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

Daily Lesson (Morning) April 16, 2024.

Part 1: Rabash. Article No. 14, (1986). What Is the Need to Borrow Vessels from the Egyptians?

Reader: (00:14) Recording found on our site. Ask questions to out sites whoever ask questions here hold the microphone close to his mouth and speak loud and clear

Reading: (00:26) “What Is the Need to Borrow Vessels from the Egyptians?”

It is written (Exodus 11), “Speak now in the ears of the people that each man will borrow from his neighbor and each woman from her neighbor vessels of silver and vessels of gold. And the Lord gave the people’s favor in the eyes of the Egyptians.”

Our sages said (Berachot, 9b), “The disciples of Rabbi Yanai said, ‘‘‘Do’ means please. The Creator said to Moses, ‘Please go and tell them, Israel, to please borrow vessels of silver and vessels of gold from the Egyptians so that that righteous will not say, ‘He kept, ‘And they enslaved them and afflicted them,’ and then, He did not keep ‘And they will come out with many possessions.’’’”

This is perplexing. If the Creator wanted to keep His promise to Abraham, as it is written, “And afterwards they will come out with many possessions,” could He not make the people of Israel wealthy without borrowing vessels from the Egyptians? It seems like fraud, for it seems that they initially borrowed by deceit, meaning without intending to return.

We should also understand why the Creator said to Moses to implore Israel to borrow vessels from the Egyptians, as is said above, that “Do” means please [request]. Also, what is this imploring? It seems to mean that the Creator knew that they would object to it, so He asked Moses to speak to Israel. Thus, we should understand the reason for Israel’s objection to this.

We should also understand the words, “And the Lord gave the people’s favor in the eyes of the Egyptians.” How can we understand such a thing, which is completely contradictory? Although anything is possible from the perspective of the Creator, but from the literal perspective this is difficult to grasp, as it is written (Exodus, 1:12), “And the more they afflicted them, the more they multiplied and the more they spread out, and they detested the sons of Israel.” Our sages said, “It shows that they were as thorns in their eyes” (Sutah, 11).

It follows that from thorns, meaning being unable to stand the people of Israel and seeing them as thorns, they now turned completely around and the Egyptians liked the people of Israel.

In the Creator’s promise to Abraham, “And afterwards they will come out with many possessions,” we should understand the whole matter that is presented there (Genesis, 15:6), “And He said to him, ‘I am the Lord who brought you out of Ur of the Chaldeans to give you this land to inherit it.’ And he said, ‘Lord God, by what will I know that I will inherit it?’ And He said to Abram, … ‘Know for certain that your descendants will be foreigners in a land that is not theirs, and they will be enslaved and oppressed four hundred years … and afterward they will come out with many possessions.’”

Here, too, we should understand the answer that Abraham received to the question, “By what will I know that I will inherit it?” since the Creator’s answer was to this question, as it is written, “And He said to Abram, ‘Know for certain that your descendants will be foreigners in a land that is not theirs, where they will be enslaved and oppressed four hundred years … and afterward they will come out with many possessions.’” Thus, the question was about guarantees on the inheritance, and the answer to the guarantee was that the people of Israel will be in exile. But is exile a guarantee for inheriting the land?

Baal HaSulam explained the meaning of this question: It is known that there is no light without a Kli [vessel]. That is, it is impossible to receive filling if there is no lack. A lack is called a Kli, and when Abraham saw what the Creator wanted to give his sons, he said, “I do not see that my sons will have a need for that spiritual inheritance of the land.” He said, “If they receive a small illumination they will be content because the smallest degree in spirituality brings more pleasure than all the corporeal pleasures in the world. Accordingly, when they receive some small illumination they might think that there are no greater degrees than what they have attained, and will therefore have no need to ask for anything more.”

And because of this, Abraham’s question to the Creator was, “By what will I know that they will have the need to inherit the spiritual land?” Thus, he was asking the Creator to tell him how it might happen that they will have light without a Kli. Abram understood that the Creator gives the light, but the Kelim, meaning a desire for greater lights than they already received, who would make them see that they need to achieve greater ascension than they feel now?

There is a rule in spirituality that anything spiritual that comes to a person makes him feel unsurpassable wholeness, since anything spiritual is a complete feeling, without any deficiency. Otherwise it is not regarded as “spiritual,” for only in a corporeal matter can there be pleasure, and still we feel that there is a greater pleasure. This is not so in spirituality.

Thus, Abraham wondered how and through what they would have a need to ask the Creator to give them greater degrees, called “inheritance of the land.” He said that the Creator’s reply to him, “Know for certain that your descendants will be foreigners in a land that is not theirs” means that from here, meaning from the exile in Egypt they will have a need to ask the Creator to give them greater strength each time.

The reason is that when a person begins to advance in the work of the Creator and wants all his actions to be in order to bestow, he sees that he cannot prevail. At that time one asks the Creator to help him, as our sages said, “He who comes to purify is aided,” and the holy Zohar asks, “How is he aided? With a holy soul.”

Indeed, everything that they overcame in the work sank in the earth, as he says about their building of Pithom and Ramesses. That is, each day they had to start their work anew because everything they built went into the abyss and they always saw themselves as though they had never begun to work because they did not remember any word of Torah that concerns work and always reflect on themselves, “Where is our work, the efforts we put into the work? Where did they go?”

It is even more difficult to understand how the Klipa [shell/peel] of Pharaoh could swallow all their work to the point that they did not feel that they ever engaged in serving the Creator, that their goal was to achieve wholeness, and they knew what they wanted. Suddenly, they have come to a state where they forgot everything and no Reshimot [recollections] remained in them from their work.

All this was deliberate. The Creator has prepared a Klipa for this purpose so as to constantly keep them in a state of beginning. It is known that all beginnings are tough, so they will be forced to ask the Creator to help them, as said above, that “He who comes to purify is aided,” and as the holy Zohar says that each time they receive a “holy soul,” which is a force from above, meaning that each time they receive additions to the soul. This accumulates into a great amount, as it is known that “What is given from Heaven is not taken back” (Hulin 60).

However, although each illumination received from above departs for the time being, in the end, when he completes the amount of labor that one must do, as in “Everything that is in the might of your hand to do, that do,” he receives at once everything he had received one at a time. He thought that it all went to the Klipot, but then he receives everything back.

