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

Daily Morning Lesson: August 24, 2025

Part 3: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1.Inner Observation. Chapter Two. #12

Reader: Shalom, we are reading in the “Study of the Ten Sefirot,” Volume 1, Part 1. We are in Inner Observation, Chapter 2, Item 12.

Reading: (00:26) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 2. Explaining the thought of creation.

The will to receive contained in the thought of creation brought it out of His self to acquire the name Ein Sof.

12) By this we can learn why the light of Ein Sof departed from His self, in which we cannot utter any word, and became defined by the name “light of Ein Sof.” It is because of this above-mentioned discernment that the will to receive from His self is included in this light. This is a new form that is not included whatsoever in His self, as from whom would He receive? This form is also the full measure of this light. Examine this well for it is impossible to elaborate here.

M. Laitman: Yes, okay, in other words, Ein Sof contains within him a desire, and the light that fills the desire. And this is what he says, in this light, the will to receive from his essence is incorporated, which is a new form that is not included whatsoever in His self, as from whom would He receive? This form is also the full measure of the light of Ein Sof. This is what we have. Okay. Do we have any questions?

Reader: Not yet. We can continue reading.

M. Laitman: So, let's continue.

Reading: (02:44) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 2. Explaining the thought of creation.

Prior to the restriction, the disparity of form in the will to receive was indiscernible.

13) In His almightiness, this new form would not have been defined as a change from His light, as it is written in Pirkey de Rabbi Eliezer, “Before the world was created, there were He is one and His name One.” “He” indicates the light in Ein Sof, and “His name” implies the “place,” which is the will to receive from His self, contained in the light of Ein Sof. He tells us that He and His name are one. “His name” is Malchut of Ein Sof, being the desire, namely the will to receive that has been imprinted in the entire reality contained in the thought of creation. Prior to the restriction, no disparity of form and difference from the light was discerned in it, and the light and the “place” are truly one. Had there been any difference and deficiency in the place compared to the light of Ein Sof, there would certainly have been two discernments there.

M. Laitman: Yes, let's see what questions we have.

Question (Petah Tikva Center): (04:35) The thought of creation, is it light? Or does light only begin with what he calls the discernment of Ein Sof?

M. Laitman: The thought of creation is a thought that… how does it appear, how does it show itself? We'll talk about that. But for now, it's a thought that contains within it everything we have in reality.

Question (Petah Tikva Center): (05:27) What does it mean where he says that there's no distinguishment between the discernments before the restriction, but we knew there were four phases. I didn't understand that.

M. Laitman: We'll see. Perhaps he'll talk about it. In the meantime, this is how it remains.

Student: So before the first restriction, those four phases, we don't call them phases?

M. Laitman: Before the restriction, we don't talk about phases. Only after the light departs can we speak about the essence of the desire, what happens in it.

Question (Moscow 7): (06:32) Is thought light? When can we distinguish something from the light that doesn't belong to the light?

M. Laitman: No, we cannot say anything about something we have, except for what is incorporated in the light.

Student: So it turns out that the desire is also light?

M. Laitman: Yes. Everything is light.

Student: And the definition of creation itself, is it also in the light?

M. Laitman: It doesn't talk about that.

Student: There’s some point of existence from absence?

M. Laitman: Yes.

Question (Kyiv 1): (07:36) We learn here that He is the light of Ein Sof, and His name talks of the place of the desire. When we want to turn to the source, to ask for the friends, what should we depict to ourselves? Who do I turn to? To Him, His name, who is the one that I turn to?

M. Laitman: You're turning to the force that engendered everything we exist in, where we are, that we feel. To all of this, you call the Creator.

Question (Petah Tikva Center): (08:33) He says that the desire to receive is a new form that was created, and it's completely independent. But on the other hand, he says that he's already included within the light. What does that mean, as far as we're concerned, that it's already included in the light, but on the other hand, it's independent?

M. Laitman: We still don't know. We will learn. What does it mean, the restriction, what was restricted, what happens with it afterwards? There are many more questions.

Question (Petah Tikva Center): (09:24) I'm asking from item 12, is the root of the desire in His essence or before the thought of creation?

M. Laitman: Yes.

Student: The essence of the desire do we not attain also, just like we don't attain His essence?

M. Laitman: Yes.

Question (Moscow): (10:06) It was said here that the thought of creation is a thought. Is the thought an intellectual force or a spiritual force?

