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

Daily Morning Lesson: November 5, 2025

Part 2: Live broadcast with Rav

Baal HaSulam. Introduction to The Study of the Ten Sefirot

Reader: We are in item 1. Before we begin, do you want to give an introduction to the introduction?

M. Laitman (Source Text/Commentary): (00:25) It's a very special introduction, and what I can say is that Rabash really appreciated it. We studied it, and it's good if we go back to it. Introduction to the study of the Ten Sefirot, Item 1.

At the outset of my words, I find a great need to break an iron wall that has been separating us from the wisdom of Kabbalah. Since the ruin of the Temple to this generation, it lies heavily on us and arouses fear of being forgotten from Israel.

Meaning that it's the extent to which he is concerned, afraid that the wisdom of Kabbalah could move further away or even stop being part of Israel. And regarding that, he says, he has a few questions:

First, why should I know how many angels are in the sky and what are their names? Can I not keep the whole Torah in all its details and intricacies without this knowledge? Second,

He will ask,

The Sages have already determined that one must first fill one's belly with Mishna and Gemara. And who can deceive himself that he has already completed the whole of the revealed Torah and lacks only the wisdom of the hidden?

Third question, he's afraid that he will turn sour because of this engagement. This is because there have already been incidents of deviation from the path of Torah because of engagement in Kabbalah. Meaning that there were such incidents where because people started engaging in the wisdom of Kabbalah, they moved completely away from the Torah. Hence, why do I need this trouble? Who is so foolish as to place himself in danger for no reason?

Meaning, it's certainly not worthwhile if there's a danger that I'll leave the Torah, and who knows? What about Judaism and everything else?

Fourth, even those who favor this study, permitted only to holy people, servants of the Creator, and not all who wish to take the Lord may come and take.

Meaning that this study is not for everyone, as we see from here.

M. Laitman (Source Text/Commentary): (04:23) Not anyone who wished to study this and enter this, but rather there's probably some additional conditions that we have to scrutinize and examine ourselves. Are we ready? Do we agree to take upon ourselves? Maybe not now, maybe in a year, maybe who knows when, right? But the one who reads this introduction should certainly ask himself. And what does it mean that, not all who wish to take the Lord may come and take? Meaning there's a certain condition here.

Fifth, and most important, there is a conduct in our midst that when in doubt, keep this, do as the people do. And my eyes see that all those who study Torah in my generation have one view and refrain from studying the hidden. Moreover, they advise those who ask them that it is undoubtedly preferable to study a page of Gemara instead of this engagement.

Meaning that we, through the development of our generation, came to where many people ask why, and how, and what? If until a hundred or two hundred years ago, things were different but in our time, it's completely not simple to face these questions. That one might miss, and those who favor the study, who's allowed, who's permitted? And also, there's this condition that, first of all you have to study the revealed, meaning all the whole Torah besides the wisdom of Kabbalah. So then, as I am now standing and advertising the importance of the wisdom of Kabbalah. Then even before that, I am supposed to advertise the revealed study – the revealed Torah – how that is important. And so, he continues that all these questions and doubts, we'll see how.

Question (Kyiv 1): (08:29) What does it mean to, blast the iron partition, what does Baal HaSulam mean?

M. Laitman: That there won't be any distance between us who want to understand the wisdom of Kabbalah and the wisdom, itself.

Student: Is this an act of dissemination or some inner work?

M. Laitman: It's inner work and perhaps also external work, let's read and find out.

Question (Turkey 1): (09:19) What is the iron partition and what deficiency do we need to develop in order to blast it?

M. Laitman: The iron wall is that the prohibition of studying the hidden. What's hidden belongs to the Creator and that's it, and only the revealed part is left. And the revealed, we learn from a young age until Bar Mitzva and forward, even entire life. To the point that we don't leave the revealed and don't move from the revealed straight to the concealed. Rather in the transition from the revealed to the concealed, we still have to meet a specific condition so that we are permitted to study the wisdom of the hidden.

Question (Petah Tikva Center): (10:44) It's been a hundred years since Baal HaSulam wrote this text. Has the iron partition been blasted a little bit since then, and there's less of a partition between us and the wisdom of Kabbalah?