According to the above, it follows that the whole matter of the exile in Egypt was in order to receive Kelim [vessels] and a need for the great lights, called “inheritance of the land.” This is what Abraham was perplexed about and said that he did not see that his sons would have a need for these great lights. And since there is no light without a Kli, it turns out that even if there is a desire to give them, they have no Kelim in which to receive.

For this reason they were given the exile in Egypt where through the questions and arguments of the Egyptians they will be continuously emptied from what little Kedusha [holiness/sanctity] they had acquired, for they suckled from them. For this reason they will always need to ask the Creator to illuminate their way for them so they can go forward. But they say that they kept going backwards, which is why the ARI wrote that at the time of the exodus from Egypt the people of Israel were in forty-nine gates of impurity until the King of Kings appeared to them and redeemed them.

This seems to contradict reason, since it is known that Moses and Aaron came to Egypt and spoke to the sons of Israel about the Creator wanting to bring them out from Egypt. They performed all the tokens in Egypt, and they saw the ten plagues that the Egyptians suffered, and this must have brought Israel closer to Kedusha, and not the opposite—that they kept falling to a deeper gate of Tuma’a [impurity], to the point that when it was time to come out of Egypt, meaning when they had to have the best preparation for reception of the light of redemption, we see that when they received the light of redemption they were in forty-nine gates of Tuma’a. Is this possible?

As Baal HaSulam explained, the exile in Egypt was in order to obtain the Kelim of the Egyptians. But it was only to borrow, and later to return to them. He interpreted that this matter of the Creator saying to Abraham, “Your descendants will be foreigners in a land that is not theirs,” was a guarantee of the inheritance. This meant that they would have a need to receive the abundance from the Creator, since wanting to come out of the enslavement of the Egyptians can be only through the help of a holy soul. Then they will need the Creator’s help each time, and from this they will have a need to draw higher degrees.

Now we will explain the meaning of the exile in Egypt and the borrowing of the Kelim from the Egyptians. We see that when Moses and Aaron came to the sons of Israel, as it is written (Exodus, 4:29), “And Moses and Aaron went and gathered all the elders of the sons of Israel, and Aaron said all the words that the Creator had said to Moses, and performed the tokens before the eyes of the people, and the people believed and heard.”

We see from this that as soon as Moses and Aaron came to the sons of Israel they accepted all the words that the Creator had said to Moses with faith above reason. And everything that the Egyptians made them understand with all the questions and doubts about the faith of Israel did not count at all because they went above reason. For this reason, the fact that the whole time they were in exile could not impact them at all now.

That is, once Moses and Aaron came to the sons of Israel with the Creator’s desire to take them out of exile, they promptly took it upon themselves not to listen henceforth to the arguments of the Egyptians, who came in the name of Pharaoh, king of Egypt—that it is better for them to remain under their governance, and who tried to make them see that the way of the Egyptians was true and they should not listen to what Moses and Aaron were telling them. “We see that you are yelling, ‘Let us go and sacrifice to our God.’ This made you think that you should leave Egypt and follow them. And we understand that you want to listen to all that they are telling you with eyes shut. Can this be, while we are making perfect sense? You have nothing to reply to us, yet you insist that you are willing to go all the way according to the words of Moses and Aaron.”

From this we see that after Moses and Aaron came with the message of the redemption—that now they were coming out of enslavement, for they were unable to do the holy work, they were happy with this message and did not need any exaggerations of flavors of Torah and Mitzvot. Rather, they were happy precisely with this, meaning with being able to simply observe in practice. This gave them complete satisfaction and they delighted in doing their Master’s will, as it is written, “Therefore they cry out, ‘Let us go and sacrifice to our God’” (Exodus, 5:8).

It follows that now that they are coming out from the exile in Egypt with Kelim that do not need anything, but as it is written, “And the people believed and heard,” and they have no need to inherit the land that the Creator had promised to Abraham, as it is written, “Know for certain … and afterwards they will come out with many possessions,” meaning that the exile was a guarantee that they would have the need to receive the delight and pleasure, which is the inheritance of the land that the Creator sought to give to his descendants but they still did not have the Kelim for this and were content with little.

This is why, “And the Lord said to Moses, ‘Speak now in the ears of the people that each man will borrow from his neighbor and each woman from her neighbor vessels of silver and vessels of gold.’” According to what Baal HaSulam interpreted, we should say that it means that they will take the vessels of silver and vessels of gold that the Egyptians have, meaning take their desires and longings, namely all the doubts that they had about the way of the people of Israel.

The Egyptians were always demanding that everything you do must be with reason and understanding, and your engagement in overcoming in order to exit self-love and to do everything in order to bestow is the wrong way because the Creator is good and does good. When He created the world, He certainly did it to benefit His creations, meaning that we, creatures, will enjoy the delight and pleasure. But you are leaving the right path and taking on a path that is completely against the purpose of creation. You are telling us that this is the true way, that you do not need anything for self-love but to do everything in order to bestow contentment upon the Maker.

But whenever the people of Israel heard the Egyptians slandering the path of bestowal they would run from them, meaning they ran from these thoughts when they came to confuse the thoughts of the sons of Israel and instill their views in the hearts of the sons of Israel.

For this reason, the Creator knew that they would not want to hear Egypt’s questions and doubts of “who” and “what,” but they did not have the Kelim in which to place the many possessions, since there is no light without a Kli. That is, a person cannot be given anything for which he has no desire. Therefore, if He were to ask the sons of Israel, “What do you want Me to give you?” They would say, “We do not want anything from You. On the contrary, our only aspiration is to give to You, and not that You will give to us.” Thus, how can they receive the delight and pleasure, called “many possessions,” which is considered that He wants to give them Nefesh, Ruach, Neshama, Haya, Yechida? They have no need for this!

This is why the Creator wanted them to take the Egyptians’ Kelim, meaning their questions and doubts, and all their desires, which are the Kelim of the Egyptians. But they were not to really take those Kelim, only borrow them. That is, they would take the Egyptians’ Kelim only to have a need to satisfy those deficiencies, but not to really keep those Kelim because the Kelim, meaning these thoughts and desires do not belong to the people of Israel. It is only a temporary borrowing, so as to later return to them.

That is, afterwards, meaning once they received the filling that belongs to these questions, precisely through them it will be possible to bestow upon them the filling. This is similar to receiving the lights that belong to their Kelim, which are called “vessels of reception in order to receive.” However, they promptly threw away their Kelim and used the lights that belong to their Kelim, but received everything in order to bestow contentment upon the Maker.

This is similar to what Baal HaSulam interpreted regarding Haman and Mordechai. He said that we see that when Ahasuerus wanted to glorify Mordechai, as it is written (Esther 6:3), “And the king said, ‘What honor or dignity has been bestowed on Mordechai for this?’ … and the king said to him, ‘What is to be done for the man whom the king desires to honor?’ … Haman said to the king … let them bring royal apparel.’”

Accordingly, he asked, “How can such a thing be? If the King wants to honor Mordechai, he asks Haman ‘What is to be done for the man whom the king desires to honor?’” He answers that this implies to the order of imparting abundance upon the lower ones. The Creator certainly wants to give honor and greatness to the righteous, which is Mordechai the righteous. But should He ask the righteous, “What do you want Me to give you?” the righteous will say that he does not want to receive anything. On the contrary, all he wants is to bestow upon the King.

This is why he had to ask the Haman in him, who understands that it is good to receive, and then he said, “And do so to Mordechai the Jew,” meaning that he will receive the honor and greatness not in the Kelim of Haman, which are called “receiving in order to receive,” but in receiving in order to bestow.

Similarly, we should explain concerning the borrowing of the Kelim from the Egyptians, when the Creator asked Moses to ask Israel to borrow Kelim from the Egyptians. We asked, “Why did the Creator have to ask Israel for such a thing? Why would the people of Israel not want to borrow these Kelim?” The answer is that when Moses and Aaron came as the Creator’s emissaries to bring the people of Israel out from the exile, it is written, “And the people believed and heard,” meaning with faith above reason. They did not need anything or had any desire for high degrees. They were content with being able to engage in Torah and Mitzvot without any disturbances from the Egyptians.

This is similar to what we said above, that he said that if the king were to ask Mordechai the righteous, “What honor and greatness do you want me give you?” He would reply that he does not want to receive anything from the king, but on the contrary, he wants to give to the king. This is why the king asked Haman what to do with a man whom the king desires to honor. Haman knew what to ask. He said, “Let them bring royal apparel which the king has worn, and the horse on which the king has ridden, and on whose head a royal crown has been placed.” This is why the king needed Haman’s Kelim, meaning what Haman understood that one should receive from the king.

For this reason he had to ask Moses to ask Israel for a favor—that they will borrow the Kelim of the Egyptians, meaning temporarily, so they will have desire and craving to satisfy all the lacks that the Egyptians demanded to satisfy. He had to ask because the people of Israel would settle for what they had and would always run from their thoughts and desires, but now they are told to listen to the questions and doubts of the Egyptians.

And since He promised Abraham that afterwards they will come out with many possessions, He needed them to take the Egyptians’ Kelim only as borrowing and then give them back. That is, they have nothing to do with their borrowing, and what they took was only temporarily, to be able to receive the lights, called “inheritance of the land,” which the Creator had promised to Abraham.

Now we can understand what we asked about how the matter was turned from one end to the other, since the writing says, “and they detested the sons of Israel,” meaning that they were as thorns, and afterwards, “And the Lord gave the people’s favor in the eyes of the Egyptians.” Wanting to hear their questions gave “favor” because they thought they were going their way. “And the Lord gave the people’s favor” by telling them to borrow the Kelim from them, since this was what the Egyptians wanted.

M. Laitman: (39:03) What is your impression?

Question (Petah Tikva Center): (39:12) Could you explain the matter of taking the vessels, then receiving the light and having to give them back? What's that process? It's a really unclear process?

M. Laitman: You should find the explanation by yourselves.

Question (Petah Tikva Center): (39:47) I really feel here, from what we learned, that the cow wants to nurse more than the calf wants to suckle. The Creator wants to give the people of Israel. To develop, to receive all the abundance, and they don't want to. They say, it's good for me where I am, I don't want the desire to receive, desire to bestow. He even simply tries to convince the people of Israel, come, even take the borrowed vessels and you'll be able to use that. We can see that to the extent in which the desire to receive self-love, how powerful it is. It's truly the opposite side of the Creator. I'm saying to myself every day, we receive this privilege that we have here, one another and we can really acquire from the Creator through the connection between us, His abundance. This is a great privilege, that's what I feel from the article. That, really, the Creator wants to give us all this abundance so that we will develop, and sometimes we come to states where we don't want anything, kind of like indifference, like you told us this week, that indifference is the worst thing that can be, that's it.

M. Laitman: Yes.

Question (Petah Tikva Center): (41:20) There are many questions about this article, it's a wonderful article. What is, He tells them, take the vessels of the Egyptians? Then it's written, and they took from one another, each man from his friend and each woman from her friend, as well. What does this mean about our work in the Ten, what do we need to do in order to truly take their desires and ask through them? What's a man from his friend, and a woman from her friend?

M. Laitman: Indeed, it's a question.

Question (Petah Tikva Center): (42:12) Entering Egypt and taking vessels is similar to us reading an excerpt. Then we ask a question and we answer it in the Ten, and then we get an answer. Each of us receives the answer, it’s from the connection that this answer comes. This is the great asset that they acquired: We ask a question and we do a workshop, and we get a great reward from it.

Question (Petah Tikva Center): (42:46) It seems to me that with every spiritual degree we acquire, each time there is a hardening of the heart. Each time the Creator increases our coarseness so that we will want greater lights, etc. This whole story until the very last degree, that this is our work in spirituality.

Question (Petah Tikva Center): (43:20) The whole matter of Israel being in the exile of Egypt, that Israel, direct to the Creator, they were already in bestowal. The fact that they were in the exile of Egypt, they could rise above reason with the questions of who and what, of the Egyptians. That's actually a very blessed state because they're in perfection, they're in lights. Then Moses, I mean the Creator, told Moses to tell the people, take these new desires, take the Egyptians' desires, and receive great lights. Meaning, the whole matter is to want to develop. The Creator doesn't want them to remain in bestowing in order to bestow. The question then comes, that when they receive the lights, he writes here, in 260 in the second paragraph here. He writes that after they receive the filling to these questions, again, there's ability to bestow the filling to them, and it's like they receive the lights that belong to their vessels, called vessels of bestowal in order to bestow. But they immediately threw their vessels, meaning they used the lights that belonged to their vessels but received everything in order to bestow. What is this technology I join the receives question of receiving these lights in the vessels of the Egyptians, but to throw away these vessels, that's not clear?

