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

Daily Morning Lesson: October 28, 2025

Part 2: Live broadcast with Rav:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. #1. Inner Light #1.

Reader: Shalom, we're reading in The Study of the Ten Sefirot, part 4, volume 1, part 4. We're going to be starting a new Chapter, Chapter 2, item 1. We're heading.

Reading: (00:22) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. #1. - Twice

When the lights ascend and depart, they draw reflected light from above through couplings by striking.

1. We must now let you know by a different approach, which includes all the worlds, regarding the matter of the return of the lights to the Emanator. Besides what we have explained elsewhere, although they ascend and depart, they draw from above downward (1), from the Emanator, the discernment of light called reflected light.

Reader: Again, the words of the Ari, item 1.

M. Laitman: So, let's keep going. Let's go to inner light.

Reader: Inner light, item 1, explains to draw from above downward.

Reading: (02:13) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. Inner Light #1.

Inner Light

1. During the departure of the light of Keter because of the ascent of Malchut to ZA, to phase three, there was a coupling of upper light in the screen of phase three, and ten Sefirot of direct light and reflected light on the level of Hochma were extended. In this way, couplings were done in all the degrees along the ascent of the screen for its refinement (see Inner Observation, Part 2). The ARI writes, “although they ascend and depart, they draw from above downward, from the ‎Emanator, the discernment of light called reflected light,‎ since every coupling by striking draws reflected light from the upper light, as that part of the light that is rejected from Malchut is called reflected light.

Question (Kyiv 1): (03:37) But when Malchut rejects part of the light, it is written here that when she rises to Zeir Anpin to phase three, the light of Keter emerges. What does it mean that the light of Keter emerges?

M. Laitman: We'll see. We will see. You can say that the light of Keter comes out of the Sefira of Keter. Maybe you can present it in a different way. There are a few questions here that we will scrutinize.

Question (PT 19): (04:30) He says here that every coupling of striking that is rejected by Malchut is called reflected light. What does it mean reflected light? And why is the light rejected? What's the essence of this action? I've never heard of such a thing that it's rejected, the reflected light.

M. Laitman: The vessel of Malchut decides that it doesn't want to receive any more light that comes to her, but rejects it. Rejection is actually part of reception of the light, as we'll learn later. We will learn now. And that's it.

Student: The whole thing it says is that the coupling of striking is that Malchut rejects it. So, if it's a coupling of striking, why is it rejected? A certain essence of an action happens here. So, it's an action that is called... it's causing a coupling of striking. So why would it be rejected? It seems like it's opposite work. It's as if the Creator is against me. I'm doing something about it. Why is it rejected? It should be received, not rejected. I think that way, no?

M. Laitman: Well, we'll see. I guess this rejection helps to connect between the will to receive and the light.

Student: When I want something and it repulses me?

M. Laitman: Not you. The light that comes to the vessel is rejected. And the reason exactly, we'll read about it in a minute.

Question (Turkiye 1): (06:38) What's the difference between the light that comes from the Creator to the created being, and the light that the created being gives back to the Creator? The reflected light. What's the difference between these two lights?

M. Laitman: There's a big difference. The light that comes from the created being to the Creator is the attitude, the relation of the created being towards the Creator. And it rises and clothes upon the Creator's relation to the created being. Then both of them, in that action, start being connected to one another. What we get from this action is already the result of one connecting to the other. The created being and the Creator already keep going together. We'll see it in a minute.

Question (W MAK): (08:14) It was written that the departure of the light is immediate, and here it's gradual. It's written that when the lights rise and depart…

M. Laitman: By that, the light gradually departs exactly the way it came in. That's why we need to learn every step that the light takes, and separately.

Student: It's about the expansion of the light. What's the difference between the first and the second expansion? What does the first expansion give, and what does the second give?

M. Laitman: In the second expansion, there are already records from the first expansion, and they clothe upon the true expansion, the current one that's taking place now. That's why the light that enters the vessel is already very diverse, colorful. The vessel gradually receives it, and inside, there are new frequencies already.

Student: I also wanted to ask about the first departure and the second departure. What do the first and the second give?

M. Laitman: The first and second departure, we'll see in a minute.

Student: True vessels are happening from the first departure or the second?

M. Laitman: I guess from the second one, but we'll see this already now. A lot of questions in the beginning won't add anything to us. We need to read what Baal HaSulam gave us, and Rabash. Then we'll see what's clear and what isn't. Okay.

Question (Petah Tikva Center): (11:02) It's clear that the expansion precedes the departure. How is it that the departure of the light is more scrutinized or more discerned? Why is it that way?

M. Laitman: It could be that we should understand that a departure is a connection of the vessel and the fulfillment in a more internal manner between them. That's why the departure of the light is more scrutinized.

Question (Florida): (11:51) We used to draw in diagrams; the reflected light is coming from below upward, but here, The ARI writes that the discernment is from above downward. So, can you please explain?

M. Laitman: Either from the Emanator or from the emanated being, where the action starts and where it's extended towards. We'll talk about it more.

Question (Petah Tikva Center): (12:41) Why does he say that the reflected light extends from the upper light and doesn't extend from the Malchut?

M. Laitman: Reflected light…

Student: In Inner Light for Item 1, in the end it says that the reflected light extends from the upper light. I'm asking why from the upper light and not from the Malchut. Which is a response of Malchut, it should be, the reflected light.

M. Laitman: Maybe we need to see below if there's an explanation there. Any coupling by striking extends the reflected light from the upper light. And the part that is rejected from Malchut is called reflected light. We'll see.

Question (W Unity): (14:07) We're at a stage where Malchut rose to Zeir Anpin, and the coupling took place there. And the reflected light that's extended doesn't come from the previous Partzuf, it came from the surrounding light, right?

M. Laitman: Yes. Yes.

Student: It was extended in Hochma. So, the reflected light of Hochma of the previous degree and the reflected light of the current light are distinguished by what? Is it the same light, or are there differences?

M. Laitman: It's a huge difference. Back then, there was Partzuf Keter, and now Partzuf Hochma, and between them, there are different types of interconnections. I think we just need to study this automatically, like what Baal HaSulam is writing about, and afterwards, we'll gradually have… it'll be clear. We'll feel upon ourselves how these light enters, and exits, and how they come one after the others, and what forms, and so on.

Student: So, Malchut rises to Zeir Anpin means that the light of Malchut, the Direct light, rises and departs, where prior to that, there was direct light with reflected light of Keter, now it's direct light with reflected light of Hochma, and the coupling of these lights influence one another?

M. Laitman: Yes.

Student: Can we say that a coupling extends a new light towards each of us? Whoever engages in correction draws a new light to the creation that wasn't there before?

M. Laitman: Each one of us will draw the light that is extended by his soul, by the Malchut.

Question (W Unity): (16:42) Can we say that the inner light is like a mirror of how the reflected light clothes the direct light?

M. Laitman: Yes.

Question (Petah Tikva Center): (17:03) It feels like the rejection really helps the connection with the Creator.

M. Laitman: Yes.

Student: Why do we call the departure of the light reflected light? What's the special connection that the Creator builds with the Kli, actually? I don't have to say created being, but there's some new connection, new relation he builds here, that the moment there's a departure, they call it reflected light, it returns.

M. Laitman: They want to emphasize that the vessel itself, a created being begins, begins this action and extends it. It's already the created being's desire to connect to the Creator.

Student: This whole process contributes to the accumulation of the screen?

M. Laitman: Because this action is opposite than the action of receiving the light.

Student: What is a refined screen actually? The last couple of days we did a lot of scrutiny between us, and we wanted to scrutinize what is a more refined screen.

M. Laitman: The screen is the vessel of the Partzuf that stands in the way of the reflected light, of the light that extends from above downward. And the reflected light that we have is the light that is rejected from the Partzuf, from Malchut that rises and clothes upon the Sefirot of direct light. I don't know what else I need to say.

Student: When we say a more refined screen, it means there's a decision. How in the process of my decision, we're constantly making decisions, to rise and be in my private desire or common desire how I want to bestow more to the Creator? How actually in this more refined screen, what changes in our decision from one refinement to the next?

M. Laitman: When the vessel works with a different will to receive, that's why in that different will to receive, the screen changes and connects to the light every time on a different degree. And from that Upper light extends a part of it into the Partzuf.