M. Laitman: What's the difference between spiritual, intellectual?

Student: There's faith above reason that we need to rely upon, some intellectual thoughts. or spiritual ones.

M. Laitman: I don't know what it means, intellectual, spiritual, what is the difference between them? We will probably read about this. We'll get through it.

Question (Florida): (11:00) What is the significance of a name and why is Malchut called his name?

M. Laitman: This is all ahead of us. We will learn it.

Question (W Turkiye 8): (11:42) It's written that prior to the restriction, you could not distinguish any disparity of form from the light in it, and the light and the place are actually one. So, the question is how can we feel this unification between the light and the place in our group? How to truly seek it within us?

M. Laitman: This is still ahead of us, it's ahead of us.

Question (W PT 38): (12:29) What does it mean that the light and the place are actual, are truly one? How to depict it that they are truly one?

M. Laitman: For the time being, we cannot distinguish between the light and the place, the Creator, for the time being. Afterwards, we’ll see what is the difference between them and in what way each of them shows itself.

Question (Petah Tikva Center): (13:16) It's actually the same question that the two women asked. What's that state in which there's no change between the light and the desire? Can we define it as eternity like we read in the previous items?

M. Laitman: I don't remember such a thing, but light and desire, the desire, the will, is one of the properties of the light. The will, the desire to bestow.

Question (W Unity): (14:05) There was no disparity of form prior to the restriction. And then suddenly, Malchut needs to distinguish herself, that she's completely opposite. This point of disparity of form, does it happen in the first restriction?

M. Laitman: Yes.

Question (Ashkelon 2): (14:33) I want to continue, the light and the place are truly one. Phase four, for the sake of this, if I understand correctly, is the desire to receive, and the light is the desire to bestow. How can they truly be one?

M. Laitman: I don't know, but let's see what he explains as we continue.

Question (PT 19): (15:10) I understand that many people got caught to the light and the place. So, when we pray, who do we pray for? Is there a difference between the light and the place? What's the Kli? All together, what is this thing? You're not telling us. Is there a difference between the place, and the light, and the vessel, or are they all one?

M. Laitman: We pray to the upper will, as by His will, He bestows upon us, influences us. He bestows upon our desire, influences our desire, and so we constantly move around to be more like that bestowing force. We want to know that, or what else is happening.

Student: And what is this vessel that we're building?

M. Laitman: The will to receive to be ready to perform the acts of the light upon itself.

Question (Hadera 1): (16:29) I have a question about the question from Moscow. There was a question about thought being a force that is spiritual or intellectual. I don't know, I have a feeling that you can't distinguish between the feeling and the intellect, because if the mind doesn't include the feeling, it's nothing. It's also in science, we say that he doesn't feel what he's talking, but this actually needs to be together. And there's no question whether it's a spiritual or intellectual force. It's both feeling and intellect. Is that correct?

M. Laitman: We will continue, and we shall see. Remember the question.

Question (Petah Tikva Center): (17:28) Phase four of the four phases of direct light is phase four of the four phases of the light.

M. Laitman: Yes.

Student: So, it's part of the light. On the other hand, we see that that's the desire, the whole desire is there. So how is the correct attitude, or how should we relate to this correctly? Is it light or desire?

M. Laitman: The will to receive, which is existence from absence, it emerged, and discovers itself more, and more, and more. So, of course, from the first phase where it only just emerged from the light, it is very nearly like the light. But it continues changing, transforming, parting from the light that it emerged from. And that is what we learn.

Student: Yes, but how should we grasp it correctly? Because in our world, there's no such thing as a desire that's already full. There's desire, and then it's filled. But there's no such thing that there's wholeness, that also desire, and also light within it, and everything is whole. So how should we relate to this?

M. Laitman: That, we will learn. It all relates to the four phases of direct light.

Question (Almaty): (19:10) In what manner can we collect and increase this light that comes from the Creator?

M. Laitman: We learn, when we talk about the actions of the Light, which emerged from the Creator, and by that we come closer to Him, we awaken Him to bestow upon us more, and so we equalize with Him more. So, we change and understand Him better, and this is called the revelation of the upper light to the created beings. Slowly, slowly.

Student: Is there a difference between it coming from me personally or from the connection between us?