M. Laitman: I cannot determine that, I can't determine that, I think so. According to some external signs but even though I see it according to some internal conditions, I can't determine that this is it. That from now on there's no prohibition and spreading, and division of the wisdom of Kabbalah to revealed and concealed.

Student: Baal HaSulam feared that the wisdom of Kabbalah might stop belonging to Israel. Does that fear still exist or is there nothing to fear, anymore?

M. Laitman: Some think that it still exists and therefore they really tie themselves to the revealed Torah. And they don't touch the concealed Torah to the point that they see a book. So, let continue and we’ll see.

Question (Petah Tikva Center): (12:52) Is this breaking the iron wall a personal thing or is it something that happens on all of reality?

M. Laitman: It's an action that happens to each one in his way from the revealed Torah to the concealed Torah.

Student: And all the questions he brings up, these questions, are they questions that a person has to go through in order for this iron partition to be blasted within him?

M. Laitman: Yes.

Student: Can't you skip one of those questions?

M. Laitman: No, they will arise before you and you will have to somehow cope with them.

Student: These questions, does a person from the people ask them when he begins to advance toward the wisdom of Kabbalah from the revealed to the concealed? Or are they questions that a person who already studies the wisdom of Kabbalah asks?

M. Laitman: I think it's only for the one who studies, those who don't, then why will they have these questions? Rather, those who study and want to enter into the wisdom of Kabbalah, they should know the kind of questions they will face.

Student: In other words, even after 20 years when a person studies the wisdom of Kabbalah, he may begin to ask: Why do I need to know how many angels, first I have to learn Gemara, and all that?

M. Laitman: I don't know how many years to tell you but certainly, one who studies and advances in the study has such questions.

Question (Hungarian-Polish): (14:45) Are we worthy to study the wisdom? Are we connected enough to study the wisdom together?

M. Laitman: No, of course not, but through the study, itself, we'll feel in ourselves, between us, a need for connection. And then, through the connection between us, and as we advance towards the Creator, we will be able to carry out those degrees that we will feel. That's the whole problem that we're facing on the way; that we must not let go of these tendencies, and also, to the extent that these questions are facing us and that's how we'll awaken them.

Question (Petah Tikva Center): (16:35) The wisdom of the hidden for us is the extent to which a person can hide himself from the upper force, using the Reforming Light and the Torah. I want to ask: What is the connection between a person's ability to hide himself and the connection among the friends?

M. Laitman: The connection between friends is the condition how to advance to the Creator the most. To the point that He can raise the person to the degree of solving the questions.

Student: In other words, connection among the friends comes when a person already has the ability to hide himself to some extent?

M. Laitman: Yes.

Question (MAK 11): (17:55) In your answers, you mentioned several times that we must meet certain conditions, or requirements, in order to study the hidden. Which are the requisites?

M. Laitman: I think we're going to read further, learn them; if he didn't speak about it yet, I'm not going to speak about it yet, also.

Question (Almaty): (18:32) I understand that the revealed part of the Torah, we observe it. Let's say, when we sit here together, we connect more, we come here, we open the sources, we hear everything. But I, also understand that at the moment, we're lacking something in order to understand the hidden part. What are we lacking, what are we not doing in the lesson in order to bless the iron partition and understand the hidden part of the Torah?

M. Laitman: We should learn the revealed part of the Torah and the concealed part of the Torah as much as we are capable of that. And all of that should be received upon us through the connection between us, so that we will hope that our study will push us necessarily towards that connection.

Question (W MAK 167): (20:03) What should we do when we have doubts toward in terms of what we should compare ourselves, what we should see as a model in our generation.

M. Laitman: We have to aspire only towards that which exists between us. There's a big group that follows our lessons, that listens to what we read from Baal HaSulam, and we have to act in such a way that we try to connect all those interested in this together. And then within us, we will feel the meaning of these words. He asks, here, these five questions: The first, second, third, fourth, fifth, and he answers these questions, and he's ready to cope with that and ask you, and you should ask him in response.

Question (W MAK): (21:46) The revealed part of the Torah, is it the degree of the world of Assiya, as I understand it, and those who study at that degree, let’s say Talmud and Mishna. It's like a handmaid – I forgot – the handmaid who serves the mistress. So, I wanted to ask, there are many like that, why is there a role to these people, or are they armed always?