M. Laitman: This is how it is written, “the lights of Haman in the vessels of Mordechai”. So what does that mean?

Question (Petah Tikva Center): (45:30) What you said exactly arose in me as a question because it’s like you’re looking for Haman for an answer. Meaning, the king is turning to Haman and He's asking him what to do with the righteous. That is, there's something within us that we need to ask specifically from the biggest place of reception, in the highest state, and what to do with that reception in the form of bestowal? He writes it really beautifully in the article, the whole process. He's really telling us a whole script about how to come to bestow. This scrutiny with Haman, how do we do something with Haman so it will become bestowal? It seems very critical, because it's like we read this week about the thinness of a hair breath, and how do we do that within us?

M. Laitman: Yes, that is true.

Question (Petah Tikva Center): (46:46) He writes that exile is the security for inheritance. I got confused here, it's not clear if exile is the vessels, or what's after that. Where the vessels that are borrowed. are they two different things, or it's the same thing?

M. Laitman: What is the difference between exile and?

Student: It seems like there are two processes: First of all, there's exile.

M. Laitman: And where is this emptiness felt, the exile, in which vessels?

Student: In what vessels do you feel the exile in, I don't know.

M. Laitman: Well, who thinks, who feels, or understands, or wants to say? Which vessels do we need to fill, in the end?

Question (Petah Tikva Center): (47:59) To receive in order to bestow, that's why there's a very interesting paragraph after Rabash, through Baal HaSulam explains, what are these illuminations and bestowals. There's an argument between the people, the sons of Israel and the Egyptians, how to come to the purpose of creation? This argument actually brings about such a development.

M. Laitman: Yes,. Okay.

Question (Petah Tikva Center): (48:30) We learn that there's a state that in order to straighten faith, to straighten bestowal, we seemingly are going on the wrong side. Then it’s in order to strengthen bestowal, to strengthen the faith. Here, it appears as if there's some development in acquiring vessels that are opposite bestowal. This is kind of the goal,it's not some step on the way to strengthen the input, strengthen the faith.

M. Laitman: How are the people of Israel, who don't want anything, get the vessels of the Egyptians, who want everything?

Student: We learned that, specifically, the vessels of bestowal and faith are the vessels that the abundance can be received in. You cannot receive in any other way.

M. Laitman: Yes?

Student: The Egyptians are actually not some, well, I don't understand yet. How the Egyptians have these great vessels? After all, there's no screen, there's no Tzimtzum, restriction, there's nothing, so what can you receive?

M. Laitman: You receive their vessels and you start to work with them. The smallest vessel to the greatest vessel.

Student: I don't understand, what vessel the Egyptians have, what is the vessel there?

M. Laitman: The entire will to receive.

Student: It can't be filled in a direct way, like the Egyptians.

M. Laitman: It doesn't need to, it doesn't need to. But it can draw a person to the goal, bit by bit.

Student: When I look at myself, if I know that I need to receive something. I understand that to receive pleasure means that it immediately turns off, there's nothing to it.

M. Laitman: You don't want to receive pleasure, you, first of all, want to receive the intention.

Student: This is clear.

M. Laitman: That's it, and after you get the intention, then you chase after the filling.

Student: That, I don’t yet understand?

Question (Petah Tikva Center): (51:58) He says that the Egyptians bring with them questions and doubts. This is not the will to receive, it's a question or a doubt. What do they bring with them? Israel, we’re in the desire to bestow, they don't have this desire. Egyptians don't bring a will to receive, they bring questions and doubts. How does that help?

M. Laitman: What else is needed?

Student: This is what is not clear to me because if I want to bestow, if Israel wants to bestow, they have that, they have a desire to bestow. This desire is wide open, you have the still, vegetative, animated speaking, the whole of reality, go ahead and bestow. What do the Egyptians' questions and doubts add here?

M. Laitman: They can add their questions to the intention of Israel. This is what ultimately happens.

Student: As I understand it, he writes that Israel have the intention. They have an intention to bestow. The Egyptians come and they destroy it for them, they come with questions and doubts. How does that help Israel, what does it give them? If I want to bestow and all I lack is the desire that I can fill, the Creator created the will to receive. He created the still, vegetative, animated.

M. Laitman: So what's missing?

Student: Nothing is missing.

M. Laitman: Nothing is missing. Okay, so what are we doing for one week, let's say, in Egypt, with the great in order to receive?

Student: Well, if I look at us, at myself, in my state, I see that I'm Egyptian. I don't have the intention that Israel had in Egypt. I can understand that I need to build an intention through the process that we're going through in Passover. In the story itself, as he describes it in the article, I don't understand why they needed the Egyptians because they had a basic desire to bestow. They came in to Egypt with such a desire so it's not clear. What do the Egyptians add to them, what did they give them in this process?

M. Laitman: Are you listening to what he's asking? Does anyone understand it?

Question (Petah Tikva Center): (54:34) Yes, the questions of who and what, the desires that we acquire from Egypt. They give us coarseness so that we can rise to faith above reason. Then, when we have faith above reason, we can receive the lights. All of the questions are simply in order to create in a person greater coarseness so that he will have a vessel to receive.

M. Laitman: Yes.

Question (Petah Tikva Center): (55:03) Maybe to continue, he also writes that if they would receive the first spiritual degree, the pleasure there would be so great that they would be stuck there, forever. Also, there’s a question about that, I don't quite understand it because seemingly then it's impossible to receive any spiritual degree before we receive the very last degree. Because if you reach the first degree already, you get stuck. That too is not so clear?

M. Laitman: Okay, more?

Question (Petah Tikva Center): (55:41) It also says there that the people of Israel didn't need these vessels. This is why the Creator had to ask them to please take the Egyptian vessels. They took the Egyptian vessels for the Creator because He wants to give them all the good of the purpose of creation. Israel didn't need it, as far as they were concerned, they were in order to bestow and that's it. They took the Egyptians' vessels following the Creator's request.

Question (Petah Tikva Center): (56:23) It says here, on page 259, as Baal HaSulam explained, the matter of the exile of Egypt was in order to obtain the vessels of the Egyptians. But it was only to borrow and later to return to them. What does it mean to borrow but then give back the vessels?

M. Laitman: Well, what example should we give him?

Student: I will try to ask, technically.

M. Laitman: Not to ask, to answer.

Student: I want to add to the question: Let's say I need to take something, I don't know, water. I say I borrow a bucket from a friend but it's not good, it has holes, it's broken. I fixed this bucket and I filled it with water. Now, I want to bring back the bucket but what about the water, where am I going to put that?

M. Laitman: Okay. You're not answering to what I asked to show us that you're smarter?

Student: Sorry, can you please repeat it and I'll try?

M. Laitman: What did I ask?

Student: I was in my question, I'm sorry.

Question (Petah Tikva Center): (57:53) The way I understand, to borrow means not to keep the Egyptians' desires

M. Laitman: To receive what we want and throw away the desires.

Student: Well, not to use it, maybe to try to understand how we rise above these desires. To understand them because, otherwise, I'm just in a sleep, I'm disconnected from reality, from the will to receive?

M. Laitman: Well, well, well.

Student: I have to understand these desires, otherwise, I'm simply disconnected from it. I have to understand the Egyptians' desire and then rise above it. That's how I understand it?

M. Laitman: In what vessels do you receive what you need?

Student: I don't know how to answer that.

Question (Petah Tikva Center): (59:04) Maybe, as an example of what the friend asked. Let's say, I have a friend who loves some dish very much, I don't have a special affection to this dish. He wants it very much, he really yearns for it. I make an effort, I try to prepare this dish exactly the way he likes it, as he likes it. Then I invite him to me, to a meal, and I actually enjoy the fact that I see him enjoying the meal while he's eating it. It's as though I borrowed his vessel and I worked with his vessel. He receives satisfaction and I receive satisfaction because he receives satisfaction.

M. Laitman: That's not exactly the correct explanation, but, if you don't feel his lack, if you don't feel the pleasure he receives, then it's not really a real action.

Question (Petah Tikva Center): (01:00:26) Maybe Gerald Ford gives us an answer. He explains that when someone starts a business, he becomes tough. He doesn't lose, he doesn't waste any penny, but, when he starts getting achievement, he starts to spend the money. We see that this whole business it's just a game, it's not really related to his internality, maybe that's it?

M. Laitman: There's something in that.

Question (Petah Tikva Center): (01:01:03) The will to receive wants to receive abundance and pleasure, and doesn't know how. This is called Egyptian. Through this desire, Israel has a place to work, they can bestow to i. They can take his desire, his lack, and work with that, and give contentment to the Creator.

M. Laitman: Meaning, what connection is there here between the Egyptian and Israel, yes, in the attainment of the purpose of creation?

Student: The Egyptian lacks light of Hassadim, he’s narrow. He wants to feel good, he wants to feel the abundance, he wants to be close to the Creator.

M. Laitman: Yes.

Student: Israel can take this desire and work with it.

M. Laitman: What does that mean?

Student: What does that mean, it's a nice question that the friend asked. Anyone who's asking a question here, he wants to reach the end of correction. This is his Egyptian that wants to reach the end of correction. We make this scrutiny together, and this is something that is close to Israel. The connection, through connection, through thinking and having concern.

Question (Petah Tikva Center): (01:02:46) It says there in the beginning that Abraham asked, “how will I know that I will inherit it”.

M. Laitman: Yes.

Student: When we speak about the intention in order to bestow, it has no strength, there's no power in it. We don't have the powers as there are in the vessels of reception. The vessels of reception, we always have a yearning, we always chase after the desire. It's a vessel, it’s a vessel that doesn't exist in the intention to bestow. We use this yearning of the desire that exists, naturally, in order to attain the purpose of creation with the intention in order to bestow.

M. Laitman: Okay.

Question (Petah Tikva Center): (01:03:46) I’ll try to add to the friend's example of the meal: It turns out that if I would also love the dish that I prepare for the friend, but let's say I am sick, I can't really enjoy it, but I do have a deficiency for this dish. I invited him, and he enjoyed it and I cannot enjoy it because I'm sick but I would have liked to enjoy it.

M. Laitman: Okay. It's half an example, but it's okay.

Question (Petah Tikva Center): (01:04:28). Can I add to the questions?

M. Laitman: Yes.

Student: Is it an active action of borrowing the vessels? Or simply by incorporating with the Egyptians, we already absorb their desires?

M. Laitman: Of course, without the Egyptians, we will have no desire for this.

Student: What is this action of borrowing? What is the action a person has to do in order to borrow the vessels? Or is it simply by existing in Egypt, he absorbs these desires, these vessels?

M. Laitman: He needs these vessels in order to receive in them. But later he doesn't need the vessels and doesn't need the filling.

Student: I'm asking about the way to receive the vessels, how do we receive these vessels?

M. Laitman: The vessels for what?

Student: Vessels of the Egyptians, he writes that we need to borrow vessels from the Egyptians. What is this borrowing, this act of borrowing? Or is it that simply, in the state of Egypt you simply get them without any action on your side, you simply absorb it. I'm asking, do you simply receive it or do you perform some action in order to receive it?

M. Laitman: Of course, an action.

Student: What kind of action, what is this borrowing of the vessels? How do you borrow?

M. Laitman: You use these desires.

Student: It's in you already?

M. Laitman: When?

Student: What is the borrowing of the vessels? What does it mean that I borrow their vessels, what do I do?

M. Laitman: That you want to use these vessels, you come closer to them and acquire them.

Student: How do I receive these vessels? They exist in me, or do I have to do something in order to receive these vessels?

M. Laitman: No, you awaken them.

Student: How do I awaken them?

M. Laitman: You're willing to go down to the 49 Gates of impurity.

Student: Which means?

M. Laitman: Which means that you receive the vessels of the Egyptians.

Student: What did I do in order to receive the Egyptians' vessels?

M. Laitman: You, simply, agree with this.

Student: Okay, now, what are these desires and yearnings that the Egyptians had and to Israel?

M. Laitman: Well, did you hear the question?

Question (Petah Tikva Center): (01:07:15) If we think that everything that happens, happens in one person, then maybe it means that a person, simply, awakens within himself the desires that belong to the Egyptians. The act of borrowing is that he agrees to use the force of drawing but he throws away their intention. He brings back the intention, I don't want to use the intention but I do want to use the force of drawing the lights.

Question (Petah Tikva Center): (01:07:58) When we come out of Egypt, what do we take from Egypt, what do we leave back in Egypt?

M. Laitman: We take from Egypt the vessels.

Student: What remains in Egypt, then?

M. Laitman: Nothing, the people of Israel need those vessels.

Student: We take everything, really, we don't leave anything behind.

M. Laitman: Yes.

Student: When we borrow the vessels from the Egyptians, from where do we have the confidence that later on we will be able to give back the vessels of the Egyptians, and they won't remain in us?

M. Laitman: We use these vessels: When we reach the end of correction, we need all these vessels. Also, the lights, everything, we don't leave anything.

Student: Maybe I will take the vessels of the Egyptians and I will not use them correctly, but rather incorrectly?

M. Laitman: No, they already see from the darkness, they see the light, the truth.

Student: Another point he brings up in the article that wasn't clear to me: He writes as soon as Moses and Aaron came to the people of Israel, they took upon themselves all the things that the Lord has said to Moses with faith above reason. How Israel, in Egypt, immediately, took upon themselves faith about reason?

M. Laitman: They were ready for this, only not actively.

Student: In the state of Egypt, a person can reach faith above reason?

M. Laitman: He has what to work against.

Question (Petah Tikva Center): (01:10:31) Can we see this process in the Ten, when Moses and Aaron come to the Ten and we connect the above reason?

M. Laitman: That, you guys need to explain to us.

Student: Also, these Pharaohs, the Egyptians, it seems like it is within reason. If you look at the state of the Ten within reason, we see many flaws, lacks. As if we reached a connection on a certain level and we have an intention, we want to give contentment to the Creator with this connection?

M. Laitman: Yes?

Student: If we open up the reason of the Egyptians in the Ten, we will find snakes and scorpions there.

M. Laitman: True.

Student: What do, we do, we go with a greater above reason greater?

M. Laitman: Probably.

Question (Petah Tikva Center): (01:11:32) That is exactly the direction. Maybe I'm wrong but we work in the Ten all of the time to rise and discover the Creator between us. It's not in any one of us, but it's above us, it's between us, this is the work. Then all the time we get doubts and questions and criticism, and all the nasty stuff comes out, this is Egypt. Until we see that it actually governs us, we have nothing to do about it. Then, we ask for help, we receive something that is truly revealed between us, it doesn't matter what we call it now. Now, we realize that all of the doubts we had, all of this, also, it wasn't just Pharaoh, that also came from Him. We can't just leave that, we have to take it in order to make Him even greater. Otherwise, what am I going to do? This is the borrowing of the vessels, each one from his friend, taking the vessels. It's a different, new kind of work, when we already have confidence that we already have a grip on something stable between us. Before that, we mustn’t touch it, but now we have to touch it and use it, otherwise, we'll have nothing with which to continue. It's all in the Ten, otherwise?

M. Laitman: Okay. Do we agree with his answer?

Question (Petah Tikva Center): (01:13:02) I'm asking to look at it, maybe with a broader perspective. Earlier, you said that we need to reach the 49 Gates of impurity. That is, if we look at the whole world and at the people of Israel, I see their desires to receive for themselves. This the borrowing of the vessels that I need to get closer to them and make a correction over them?

M. Laitman: That, you should answer.

Student: What did you mean?

M. Laitman: What desires to receive do you see, today, in the people of Israel?

Student: Everything, food, sex, family, money, honor, knowledge.

M. Laitman: Well, and?

Student: You said that we need to reach all these levels and borrow all these desires. Over them, we have to correct the intention so it will be in order to bestow. I don't really want to get closer to these desires on the levels that I feel them?

M. Laitman: I understand, you want to run away from them, but, now you have what to ask for.

Student: I'm asking, how do I perform this correction? I feel it, I see what is happening in our people, in our nation. I feel these desires very strongly. I'm asking what is the next step that I need to take to correct them?

M. Laitman: Connection and prayer. “And the sons of Israel will sigh from the work” that's it. “And their sighs and cries went up to God”, from the work.

Student: I need to connect with the entire people of Israel on these levels? I think, on the one hand, we work in the Ten which is a very internal level like the friends are speaking here. On the other hand, we also have to reach out, to connect all of the desires of all of the people of Israel. I'm asking, what is the action that we need to perform? What is the next step that we need to perform? If we really feel it, we look out and we see this whole mess. We see all of the desires to receive for themselves of all of the people of Israel, where they are.

M. Laitman: Yes, so what are you lacking?

Student: What's lacking? a prayer to ask for them, that's it?

M. Laitman: Incorporation, that we will receive the desires from them in our vessels in order to bestow, in our in order to bestow. Their coarseness, yes, that's called, the vessels of Haman with the intention of Mordecai.

Question (Petah Tikva Center): (01:16:33) How do we measure that you are directed towards the quality of bestowal with vessels, like you said now with the friends. Where is that point of the focal point that says you're Israel but you're with the vessels of the Egyptians?

M. Laitman: Yes, that's called, the exile, that exactly is called the exile.

Student: What is?

M. Laitman: A strong hand?

Student: They sighed by reason of the bondage?

M. Laitman: That they can't do anything, I guess.

Student: That they cannot be Israel, that the desires to receive are stronger than the thought all day about the friends, about the quality of bestowal, about connection, prayer for the people of Israel. There are so many things that Israel seemingly needs to be directed at and all these corporeal desires are controlling them?

M. Laitman: Yes?

Student: Where are the vessels of the Egyptians, you are an Egyptian yourself?

M. Laitman: Okay, well?

Student: That’s exactly the question: How do we create the Israel as being stronger than the Egyptian and then take from him the vessels?

M. Laitman: So what are we lacking here?

Question (Petah Tikva Center): (01:18:34) We talked a lot about incorporation and borrowing the vessels so I just wanted to discuss this matter?

M. Laitman: Yes.

Student: I don't know if it's logical or possible but let me know if this example is okay: Let's say that there's a friend who's he's a fearful guy, he's always afraid of a little thing makes him afraid. There's another friend who knows how to manage all these things. So what, the guy who's afraid, what he knows how to take some kind of qualities from the brave one and use those vessels. Or you're stuck with your set for the whole life?

M. Laitman: You're right, that's a question and that's exactly the action we need to do. Yes, the Creator takes the weak and helps them succeed.

Student: Yes, how can I take something, some quality or something like that, some vessel from someone else and then I use it?

M. Laitman: Yes, so they get new qualities. That is that he takes the weak and puts them in the hands of the strong.

Student: I can take qualities from a friend and use them? Let’s say, a friend who's more patient, should I ask for such a thing and to use it?

M. Laitman: Yes, of course, incorporate from one another until we reach one whole vessel.

Student: Is it similar to an example?

M. Laitman: Yes, through the connection we as a Ten reach one vessel, that’s how it’s going to be.

Question (Petah Tikva Center): (01:20:52) From all of this discussion, I have another question even more fundamental, maybe. You said, I think that it's the direction that's in my mind everything happens. First of all, everything happens in a person?

M. Laitman: Okay.

Student: I have Israel and I also have the Egyptians?

M. Laitman: Yes.

Student: My first question is what is the Israel in me, first of all? Do I have this Israel inside me?

M. Laitman: Something that yearns to the Creator.

Student: I have something that yearns for the Creator inside me and all of this work that we do together. Maybe it develops and grows a bit, then there's a very special action, this thing. It’s ready to go and to weaken itself as if to take vessels from the Egyptians, which is to lower itself downward to the Tuma’a, to the forty-nine Gates of impurity, in order to later rise higher?

M. Laitman: Let's say, yes?

Student: Meaning, Israel have a certain action, I don't know a very interesting action where they lower themselves in order to rise for the sake of the Creator, for the quality of bestow?

M. Laitman: That's the work of the Creator, to lower them.

Student: From all of this discussion, we always discuss, once we used to draw lots of drawings. We had there the message that's in some or was there all these things in the diagram. Then all that work in the work of the Egyptians and borrowing the vessels, it's all within that diagram?

M. Laitman: Well?

Student: Why when Rabash explains to us he never writes it just like that? He never takes us in a very methodical way where he tells a story. He doesn't explain it in the language, for example, of the Preface To The Wisdom of Kabbalah. Why is it that way, this leap that I'm now doing, when I'm telling you is it seems very distant from what's written here in the article. As a student, I'm looking at it going, maybe I'm saying something correct, maybe I'm saying nonsense. Everything in the article in relation to this, how do we take the material of Pticha, “The Preface to the Wisdom of Kabbalah”?

M. Laitman: So, take this material and clothe it upon it, on that story.

Student: How do I know if this dressing is correct?

M. Laitman: According to what you understand, that's what you do.

Student: Is that a correct direction to go on?

M. Laitman: Yes, you can play with this matter whichever way you want to, with the material. You know the rules.

Question (Petah Tikva Center): (01:24:21) I think there is a matter, here, of the final goal. Where we’re all similar and feel the same, then the goal changes to a goal that’s higher, to our higher life. The desire also changes accordingly, it’s like taking the vessels and raising them to the Creator. Like you take the desires of a simple life that ends then they elevate it to Ein Sof. Maybe there is an answer?

M. Laitman: For now, I don't see that.

Question (Petah Tikva Center): (01:25:09)) I wanted to add another discernment in relation to borrowing the vessels. Where it feels like there's some quality of Israel which doesn't identify with the Egyptians. They do not incorporate the desires of the Egyptians but the borrowing of the vessels is like using the vessels. It’s like in this very knowledgeable way, like a scientist, he's not part of the experiment. But he has the ability to be outside of the experiment and to work with it. That's how it feels, this borrowing of the vessels. It's not entering into the vessels and not to be a part of them, but to use them in this observing kind of way?

M. Laitman: Well, okay.

Question (Holland): (01:26:16) We learned that in this interesting discussion, scrutiny, that bestowing in order to bestow what the Israeli have, what they have, let's say, in Egypt, the Israeli, the Jews, let's say, call it that. How much power do they have, let's say, in bestowing in order to bestow?

M. Laitman: How what to measure?

Student: How much do they have, let's say, to be able to continue the work? To be able to receive the vessels, and to work with, let's say, the vessels of the Egyptians?

M. Laitman: No, they can't, the opposite is written. That the Egyptians love the work of the Jews.

Student: How big do these vessels need to be, these vessels of reception, in order to receive, let's say, the inheritances of the land.

M. Laitman: That's, already, the other half of the exile, but in the beginning, they were in Egypt, the Egyptians enjoyed their work. That's why they didn't want to let them out because what the Jews can do, the Egyptians can't because their intention is in order to bestow. If it works in order to receive, so it's a big addition for Egypt.

Student: Do they already have, let's say, the Jews, do they have the intention already? Or do they already need to develop the intention along the way of the borrowing?

M. Laitman: Yes, but in practice, there is something.

Student: How do they guard, how do you guard, let's say, working with the vessels of the Egyptians? When you're, let's say, in bestowing in order to bestow, you're going to the vessels of the Egyptians, how can you guard them that you are not using the wrong.

M. Laitman: The question is correct, but I can’t explain it.

Student: Let's say we want to come out, we get these full desires, we want to get out. We build this strength of receiving to want to get out but we don't want to use it for ourselves. This is so great that actually I want to use it for myself. How do we guard it that we can use it for receiving it only in the correct way that we use it for, to receive?

M. Laitman: Only through prayer, only by prayer. “And the children of Israel sighed from the work and their despair went up to God from the work”. Then the Creator starts working on them, He expects those prayers, those cries that will, specifically, come from the will to receive that yearns to bestow.

Student: Only through prayer for each other? Is that what's called, the Arvut, that we pray for each other?

M. Laitman: Of course, yes. Along with the Arvut, along with the work of slavery in Egypt and getting blows. And from that, their prayer reaches an answer.

Student: I should constantly guard the friend so that he doesn't use it for himself?

M. Laitman: Yes, of course, the connection between us while we're in Egypt and coming closer to the Exodus of Egypt, that's something essential.

Question (Kyiv 1): (01:32:06) What are the vessels of the Egyptians?

M. Laitman: The egoistic desires of the most natural, pure way.

Student: It's written that there are vessels of gold, vessels of silver? What does that mean?

M. Laitman: Yes, gold is the fourth phase, silver is the third phase.

Student: I want to connect with my friends in the quality of bestowal, to connect with the Creator. Where are the vessels of Egyptians, in that?

M. Laitman: In all your egoistic desires.

Student: We learn that I need to rise above them, maximally. To not use them but to connect with the friends, not to think about the egoistic desires of mine. What does it mean that I ask them, what does it mean that I borrow them?

M. Laitman: You're asking the Egyptians for their desires and intentions to bestow. And you use the bit of light that's in them, you use it, your egoistic desires that go through the stage of recognition of evil. They recognize how they're opposite from the Creator, and that way you start rising above the ego, you reject it. And that's how your Exodus from Egypt, begins.

Question (Petah Tikvah Center): (01:34:08) The vessels that we borrow, do we take them, afterwards, to the desert or to the land of Israel? What happens to these vessels, afterward?

M. Laitman: They are very good vessels, they guard us. Afterwards, on every degree, you can check what's happening with them.

Question (Turkiye 2): (01:34:51) How can a person return the vessels that were borrowed from the Egyptians? How does it make a person feel?

M. Laitman: I didn’t understand the question.

Student: How can a person return the vessels, and what does it make him feel?

M. Laitman: That we'll have to learn but he needs to receive all these lights also in order to bestow. Because while in Egypt, you still can do that but when one already comes out of Egypt, he uses them to receive in order to bestow. And his vessels get corrected, yes.

Question (Moscow 1): (01:36:18) It's written in the article that he cannot receive light on all degrees because the Egyptians will take it. It turns out that all the light and all the progress takes place at the end of the correction? It's not understood so well.

M. Laitman: I didn't understand the question.

Student: It turns out that we do not receive the light according to the degrees because we only receive the light at the end of the degrees.

M. Laitman: In the correction, we get the light through the shells.

Student: Meaning, that the light doesn't reveal on every degree.

M. Laitman: It doesn't have anywhere to be revealed. You don't have vessels that are suitable for it.

Question (Turkiye 7): (01:37:19) In relation to the question: Israel has no fuel to progress spiritually because they do not want to receive anything, therefore, they ask how they borrow the vessels of the Egyptians with the intention to use them as fuel.

M. Laitman: Yes, yes, that’s right, what he said.

Student: He said that in relation to the question that we asked earlier.

M. Laitman: Okay.

Question (Latin 24): (01:38:06) These vessels that are borrowed from Egypt, did they turn into deficiencies that we need to correct? Then to work on the correction in bestowal?

M. Laitman: Yes, afterwards they are work in the form of bestowal, receiving in order to bestow.

Question (MAK 4): (01:38:48) Can we say that the preparation of the big vessels through the desires of a person, and then he processes the desires until he reaches a complete degree? Then the vessel becomes filled with light?

M. Laitman: We'll see it in the process.

Student: The deficiency needs to receive an illumination for the Creator to add more to the will to receive?

M. Laitman: The deficiency doesn't need to be filled with light. That, already, a person manages.

Question (Florida): (01:39:35) I think you answered the question about the vessels changing when we return them to the Egyptians, Because it's a lot of work to work to with these vessels, and the Egyptians, I don't know, they're not going to give up all these vessels without something in return. Are the vessels changed, in what way are they changed?

M. Laitman: We'll still have to learn how to use those vessels. It's good vessels, they're heavy, yes. All the vessels are good, and all the lights that come against them, that exist in them, it all comes from Egypt. That's why Israel must go into Egypt, in order to bring them out, the vessels with the lights outside of Egypt. And then to learn how to work with them in order to bestow.

Question (Hadera 1): (01:41:13) Is the miracle of exiting Egypt, is that something that we receive the middle line through from above?

M. Laitman: The miracle of coming out of Egypt? Well, let's say the middle line. It's not the whole way, though.

Student: The exile vessels that came out of Katnut, smallness, in the left line, and they're stuck there?

M. Laitman: Yes.

Question (PT 6): (01:42:02) The vessels of Egypt are corrected through Torah and Mitzvot?

M. Laitman: Of course, all the vessels that we want to correct, from the first to the last, is corrected through keeping the Torah and Mitzvot, the Torah and the commandments.

Question (H 4): (01:42:31) In the Haggadah, it is written that the wicked asks, what does this work for you? Then it's written that because you came out of the collective, so that's why. I want to ask if there's a connection with this topic, in terms of that only incorporating with Israel, can you work with these vessels?

M. Laitman: Yes.

Student: It's a reminder for us that there are vessels of incorporation between us above reason? We cannot correct those because the Creator wants us to enjoy them, even though we have this attraction to them, as Israel.

M. Laitman: At least the first half was right.

Question (Haifa 3): (01:43:23) In relation to borrowed vessels, can we give an example where we go to the bank, we take the loan with the intention that we receive stronger vessels, stronger desires?

M. Laitman: Yes?

Student: Is that in order to be dependent on the bank?

M. Laitman: Yes, so that we'll have bigger desires, yes.

Question (Women English 1): (01:43:58) If we are successful in borrowing from the Egyptian vessels, is this close to the raising of the dead?

M. Laitman: No, not yet.

Question (Woman PT 10): (01:44:35) If I understand correctly, the process is that we cannot approach the bigger, stronger vessels unless we are already above reason.

M. Laitman: Correct.

Student: Meaning, the step before us now, even individually in the Ten and also together, is to reach above reason. Then we can work with the heavier desires.

M. Laitman: Yes, correct.

Question (ITA 3): (01:45:08) What is the sign that we receive the vessels of the Egyptians in the work?

M. Laitman: What's the sign for it? That, I feel myself that I want to receive from myself and by that, I feel myself succeeding.

Question (Woman Brazil 1): (01:46:32) The question: Is consulting the consultation of the king with Haman, is that I need to consult the Haman inside me in order to know what to bring to the Ten and to honor my friends?

M. Laitman: Yes. We'll still have to go through all those states.

Question (Havera 2): (01:47:00) In my sensation we are living this period, today. We see the forces in the world, these desires of Haman and we as Bnei Baruch are trying to create that force of Mordechai. That sorrow that you feel between the feeling of Mordechai and the feeling of what's happening around you, really brings great sorrow, which raises a prayer. Can we take that limitation?

M. Laitman: You can do whatever you want, just the more you can, separate yourself from your haters and do what you need to do in order for you to be connected from within Israel. And then you add them back to you. Otherwise, all in all, you're just waiting until they will win.

Question (MAK 3): (01:48:19) He writes in the article: He asks the children of Israel what to give them, and they answer that we don't need anything from You, but on the contrary, all of our yearning is to bestow to You, and not what You will give us. What is the meaning of all that?

M. Laitman: The meaning is that the Creator isn't demanding anything of us. Only that we take the form of him, and where we can receive from Him.

Student: Can we also say that the people of Israel want to acquire a Masach, a screen?

M. Laitman: Yes.

Student: Then only after that, they can receive the vessels of the Egyptians?

M.Laitman: Yes.

Reader: Either the article; The Freedom or Shara Kavanot, Gate of Intentions.

M. Laitman: We finished this, right? So, The Freedom.

Reader: (01:49:42) We'll go to the next part of the lesson, and before that we'll sing a song together.

Cabalá Media

Cabalá Media

Área personalIniciar sesión para me gusta, guardar y suscribirse a videos

La paz entre nosotros es la clave para la paz mundial

La paz entre nosotros es la clave para la paz mundial

La paz entre nosotros es la clave para la paz mundial

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

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

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