Morning Lesson July 16, 2023

Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio.

Part 2:

Baal HaSulam. Preface to the Wisdom of Kabbalah. (#123)

Reading Item # 120. (00:19)

1. R. (01:35) We read this already, are there any more questions on that? On the remaining Reshimot, the remaining records from the previous process, Gadlut came out and then it shattered. All those levels of Gadlut shattered and eventually they reached again a state of Katnut, smallness. That's what he writes, all those degrees returned and revoked and the light departed and returned to their place and the second restriction returned to its place and phase four was reunited with the screen.

Reading Item # 121. Twice (04:31)

2. R. (05:05) Is it clear up to here? There’s a lot here.

3. S. (05:18) Katnut and Gadlut that emerge here are because Malchut mingled with Bina?

R. Yes.

4. S. (05:35) Still it's such a small coarseness and still it causes the Partzufim to grow here. It's an opposite phenomenon than what used to be.

R. From Aviut Shoresh from zero coarseness suddenly…

S. It gets vessels.

R. Yes, so what? Everything begins like that also in our life, that's it.

5. S. (06:18) In the previous item he writes that all the degrees returned and revoked and broke and this is what I'm asking about. All the lights departed and that's why the second restriction returned to its place. What does it mean that the second restriction goes back to its place and the fourth phase was reunited with the screen? What does that mean?

R. There were records from Katnut, smallness they were realized. Then Reshimot, records of Gadlut or adulthood or greatness were revealed, there was coupling on it, the great light, they couldn’t receive on it in order to bestow, they shattered. The screen disappeared, the lights departed back to their place and everything returned to Katnut, to smallness, infancy.

S. This means that the second restriction returns to reunite it back to its place?

R. Yes, yes, that’s what he's saying. All these levels were revoked and the lights were shattered and then the second restriction returned to its place.

6. S. (08:29) In this item he writes both about Katnut and Gadlut and the three lines. How are these three lines related here?

R. Three lines are right, left, and middle. We didn't learn about them here yet but we will learn about it. How they connect when there’s work on each line, each and every line, and then we tie them all together and by that we realize the general goal.

S. How is Katnut related to Gadlut and to the three lines? Can there be three three lines only in Gadlut?

R. We will learn about it.

7. S. (09:31) When it's in a state of Aviut zero and has no desire of its own, what does it mean it has no Aviut but it does have Hitlabshut?

R. Hitlabshut, clothing has from the degree above it. Aviut Shoresh, zero coarseness cannot work, cannot draw light or anything. By clothing on the level one, Hitlabshut Aleph, it can draw light from a higher degree.

S. How does he then relate to the Hitlabshut when he has no desire of his own; how does he even awaken to know that it is there?

R. It has, it has zero coarseness. He wants to keep itself, maintain itself, and if something lights on him they can benefit him, that can grow him, it helps him grow and develop.

8. S. (10:47) To continue such a question, what happens to those vessels? There are no vessels meaning the courses have no vessels. What happened to the vessels?

R. There are no vessels, vessels means screens. So there may be many forms, many kinds of coarseness but without a screen. We only count vessels or desires with a screen, this is called a vessel. Here we do not have a vessel yet.

S. And if we are the vessel, I, the ten?

R. How can you be a vessel, you have a desire for spirituality, a desire to bestow or desire to receive of the upper lights? And you can resist the intention of in order to receive and activate the desire to receive to bestow?

S. Isn't there a desire to receive for myself in the vessel?

R. Everything exists in the vessel the question is in what way do you wish to operate?

S. In the meantime we're scrutinizing the path but what happens to that vessel?

R. I don't understand you. I'm not hearing a question. What do you mean what's going on with that vessel? With that vessel what’s happening is according to how you are in it.

S. What is the effort of that vessel that it can't advance?

R. It doesn't have a screen on anything more than what it's in, so consequently it maintains its state and that's it.

9. S. (12:57) He writes here Baal HaSulam that once the Ubar the embryo gets a Zivug, a coupling from the upper one it comes back to its place. That's done in Metzach de Rosh of SAG and comes down to Peh of SAG?

R. Yes.

S. Then he writes then it receives Mochin of Yenika, the suckling from the upper one. What does that mean?

R. Mochin de Yenika means that it enters suckling, Yenika. It’s such a connection with the upper one where it already has a screen with a coarseness of level one and it receives in order to bestow from the upper one. Hold on, it will be clarified soon.

