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

Daily Lesson (Morning) June 12, 2024.

Part 3: Selected excerpts from the sources: The Night Of The Bride

Reader: (00:02) We shall be reading selected excerpts from the sources on the subject of Laila de Kala, Night of the Bride. Excerpt number one from Zohar on the Night of the Bride, item 125. Excerpt number one.

Reading Article: (00:25) Excerpt 1. Zohar for All, "On the Night of the Bride", Item 125, Excerpt 1:

Rabbi Shimon was sitting and studying the Torah on the night when the bride, Malchut, unites with her husband. On that night, after which—on the day of Shavuot—the bride is to be with her husband under the Huppah [wedding canopy], all the friends, who are the members of the bridal chamber, must be with her and rejoice with her in the corrections that she is corrected, meaning to engage in Torah, from Torah to Prophets, from Prophets to Writings, the interpretations of the texts, and the secrets of the wisdom, for these are her corrections and adornments. The Bride and her maidens come and stand on their heads, and she is corrected in them and rejoices in them all through that night.

The next day, the day of Shavuot, she comes to the Huppah only with them. And these friends, who engage in the Torah all night long, are called “members of the Huppah.” And when she comes to the Huppah, the Creator asks about them, blesses them, and crowns them with the crowns of the bride. Happy are they.

Reading Article: (02:22) Excerpt 2. Zohar for All, "On the Night of the Bride", Item 125.

The night of Shavuot is called “the night in which the bride bonds with her husband.” This is so because on the next day, she is destined to be with her husband under the Huppah, on the day of Shavuot, the day of the reception of the Torah.

Question (Petah Tikva Center): (03:00) Who is the Bride?

M. Laitman: Malchut, she's the bride, Zeir Anpin is the groom.

Student: How can we enter that picture?

M. Laitman: When we connect to them, we cause the connection between the two of them.

Student: How?

M. Laitman: Let's see. There are times for this, there are actions for it, there's writings about it, what you need to do. Let's see.

Reading: (03:53) Excerpt 3. RABASH, Article No. 943, "Three Discernments in the Torah"

There are three discernments in the Torah: 1) Tushia, which Mateshet [exhausts] a person’s strength, 2) the Torah as a spice, 3) the light of Torah.

The first two discernments are regarded as a preparation to receive the Torah. Only the third discernment is called “Torah,” which is the essence, in the sense of doing good to His creations. The first two are considered “corrections of creation.”

M. Laitman: Meaning, Tushia, the Torah as a spice, and the light of the Torah. So, the first two, the Torah as a spice, so only the third part, the light of the Torah, that is actually called the Torah itself. Yes.

Question (Petah Tikva Center): (05:26) Now, when we talk about receiving the Torah, we learn that there are stages, preparations, and everything. Even here, Rabash is giving us an example of stages of preparation. So is the Torah something which is received as a whole thing, or in doses? Because we know that we receive the Torah, that's how we receive it, by the way of correction. What is the Torah that we receive now in Shavuot? Is that this perfection, where we wait until the measure is filled, and then we receive it all at once, or is it in doses?

M. Laitman: No, in one dose. For now, that way.

Student: What do you mean for now?

M. Laitman: For now, afterwards we'll see.

Student: The whole process that we undergo on the path where we receive light, what is it called?

M. Laitman: It's preparation, preparation for the reception of the Torah, for coming closer.

Student: Meaning, until a person has come to a state of kind of perfection, then the Torah is received in whole, as one finished thing?

M. Laitman: Yes.

Question (Petah Tikva Center): (06:50) Perhaps to continue the friend's question, in the first excerpt, he speaks about the process, a very clear process where you study the Torah, the Prophets, the writings. And then from there you get to meet the Bride and the Creator. So, what does it mean to study the Torah, the Prophets and the writings?

M. Laitman: We'll learn, and we'll see.

Student: I don't follow, according to what I understand, this is what we're supposed to study, now, so as to be able to achieve that. So, what are we doing here, now?

M. Laitman: We'll learn.

Question (Petah Tikva Center): (07:39) Can we say, well the question comes, where are we opposite the Torah, the Malchut, where am I, the individual, opposite that? So, can we say that I don't exist in spirituality, right, there's a single wholeness. And all I can do is to scrutinize how I can annul myself towards that wholeness, so what hinders me is my perception of reality, where I see separate bodies, that's the contradiction.