Student: Meaning, in this process, the more the screen was getting refined, we can say that we're closer to one another and to the Creator as one more common vessel?

M. Laitman: Yes.

Question (Petah Tikva Center): (21:09) He writes here in item one, in the middle, he says, although they rise and depart, they extend above downward from the Emanator, called discernment of light called reflected light. What does it mean that from above there's reflected light?

M. Laitman: That's a question they usually ask, because reflected light is something rejected from the screen, from the Malchut. And here it says it this way. So, you're asking why reflected light isn't coming from Malchut, or the screen standing at Malchut, that Malchut wants to clothe on what's before her, on the sources of the light. Here, it's supposedly that. Was it written?

Reader: Item 1, the words of The ARI. Can I read it again? We can read it again?

M. Laitman: Well, well.

Reader: Item 1 in the headline he writes,

Reading: (22:56) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. #1.

When the lights ascend and depart, they draw reflected light from above through couplings by striking.
1. 1. We must now let you know by a different approach, which includes all the worlds, regarding the matter of the return of the lights to the Emanator. Besides what we have explained elsewhere, although they ascend and depart, they draw from above downward (1), from the Emanator, the discernment of light called reflected light.

M. Laitman: Yes.

Student: So, what does it mean that they extend from above downward reflected light? Why isn't it from below upward?

M. Laitman: Because they connect to the Sefirot that are already in this action with the upper light. And they're connecting to them and extending, continuing the light that's in them.

Student: Why is it called reflected light if it's actually an action that comes from above?

M. Laitman: No, it's an action from below, from those Sefirot that now want to be filled. They are specifically called Sefirot of reflected light.

Reader: We can continue to the Inner Light also.

M. Laitman: Do you want the explanation of inner light?

Reader: Yes, maybe there will be more?

Reading: (25:03) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. Inner Light #1.

Inner Light

1. During the departure of the light of Keter because of the ascent of Malchut to ZA, to phase three, there was a coupling of upper light in the screen of phase three, and ten Sefirot of direct light and reflected light on the level of Hochma were extended. In this way, couplings were done in all the degrees along the ascent of the screen for its refinement (see Inner Observation, Part 2). The ARI writes, “although they ascend and depart, they draw from above downward, from the ‎Emanator, the discernment of light called reflected light,‎ since every coupling by striking draws reflected light from the upper light, as that part of the light that is rejected from Malchut is called reflected light.

Question (Petah Tikva Center): (26:09) So, what is the meaning that he extends reflected light from the upper light?

M. Laitman: Because he draws a light from the upper light and receives the reflected light from it.

Student: And what's the difference between the reflected light that actually returns from the rejection of Malchut and the reflected light of departure?

M. Laitman: There's no reflected light of departure here.

Student: So, we'll continue. There are more questions from the friends.

Question (Petah Tikva Center): (27:15) It's written in the heading of item one. When the lights ascend and depart, they draw reflected light from above through coupling by striking. So, the lights depart, and then they rise through the striking by coupling. But if the light wouldn't depart, then there would be no coupling by striking?

M. Laitman: No. No.

Question (Hadera 1): (27:59) I also wanted to scrutinize that. It's not written so clear, but previously, when we read the first part in item 5, Inner Light, 30, this process is explained pretty clearly. And it seems to me that it's written there that the reflected light that descends from above downwards is reflected light, that there was a reflected light in the upper degree, and now it is entering below. And I understood that specifically in relation to the current degree, it's descending. It plays the role of the direct light. Because it's reflected light that has direct light inside of it, and coming from above downwards, meaning it's not direct light that descends downwards. It's reflected light, and it is clothed in the direct light that's clothed in reflected light.

M. Laitman: Yes, that's correct. Good.

Question (Haifa 1): (29:27) Reflected light can only be under the condition that there is a screen, or the bestowal of Bina, that I can show the Creator that I have the forces to reject their direct light even though it's the endless pleasure. But I don't want it for myself, in my intention. Only under the condition that he will receive in order to bestow, I go and bring Him contentment. So, by that I am the receiver of the direct light. Is that correct?