M. Laitman: Everything happens within us under the influence of the upper light, the upper force. That upper force changes our desires within us, and to the extent that this desire develops, we begin to sense, to feel the light more, and we begin to feel what we lack, and this is what we learn.

Question (Petah Tikva Center): (20:52) I go back to the friend’s question. Phase four, is it light, or is it desire?

M. Laitman: The fourth phase is the desire in the vessel.

Student: The desire that's in the vessel. And desire, is it a form of light?

M. Laitman: The desire is an outcome of the operation of the light.

Student: What's the difference between desire and light?

M. Laitman: The light is the upper force, which we attribute to the Creator, and the will, the desire, is an outcome of that light's operation, as we have learned, and will yet learn. This is from the four phases of direct light. The operations of the light within the will to receive cause the will to receive to change, to transform. And these transformations, that is what we learn. We learn why they happen, what facilitates them, and for what purpose. All that we learn.

Student: But what in the action of the light develops the desire? I understand this comes out of that, but what in the action of the light…?

M. Laitman: The operation of the light is bestowal upon the will to receive, changing it to the point where the will to receive becomes similar to the light itself. So, what we learn, all in all, is how the will to receive was born, and how it develops through the divine light.

Question (Turkiye 1): (23:16) What Kli does a person need to build in order to be capable of receiving the light of The Study of the Ten Sefirot and become one together with the book?

M. Laitman: We need to want to incorporate with the upper light such that it fills us, and that by filling us, it will also influence us. And through that, we will feel its operation, we will understand its operation, and we will want to come closer to Him and adhere to Him by our own will.

Question (W Rehovot 1): (24:41) Why does the Creator give us specifically light? Why not directly from Him?

M. Laitman: I don't understand.

Student: Why does the Creator give us the lights through the Kli to feel, the Kli feels the light? Why specifically light? Why not directly from Him do we not receive from the Creator?

M. Laitman: The Creator's bestowal upon us is called light.

Student: Why specifically light? Why not directly from the Creator?

M. Laitman: That's what emerges from the Creator, spreading down to us, influencing us, that is called light.

Student: Rav, in the lesson itself we have many concepts, definitions. On one hand, we need to incorporate in the questions and answers, on the other hand we need to be in prayer. I'm asking, what is the essential, main action that's most lacking in the lesson during TES?

M. Laitman: Our own action?

Student: Yes, the most important operation we can do right now during TES. We have so many definitions, on one hand, we have to be incorporated in it, we have to be in prayer. What's the most important action for us that we have to be always now during the study of TES?

M. Laitman: That we connect together, wanting to discover the Creator's actions towards us.

Reading: (26:30) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 2. Explaining the thought of creation.

Restriction means that Malchut of Ein Sof diminished the will to receive in her. Then the light disappeared because there is no light without a vessel.

14) This is the meaning of the restriction, that the will to receive that is contained in the light of Ein Sof, called Malchut of Ein Sof, which is the thought of creation in Ein Sof, which contains the whole of reality, embellished herself to ascend and equalize her form with His self. Hence, she diminished her will to receive His abundance in phase four in the desire. Her intention was that by so doing, the worlds would be emanated and created down to this world.

In this manner, the form of the will to receive would be corrected and return to the form of bestowal, and that would bring her to equivalence of form with the Emanator. Then, after she had diminished the will to receive, consequently, the light departed from there, for it is already known that the light depends on the desire, and the desire is the place of the light, for there is no coercion in spirituality.

M. Laitman: Yes, that is what Baal HaSulam writes for us, writes to us regarding the restriction, the act of restriction which comes from the desire in the fourth phase, we will yet learn. And then the light vanishes, because there is no light without a vessel. The act of the Creator here is revealed by the will, the desire of the created being.

Question (Salt Lake City): (29:03) When we say He and His name was one, what the desire felt at that time, did it want to bestow like the light, or was it full of love? What state we should come back to?

M. Laitman: This, we will learn, we will learn in the future. Keep the question.

Question (ITA 1): (29:59) Is it possible and beneficial for us to understand this point where the light and the vessel are one?

M. Laitman: We will learn about this, perhaps, later on. But for the time being, this is not a question yet.

Student: Do we need to adhere to the Creator as He is one, or that Creator that is distinguished and differentiated from the created being?

M. Laitman: We’ll learn about it, we will.

Question (CzechSlovak): (31:13) I have two questions from the friends. The first question, is the light the force of life?