M. Laitman: Yes.

Student: So, the only problem is the perception of reality?

M. Laitman: Okay.

Question (Petah Tikva Center): (08:21) Why is it that it's only at night that the bride can bond with her groom, the husband?

M. Laitman: I don't know.

Student: He writes that Rav Shimon would sit in self-annulment, if I heard you correctly. And at night he would work to connect Malchut to her husband, to Zeir- Anpin

M. Laitman: Yes.

Student: What is the special benefit of working at night, in darkness, in our work?

M. Laitman: That you can see, and then you need to ascend. T raise that quality of faith above and then we receive the Torah.

Student: He writes in the second excerpt, that on the next day, the bride is already under the Huppah with her husband. What is being under the Huppah, the outcome of this faith?

M. Laitman: The bride reaches the Huppah, the canopy and meets her groom there. And everyone rejoices around them, and that's the order.

Student: So, perhaps we could refine: What is the work in the day, that the next day you get the result of faith. What does it mean to put the Huppah, the wedding canopy, above ourselves?

M. Laitman: That's the screen that they implemented in order to be below it.

Student: To delight the Creator?

M. Laitman: Of course, it's all in order to bestow.

Question (Petah Tikva Center): (10:26) The Masach, the screen, is something that rejects the light, right?

M. Laitman: Yes.

Student: So, what does it mean that we establish the screen, we repel the light?

M. Laitman: Yes.

Student: Don't we work on actually drawing the light?

M. Laitman: No.

Student: What do we need to do, what is that action we take by which we repel the light?

M. Laitman: We come out of the connection between us to the light, and in this way, we organize the new connection between us. Well, I'll try to explain it, soon.

Section number four.

Reader: (11:39) So, we'll actually read the article, Night of the Bride, from the Book of Zohar.

Reading: (11:54) Introduction to the Book of Zohar. The article, Night of the Bride.

Rabbi Shimon was sitting and studying the Torah on the night when the bride, Malchut, unites with her husband. On that night, after which—on the day of Shavuot—the bride is to be with her husband under the Huppah [wedding canopy], all the friends, who are the members of the bridal chamber, must be with her and rejoice with her in the corrections that she is corrected, meaning to engage in Torah, from Torah to Prophets, from Prophets to Writings, the interpretations of the texts, and the secrets of the wisdom, for these are her corrections and adornments. The Bride and her maidens come and stand on their heads, and she is corrected in them and rejoices in them all through that night.

The next day, the day of Shavuot, she comes to the Huppah only with them. And these friends, who engage in the Torah all night long, are called “members of the Huppah.” And when she comes to the Huppah, the Creator asks about them, blesses them, and crowns them with the crowns of the bride. Happy are they.

Explanation: There are two meanings to it, which coincide.

1) The days of the exile are called “night,” since this is the time of the concealment of His face from the children of Israel. At that time, all the powers of separation of the servants of the Creator dominate, and yet, precisely at that time, the bride bonds with her husband—through Torah and Mitzvot of the righteous, who at that time, are regarded as those who hold the Torah. All the sublime degrees called “secrets of the Torah,” are revealed by them, since this is why they are called “those who make them,” for they seemingly make the Torah. It follows that the days of the exile are called “night,” in which the bride bonds with her husband, and all the friends, who are the members of the bridal chamber, are those who hold the Torah.

After the end of correction and the complete redemption, it is written, “For there shall be one day, which is known to the Lord, neither day nor night, when in the evening time there will be light.” This is why it is written that on the next day, the bride is to be with her husband under the Huppah, for then BON will return to being SAG, MA will be AB, and AB is regarded as the next day and a new Huppah.

At that time, the righteous are called “members of the Huppah,” who engage in Torah, in whom there is no action, for then it is written, “And the earth shall be full of the knowledge of the Lord.” And since those righteous—through their good deeds—raise BON to being SAG by their extension of the fear from the past, they are regarded as making this new Huppah, and this is why they are called “members of the Huppah.”

2) The night of Shavuot is called “the night in which the bride bonds with her husband.” This is so because on the next day, she is destined to be with her husband under the Huppah, on the day of Shavuot, the day of the reception of the Torah. However, it is the same matter as the first explanation because on the day of the reception of the Torah, it was already the end of correction, as it is written, “He will swallow up death forever, and the Lord God will wipe away tears from all faces.” It is as it is written, “Harut [carved] on the tablets”; do not pronounce it Harut, but Herut [freedom], since freedom from the angel of death has come.