M. Laitman: That, too, we'll have to scrutinize on the path and we will.

Question (W Turkiye): (22:44) The question relates to the text a little further down, h he asks, what higher purpose do our suffering serve?

M. Laitman: Our suffering serves the Creator's condition that we will arrive, despite all of the external circumstances, to the internality of the matters. That we will explore through the connection between us, where we are, and what is up to us to do.

Question (Florida): (23:37) What is the revealed Torah in the work between us?

M. Laitman: We still have to understand that the revelation of the Torah is actually all that we need to do. All that the Creator thinks for us and in His thought, He created this world for us. And connected all of the degrees, all of the forces, everything that appears to us in this world. It's only in order to become ready, like he writes, to break the iron wall between us and the wisdom of Kabbalah. That more than that is not needed but, in order to get to that, we have to study.

Student: Can we say that we're not actually dealing with the wisdom of Kabbalah, yet?

M. Laitman: We're not, yet, engaged in the wisdom of Kabbalah – we're before that, but soon we will get into this here.

Question (W Heb 1): (25:35) You left us recordings of Rabash to study TES and because recently we started studying him, we began to connect to him emotionally, similar to the way we experienced connecting to you over the years, as opposed to Baal HaSulam for example, when we read it, we don't have it. It gives us a chance to experience something emotional. Where is the place of this in studying the hidden? Is there importance to how the student connects to the teacher?

M. Laitman: That, too, we will clarify on the way, we haven't started.

Question (Croatia): (26:37) How can we actually break the iron partition between us?

M. Laitman: By connection. The iron wall exists between each and every one of the students, and breaking that iron wall is only through the study. Where I, during the study, want to connect to the friend and feel what he feels, and he wants the same with me, and thus we advance.

Student: We were talking about the emptiness that creates between us and we have to go with that. Is that somehow related to the question I just asked? Is the emptiness that is revealed in us, and the efforts he is talking about what we learned in the previous lesson, about working above the level, is the emptiness that is revealed in us and the work in this level related to breaking the iron partition?

M. Laitman: Yes, that too, we will learn. We are just starting. We barely completed item one. Let's keep reading.

Reader: Item Two.

Reading: (28:22) Baal HaSulam. Introduction to The Study of the Ten Sefirot

2) Indeed, if we set our hearts to answer but one very famous question, I am certain that all these questions and doubts will vanish from the horizon, and you will look unto their place to find them gone, meaning this indignant question that the whole world asks, namely, “What is the meaning of my life?” In other words, these numbered years of our life that cost us so heavily, and the numerous pains and torments that we suffer for them, to complete them to the fullest, who is it who enjoys them? Or even more precisely, whom do I delight?

It is indeed true that historians have grown weary contemplating it, and particularly in our generation, no one even wishes to consider it. Yet the question stands as bitterly and as vehemently as ever. Sometimes it meets us uninvited, pecks at our minds and degrades us to the ground before we find the famous ploy of flowing mindlessly in the currents of life as always.

M. Laitman: Yes, so basically, this is the more open question, and what questions do we have about this next?

Question (Moscow): (30:36) The revealed part of the Torah, can we reveal to it as the will to receive, and the hidden part of the Torah as the will to receive in order to bestow?

M. Laitman: No, no, no it's not this, it's not that. Just what we call the concealed Torah is what we reveal through the process of studying Kabbalah. And the revealed Torah is what appears to us, well, like to the kids.

Student: What we learn that the will to receive is the basis that we need to have, and if we direct it toward bestowal, then it's exactly what we're learning.

M. Laitman: Okay.

Question (Petah Tikva Center): (31:48) I wanted to ask about the previous item If I may, these words, every time we start reading the Introduction, they're very moving. I found a great need to break an iron wall, etc., he chooses this word blasting, he doesn't say to crumble it, he uses the word blast. What does blasting mean?

M. Laitman: We will see this on ourselves to the extent that we become incorporated with that wall that exists between us and the wisdom of Kabbalah, and how we do want to blast the wall and pass through it into the next stage.

Student: What does that blast look like, how should it be expressed?

M. Laitman: A person, according to his desire, can feel that he's facing the wall and how he, again according to his desire, wants to blast the wall.

Student: And what's the explosive that he uses?

M. Laitman: His desire, a man's desire

Student: This is what he sets off, this is what he explodes.

M. Laitman: Yes.

Question (CzechSlovak 2): (33:47) Where are we now, and how to begin to learn the Torah, correctly?

M. Laitman: We're studying the Torah together. If we are studying how the Creator created the world: Why, what for, what's our role in that, how can we become partners between us and with the Creator? All of that is essentially the foundation of Kabbalah.

Question (Petah Tikva Center): (34:44) What is the point in our life, what's the meaning of our life?

M. Laitman: What is the meaning of our life? It is according to what we have to attain. The meaning of our life should be the taste of our life, what is the taste of flavor, that's the word that's used in Hebrew. So, I'm saying the taste should be the taste of all the forces that are in the Torah – this is what he thinks.

Student: How do we hold on to this thought alive every day?

M. Laitman: I think that each day you will feel how much that person does not run away, but stays in front of you, you'll see it.

Question (Moscow 7): (36:05) To blast the iron wall, how to do it from both sides in a mutual way? What's the role of each one of the sides and how to feel the other side?

M. Laitman: Feeling the other side is possible only when you yearn to unite with what is outside of you, on the other side of the wall, of the partition.

Student: The explosion happens several times?

M. Laitman: You don't need to invent anything; you don't need to. Just cross it and that's it, in your feelings.

Question (Petah Tikva Center): (37:04) I wanted to understand to whom Baal HaSulam directs his words, here? Is it to people in whom this question hasn't appeared yet, to draw them into the study? Or is it only for people in whom the question already arose and he wants to guide them forward?

M. Laitman: Yes, if we take the first question, then why do I need to know how many angels are in the sky, etc.? He's already asking about the wisdom, itself, what it engages in, what it deals with.

Student: So, he's trying to attract people who haven't opened up to the wisdom, or he's already talking about people who need the wisdom and want to advance?

M. Laitman: People before whom the wisdom of Kabbalah has not been opened, we have no connection with them because we are forbidden to speak with those who still did not receive a yearning for the Torah. We don't have any ability or permission to approach them and begin to work with them.

Question (Petah Tikva Center): (38:44) How to move from the revealed Torah to the concealed Torah?

M. Laitman: From the revealed Torah to the concealed Torah? I think it's only according to the questions that awaken in a person and not afterwards.

Reader: A person can study the wisdom of Kabbalah and actually stay stuck in the revealed Torah without advancing to the hidden? Why is he not asking correctly?

M. Laitman: Because it's not considered that he's studying the wisdom of Kabbalah.

Reader: What puts the person into studying the wisdom of Kabbalah?

M. Laitman: The fact that he wants to rise to the degree of the Creator and connect in Him n everything that is revealed in Him.

Reader: (40:04) And what keeps the person in the revealed Torah? What delays the person from advancing? He's studying Kabbalah for years; he might not advance actually to the true study of Kabbalah.

M. Laitman: A person who is in the right development, he comes to the right questions.

Question (Petah Tikva Center): (40:40) He says that most of the suffering that we suffer – who is the one that actually enjoys them or even more precisely, who do I delight? What is that question, who do I delight?

M. Laitman: What does it mean? Who do I, through my study in the group, in whom do I awaken these feelings?

Student: How do I know that I delight anyone?

M. Laitman: We need to come to that.

Student: He says it's a question that awakens in the person, that he basically delights someone, but the question is to whom?

M. Laitman: Yes.

Student: The first question, what's the meaning of my life, is quite clear, it kind of sounds egoistic, it's what's the point in life. But where does this question arise from, whom do I delight?

M. Laitman: Because in the question about enjoying life, you have two answers: Either you receive pleasure from the Creator, or you give pleasure to the Creator. In both these operations, you have to feel how you are filled with pleasure.

Student: How does a person get the feeling that he gives pleasure to the Creator?

M. Laitman: I think the fact that a person thinks about his life, he has a question. First of all, can I delight the Creator, please the Creator?

Student: Maybe I'll refine the question: If I face another egoist, I can think about how I give him pleasure, because he's like me, he wants respect, I'll give him respect. He wants, I don't know, tasty food, I'll understand what he likes and make that food, so I can give him delight. But what does it mean to delight the Creator?

M. Laitman: To delight the Creator, I think you need to know by what you satisfy His questions to you. This is why all of the wisdom of Kabbalah begins with questions, as we learned in The Introduction to the Study of the Ten Sefirot.

Student: These questions, the five questions; or again, the questions of the Creator to me, to satisfy them?

M. Laitman: Yes.

Reading: (44:24) Baal HaSulam. Introduction to The Study of the Ten Sefirot

3) Indeed, it is to resolve this great riddle that the verse says, “Taste and see that the Lord is good.” Those who keep the Torah and Mitzvot [commandments] correctly are the ones who taste the taste of life. They are the ones who see and testify that the Lord is good, as our sages say, that He created the worlds to do good to His creations, since it is the conduct of The Good to do good.

Yet, those who have not yet tasted the taste of life of keeping Torah and Mitzvot cannot feel or understand that the Lord is good, as our sages said, that when the Creator created us, His sole purpose was to benefit us. Hence, we have no other counsel but to keep the Torah and Mitzvot as they should be.

It is written in the Torah (portion Nitzavim): “See, I have set before you this day life and good, and death and evil.” This means that prior to the giving of the Torah, we had only death and evil before us, as our sages say, “The wicked, in their lives, are called ‘dead,’” since their death is better than their lives, as the pain and suffering they endure for their sustenance is many times greater than the little pleasure they feel in this life.

However, now we have been granted Torah and Mitzvot, and by keeping it we are rewarded with the real life, joyful and delightful to its owner, as it is written, “Taste and see that the Lord is good.” Hence, the writing says, “See, I have set before you this day life and good,” which you did not have in reality at all prior to the giving of the Torah.

And the writing ends, “Therefore, choose life, so you may live, you and your descendants.” There is a seemingly repeated statement here: “choose life, so you may live.” Yet, it is a reference to life in keeping Torah and Mitzvot, which is when there is real life. However, a life without Torah and Mitzvot is harder than death. This is the meaning of the words of our sages, “The wicked, in their lives, are called ‘dead.’”

The writing says, “so you may live, you and your descendants.” It means that not only is a life without Torah joyless to its owner, but one also cannot delight others. One finds no contentment even in one’s progeny since the life of his progeny is also harder than death. Hence, what gift does he bequeath them?

However, not only does one who lives in Torah and Mitzvot enjoy his own life, but he is even happy to bear children and bequeath them this good life. This is the meaning of “so you may live, you and your descendants,” for he receives additional pleasure in the life of his progeny, of which he was the cause.

M. Laitman: Yes, thus far.

Question (Odessa): (49:05) You said that we are not allowed to contact non-Kabbalists, what did you mean by that?

M. Laitman: If I engage in something, I usually look for people who are close to my engagement, something interests me. So, I look for people who have a common interest, that's what it means. Just as we connect in our groups, in all the countries, continents, etc.. We disseminate the knowledge about ourselves, and those who want to connect to it are invited.

Question (Petah Tikva Center): (50:41) In Item Two, Baal HaSulam depicts to us what everyone knows more or less – life, suffering, no purpose. Also, when we try to enjoy, we can't, and that's reality. And in Item Three, he already describes the state where this creature already knows his Creator, and The Good That Does Good, and there is some exchange of love between them. But the transition between the first and the third state is unclear, meaning the whole part of the three is only after there's revelation of the Creator to the creatures in this world, before that, there's only the first state of suffering. My question is whether in the first state, is it already possible to feel the good that does good; and also, as to the friend’s question, that I suddenly reveal whom do I delight. Meaning, say, in my action here in the lesson, I need to already feel that I delight the Creator. Do these things exist in the first state even before revelation?

M. Laitman: That's it. That's it, okay. So, the question is, taste and see that the Lord is good. That's the answer.

Reader: Yes. There's a leap here between what is the meaning of my life and taste and see that the Lord is good, a sharp transition.

M. Laitman: Yes, you don't have before you anything else, you only need to know what you need to do in order to come to feel the Creator out of the question. So, this is what we need.

Reader: Should we continue reading?

M. Laitman: Item three?

Reader: Item Three we just read, we can move on to Item Four.

Reading: (53:31) Baal HaSulam. Introduction to The Study of the Ten Sefirot

4) Now you can understand the words of our sages about the verse, “Therefore, choose life” (See RASHI’s interpretation). It states, “I instruct you to choose the part of life, as one who says to his son: ‘Choose for yourself a good part in my land.’ He places him on the good part and tells him, ‘Choose this for yourself.’” It was said about this, “Lord, the portion of my inheritance and of my cup, You support my lot. You placed my hand on the good fate, to say, ‘Take this for you.’”

The words are seemingly perplexing. The verse says, “Therefore, choose life.” This means that one makes the choice by himself. However, they say that He places him on the good part. Thus, is there no longer choice here? Moreover, they say that the Creator puts one’s hand on the good fate. This is indeed perplexing, because if this is so, where then is man’s choice?

Now you can see the true meaning of their words. It is indeed true that the Creator Himself puts one’s hand on the good fate by giving him a life of pleasure and contentment within the corporeal life that is filled with torment and pain, and devoid of any content. One necessarily departs and escapes them when he sees, even if it seemingly appears amidst the cracks, a tranquil place to escape there from this life, which is harder than death. Indeed, there is no greater placement of one’s hand by Him than this.

And one’s choice refers only to the strengthening. This is because there is certainly a great effort and exertion here before one refines one’s body to be able to keep the Torah and Mitzvot correctly, not for his own pleasure, but to bring contentment to his Maker, which is called Lishma [for Her sake]. Only in this manner is one endowed with a life of happiness and pleasantness that come with keeping the Torah.

Before one comes to that refinement, there is certainly a choice to strengthen in the good way by all sorts of means and tactics. One should do whatever his hand finds the strength to do until he completes the work of refinement and will not fall under his burden midway

M. Laitman: Yes, in other words, we have a process before us. Now, the questions about the process.

Question (Petah Tikva Center): (57:29) How do we manage to get tastes on our path so that we don't fall under our burden for such a long time?

M. Laitman: By scrutinizing the questions that you have along the way, and position them against what is written for you; and you see how the Creator, by turning to you through the text that we're reading from Baal HaSulam, gives you answers to your questions.

Question (Petah Tikva Center): (58:19) What does Baal HaSulam aim us towards in the introduction to text, which is really the essence of our entire path? What kind of change he actually directs us to pushes us to? And until we do that, we'll remain in this suffering all the time, it doesn't matter how much time passes.

M. Laitman: Each and every person gets an awakening to an extent or in a way and in a style that he should receive it this way. And therefore, there is still nothing here that is hidden, a person is approached and invited to come into the study and on condition that the hidden part will also be a part of the study.

Student: But he says, Until we get the taste of keeping the Torah and Mitzvot, we won't be able to get the taste and see that the Lord is good.

M. Laitman: Yes?

Student: So, what does it mean to get the taste of carrying out Torah and Mitzvot, which seems necessary – without which we won't advance?

M. Laitman: The fact that you learn, when you want to discover the Creator because without revealing the Creator, you fail. Feel that you're empty, without filling.

Student: So, he says that we have some problem here, That one's hand is put on a good faith, but it doesn't happen – that's what I'm asking. Where is the breakthrough here that needs to happen?

M. Laitman: The breakthrough should come from the person, as he explains.

Student: I'm sorry, I didn't understand, where again needs to happen, this, our breakthrough?

M. Laitman: In Item Four, in The Introduction.

Reader: He writes in the middle of Item Four, that

Reading: (01:01:08) Baal HaSulam. Introduction to The Study of the Ten Sefirot

And one’s choice refers only to the strengthening. This is because there is certainly a great effort and exertion here before one refines one’s body to be able to keep the Torah and Mitzvot correctly,

Reader: Yes.

Reader: We've come to the conclusion of our lesson in terms of the time. How would you summarize our first lesson in The Introduction to the Study of the Ten Sefirot?

M. Laitman: Item One, from the introduction to the study of the Ten Commandments, that's it, in short. Okay, so we'll see you tomorrow.

קבלה מדיה

קבלה מדיה

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

מקור אחד, מטרה אחת

מקור אחד, מטרה אחת

מקור אחד, מטרה אחת

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