M. Laitman: Yes, the light is the force of life.

Student: And the second question, can the Kli come closer to the light?

M. Laitman: Yes, the vessel has the ability to get closer to the light and to be filled by the light, to enjoy the light. This all applies to the vessel.

Question (Petah Tikva Center): (32:18) He writes here, after the restriction, after the restriction, the will to receive tried to raise itself and to equalize its form to its essence, and therefore she filled her desire. Where in this operation does the ability to perform this operation come from? Because before the restriction, there was no disparity of form, and they were one. Where suddenly does the power come to be able to perform those actions?

M. Laitman: She felt the fourth phase, the fourth discernment. She felt her nature. She felt how opposite and far she is from the light. And then that difference, that disparity between them, gave her the power, the strength to change her ways.

Question (Petah Tikva Center): (33:38) What is the word adorned or decorated?

M. Laitman: Decorated. Decoration. Meaning, she acts according to her desire, which isn't exactly her own. But rather, she was impressed by some desire, which isn't hers, not really. And therefore, it is called a decoration, an adornment. It doesn't come from the will, from the desire itself, but only as adornment.

Student: What is the previous state that preceded the adornment that caused the adornment?

M. Laitman: The sense of lack. She wants to be adorned.

Student: The previous state that we read about in the previous item, which is He and His name is one, if I understand correctly.

M. Laitman: Yes.

Student: So what's the state of the lack in He and His name is one that caused the adornment?

M. Laitman: He and His name are one. Here we talk about the desire which reaches such a form where it bestows upon the light. And then the light and the desire connect together.

Student: So, there's seemingly an equivalent of form here. He also writes that there was no disparity of form or differentiation between Him and the light.

M. Laitman: Yes.

Student: So, again the question comes back. What was missing in the state of He and His name is one for which Malchut decided to adorn herself?

M. Laitman: Only one thing. Malchut wants to resemble the Creator, the light. This cause invites, creates in the created being's will, a new desire.

Student: What do we learn about the nature of the Creator from this operation? From this process now that you described?

M. Laitman: The Creator, in his attitude towards the created being, forces the created being to change its form.

Student: Obligates, meaning?

M. Laitman: Obligates, meaning He bestows upon the created being with His light. And the created being as a result wants to change, according to the new desire that it now feels acting within him.

Student: He does this due to a deficiency, or a wholeness, the created being?

M. Laitman: The created being transforms because through that transformation he wants to become closer to the Creator.

Student: So, does he do it because he's missing this, or that he's so impacted by the Creator that he wants now to adorn himself and to rise above? It sounds like adornment is without a deficiency almost.

M. Laitman: Yes.

Student: So, the question is whether the action of resembling the created being to the light, whether it's due to a lack or due to adornment. Was there a flaw? Was something missing there? Or is there wholeness, and nevertheless decided?

M. Laitman: As we learned, this resembles an adornment.

Student: Meaning?

M. Laitman: Adornment, meaning he doesn't need it according to the lack he has within him, but he wants in some way to resemble.

Question (Petah Tikva Center): (38:27) In the end of item 14, Baal HaSulam writes, starts with “In the fourth phase of the desire in such a way that they would know the worlds would be emanated and created until this world. In this manner, the form of the will to receive would be corrected and returned to the form of bestowal. And that would bring her to equivalence of form with the emanator.” Here comes my question. And then after she had diminished the will to receive, consequently the light departed from there, for it is already known that the light depends on the desire, and the desire is the place of the light. When does the light end and the desire begin?

M. Laitman: The light fills the desire of the created being. And by that action of the light being within the will, within the desire, in that we see its operation, and there is a beginning to that operation, where the upper one bestows upon the created being, and then there is an act by the created being. It changes due to the operation of the Creator, the Creator's act, and so they continue together.

Student: So, actually, what's the difference between light and the desire?

M. Laitman: The light comes from the Creator, He who is above all, and He is now eliciting a response from the created being. By that, He brings the created being to a new form in relation to the Creator.

Student: And at the end, he says, because there is no coercion in spirituality.

M. Laitman: Yes.

Student: Why is there no coercion? Actually, the light performs the whole process, it invites everything, the desire, and…

M. Laitman: He can't. Well, He can do whatever He wants, but He doesn't do so. He changes in him the desire. He changes in him the feeling, such that the desire, the will, which was the primary form of the created being, that desire is opposite to the emanator. And therefore, by that He compels the created being, the will to receive, to change and to take a new form.

Question (Petah Tikva Center): (41:47) If He obligates the created being to change and take on a new form, so there is coercion in spirituality.

M. Laitman: I don't know. Why is this coercion?

Student: Because He's coercing me to change.

M. Laitman: Because He's the upper one? That question should have come before. After the vessel feels the light acting within her, by that, she's receiving a command from the light, from the Creator, and so changes.

Student: So, what does it mean that there's no coercion in spirituality?

M. Laitman: What does it mean that there's no coercion? That… that the will to receive… that the will to receive changes through the upper light and reaches a new form. But this is not called coercion.

Student: Why not?

M. Laitman: Because He changes his desire. And then, according to that desire, its operation on the vessel, on the will, is an operation which the vessel accepts and agrees with. He agrees to change.

Question (Hungarian-Polish): (44:01) Is the Creator creating the will to bestow in us right now, during this lesson?

M. Laitman: Yes. All the time.

Student: Is our operation just to restrict the will to receive or more like attach to this will to bestow? We learn how to do that.

M. Laitman: Yes, of course it is so. We need to become equals with the Creator in terms of our desires.

Question (Petah Tikva Center): (45:05) He says about Malchut of Ein Sof that she does the restriction so that the worlds would be emanated and created down this world, and this way the desire to receive will be corrected to the form of bestowal and equivalence of form will come to the emanator. How does Malchut of Ein Soff suddenly see this whole plan that's before her?

M. Laitman: I don't understand you. There's the will to receive. She acts according to that will and now awakens within her the will to bestow. So, she has to change her ways.

Student: A moment before this Malchut of Ein Sof was born in the form of He and His name is one, like a baby that was just born, just feels the filling, doesn't even know that he's a baby and there's a mother. And from that state, he suddenly comes to a state where he doesn't just feel that it's the mother, he even sees the program of the mother to its end, meaning until the will to receive will be corrected to in order to bestow. How does the baby become so wise at one moment, in one second, he sees the whole world like this in one second?

M. Laitman: That's how he was created. What is there to it?

Student: What does it mean he was created that way? He was created without understanding anything and now all of a sudden something happens that he's willing to even…

M. Laitman: He feels all of the light's operations upon it, and according to what he feels, he changes his ways.

Student: So, what did he feel that makes him be willing to get rid of all the filling, which is what he wanted?

M. Laitman: Supposedly, the filling that he feels as filling him does not satisfy him. It doesn't satisfy his desire.

Student: Why? What does he want now?

M. Laitman: That, we will learn, but this is what happens.

Student: The desire to bestow that's being born right now, it's stronger than the desire to receive? It's what?

M. Laitman: No, I don't want to go into all that. Too many issues.

Question (Petah Tikva Center): (47:53) He writes that Malcut of Ein Sof diminished her desire, because then… How can it be that, what is to diminish the desire? Does the desire becomes smaller, what is it to be in a diminished desire and having a smaller desire, or a restricted desire and a smaller desire?

M. Laitman: There are many discernments here. The will to receive that exists in the fourth phase, it can be within its own will. And it can diminish its will, or enlarge it. This is by the decision of the vessel.

Question (Petah Tikva Center): (49:11) The friends that were asking about Malchut of Ein Sof that restricted herself, and through this action all the worlds were created till this world, meaning it's Malchut that caused this, meaning that it has a possibility to perform this whole act in order to bestow? I mean, it's not the whole desire, the whole, well, a certain empty void remains, an empty space, only a very thin line that extends to this world, with all the worlds. Meaning and afterwards there was a shattering, so that wasn't the purpose of creation. The Creator created that which... all the worlds were created, and this whole line that was created, it's only thanks to the act of restriction of the Malchut.

M. Laitman: Yes.

Student: And the Creator, the light broke that. Why did He have to break, why did He have to shatter that which did work according to equivalence of form with Him? Why did He have to break it?

M. Laitman: Malchut, when she wanted to come to resemble the light, she performed the restriction, and she acted to receive in order to bestow, and it was discovered by her that these actions don't bring her to the good, proper state that she thought of. And so, she's still not satisfied. All right, what else?

Question (Beer Sheva): (51:50) At first, it was the light of Ein Sof filling all of reality. Then, that same desire, He and His Name is One, that is actually the building of the Shechina, which is actually the sharing between the light and the desire to receive? After all, the light changed according to the desire to receive, and how much it changed itself. It's not the only created being, meaning we have to unite and become a complete Ten, which is the whole of the Kli?

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

Student: Everything is described here as the change of the created being.

M. Laitman: Yes.

Student: But in actuality, that desire to receive that began to change, and according to the light, the light adapts itself to it, and it's like the building of the Shechina here. It's the common place between the dweller and the Kli, no?

M. Laitman: The created being, when He was filled by the light that was before Him, He felt that His action is partial. It doesn't bring him to the complete correction where he becomes like the light that's filling him, and therefore, it is again lacking.

Student: If I can continue, please? The created being kind of establishes the place of the meeting with the light. So, it's not just the created being, it's all His qualities. It's the whole future Shechina. That's what bestows upon the light, and to build this way the place where we can develop, although he's called the created being here according to the description, but in actuality, it's the Shechina. It's all the qualities of that created being, of the desire to receive that will develop, no?

M. Laitman: Yes.

Question (Turkiye): (54:52) The question is about the adornment. Is the adornment something that Malchut learns from the light?

M. Laitman: The adornment, it's not according to the lack that the created being feels, not really. It's something with which to be adorned, to come closer to the Creator's desire, to the upper desire, by something that he can do.

Student: If so, how can we learn from the light now, at this moment?

M. Laitman: Right now, at this very moment, we can't learn from the light, because we don't feel the operations of the light. Here, we need to be in the position of the created being, who is in a state where all qualities exist in him, he has all qualities except for the one main quality. Namely, that his desire and the Creator's desire will be equal.

Question (W ITA): (56:46) Ein Sof is the light that includes the desire to receive. Therefore, every desire to receive we have, that we're aware of, is the light that has the principle of the restriction, meaning it's help for us to be able to make the change?

M. Laitman: Yes.

Student: Can I ask another question, if it's possible?

M. Laitman: Yes.

Student: In the Ten, are all the four phases of the desire. How can we balance in the Ten all those discernments?

M. Laitman: We listen to the friends' questions, and we want to answer them. That's it. By that, we get closer to being a Ten.

Question (Petah Tikva Center): (58:06) I want to ask about the approach to the study of TES that we're studying every morning. When we read in the book around the sources, so that's the time that we draw the light that will reform us, yes? While friends are asking questions, which is also a pretty big part of the lesson, how do you draw light when a friend asks a question?

M. Laitman: I clothe on his question.

Student: And what light is there in his question?

M. Laitman: Difficult for us to say. It may be a small light, a bigger light, but nonetheless, it is light. But here, it's because it's with respect to myself, in relation to myself. The more I incorporate the friend's lack, and if I also go and try to solve it, I gain and he gains.

Student: What's the meaning to solve? I'm trying to incorporate in the friend's question…?

M. Laitman: Yes. And through that, I want to come to the solution.

Student: What's important to me, the friend's question, or do I just use that in order to hear Rav, to get the answer from him, from the source?

M. Laitman: No, no, no. There are many things to this. Actually incorporating with the friend, that's important.

Student: So, what's the work when I hear the friend asking right now, what's my work then?

M. Laitman: You want to understand him, how he asks, fully. What is happening with him, why is he asking, what is his question exactly about?

Student: Sometimes the friend's question is not understood, it's confused, it's intellectual, I can't even organize it in my mind.

M. Laitman: Then wait, your friends certainly also won't tolerate that. They'll want to open the question.

Student: What do I need to grip on to there, behind the words, behind the question, what do I want to hold on to there?

M. Laitman: Beyond the words, behind the words. I'm interested in incorporating with those friends of mine who are asking, and for us to have a single lack through which we will come closer to the collective, common fulfillment.

Student: We have many friends who need enforcement, support, healing, a comforting force. How the lesson and our intentions to our lesson, how can it send rays of light to everyone?

M. Laitman: It depends on the approach of the heart. We need to relate to what we learn through the heart, and to want to incorporate with the friends, and to connect with them, and then we will understand how connected we are together.

Student: And such an approach of the heart during the lesson, it illuminates upon everything it covers?

M. Laitman: Especially so, yes. It can awaken everyone.

קבלה מדיה

קבלה מדיה

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

מפגש עשיריה בזום

מפגש עשיריה בזום

מפגש עשיריה בזום

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