However, because of the sin of the calf, they corrupted the correction once again. Thus, the day of the reception of the Torah is the same matter as the end of correction. It follows that on the night prior to the reception of the Torah, all the couplings of the days of concealment in her ended, and this is why that night is regarded as the night in which the bride bonds with her husband, after which she is destined to be with her husband under the Huppah. This is the holiday of Shavuot, in which there is the end of correction in freedom from the angel of death, which is the time when the righteous—through their good deeds—make a new Huppah for the bride. It is easier for me to continue the explanation in the first form of explanation, and one who scrutinizes will be able to copy the words to the day of Shavuot, since they are the same issue.

All the friends who hold the Torah are called “members of the bridal chamber.” They need to adhere to the holy Shechina, who is called “bride,” through the whole of the night of the exile. This is so because then, during the days of the exile, she is corrected through those who hold the Torah with all those good deeds and Torah and Mitzvot that they do, until she is purified from good and evil. And she is available for those who engage in Torah, in whom there is nothing in the form of Assiya, but she is entirely good without evil.

Hence, those who hold the Torah—the members of the bridal chamber—must rejoice with her over this great correction that was done in the bride through them, and rejoice with her in the corrections that she is corrected, to engage in Torah, meaning in the corrections that come before us: from Torah to Prophets, from Prophets to Writings, the interpretations of the texts, and the secrets of the wisdom, which must be done with gladness.

It follows that all the degrees and disclosure of the secrets of Torah, which are the construction of the Shechina for the end of her correction, are done only by those who hold the Torah during the exile. Therefore, all those degrees and levels that come out during the exile are called “the corrections of the bride and her decorations.” These are the ones that it details from Torah to Prophets, from Prophets to Writings, the interpretations of the texts, and in the secrets of the wisdom. HGT is Torah; NH is Prophets; Malchut is Writings; Mochin of VAK that are extended to her are the interpretations of the texts, and Mochin of GAR that are extended to her are the secrets of the wisdom. This is so because all those corrections must be extended to the bride on that night, in which the bride is completed for the end of correction, which is the day of the Huppah.

“The Bride and her maidens come and stand on their heads, and she is corrected in them and rejoices in them all through that night.” The angels that clothe the posterior vessels of Malchut of the first state are called “maidens that serve the Shechina.” The Shechina stands on their heads—of those who hold the Torah—as it is said, “And on my head is the Shechina of God.” Along with her are the maidens that serve her, and she rejoices with them when she is corrected by them.

“[She] rejoices in them all through that night,” meaning that the entire period of corrections is called “night.” “On the next day, the day of Shavuot, she comes to the Huppah only with them,” meaning that on the day of the end of correction, the day of the Huppah, she will be able to enter the Huppah only with those who support the Torah, who built and established her as much as was needed—from Torah to Prophets, from Prophets to Writings, in the interpretations of the texts, and in the secrets of the wisdom. And this is why they are called “members of the Huppah.”

It is known that the end of correction will not bring anything new with it. Instead, through the upper light of Atik Yomin, all the MAN and MAD, all the couplings and the degrees that came out one at a time during the 6,000 years will gather into one coupling and one great and precious level. By this, everything will be corrected, and at that time, the bride will enter the Huppah.

And the Creator asks about them, about anyone who ever raised MAN for a high coupling, since he is seemingly sitting and waiting for all of them to assemble. Thus, He asks and waits for everyone. And once they gather, the coupling of Rav Pe’alim uMekabtze’el is done, and He blesses them and crowns them, meaning they are all blessed and crowned at once. And then, at the end of correction, they are called “the crowns of the bride.” At that time, the righteous are called members of the Huppah, who engage in Torah, in whom there is no action. For then it is written, and the earth shall be full of the knowledge of the Lord. And since those righteous ones, through their good deeds, raise BON to being sag, by their extension of the fear from the past, they are regarded as making this new Huppah.

This is why they are called members of the Huppah. Two, the night of Shavuot is called the night in which the bride bonds with her husband. This is so because on the next day she is destined to be with her husband under the Huppah, on the day of Shavuot, the day of the reception of the Torah.