M. Laitman: Yes.

Question (Haifa 3): (30:18) Malchut in her yearning for the light of Hassadim, causes a coupling in Abba and Ima, where there is Hassadim in Gevura and Hochma in Bina. It's in the yearning through Zeir Anpin, which actually caused the coupling. Malchut in her yearning. We once talked about this. Is that the direction?

M. Laitman: We'll learn about it.

Question (Petah Tikva Center): (31:11) When we talk about Malchut that raises reflected light, we're actually talking about Malchut in each and every Sefira, yes?

M. Laitman: Why is that important?

Student: It's important because for all the talking, I'll say why it's important. My question is, all this whole mechanism of direct light and reflected light, we learned that it's in order to clothe lights in the vessel of Keter.

M. Laitman: Yes.

Student: Now, the moment the new light clothes the vessel of Keter, let's say it clothes Nefesh on the vessel of Keter, I'm sorry, from Hochma, it clothes it. The whole mechanism is of reflected light. We read that he writes here that it's called joy, the whole result of direct light and reflected light.

M. Laitman: Yes.

Student: How do you come to such a state that, I don't even know how to ask it, but how in our work do we come to such a state that there is direct light and reflected light? How does that look in the work between us?

M. Laitman: It's a completely different question, words between us.

Student: How do we enable this to happen, maybe not upon us, but to the system?

M. Laitman: By not wanting to receive, we can extend the light as much as it comes to us from the ten Sefirot of direct light, and usually, we do a connection with it on all degrees, you could say in all the Sefirot, and by the lights that depart, we extend from above downward reflected light.

Student: Is that through prayer?

M. Laitman: By connection.

Student: How does that connection take place?

M. Laitman: You can say prayer if you want. Connection. Connection from the general Malchut, connecting to the light in the Sefirot.

Student: So, what happens in the creative being for this to happen? What does he need? The light of faith? What does he need? He needs to rise above reason, he needs to receive the light in order to bestow, that's what I'm asking practically in the work.

M. Laitman: Practically in the work, when we feel the lights ascend and depart, so we discover that they extend from below upward from the Emanator reflected light, and then we use that reflected light And with its help, we perform couplings.

Reader: Let's keep going to item two. The words of The ARI, item two.

M. Laitman: Item two, okay.

Reading: (35:31) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. #2. - Twice

The departing light leaves a record in its place
1. 2. There is yet another great and very beneficial discernment: Even though they depart, they never completely depart from all of their own phases and ascend. Instead, they leave of their strength and of themselves some illumination below, in the place where they first stood. This illumination is never uprooted from there, even when they ascend upward. This illumination is called a record (2), as it is written, “Set me as a seal upon thy heart,” mentioned at the end of Parashat Mishpatim in Saba (114, 71).

Reader: Again, number two, words of The ARI, headline.

Reader: He explains in Inner Light, number two, what a record is.

Reading: (37:34) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. Inner Light #2.

Inner Light

2. The record is like a seal. After the seal leaves the place it was once attached to, it leaves its entire form there, nothing missing. So is the manner of the upper light: If it expands into some place, even when it departs from there, it leaves there its entire form, not a single impression missing. In the end, it shall return and manifest in the full measure, as in the beginning.

Question (Petah Tikva Center): (38:36) I wanted to ask about a few definitions. First of all, he speaks about coupling of striking. So, does the striking come before the coupling? Is the coupling a result of the striking of the light?

M. Laitman: A coupling is a result of a striking.

Student: So, the lower one first doesn't want to receive the light because it wants to scrutinize as much as it can receive.

M. Laitman: Well, let's say.

Student: Let's say, okay. So, and the question is, so now we have reflected light. He writes that the reflected light is as much as it is rejected from the vessel that Malchut can receive. So, what is received as the vessel's inner light? That's the difference between the reflected light, or the whole coupling shows as much as it can receive in the upper light and give back with reflected light? That's how it works?

M. Laitman: Yes.

Student: So, the records, what we just read about the new term record, it remained from the inner light that felt?

M. Laitman: What are you asking?

Student: I want to scrutinize all the definitions. There are many definitions. It sounds like we're confused. So, just to scrutinize the order of the things. A record is the end of the process, but the striking of the light, the rejection of light is what scrutinizes how much it can take in and how much it needs to reject? Just to understand if that's right.

M. Laitman: In the striking of the light, in the record, all the details are scrutinized. And later, when it comes again the meeting between the upper light and the record from the direct light, is that part that can belong to the Partzuf that we're beginning now can be.

Question (French): (42:04) We learn that in this world, below the Machsom, there is no light, that we're completely opposite of the light. That's why it can't be held. And here he says that the light truly departs the vessel. So, in this world in the places that are most opposite of the light, is there some illumination that remains?

M. Laitman: Yes, the light must be in the vessel all the time, even when it's against the general plan. Otherwise, nothing will happen. That's why we always talk about the presence of the light in the vessels. Even though it departs, even though it inverts, it doesn't matter. The light can't leave the vessel, and between them, there is an eternal connection.

Question (Darom 1): (43:45) It's about the reflected light that comes from above. Maybe we can depict it as that actually everything is like a system of relationships. So, you bestow love to us, to everybody. We, in the coupling by striking give you our love back that you give us. And in the process of the departure of the light, with the TANTA and everything there, so you extend reflect the light, your love, which is reflected light that continues in this whole process. So, could it be depicted in this way?

M. Laitman: In what way?

Student: The reflected light in the coupling by striking, the moment it ends, the moment the light departs and are extended upward, it doesn't end exactly there. But you keep the process going by reflected light, and you give love back to us, which is the reflected light from above.

M. Laitman: Where is this written? Where is this written?

Student: It's written that the reflected light, there were also a few questions about it, that reflected light extends also from above. That there's reflected light that Malchut raises and there's reflected light that stems from above. It's written. We can read it.

Reader: I think we should just keep reading and then we'll understand from Baal HaSulam’s words. Also, I'm asking all the friends if you could not give long depictions and then ask off if that's the right depiction, but ask exactly what we're reading about, what's written, and then a short question.

M. Laitman: So let’s continue.

Reader: So, number three, the headline.

Reading: (46:06) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. #3.

Every upper light to its lower one is as the relation of a father to a son.

3. The reason is that the upper lights are to the lower lights as a father to his sons; he always wants to bestow upon them, as is explained regarding honoring the father and the mother. A single spark is extended from the father to the son and never moves from there. Similarly, here in the ten Sefirot, the upper ones leave some illumination in the first place, called a record, so that illumination would be drawn from there to the lower ones (3).

Reader: Inner light number three explains the records.

Reading: (47:00) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. Inner Light #3.

Inner Light

3. This applies to both the light and the vessel, to the general and to the particular. The Rosh, Toch, Sof of the second expansion of AK, called Partzuf AB of AK, were born and emerged from the records that were included in the Tabur of the first expansion of Adam Kadmon that ascended to its Peh (see Table of Topics, item 210).

It is the same in the particular. A record that remains in the vessel of Keter of the first expansion becomes a male in the vessel of Keter of the second expansion. The record that remains in the vessel of Hochma of the first expansion becomes a vessel of a male in the vessel of Hochma of the second expansion. From their coupling emerged the males in the rest of the Sefirot, as the ARI wrote in Tree of Life.

Also, the females of the second expansion are made of the records that remain of the four levels that emerged during the first departure, called sparks, or letters. The incorporation of Malchut in ZA is made of the sparks that fell from the level of phase three, namely ZA, into the vessel of Malchut, namely phase four. Afterwards, in the second expansion, when the light of Malchut clothes the vessel of ZA, it finds there the vessel of Malchut that belongs to it.

Thus, the force of the sparks that fell from the reflected light of the level of phase two, which is Bina, caused the incorporation of ZA in the vessel of Bina. Later on in the second expansion, when the light of ZA came and clothed the vessel of Bina, it found its vessel there, and so on similarly (see Inner Light, Chap 3, item 80).

Thus, all the phases in the lower Partzuf are extended only from the records that its upper Partzuf left. The ARI writes, “The upper lights are to the lower lights as a father to his sons.” It means that a lower Partzuf is extended from an upper Partzuf as a son from a father. In other words, it cascades from the self of the lights in its upper Partzuf by the records that remain in the vessels of the upper Partzuf from its lights.

