traveled to Vienna. In Vienna, there was an assembly of all the Baltic groups. That was Riga, Vilnius, Kaunas, Vilnius. So in short, from Estonia, Latvia, Lithuania, from Minsk, from Belarus or the White Russia. And there are also about 150 people there.

M. Laitman: (01:31:08) And in truth, there you suddenly discover amongst those nations that they do want, and they are ready, and they know about us and are studying. But, I don't know, that also doesn't seem to me as so live and serious, because they too are not quite ripe yet. They're living on the upliftment of the, I'm not sure what, besides even more than themselves, meaning yes and no. But there is no comparison with those Bukharians, nevertheless. More, because with them also the situation is more harsh. Well, and then I landed in Moscow. That was a day, and a day, and a day, like that. One evening in Vienna, one evening in Vilnius, and the next day already in Moscow. So, in Moscow, I arrived there before the Sabbath. So, on Saturday evening, I had the women evening gathering. That's how it's customary for them to have a, so I did the Shabbat ritual with the women. Yes, and so, I gave a discussion, a conversation there, a lecture. Next morning, they learned from 3 a.m. on Saturday for three hours straight. So, really, we studied serious things, withwell, about the world of Nekudim especially. And we talked a lot about the group. And then meetings began after the Sabbath, meetings all kinds of people took place. So, in the morning and the evening, in the morning lesson and in the evening—a big lecture. And during the day, either radio interviews or TV or to journalists and all kinds of things. In short, they made a very big preparation there. I didn't think, because we thought that maybe once I'll do a lecture. One lecture, well, kind of a relatively big lecture for, let's say, 500 people. It turned out that they took one of those big signs by the Red Square there. It's written there, Kabbalah Laitman on the big billboard. They paid $13,000 for it to be there, you know, in this most central place there. And on the television, there was a line that was running all the time like that on the bottom about Kabbalah. And on the radio, it was like that also. On all the news, it was straightforward all the time with that. And there was this kind of pressure—and all of Moscow, What is this? What is this? And then they start to arrive, then they start to call them all kinds of people from the media. So, when I came, it turns out that every day there were several meetings with them, interviews of all kinds. Also in Vilnius, by the way, there was also a big press conference, pretty big. So, that's it. And now on Monday, Sunday or Monday, I had a big lecture in the Central Library. It's a huge hall. It's also right next to the Kremlin there, a very central place, this huge library. And there were about 1,100 people there. That's what they let people in, because of security and the fire department and all kinds of things. You understand? So that too was prohibited. And there was a lecture for about an hour and a half. There were questions and answers. And many people stood on the outside. They weren't let to enter—not many, maybe 200 or 300 people. And then, two days later, it came out on the TV at night at 2 a.m. It was a special program. So, during the broadcast, there were phones from all over the world, because it's truly around the world. And that was already very successful, and that made that huge explosion there. And the next day, after the TV, there was the most popular radio station at that same time in the interview there. And a day after that, there was a lecture in the evening. Well, besides that, there were lectures and studies and everything. But after that, there was a lecture—not a lecture, I said on the TV and on the radio. That the next day, I'm giving the first lesson in Kabbalah, like that. It's an example lesson, a masterclass, something like that, yes?

M. Laitman: (01:37:11) And we took for this a hall with about 400 or 500 places. So, we saw that something not good is taking place. So, in that place, there's another hall there with a little bit more than 1,000. In the end, from the TV, they asked for us to come before that, that they want to interview me. So, we came before that, and we simply saw a thing that I don't know how to explain. An hour before the lecture, suddenly, you have this flow of people, a flow. It's like you go on the road, and there's like a river of people. And so quickly, Kozlov called, and Zubskir called their people there and invited a true guarding security team there. Not just that, they came in a truck with soldiers, and they started to usher people around. They were truly afraid from what was going on there. And it turned out that maybe around 1,800 people entered the hall. But on the outside, even journalists remained outside that weren't let to enter. And maybe 2,000, 3,000, I don't know how many remained outside. So, we started to throw them books and all kinds of flyers. And in short, it was something really scary, really. That's it. I gave a lesson there, with drawings, truly like a lesson. Four phases, and from above down, the world, and what we need to do to ascend. And this is the spiritual gene somehow that's operating by the light. In short, people, they grasp it. They grasp it well. The questions that come after that are really to the point. They cry out from the hall there, and why is it like this, and how is it like that? And you see a person is not learning, and he grasps it. So, well, there were many of our booths standing there, and all the girls from the Moscow group made lists. After that, there were all kinds of... In short, altogether, it was something that created a certain... this wave all over Moscow that I think there was no one who didn't hear. And it's completely in contradiction to what I was traveling for. I thought I was traveling for one public lecture I'm giving. You understand? But it turned out somehow completely different. Now they have a problem. They need to process this database with all the phone numbers and everything to sort it according to ages and according to gender and according to whatnot there, and to begin to enter these people into groups and to study. Now, I started to receive phones from philosophers and politicians there. That they want to know and to look into this and so on. Also, organizations started to come from ecological organizations to whatever you want there, meaning it became fashionable all of a sudden and for everyone. So much so that after that, that's it. It was not nice. You go to the supermarket, and you're known. You understand? It's like some... And I don't think that they expected this either. But in short, it's really very massive and powerful. So later, the last three days, I started to turn it off. It was like it's a problem. Also, we need to not forget that there are many organizations that don't really want this. Yes? And so, you don't know how to act. So, it's better to calm things down. So we at that point, stopped giving interviews and to go out to... Because there were some who said, let's go out, and it's possible, and this. And really if so, such things are happening, then we can take any hall you want and fill it. And at that moment, we could have the next day do a... for 5,000 people. They said we could. Let's just do it now. In two days, we'll—two, three days, we'll organize it, and we'll fill a stadium. You understand? That's possible, too. But really, do you understand? It's nevertheless such a country that... In short, we stopped it a little. But nevertheless; with all of that, I don't know how they will get along with it. Meaning, I came back. On one hand, it's great joy, and you see that suddenly you're being understood from half a word, and they ask questions that are really to the point, simple ones. Kind of, you know, that the simplicity comes after many scrutinies, seemingly. But with them, it was understood, seemingly.

M. Laitman: (01:43:31) Now, we need to constantly connect to them, and think how to do. They have many things that we need to help them with, materials, and mostly in sending them ready materials. That's it. So, what I wanted to say is that I wasn't so much with you. I couldn't, because at 2 a.m., there's a broadcast on the TV. You understand? And in them, everything is completely opposite. At 10 p.m., they finish the lesson, ‘let's go eat’. Do you understand? And you can't say no, because for them, it's the culture. And this is how they get to know each other, and that's considered that you're connected with them. So all week long, I had everything opposite and belly aches. That's, that's the whole life. Well, let's go back to the orderly life.

Reader: Let's share impressions from the lesson. What are we taking to implement, and the Ten?

Song: (01:51:44)

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A Spiritual Story with Eran Kurtz. Yosef Veahiav

A Spiritual Story with Eran Kurtz. Yosef Veahiav

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

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