However, it is the same matter as the first explanation, because on the day of the reception of the Torah, it was already the end of correction, as it is written, he will swallow up death forever, and the Lord God will wipe away tears from all faces, as it is written, carved on the tablets. Do not pronounce it, carved, but freedom, since freedom from the angel of death has come. However, because of the sin of the calf, they corrupted the correction once again.

Thus, the day of the reception of the Torah is the same matter as the end of correction. It follows that on the night prior to the reception of the Torah, all the couplings of the days of concealment in her ended. And this is why that night is regarded as the night in which the bride bonds with her husband, after which she is destined to be with her husband under the Huppah.

This is the holiday of Shavuot, in which there is the end of correction in freedom from the angel of death, which is the time when the righteous, through their good deeds, make a new Huppah for the bride. It is easier for me to continue the explanation in the first form of explanation, and one who scrutinizes will be able to copy the words to the day of Shavuot, since they are the same issue. All the friends who hold the Torah are called members of the bridal chamber.

They need to adhere to the holy Shechina, divinity, who is called bride, through the whole of the night of the exile. This is so because then, during the days of the exile, she is corrected through those who hold the Torah, with all those good deeds and Torah and commandments that they do, until she is purified from good and evil, and she is available for those who engage in Torah. In whom there is nothing in the form of Assiya, doing, but she is entirely good without evil.

Hence, those who hold the Torah, the members of the bridal chamber, must rejoice with her over this great correction that was done in the bride through them, and rejoice with her in the corrections that she is corrected, to engage in Torah, meaning, in the corrections that come before us, from Torah to Prophets, from Prophets to Writings, the interpretations of the texts and the secrets of the wisdom, which must be done with gladness. It follows that all the degrees and disclosure of the secrets of Torah, which are the construction of the Shechina, for the end of her correction, are done only by those who hold the Torah during the exile. Therefore, all those degrees and levels that come out during the exile are called the Corrections of the Bride and her Decorations.

These are the ones that it details from Torah to Prophets, from Prophets to Writings, the Interpretations of the Texts, and the Secrets of the Wisdom. Chagat is Torah, Netzach Hod is Prophets, the Malchut is the Writings. Mochin of VAK, that are extended to her, are the Interpretations of the Texts, and the Mochin of Gar, that are extended to her, are the Secrets of the Wisdom.

This is so because all those Corrections must be extended to the Bride on that night in which the Bride is completed for the end of correction, which is the day of the Huppah. The Bride and her Maidens come and stand on their heads, and she is corrected in them and rejoices in them all through that night. Unquote.

The Angels that clothe the Posterior Vessels of Malchut of the First State are called Maidens that serve the Shechina. The Shechina stands on their heads, of those who hold the Torah. As it is said, quote, and on my head is the Shechina of God, unquote.

Along with her are the Maidens that serve her, and she rejoices with them when she is corrected by them. Quote, she rejoices in them all through that night, unquote. Meaning, that the entire period of Corrections is called night.

Quote, on the next day, the day of Shavuot, she comes to the Huppah only with them, unquote. Meaning, that only on the day of the end of correction, the day of the Huppah, she will be able to enter the Huppah only with those who support the Torah, who built and established her as much as was needed, from Torah to Prophets, from Prophets to Writings, in the interpretations of the texts, and in the secrets of the wisdom. And this is why they are called members of the Huppah.

It is known that the end of correction will not bring anything new with it. Instead, through the upper light of Atikyumin, all the man and mad, all the couplings and the degrees that came out during the 6,000 years, one by one, will gather into one coupling and one great and precious level. By this, everything will be corrected, and at that time, the Bride will enter the Huppah.

The Creator asks about them, about anyone who ever raised man for a high coupling, since he is seemingly sitting and waiting for all of them to assemble. Thus, he asks and waits for everyone. And once they gather, the coupling of Rav Pealim Mekabtziel is done, and he blesses them and crowns them, meaning that they are all blessed and crowned at once. And then, at the end of correction, they are called the crowns of the bride.

M. Laitman: (26:26) What do we have next, no more? When are we, our activities, continuing?

Reader: Yes, our schedule for today is such that now we'll conduct a prayer, which will not be broadcast. After that, at nine, we'll have a meal. After the meal, we have a break, and we come back a quarter to 2pm for preparation for the lesson and the lesson will be from 2 - 3pm, the Afternoon Lesson.

M. Laitman: For everyone?

Reader: Yes.

M. Laitman: So, what now?

Reader: Now we conclude with a song.

Song: (27:17)

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