The ARI writes, “the upper ones leave some illumination in the first place, called a record, so that illumination would be drawn from there to the lower ones.” Remember this in all the places, for this is the key to the cascading of the degrees by cause and effect, from the beginning of the line to the end of Assiya.

Reader: Number four, Headline.

Reading: (51:03) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. #4.

When the light of Keter departs, it leaves a record in its place to shine for Hochma.
1. 4. It turns out that when the Keter ascends and departs, it leaves one record in its place, in its own vessel (4), to shine for Hochma, which is below it, after it ascends and departs. After it ascended and departed, an illumination was extended to the light of Hochma from that record (5) that the Keter left in its vessel. Although afterwards the light of Hochma will also ascend and depart to the emanator, nevertheless, the record that remains in the vessel of Keter does not move from it, even after the light of Hochma ascended to the emanator.
  
  Reader: Inner light of item four explains one record in its place.

Reading: (52:16) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. Inner Light #4.

Inner Light

4. We might ask: In item 9 he says that the existence of the vessel was made from the record, and here he says that there is a vessel even before the record and before the departure of the light! The thing is that there are two kinds of vessels in each Partzuf, which are: Vessels that are drawn from the first look in the Malchut of Rosh. This Malchut expands by the force of the reflected light in her, which she raised from below upward and expanded from her and within her into ten Sefirot from above downward. They are considered the vessels of reception for the first expansion. There is yet another phase of vessels in the Partzuf, which are drawn by the second look in Malchut of the Guf of the Partzuf, which causes the departure and return of that light to the emanator. The records that remain after that departure become complete vessels (see Part 3, Chapter 12, Inner Light).

All these records of the second look are drawn to all the phases, meaning to its lower Partzuf. It is said, “The upper lights are to the lower lights as a father to his sons.” It means that the lower Partzuf is extended from the upper Partzuf like a son from a father, meaning by the records that remain inside the vessels of the upper Partzuf from its lights.

The ARI writes, “the upper ones leave some illumination in the first place, called a record, so that illumination would be drawn from there to the lower ones.” Remember that thoroughly for it is the key for the cascading of the degrees by cause and consequence from the beginning of the line to the end of Assiya, where each lower one is caused by the records of its upper Partzuf.

M. Laitman: Wonderful, thank you.

Reader: Questions or should we keep going?

Question (Petah Tikva Center): (55:28) The record, it's also an impression from the expansion of light and from the departure, right?

M. Laitman:

Student: Does this principle also work in us, that everything he explained also in us, every time the light enters and exits, a record is left?

M. Laitman: I can't say.

Student: I'm trying to understand if our transition in states is the same mechanism of the records.

M. Laitman: I don't know.

Question (W Turkiye 8): (56:29) In item 2, it was written that He, it was like, put it as an imprint on your heart. What does it mean, what light is imprinted in our heart?

M. Laitman: Yes, your heart, our heart is Malchut. That is what we feel after this action, that the record illuminates inside the ten Sefirot of the Kli.

Question (W Turkiye): (57:17) Our study in TES brings correction to the whole world. So, what inner relationship should we have in order to hasten this process?

M. Laitman: We'll get to that. We'll get there.

Question (W German): (58:09) Why can't I understand the Ten Sefirot? Even though I'm trying, I'm not succeeding.

M. Laitman: It'll work out. The main thing is not to let go. Just keep reading, and it'll come.

Question (W MAK 167): (58:50) What does the screen refine from while it ascends?

M. Laitman: The screen refines only if there's a reason for it. But as a principle, you could say that the screen actually grows. It gets thicker and not refining. Since when it ascends more, this way has to be stronger. We'll go through it. Now we need to end this lesson, and we'll continue later.

Reader: Thank you, Rav, and we'll continue to the next part of the lesson.

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

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חלק 3 בעל הסולם. תורת הקבלה ומהותה, שיעור 7

בעל הסולם. תורת הקבלה ומהותה, שיעור 7

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קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

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כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי27 груд 2018 р.(בוקר)
חלק 3 בעל הסולם. תורת הקבלה ומהותה, שיעור 7

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© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם