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

Daily Morning Lesson: October 7, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #5

Reader: Hello friends, we just went through a very special time: the holidays, lessons from the Sitrin Congress. We got some tremendous gifts. We had a few lessons preparing us for the Congress coming up in three weeks. And as we get closer to the Congress, we're going to try different things. We're going to have all kinds of lessons. We now saw a lesson about “There's None Else besides Him,” in memory of October 7th. But we'll have all kinds of lessons in different shapes. We'll have lessons about Rabash, lessons with friends, lessons with TES, as we're having now. And together, we're going to continue both our preparation for the Congress and the building of the connection between us. Now we're going to get into a very powerful TES lesson, very internal. Continuing what we learned from before, volume two, items five and six. We're going to take with us everything we got from the previous lesson. And go together with Rav into the TES lesson.

Reader: And the main thing for us right now is that we need to define our attitude towards the Creator. We're reading about straightness and circles, same relationships of how we want to perceive Him. In the lesson, we will also hear that Rav says that the light connects between the vessels. The Creator obligates us to connect between us. The light connects between the vessels, and the Creator obligates us to connect between us.

I'm asking, let's try, the lesson is abundant, very rich. And I'm asking for you, if someone could tell me, what did Rav say this is about? About what part in the text that we read, which is also so rich, what did Rav say this is about? Again, he said, as the light connects between the vessels, the Creator obligates us to connect between us.

Reader: Maybe write it down. Maybe we can repeat it.

Reader: The light connects between the vessels, and the Creator obligates us to connect between us. On what Rav said it?

Reader: Yes, and we are reading from Volume 1, Part 1, Part 2. We're in Item 5, above from the words of the ARI. Item 5, Volume 2, Chapter 5. Let's go to the recorded lesson.

Reader: The Study of the Ten Sefirot, Volume 1, second Part, Item 5.

Reading: (03:54) TES. Vol. 1. Part Two. Chapter One. #5

Arich Anpin of the circles shines for Abba and Ima of the circles in the state of windows, from the three lines: right, left, and middle in him. The light is extended from them to all the circles, in a way that all the elements that exist is in the straightness, also exist in the circles.

5. Even when the ten Sefirot are regarded as circles ₍₄₀₎ one within the other, they already have all the states of reception of the abundance that exist in the ten Sefirot in the line of straightness ₍₅₀₎. It is so because the circle of Keter, called Arich Anpin after the correction ₍₆₀₎, has one hole and window ₍₇₀₎ on the right side of the circle ₍₈₀₎. From there, the light of Arich descends to the circle of Abba and shines to it ₍₉₀₎.

There is another window, on the left side of the circle of Arich, and the light exits until the left side of the circle of Abba, which is within it, punctures it and makes a window in it ₍₁₀₀₎. The light is extended from there to the circle of Ima inside the circle of Abba, and shines in it. It turns out that when the light passes in the left of the circle of Abba, it is not for Abba himself; it passes there only as a passageway ₍₂₀₀₎, but the illumination is primarily for Ima.

It follows that Arich Anpin shines for Abba and Ima together, just as it is in their straightness. Even though they are one circle within the other, they still have straight lines, ₍₃₀₀₎ right, left and middle, in the windows in them. The light is extended from there in ten Sefirot of circles, through completely straight lines, in all the details in the ten Sefirot of the straight line of Ruach.

M. Laitman: We can see that from AA of Atzilut and below, we are starting to see the governance in three lines.

Reader: We're leading to little item 40, meaning the ten Sefirot of KHB ZON extend in straightness….

Reading: (06:17) TES. Vol. 1. Part Two. Chapter One. Little Item #40

40. Circles one within the other: Meaning the five degrees KHB ZON are not extended in straightness, meaning one below the other, from refined to coarse (Part Two, Chapter One, Item 5). Rather, the five degrees are equal to each other, and not one below the other, namely coarser than the other. Of course, there is a differentiation of cause and effect between them, because they do emerge from one another and are extended from one another. Thus, Hochma emerged from Keter, Bina from Hochma, Zeir Anpin from Bina, and Malchut from Zeir Anpin (Inner Light, Part One, Chapter One, Item 50). However, that above differentiation of cause and effect is defined by their being one inside the other, where each reason causes its consequence: Hochma is caused by Keter, Bina is caused by Hochma, etc. Thus, one within the other means that one is the result of the other. However, there is no differentiation of up or down between them whatsoever (Part One, Chapter One, Item 100)

M. Laitman: Questions, please. We connect discernments about the circles but only according to the line that connects these circles and makes these discernments, not the circles themselves. Rather the influence of the line on them, that’s what we do. Again, in the circles themselves there are no discernments and in the attitude of the line to them certain discernments are formed only from point of view of the line.

Reading: Little Item 50

Reading: (08:15) TES. Vol. 1. Part Two. Chapter One. Little Item #50

50. They already have all the states of reception of the abundance that exist in ‎the ten Sefirot in the line of straightness: Because this is the impression of the light from the vessel in which it is clothed, where even when it leaves there to go to another vessel, it does not change its conduct from the previous vessel. Hence, while the light in the line was in straightness, it was extended and descended, one below the other, meaning gained coarseness in a gradual order because of the screen that is there (Part Two, Chapter One, Item 6), therefore, even after it had left there and came to the ten Sefirot of the circles, in which there is no screen, and it necessarily becomes circular in them, it still did not change its conducts in its expansion from degree to degree. For example, when the light of the line comes to the Sefira of Keter, it becomes circular there, meaning acquires the shape of that vessel, in which there is no distinction of above and below.

However, when the light expands from the circle of Keter to the circle of Hochma, it does not become circular (Part One, Item 3), but is extended in straightness, meaning with a distinction of above and below. Consequently, the Sefira of the circle of Hochma is below the circle of Keter and coarser than Keter, since their form is not the same. Similarly, when light comes from Hochma to Bina, it is extended to it in straightness. It is therefore considered that Bina is below Hochma, meaning coarser than Hochma. It is likewise with all the Sefirot,

M. Laitman: (10:04) Let's say it like that, geometrically, where you can barely, barely hint at what's happening in spirituality. But if in Ein Sof we had circles, one inside the other, and then there was no discernment between up and down; rather only between external and internal, and the difference was, there's a difference between a cause and a consequence. And what was here above in a certain circle, the same part was also below compared to the center, where the center had the end point. Therefore, there was no preference in terms of the circles; rather, it's cause and consequence. It's a cause that doesn't depend on them. It's how it comes from the outside, meaning all the circles are equal. So it turns out we have one circle here, above it, and one circle below the other. Like a circle, a line, a circle, a line. One is above and one is below. And according to what we can say it's above it? According to the measure of the line between them. The line determines that, and the light enters the circle, and it encircles according to the shape of the circle. But when it comes out into the line, it again acquires the form of the line, and again it encircles in the circle, and that's how it moves. And when it encircles inside the circle, it still carries the qualities of the line, except the circle now allows it to fill it without any boundary but in keeping with the character of the line. That's why we say that the line that is here is the light that comes from the line. It's like the light of Ruach, but the form of filling is Nefesh. There's a difference. Whereas here, for example, inside the line, it's only Ruach. It's according to the screen. Well, let's see next.

Reader: We're continuing with these Sefirot.

Reading: (12:50) TES. Vol. 1. Part Two. Chapter One. Little Item #50

It is likewise with all the Sefirot, so that although the form of the ten Sefirot of circles are of equal form, without distinction of above and below with regard to the vessels, there is still a distinction of above and below in them because they have all the phases of reception of the abundance in the ten Sefirot in the line of straightness.

Reader: A little item 70 relates to the words "called AA after the correction."

Reading: (13:20) TES. Vol. 1. Part Two. Chapter One. Little Item #60

60. Arich Anpin after the correction: After the four worlds ABYA were established, each Sefira became a complete Partzuf with Rosh, Toch, Sof. Because of this they were given different names: The Partzuf that was made from Keter was named Arich Anpin; the Partzuf that was made from Hochma was named Abba; and the Partzuf that was made from Bina was named Ima; the Partzuf that was made from the six Sefirot HGT NHY was named Zeir Anpin; and the Partzuf that was made from Malchut was named Nukva [female]. The meaning of these names will be explained in their places.

M. Laitman: As much as we can understand, he explains, Atik is disconnected, Menutak, Arich Anpin is the long Hochma, because it shines from the Peh of Atik to the Sium of Atzilut, down to Parsa. AVI is Hochma and Bina, that's how they're called, and YESHSUT is their ZAT of Bina. Zeir Anpin, which is a small Partzuf, where Bina prepares herself this way, to Malchut. And the main thing is the Nukva, that concludes all the degrees and determines what will be in the world of Atzilut, except for the permanent state, where it's only the light of Nefesh.

Reader: Item 70, in the words of the ARI, one hole and a window. Item 70 and counting.

Reading: (15:04) TES. Vol. 1. Part Two. Chapter One. Little Item #70

70. One hole and window: You already know that because of the light of the ten Sefirot of the line that is received in the circles, all the phases of straightness are necessarily imprinted in the circles, as well (Item 50). This phase in the line, which is called a “screen,” whose reflected light connects the upper light in the vessels (Part Two, Chapter One, Item 20), is imprinted in the circles, too, but without its coarseness, since the coarseness cannot rise from a lower degree to a higher one whatsoever, as this is why it is called “upper one,” although it does not have the same coarseness as in the lower one. Rather, only the “gap” that this screen reveals in the lower one, meaning in the ten Sefirot of straightness, rises from the screen of the line of straightness and is imprinted in the circles.

This “gap” from the screen is called a “window.” Like a window that is set in a room in order to bring the light into that room, that screen reveals the ability of the reflected light to connect the light with the emanated being,

M. Laitman: The screen is something very inclusive, complex. It's made of many things. There are a concealing screen and a revealing screen. It's all spirituality specifically through the rejection by light, by the screen that stands firmly. And it's revealed because spirituality, we cannot reveal it any other way. We are also right now inside of the light of Ein Sof, but we cannot reveal it because we have no screen that can stop it and reveal it. So the screen that resists spirituality, seemingly, when a person doesn't want to receive it in order to receive but only in order to bestow, if it's revealed, then this screen becomes like a window or like a hole. There are many names according to these different kinds of screens, but specifically through the rejection, you have an opening.

Reader: We're continuing,

Reading: (17:54) TES. Vol. 1. Part Two. Chapter One. Little Item #70

in a way that if the screen disappeared from there, the light would also depart from the emanated being, which would remain in the dark, as if the window in the room had been closed. Thus, when we refer only to the gap from the screen, excluding its coarseness, we refer to it as a window or a hole.

M. Laitman: Also, with us, we don't simply build an opening in the wall. Rather, it has to be calculated and carefully marked. How shall I put it? The window that is in the wall, that's guarded by the person, and only to the extent that the person controls it, then, through this window, the light breaks into the vessel, into the house where a person can already measure what kind of window, against which desires, how he will resist the absorption of the light without any limitation, rather with a certain limit, a certain measurement, a precise portion. Then it lets the light enter into the room. This means that it associates the pleasure that comes with his vessels of reception, and then inside the room, the light shines. Meaning, in his desires called “room,” there is also qualities of bestowal called “window,” and then the light of Hochma clothes in the light of Hassadim in the window. The light that comes clothed in the window and enters the room, meaning the light of Hochma clothes in Hassadim, and enters the vessels of reception. This means that there is light in the room.

Reader: We're in little item 80, relating to the words "on the right side of the circle."

Reading: (20:20) TES. Vol. 1. Part Two. Chapter One. Item #80

80. On the right side of the circle: This means that it was imprinted in the right and left that operated in the ten Sefirot of straightness (Questions and Answers on the Meaning of Words, Part One, 23).

90. The light of Arich descends to the circle of Abba and shines to it: The above-mentioned window created a discernment of extension and descent of the light there, meaning that it becomes gradually by an order of degrees where the lower degree is coarser than its predecessor. The words, “From there, the light of Arich descends to the circle of Abba,” mean that because of the window, the light received coarseness and descended to Abba of circles. In other words, Hochma was lowered in degree, and is no longer equal to the Keter of circles, as it was before they received the light of straightness through the window. Similarly, Bina is below Hochma.

M. Laitman: Meaning, in the degrees of the expansion of the light of Hochma, we already have Keter, Hochma, Bina, there we can measure it. Whereas with Hassadim, we do not measure it compared to Hochma. There's no measurement. It's all laterally, sideways.

Question (Petah Tikva Center): (21:52) Is a window a hole, not something that's a lack of wholeness or deficiency?

M. Laitman: Yes, but without this lack or deficiency, you cannot complete it. You are making the deficiency and you complete it. And you reveal the deficiency and then you complete it. How do you get the screen? The screen comes on top of the revealed deficiency. If the deficiencies are not revealed, what are you going to build the screens over? The desires are revealed without any cover. Those are the deficiencies. But you must reveal this deficiency in a certain shape, a certain size. You control them.

Question (Petah Tikva Center): (22:48) They're asking from Australia and Israel if there's a difference between a window and a hole.

M. Laitman: Yes, there's a window, and there's a hole, and there's a window and a narrow slit. And it depends on which degree we wish to reveal the vessels in order to cover them with Hassadim. Either Beriah, or Yetzira, or Assiya. Also from the side of the size of the vessels that are revealed now that you can use to reach in order to bestow, and also the form of work with these vessels in bestowal. That's what we're talking about. That's either Beriah, or Yetzira, or Assiya. Either a hole, or a window, or a window and a narrow slit, a narrow hole. We're talking about deficiencies. Together with that, how do we complete these deficiencies instead of the light of Hochma with the light of Hassadim? Because I don't have vessels of bestowal. Rather those same vessels of reception where I do not wish to feel that I want to receive, but I feel it. There's no other way. That's my desires, they're in me. But I don't want to feel those desires as deficiencies that I wish to fill. Rather, I want to feel those deficiencies that I want to bestow from within them. Meaning the force of reception becomes the force of bestowal. Not that I receive in them in order to bestow; rather, bestow in order to bestow. Just like phase two that builds itself on top of phase one of the four phases of direct light, where phase one received the light, phase two says, with all these discernments, all these desires, I don't want to receive anything. I want to be with the bestower, like the Bestower. It's not using these desires in practice to enter those with the light of Hochma that can expand in them. No. It only rises above the vessels of reception with the light of Hochma in them and says, “I want to be above them.” This is phase two, and this is somehow similar to what's happening here.

Reader: Little item 100, "punctures it and makes a window in it."

Reading: (25:29) TES. Vol. 1. Part Two. Chapter One. Item #100 - Twice

100. Punctures it and makes a window in it: This window was made in the Sefirot together with the descent of the light to it from the upper circle. It means that then that light imprinted in it the screen that is included in it. That is why it is considered that the light punctured it and made a window in it.

Reading: Again, item 100 .

Reader: We're continuing to item 200, "passes there only as a passageway." Little item 200 below,

Reading: (26:34) TES. Vol. 1. Part Two. Chapter One. Item #200

200. Passes there only as a passageway: This matter has already been thoroughly explained above (Part Two, Chapter One, Item 4).

M. Laitman: We see from that that the lights that pass through the vessels, that allow them to pass through the vessels, they build in the vessels the deficiencies, they fill the vessels with the special forms. What does it mean the light passes through the vessels? The vessels are not connected to one another. Rather, the light that each time obligates the vessel to perform a certain mutual action between the light and the vessel, it seemingly makes the light pass from one vessel to another in the form of cause and consequence. It works with one vessel, then the second, then the third, then the fourth, and we see that these vessels begin to work one after the other. The light obligates them to do so as it shines on them. And what happens afterwards is that it enters from one vessel to the next as if it finishes working with one Kli, and in the same form it enters the second vessel, and it obligates the second vessel to receive the impression like the first vessel. Meaning the light is the connector between vessels that are not connected and cannot be connected. What's the difference between a desire to sleep and a desire to dance? Totally different desires that don't belong to the same directions or even opposite directions. But the light that comes from one clothing to the second clothing, it makes a connection, and the desires are incorporated thanks to it.

Reader: We're in little item 300, "straight lines right, left, and middle in the window in them."

Reading: (28:47) TES. Vol. 1. Part Two. Chapter One. Item #300

300. Straight lines, right, left and middle, in the windows in them: The light descends from circle to circle by way of extension in straightness, in straight lines. However, this is not regarded as an actual correction of the lines that descend from the screen and contain the male light with which to bestow upon others. Rather, these lines of the circles have no power of bestowal since they come down as windows, which suffice only for reception of the light for themselves, but not to bestow upon others. This is the rule: Anything that does not have a screen, does not have the male light in it, but rather the female light, which is the light of Nefesh.

M. Laitman: The light that doesn't come actively through the screen, we call it the light of the female. It receives, it doesn't, and it doesn't bestow, right? Nefesh, from all the lights that are actively coming from the vessels, meaning the screen is active inside the vessel, then it's called Ruach in general, it's the light of the Kav, and it's called the light of the male, right? The bestower.

Question (Petah Tikva Center): (30:19) I'm missing something in this picture. After the first restriction, the light enters in the form of working with the screen, not like before the first restriction.

M. Laitman: If there's a screen, it reveals the light. It means the light enters the work with the screen. The screen is after the first restriction, the reason for everything that's happening. The restriction says, from now on, the created being will determine what will happen, and not the light, not the Creator.

Student: So this should be an addition of something that is an addition to what was before. Before it could be filled only in circles, and now the addition of filling in the form of a line, yes?

M. Laitman: That vessel, called circular, and it was restricted in a circular manner. Now it says, as much as I can fill myself through straightness, I'm filling myself, and it goes to fill itself.

Student: So why is it considered a hole? Why, when the light enters the vessel of circles, it now makes a hole in them, a deficiency in them? What's missing now? What's lacking? He adds an addition that wasn't there, that they couldn't receive before.

M. Laitman: That's the hole. You're unable to receive according to this condition, you know, that something comes from you, that's your deficiency. By that, you can be connected to the line. That's exactly the point of connection between them.

Reader: We're in item six from the words of the ARI.

Reading: (32:01) TES. Vol. 1. Part Two. Chapter One. #6 - Twice

Adam Kadmon is extended from Ein Sof to the end of Atzilut, contains all the worlds, and we are not permitted to engage in it.

6. That AK ₍₄₀₀₎ is extended from one end to the other ₍₁₎, from the top end to the bottom end throughout the above space of Atzilut. All the worlds are contained in that Adam, but we have no permission whatsoever to speak and to engage in the internality and self of that Adam ₍₂₎.

Reader: Again, item six from above.

Reader: Little item 400 in Inner Light relates to "that AK."

Reading: (33:19) TES. Vol. 1. Part Two. Chapter One. Little Item #400

Inner Light

400. That AK: We should not wonder at the use of the name Adam that is used here. It is as it is written (Midrash Rabbah, Beresheet, 27): “Rabbi Yudan said, ‘Great is the power of prophets who liken a form to its Maker, as it is said, ‘And I heard the voice of a man between the banks of Ulai, etc.,’ ‘and upon the likeness of the throne was a likeness as the appearance of a man upon it above.’’” The reason for it will be explained in its appropriate place.

M. Laitman: Meaning, why all of this is called Adam? Because this structure that we have now from the world of Atzilut and below, it's a structure of three lines, the will to receive rain is itself in three lines, right, left and middle. Hassadim, Gevurot, Tiferet, Da’at, middle line, and Da’at is the part that’s called Adam, mainly. That's why this form is called entirely Adam, “I will resemble the upper one.” If Malchut receives, and to the extent it receives on itself the form of the three lines, the work with three lines, it comes to resemble the Creator. And that is why we are called sons of Adam, Bnei Adam, and you are called Adam, from the word Domeh [similar], meaning those who try, who want, or even capable of working with three lines.

Question (Petah Tikva Center): (35:04) From the group in Moscow they're asking, what does it mean that the light connects between the vessels?

M. Laitman: The vessels can't connect between them. Only the desire for the Creator can connect them, and we need to reach adhesion with Him. I have nothing that will obligate me to connect with others, I don't have the power to unite me with others, I don't have the reason for uniting with others, nothing. Then a person feels himself lonely in the world. He doesn't feel he has any impulse to connect with others, unless he has no other choice. But in spirituality, no. There has to be one force that we need to reach, where everyone has to unite in it, and it's equal for everyone. If everyone receives a clarion from it, let's say, this obligation, then it means that you work in order to connect to it from the first moment, only to connect to it, and all the other actions are actions that assist that alone: the group, the connection, Torah, everything, whatever you say. Adhesion is the goal, everything else is, if not for that, then you don't need it. Give me a different Torah through which I can reach adhesion, I will take a different Torah. Except it's impossible, because from the point of adhesion, everything spreads out down to us, so we need to take this method, and break through, and reach adhesion with that point again.

So the method, it's the only method. There are no other methods, but He is the unifier, He is the connector, He is the one who determines the upper force to which we come to adhesion, that bestower. That's why from the first moment the person speaks of bestowal, which is what we're getting to, and only this form is what we're trying to come close to. And along the way, this obligates him to connect with others, and he's looking for the means for how to interpret for myself the meaning of adhesion. If he says I want to adhere to the Creator. What does that mean, adhere? Run to Him ten kilometers and hold on to Him? Rather to adhere, to come closer to the Creator is only when I'm connected with others more and more, so I have no choice. I don't want it, but I have no choice. If I want to move an inch in His direction, I have to move an inch in the direction of each and every one. Two inches, I need to come closer to them even more, even maybe express a bit of good attitude, you know. Three inches, even a more active connection, and not only to those who look nice to me but also to those who look not so nice, and so on and so forth, and that determines it. And as much as I connect myself to others, to that extent, as a result of that I approach the Creator, because He's always concealed, and I can't work with Him. The work toward Him, in His direction is only my work with the other, meaning the Creator is the connection between everyone. The light, what is the light? The quality of bestowal that appears in us is called the light, and this quality connects the vessels. In other words, what I told you, you can say it like that: the light connects the vessels; the Creator obligates us to connect between us.

Question (Petah Tikva Center): (39:47) A friend from Jerusalem is asking whether circles is the necessity in the Kli.

M. Laitman: I don't know what to tell him, what is necessity or not necessity. These are vessels that we have to fill. These are the vessels. Yosher, the straightness, is not a vessel. It just seems to me that that's how I'm working, how I relate to creation. But the big vessels, these great vessels, those are the real vessels. And straightness, those are my imaginary vessels. It's like I have a sword, I have a shield, as he's telling us in the letter of Baal HaSulam. I'm working, I'm slicing, and I'm cutting this and that and not this, and then I seemingly divide the Ein Sof into smaller pieces. Look, I don't know, let's say we have a circle. How can we calculate its area? We divide it into slices. Now, I can calculate only something that's square, right? So, I calculate it according to the surface, to the size of the area, and I work on it. I can do it, because from above down it's Hochma, from right to left is Hassadim, then I can make the calculation. And here, this extra piece that is left, what am I going to do with it? With this area? I can't do anything with it. I always have a gap between the circles and the line, and I cannot fill the circles yet. Here you can see it more clearly, this gap, right? How do I fill these spaces? So, I divide my work into more and more slices. I'll make a narrower square and a narrower rectangle closer to the circle. That's how we do it in math, until the very last detail. That's why all the tree of Sefirot that cascades down from above, from the circles, has to go into many, many parts, into infinite number of details, in order to give us the form. But the problem is that the circle has to be equal to a square. There's nothing like that in math. I don't know how you say it.

Student: Squaring off the circle or something.

M. Laitman: Yes, squaring the circle. What you said. So, we always have the problem of comparing circles to lines, or equalizing them, geometrically. We can understand it, but what am I trying to say? These true vessels, you see, the true vessels are the circles. And the straightness is only to make me resemble the circle. The Creator is a circle. His influence, His bestowal is circles. I have to reach adhesion with the circle. And I'm unable to do it. My work is in slices, and measurements, and that's in straightness. So very slowly, through many actions and incorporations, I can almost reach it. Yes, these circles are more important, or these circles, or straightness? There's no straightness. Straightness is only to complete ourselves to this true form, which is the circle.

Reader: We're in little item one.

Reading: 1. Extended from one end to the other:

M. Laitman: How's it called again?

Reader: Squaring the circle. It's like making a square of the circle.

Reader: Little item one, "extended from one end to the other."

Reading: (44:45) TES. Vol. 1. Part Two. Chapter One. Little Item #1 - Twice

1. Extended from one end to the other: It means that it connects everything from Ein Sof, the most refined in all the worlds, to the middle point, which is the coarsest phase in all the worlds. Thus, all of reality before us, upper ones and lower ones, are its branches, which have cascaded from it, hang on it, and clothe it. This is why it connects all of them.

M. Laitman: We won't have time. We'll continue tomorrow.

קבלה מדיה

קבלה מדיה

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

להיות בערבות אחד

להיות בערבות אחד

להיות בערבות אחד

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

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

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