10. S. (13:49) He writes here in the degree of Malchut, NHY of the three lines that stand in the Malchut: the right line, the left line and the middle line, Netzach, Hod, Yesod. I have a question, is this a complete, perfect thing here?

R. What do you mean by complete or whole?

S. Has no deficiency. Is it so, the three lines that he talks about here?

R. In every degree there's a deficiency and that's why we have a restriction and screen that don't let us use everything but only a part of the desire to receive.

S. And he jumps and he continues, that's what I wanted to ask because in the first phase there is only clothing without coarseness and it has no vessels. So on the one hand it says it’s perfect, whole, on the other hand it says that it has no vessels in Malchut. So what does it mean?

R. She doesn't have a screen on coarseness level one, Aviut Aleph and that’s why there is Aleph of Hitlabshut and Shoresh of Aviut.

S. Seemingly it's two opposites?

R. Yes.

11. S. (15:21) Here he explains how the first Partzuf of the world of Atzilut emerges. These records have nothing to do with the shattering or do they?

R. It’s not related, it's not related. Right now new vessels are coming and they are being scrutinized. Of course they’re vessels and they come from the shattering but they didn't participate in the shattering as it is now and they scrutinize and they build new states on top of them.

S. Meaning these records didn't participate in the shattering or did they?

R. These Reshimot, these records in and of themselves? No. There are records that participated in the shattering and were concealed and now there are records that are awakened in order to bring the correction of the new vessels.

12. S. (16:33) We learned about the two kinds of Reshimot, Katnut and Gadlut.

R. I can’t hear you, open your microphone.

S. We learned in the previous item that the world is considered when it has everything that is in the world above it.

R. Yes, Adam Kadmon didn't have any records. It came out of the state of Ein Sof.

13. S. (17:17) So it turns out that this law doesn't abide there, that the lower world includes what the upper one has?

R. There is nothing higher than the first world.

14. S. (17:39) The three lines indicate the shape of the Partzuf?

R. The three lines are in the form of existence of the Partzuf in the second restriction.

15. S. (18:03) Can you explain what root coarseness is?

R. Root coarseness or zero coarseness is the smallest coarseness there is. Coarseness Aleph or one, you understand?

S. Yes. There is a will to receive an order to bestow, there is coarseness but in the root there is..?

R. Aviut Aleph is not in the will to receive in order to bestow, also.

S. So maybe something..?

R. Each and every desire is a desire to receive. The coarseness (Aviut) is the size of the desire so he has a coarseness on the root level meaning only enough to sustain its existence, bare minimum.

S. He says in the internality there is the bottom Hey, what does that mean?

R. That inside this root coarseness that wants nothing other than to exist there's also level one of coarseness. It wants to receive more than root coarseness and it wants to exist in order to feel something of the existence of his life. It receives a bit more than it had before.

S. So it's as if it has root coarseness it only wants to exist but inside there is something concealed and he wants more than that?

R. Yes.

S. And this state is called the bottom Hey at the Metzach right?

R. Yes.

S. And then in the suckling, in Yenika it receives from the upper one and..?

R. And then more and more.

S. And then the bottom Hey is in Nikvey Eynaim.

R. Yes, the coarseness constantly develops.

16. S. (20:15) Before the shattering there was also HGT in Zeir Anpin but there weren’t any three lines, it wasn't divided into HGT and NHY. What is this division and classification, what does it give us? Is it some development of the three Sefirot that have to work together?

R. They cannot work separately because they lack the power for it. It's not because they are great on the contrary it's because they are weak and now in this way they are defined between them like that.

S. And prior to that each of them was independent and everything was in Zeir Anpin?

R. Yes.

17. S. (21:20) In the world of Nekudim we have Bet Aleph, 2/1, Tzimtzum Bet, there was Katnut and in Dalet Gimmel there was Gadlut. In the new MA, there is only Aleph Shoresh so how are there Katnut and Gadlut here?

R. Are you talking about the world of Atzilut?

S. Yes.

R. In concealment all those discernments exist and when the upper light comes it develops them.

S. Who does it develop? There are records there.

R. The records are developed by the light that shines on them.

S. So the records of the root cause Aleph?

R. Shoresh Aleph grows to Aleph Bet and so on and so forth.

S. The embryo causes Zeir Anpin?

R. Don't you see that when an embryo develops?

S. The lower one causes the upper one to enter Gadlut?

R. Yes, the lower one.

S. That's wondrous.

R. Why, how come?

S. Because it's always the upper one, that according to it..

R. No, the upper one arranges the lower one and then the lower one begins to awaken the upper one.

S. The lower one causes the upper one to be in Gadlut?

R. Yes.

S. With its upper?

R. Yes, it demands that it will be raised or grown.

18. S. (23:09) The essence of Ibur is when HGT enters the NHY, that's the Ibur, impregnation?

R. Let's say, it's not exactly a definition but yes, you could say that.

Reading item number 121 Twice. (23:33)

19. R. (26:43) Aleph of Hitlabshut.

20. R. (26:50) Aviut Shoresh.

21. S. (28:52) What does it mean to acquire vessels for HGT?

R. He receives vessels from a higher degree.

S. What brings these vessels to it? So all of a sudden there was a Zivug, there was light?

R. There was light, it annulled before this degree and then it received the vessels from it.

S. And now with these vessels HGT are in a different place?

R. Yes.

S. Where is that? Are they below or above? This vessel causes them to be more refined or..?

R. Who requires vessels?

S. The embryo he writes.

R. Who is that embryo?

S. Hmm.

R. Root coarseness. Now it acquires vessels from coarseness level one.

S. What's the process that joins the vessels, that's not clear.

R. It annuls itself. The vessels it can acquire and grow only through annulment towards the upper one. Look how babies develop by naturally annulling before the upper one, their parents.

S. Is it not according to the fulfillment?

R. Then they receive fulfillment, filling and they have vessels in which to receive filling.

S. How later he writes that the HGT expand from the NHY?

R. Yes.

S. How can HGT expand from NHY?

R. By acquiring them from the upper one and then from his NHY his HGT now develops.

S. Meaning it’s the HGT of the lower one and the NHY of the upper one?

R. And also NHY of the lower one he had it from before.

S. So I don't understand this sentence.

R. Think, wait and then understand slowly.

22. S. (31:20) The Partzuf here is called Ubar for the future state or is it already there now?

R. Why do you think it's called an embryo?

S. Usually the Ubar is the beginning of the Neshama?

R. I don’t know Neshama, soul why do you need to?

S. Because up until now we're talking about the worlds. Now we're talking about the building of the world of Atzilut. Why is the first Partzuf of Atzilut called Ubar?

R. I'm not connecting these two, where do you see him writing like this?

S. He writes that now we're talking about the new MA.

R. So?

S. And then he says it emerges over the coarseness Aleph Shoresh?

R. Aleph Shoresh or Metzach of SAG?

S. Then he says that this is called an embryo.

R. Yes.

S. Why is it called an embryo?

R. Because of the coarseness, the root coarseness. Root coarseness is called Ubar, embryo.

S. It's just a new name in the system, up until now it wasn't named embryo. It's a new name?

R. You're right.

S. So what does that indicate for us?

R. The embryo indicates the smallest degree in the existence of a Partzuf, the smallest degree. You see there's a problem with 121, I’ll read it again.

Rav reading: Hence in the new MA that emerge from Metzach of SAG, there are two phases of Katnut and Gadlut, too, as in the world of Nekudim. The Katnut emerges first according to the coarseness disclosed in the screen which is the level of Zeir Anpin of clothing Aleph of clothing called HGT and the level of Malchut of coarseness called NHY. Why one is called HGT and one is called NHY? Due to the three lines made on the level of Malchut. The right line is called Netzach, the left line is called Hod and the middle is called Yesod. Thus far it's clear?

23. S. (33:57) Why are there three lines all of a sudden here?

R. Previously they were not there. Why?

S. I don't know why, he never mentioned the three lines yet.

R. And here he does mention them. The first was a Zivug, a coupling on coarseness one. Everyone was included in that coarseness and now there is a difference between the lines, between Netzach, Hod and Yesod which are three lines. These three lines are not necessarily only in Katnut, smallness, there's also three lines in Gadlut and not only in NHY, there's also three lines in HGT and HBD. Meaning three lines is a new form of connection of the lines, of the sides right, left and middle. Meaning according to the coarseness revealed in the screen which is the degree of Zeir Anpin, clothing called HGT and the level of Malchut of coarseness called NHY, due to the three lines made on the level of Malchut, the right line is called Netzach, the left line is called Hod and the middle line is called Yesod.

Yet since there is only clothing in phase one without coarseness it has no vessels, thus the level of HGT is devoid of vessels and it clothes the vessels of NHY. This level is called embryo, meaning it has no vessels of its own but it does receive the light and that's how it exists. Meaning that there is only coarseness of the root level there which remained in the screen after its refinement during its ascent for coupling at the Metzach of the upper one. The level that it emerges there is only the level of Malchut, yet within there is a concealed bottom Hey regarded as the bottom Hey in the Metzach. Once the embryo receives the coupling in the upper one it descends from there to its place and it receives the Mochin of suckling from the upper which is coarseness of phase one considered the bottom Hey in the Nikvey Eynaim. Thus, it acquires vessels for HGT, too, HGT expands from NHY and it has the level of Zeir Anpin. Meaning after suckling it comes from the level of Malchut to the level of Zeir Anpin.

24. S. (37:22) Until now, we knew that there are ten Sefirot and they were seemingly linear, one below the other, at least that's how we learned it, here these three lines join the Sefirot in triads. Can you explain what is this, are these the same Sefirot that we had previously that were linear and now they are in triads? What are these triads, why do we need Netzach, Hod, Yesod and why are they together?

R. They must complete one another in order to build a Partzuf, a structure that can receive in order to bestow the upper light and by that it will be called an ‘embryo’, it will come into existence, in short.

S. And what is in these Sefirot that they can suddenly work together, what's the connection between them?

R. The connection between them is that it's right, left, and middle of the qualities of reception, bestowal, and the intermingling between the two, the merger.

S. This happened because of the second restriction, when did this connection occur of these Sefirot that suddenly work together, when was the need made?

R. That need came about mostly in the second restriction.

S. Why, it's never clear how come the second restriction caused the three lines, how?

R. The thing is when we have a separation of the lines, we need to see how they connect between them; so their connection can be only on the condition that they add to one another, right adds to the left, the left adds to the right and the middle one can illuminate in both, that's how it works. One is the force of reception and the other is the force of bestowal and the merger between the two allows the light to appear in them according to the level of coarseness the light is drawn in, according to the level of resistance to the light, we have equivalence with the light and the light can shine.

S. It's as if when Malchut mingled with Bina or Bina with Malchut, you can understand the left and the right but what is the middle that suddenly emerges there?

R. I didn't understand.

S. It's as if there's the force of bestowal and the force of reception and they’re included in one another. What is this Yesod and all the Sefirot of the middle line that emerge all of a sudden?

R. They connected together, without the middle line there will be no connection.

S. What's the essence of this connection, what is this connection?

R. The essence of this connection is a connection between plus and minus which is taking place in the middle and this middle gives them a place to connect and life, livelihood.

25. S. (41:32) This is basically the infrastructure to the good and the evil inclination that we learned about in the first lesson?

R. Let's say.

26. S. (41:46) When he says “the embryo meaning there's only root coarseness”, that's the definition of an embryo, root coarseness?

R. Yes.

S. So it seems NHY was supposed to be the embryo?

R. Yes it is actually, NHY, but we call it coarseness root.

S. So why does he say about HGT which is the embryo, not NHY?

R. Where?

S. Here, it’s written, that “the degree of HGT without vessels, devoid of vessels, and that is the embryo”, right?

R. Where is it written?

S. No he says, “HGT is devoid of vessels and it clothes the vessels of NHY, this level is called embryo”?

R. Yes.

S. So he's talking about the degree of HGT?

R. No, HGT that clothes in NHY.

S. So it's not in NHY alone?

R. No.

S. Previously we said that the root coarseness is the embryo, now you are saying it is a combination of two things, right?

R. Three lines.

S. Yes but it is HGT with NHY together, that is the embryo?

R. No, the clothing of one in the other.

S. The clothing of what and what?

R. The clothing of the light of Nefesh in the root coarseness.

S. Okay, and then he says that “inside it, there is the bottom Hey, concealed bottom Hey”, where does it come from that we got root zero and then suddenly a new thing is revealed, where is that from?

R. [No translation]

S. I didn't understand

R. [No translation]

S. So what's the connection between what you said and the concealed bottom Hey?

R. [No translation]

S. So now what's going on, we went through the whole process, five stages: we wish coarseness, zero, and now this embryo?

R. We didn't get to zero, we never made it to zero, we have Reshimot, records, from above.

S. Sorry, I meant the root coarseness.

R. Okay.

S. So this is the embryo and now it discovers that?

R. No, the coarseness, root coarseness, is not the embryo, it’s Aleph Shoresh, Aleph over Shoresh, something from above

S. Okay and then it discovers, what that, he recalls that?

R. How from the records of clothing at level one, can it begin to receive that degree.

S. So the general principle, if I'm trying to understand it, is that every time you're trying to bestow, nonetheless, and from that the five degrees are born one after the other?

R. I'd say it like that, all we had left is Reshimot of Hitlabshut, the records from clothing; the records from clothing comes to root coarseness, clothes in it and this is called an embryo. Meaning from the lower one, there's nothing less than that, from the upper one it's the smallest degree of clothing. Now we begin to grow it, to develop it, meaning in this state the lower one doesn't have existence by itself but now they're starting to develop it until it reaches existence on the level of one then two and so on and so forth

S. In the Partzufim until now we had Galgalta, AB, SAG, MA, BON, and every time there was an attempt to bestow and there was refinement then a new Partzuf was born?

R. That was the side of the Creator from above downward.

S. And now what?

R. Now after everything from the Creator’s side ends, and the lower ones have an opportunity to exist and to grow and to develop, then we're starting creation.

S. What do you mean ‘starting creation’?

R. Why are you looking at me like that?

S. No, you're saying something important and I'm trying to understand, what does it mean ‘starting creation’!

R. Sir, when we have Galgalta, AB, SAG, MA, BON and all the Partzufim and the worlds from above down, from Ein Sof down to our place, is that creation? No, it was not creation, that was the diminishing of the upper light that got diminished and weakened, that would close down after all the screens in order to allow the lower one to exist. And now that He created such conditions by which the lower one can exist, where there is no upper light and there is no influence of the Creator, there is no necessity from above, now the lower one can appear and he can start to grow.

S. But here, too, there's no manner of the free choice or desire of the lower one?

R. We're not even talking about it, there's no free choice in anything.

S. So what's the difference between the process that the Creator managed from above downwards and the process the Creator?

R. The Creator is concealed from the future created being more and more and more, until it reaches a state where it feels like it's gone. By that He's giving and making place for the lower one to be revealed and exist.

S. What does it mean that the Creator’s not there, not felt, He's always managing the process so what does it mean He's not there?

R. Relative to the lower one, it is gone.

S. Can we talk about the lower one feeling it, who’s feeling it?

R. Okay, there's no choice here, the lower one feels it, the lower one; you have a state where the lower one stops feeling the upper one and then it's called that it means that it exists by itself.

27. S. (49:38) He writes, “once the embryo receives a coupling from the upper one, he goes down to his place”, this state of getting a coupling from the upper one, that’s Gadlut, Gadlut of the Atzilut?

R. Again, where does it take place, what's happening?

S. When the embryo gets a coupling in the upper one?

R. The embryo after exists it goes up to the upper one?

S. Yes?

R. And it acquires a coupling, and?

S. Yes, this is called Gadlut in the world of Atzilut?

R. No.

S. So where is the Gadlut?

R. I don't understand what you’re asking?

S. Gadlut is a coupling over a screen over Malchut, right, so I'm asking is that Gadlut?

R. What are you asking about it, who needs it.

S. We read that there's both Katnut and Gadlut in the world of Atzilut so where is the smallness?

R. So maybe it will be revealed later.

S. So that’s not Gadlut?

R. I don’t know, you understand, that I don’t know, so wait, so wait!

28. S. (50:51) He says for the first time, he calls NHY a degree, the degree of Malchut?

R. Yes because it's three lines.

S. Yes, and he calls it the degree and he relates to it as Malchut, then he calls HGT, the level of Zeir Anpin, and then he says “this degree, this level is impregnated and enters NHY to Malchut”, then he says “it expands to the level of Zeir Anpin”, what does it mean that expands to the level of Zeir Anpin? Then he says in the last sentence, “the bottom Hey in Nikvey Eynaim. “By that, it acquires vessels for HGT, too, HGT expands from NHY and it has the level of Zeir Anpin”, what does it mean ‘it has the level of Zeir Anpin’?

R. That NHY has the level of Zeir Anpin, the light of Zeir Anpin expands through Malchut.

29. S. (51:58) Can we say that from now on, there is this rule that there is no light without a vessel and there's no vessel without the light from this part?

R. It was there before as well, but especially true to the world of Nekudim, that's where it gets clarified, you are right.

S. It's as if it has to be revealed together, this whole process, vessel and light, they have to go together?

R. Yes.

S. What holds it together, is the restriction, it's as if what sustains the whole process until the end is the restriction?

R. The restriction at the foundation of everything, without the first restriction there would be no connection between these two things and no relationships between them, it's all determined by the restriction.

S. So the restriction is what develops the vessels?

R. Yes.

30. S. (53:03) Will it be correct to say that after the state of Aleph Shoresh, the inversion here, even though Baal HaSulam doesn't mention it, it causes the state of Aleph, Aleph, one over one? This is the inversion, there's bestowal from the lower one, it used to be the root but he grows to become complete Zeir Anpin?

R. I can't say that he's filling it but yes it grows in the direction of Zeir Anpin, that's actually correct.

31. S. (53:40) A question about Mochin of Yenika, of suckling, this state of Mochin of Yenika is the ending, it's the first time that there is growth here? It's the first growth, the state of Mochin of Yenika, that Katnut is the growth, the transition?

R. Yes. It's tough, right, difficult, we’ll get used to it, there’s no problem here, all these things we already know it, except it doesn't appear before us and we can't quite arrange them in our brains, can’t connect them properly but one or two lessons and everything will work itself out. What are you over there laughing about?

32. S. (54:49) What do we need for it to happen, to feel it, I didn’t understand, two or three lessons?

R. I didn't say ‘feel’, I didn't say that word ‘feeling’.

S. No, that's what I'm saying?

R. We will simply feel them close to us ready to understand them, for us to absorb them.

S. What can we take for the work from this process of the three lines?

R. It doesn't matter, we shouldn't talk about it, it'll confuse us, I'm concerned about it, you shouldn't stop or hold us back, slowly it'll come by itself.

33. S. (55:49) What should we, be the attitude for us to get into this lesson? I've been looking for your book, you said in one of the lessons that you have a book, a while back and I've searched the internet and I cannot find the book because I like to have a book that I can read and make my own notes but I cannot find the book for this?

R. I don't understand what she was saying?

S. She's talking about the three first books that you wrote in Russian, she was looking for them and she couldn't find the second book.

R. She couldn't find it?

S. No, it's in Russian, you wrote it in Russian, not in English; but what she asked was basically what's the right approach to the studies? In one of the lessons you once said that you wrote your first three books, you wrote them in Russian, maybe find the right relation to the Preface and all that, so that's the question, what's the right relation to the study of the Preface and how to approach it correctly?

R. First of all we are finishing it soon, I don't know. I never recommended my Russian books to anyone, I wrote them, I don't know how many years ago, 1983.

S. Can they be translated into English?

R. I don’t know, if you want it you should translate it!

S. Book three was published in English, books one and two weren’t.

R. Book three was translated?

S. That’s the books with all the Prefaces and the Introductions that you did.

R. Okay, you can translate and do whatever you want with it. How many years has it been, thirty, forty, forty years? In short, take it and enjoy it!

34. S. (01:00:04) A general question: Friday during the lesson you gave us an assignment to write a brochure, an explanation about us, so I understood that we haven't written that yet. Maybe we can, in some way, write it in the tens, tell us how to do it better?

R. I don't know but it should be clear to each and everyone, what do we think of ourselves in general. Try it, try to collect all of these brochures, all these flyers from all the friends and we'll see how they add up!

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Lección Diaria18 лип 2023 р.(Mañana)Parte 1 Rabash. ¿Qué es que "para saber que el Creador es Dios se necesita el acto ‘Responderás en tu corazón’”, en el trabajo?. 16 (1991)

Parte 1 Rabash. ¿Qué es que "para saber que el Creador es Dios se necesita el acto ‘Responderás en tu corazón’”, en el trabajo?. 16 (1991)

Rabash. ¿Qué es que "para saber que el Creador es Dios se necesita el acto ‘Responderás en tu corazón’”, en el trabajo?. 16 (1991)

Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

Área personal
Iniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria18 лип 2023 р.(Mañana)
Parte 1 Rabash. ¿Qué es que "para saber que el Creador es Dios se necesita el acto ‘Responderás en tu corazón’”, en el trabajo?. 16 (1991)

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm