Morning Lesson December 18, 2020 Transcription is made from simultaneous translation which leaves possibility for errors

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Chapter 4. #1 ("When Ein Sof shines in Bina de Atzilut, ..")

Reader Item 1 “When AK clothed to shine in Atzilut, ....” (00:01 - 01:29)

24. R. Let's see what he tells us and the ARI speaks in a way that can be interpreted this way or another.

Reader continues “One relates to...”

25. R. Hochma above Atzilut meaning through the world of AK it clothes in Hochma of AK and then shines into Atzilut we will see what it is.

Reader Item 1 “Here the ARI labored to explain the ..... (02:07 - 09:35)

26. S. How is the reflected light done in the group?

R. Let us understand what we have here.

27. S. (10:02) What causes the direct light to close in Ohr Hozer or vice versa what is that action?

R. Mutual bestowal one towards the other as much as a created being wants to bestow to the Creator to that extent the Creator can bestow to the created being.

S. What is the action, what is the essence of the operation and how do you cause it to happen?

R. Just as you sitting before the host and you want to bestow to Him at the host wants to bestow back to you, you feel it is not in our world that you can do anything. In the spiritual world you know and you can feel in your Kelim how the host bestows to you and to that extent you can develop your bestowal towards the host. That you are willing to accept His attitude towards you as equivalence of form.

S. Are there a relative strength nor reflect light or more direct light?

R. Ohr Hozer determines that Ohr Yashar can receive the rest he doesn’t receive, the Creator is bestowing 100% but the created being determines how much you can receive in order to bestow in equivalence of form, I for my beloved and my beloved for me.

S. It depends on my Kli what I build.

R. It is called Masach and Ohr Hozer, your Kli.

28. S. (11:47) What does it mean that the Sefirot are concealed?

R. That they don't reveal themselves from the lack of the Masach.

S. Yet they operate?

R. In concealment they are out through the attributes that are revealing themselves.

29. S. (12:09) What can we learn from the names of the four phases of direct light and the reflected light?

R. No it is just to not get confused just to understand it from that matter.

S. He says although it's not called clothing on the four phases of direct light which by order of cause and effect but there is no clothing on them?

R. Because they don't have enough Aviut to discover the host’s attitude towards the created being.

S. All of that depends on the reflected light up before that there's nothing to speak about?

R. Nothing.

30. S. (13:08) What is the difference between Ohr Ein Sof hat extending as a passage between the Sefirot and the worlds and the direct light that clothes on Ohr Hozer?

R. That is the difference, how can I tell you we're going to be in Part 4 soon in TES and then you will see how many different types of light there are in direct light there are few, reflected light there are a few types we will learn about.

31. S. (13:44) He tells us to remember the difference between reflected light and direct light so you don't get confused and I couldn't understand the difference where reflected light is...

R. We will also talk about that there are many types I'm not certain which certain discernment you are speaking about.

S. In the first column he writes the first turn between the descendants of direct light and reflected light he says direct light is Hochma and reflected light is a hundred?

R. What is he saying?

S. If you have 20 Sefirot and it integrates together you have a hundred he says that in direct light Hochma is one there is no connection, what is the connection between those things?

R. When the light goes through all of the Sefirot they integrate with one another so you have 10 Sefirot of Ohr Hozer and 10 Sefirot of Ohr Hozer but when they integrated one another you have a hundred and there we have to learn exactly what is going on as there are a few things, we will scrutinize them later. Write down your questions and impart them when we start studying so you'll see the explanations.

32. S. (15:24) Everything that he teaches us now is the development of the created being when he is rewarded with clothing it is only through striking through coupling, through Ohr Hozer?

R. Yes only through the reflected light we are rewarded with connection and the clothing is called attainment.

S. It is unclear he said there is a Masach on the third discernment so how can it be you have 20 Sefirot there?

R. In every striking and coupling you have 20 Sefirot it can be more or less for certain you are starting from Keter even if the Keter it is in Hochma, Bina or ZA, you have 20 Sefirot. A child has the same organs as an adult.

S. Yes.

R. So what are you asking about, there won't be a body without the 10 Sefirot.

S. With the direct light it is understandable but with the reflected light because the screen doesn't cover the whole vessel it's not clear how the reflected light can be ten Sefirot as well?

R. The Masach is on the entire Kli the question is what is it put on, it is on all of the Kli but part of the desire will use them the way they are somewhere half someone uses 1/4, but I am actually using all of the organs. Again it is like a child or an adult.

S. Because of that it is called the 20 Sefirot of Hochma or Bina?

R. Yes, it is a matter of quality not quantity, we're not talking about quantity at all, 10 not 9 or 11 or you won't have Partzuf to speak about, you won't have Malchut and you won't have Keter.

33. S. (17:42) Can it be said that contraction is the Aviut of the Masach?

R. We're not speaking about that right now sorry that is incorrect.

34. S. (18:05) What is the phenomena of clothing of direct light in the reflected light how do they enter each other?

R. One in each other each one wants to bestow to the other, how can I bestow to the bestower, to the Creator, by me willing to take what he wants to give me, what he is bestowing to me and by this I show my bestowal. I am just Malchut, the Nukva, the Kli, I receive from His abundance but when I do it against my egoistic desire in preparation by this, we reach a state that we bestow.

S. Can the reflected light can influence the direct light directly?

R. The reflected light determines all the forms of the direct light that clothes in it on behalf of the created being on behalf of creation, after the general restriction the created being determines the way the Creator clothes in him.

S. The reflected light is something that occurs in the Rosh of the Partzuf it always happens above the screen?

R. Yes, above the Masach and only and Ohr Hozer, only and the quality of bestowal.

35. S. (20:01) Find the direct light only passes through one of the Sefirot if there is no corresponding coarseness to work with what does it mean with respect to the Sefira how does it feel?

R. If I don't have the Aviut to work with the light that my work above the Aviut I can resemble the light so I can't feel the light it is concealed.

S. What does it mean that the Ohr Yashar passes through it?

R. We have like that belongs to the Sefira itself and we have light that goes through the other Sefirot from integration, this is something else that I only work with one quality, I always work with the whole package, the 10, not 11 or 9 otherwise I won't feel the light.

Reader Item 2 Ohr Pnimi “It means that it illuminates in Eser Sefirot de Atzilut....” (21:09 - 21:46)

Reader Item 3 Bina passess the Ohr at the level of Hochma....” (21:47 - 23:25)

Reader Item 5 “There is a Ma’atzil and a Ne’etzal every Ne’etzal...” (23:26 - 25:55)

36. R. Meaning that in every emanated being there is a full complete structure that includes all parts of creation that is why it is written that every man is a small world.

Reader Item 1 “Every creature contains four elements....” (26:10 - 27:21)

37. R. There are an Emanator and an emanated being the emanated being has four elements for fire wind water and Earth they are the four letters of HaVaYaH, they are Hochma, Binah Tiferet Malchut they are also called Taamim Nekudot Tagin and Otiot, TNTA, there are Atziltut Beria Yetzirah and Assiya, ABYA, they are also four discernments in man, the inner man Adam which is spirituality called NRNHY to the Guf, the body, 3 the clothings over the body, 4 is the home where man sits in and his body and his clothings. Obviously, he is writing about spirituality and not corporeality, let's see what he's trying to explain below.

Reader Ohr Pnimi 1 “Any superior Partzuf is regarded as....” (28:23 - 28:56)

38. R. He's saying the Emanator and the emanated being is the upper desire toward the emanated being that was born from it.

Reader Item 2 “These are the four aforementioned Behinot ....” (29:05 - 30:26)

39. S. The HBTM of the first phase of direct light correctly aims each part...

R. They clothe one upon the other and give birth to one another, you are correct.

40. S. (31:10) He speaks about the perception of reality here?

R. About the structure of reality.

S. He says there's not a single element in reality that isn't arranged by the four discernment and the whole of reality also?

R. Everything must be included from four discernments because any less than that there is no reality there has to be root, that's from it for other develop and the last phase which is phase 4 finishes reality it is called Malchut and then all structure even the smallest or the biggest that includes all of creation and each part of it, each and every structure includes five parts, root and the four degrees that are born below the roots. That is called reality.

S. So he says ABYA?

R. Yes, call it the worlds, Sefirot, Partzufim, whatever you call it, they always have five parts. Root and the five phases that come out of it no more than that, as much as you divide it you will always have times four.

41. S. (32:50) He mentions the four discernments here in every element but when he reaches the inner Adam saying that spirituality is called NRNHY that there are five parts?

R. There are always five parts, just the upper part sometimes we count that sometimes we don't because it is the root and belongs to the Emanator. The emanated being we start counting from the Behina Aleph, the first phase.

42. S. (33:33) What is the degree of Shoresh that he doesn't discuss at all?

R. The Shoresh is the Emanator who is the root that expands from it. We don't attain the root. We can speak about it according to what we feel that comes out of it and no more than that. That is why we usually don't talk about the Creator, we say we will know you from your deeds which are the four discernments that come out of the root and by that we will know you. According to the Creator's actions in the created being we can speak about Him, not Him exactly but His actions. About Him we don’t speak, we don't have a name, do you know what the name of the Creator is? YKVK is the name of the Creator what is that, that's not a Creator that's the created beings Hochma Bina ZA Malchut we can’t speak about the root in any other way but only according to what it comes out of it this is why the Creator and all of the YKVK is only the roots, the point of the Yud, that there is a root that comes before the Yud, that's all there is you can speak about it a lot but then you're going into philosophy because there's no attainment there in the root. Only in the four discernments that comes out of there this is called from your deeds we know you. That is why we have to be in the restriction, screen and reflected light and if we perform actions from ourselves towards the Creator we attain his attitude towards us in our Kelim according to equivalence of form. Otherwise we can't attain it. Our work is how to make such actions from ourselves that we attain the Creator and the Creator is already not that same upper root, it is come and see, that is revealed in us according to the way that we resemble Him. That is why the Creator created it in such a way that as much as we want to be similar to Him as much as we try to do the same actions as him, by that we attain him and then it is called that we attain him inside of us. That is how it works.

S. So all the sciences and philosophies they miss this whole thing?

R. What are you taking into account, science and philosophy you're taking into any consideration what do they have that they attain in their brain that is completely sliced away from the upper root? They can’t attain this, with all due respect that they are trying to do all kinds of things and still in somewhat I ascribe myself to them but that is only on a corporeal level. Just speak about the purpose of creation, the correction of creation all of creation, they have no vessels for this. That's why we're not talking about them.

S. Trying to understand if the wisdom of Kabbalah says forget about even attaining the root, it's impossible.

R. Correct, what does Baa HaSulam say be cautious from reaching to him because that we can't attain we don't have a Kli for it only to the extent that we can resemble, according to that we feel how His qualities clothes in us. It is the qualities of bestowal and then the Creator's attitude towards the created being is what we obtain, this is what we adhere to, this is how we attain Him. But above His attitude towards us the way that He acts towards us, above that there is no way to attain. I don't know what happens after the Gmar Tikkun. That there is a 7000, 8000, 9000 and 10000 are only things that I have heard about supposedly, but not for us according to the Kelim of the created what is revealed, we cannot attain more than that. We also don't have a deficiency for it like he says that man isn't lacking a sixth finger on his palm, I'm not lacking that, thank God I have five fingers that's enough for me. I can feel that it's less but more I'm not lacking that, and that isn't everything. Meaning we have all the Kelim and all the deficiencies that in them we can and want to attain the Creator any more than that there is no deficiency. You can say I want to attain beyond, no you don't have a deficiency it's only your imagination, the true deficiency you don't have. The true deficiency is the light that is given to the created being and it builds the deficiencies in us.

43. S. (39:39) What's the difference between light and the Emanator when we say the light that returns to the source?

R. The Emanator is the upper root and we don't attain Him we attain the upper light, His attitude toward us, you're sitting in front of the host and you can attain or feel according to the way he relates to you not Him Himself, this is the difference between the Emanator and the Creator and the source of the upper one.

44. S. (40:34) Is the Emanator the cause and the emanated being the effect of creation?

R. Yes.

45. S. (40:53) All of the discernments in the emanated being that he describes here in Item 1 how does the light, the attitude of the Emanator towards us, how is it felt in each discernment, each discernment he describes is a different organ, a different feeling of the lights towards us?

R. In the upper light there are no differences and no divisions, no slices, no nothing. Only the desires that are revealed to the created beings divide the Creator’s attitude towards them in different ways. In all kinds of ways, like a child saying about his mother that she is bad. Why is she bad? Because she's not letting him do something, is there a bad attitude from the mother? Obviously not, but all kinds of forms or ways the Creator relates to us it's like diverse to give us the ability from us relating to our Kelim. We can discover such qualities in us that by them we can understand the Creator. When we understand the Creator we understand him from your deeds we will know you, from our qualities that change of our own we understand Him. Let's say the upper light, we don't know what light is, we call the light a phenomenon within the Kelim. Like with electricity he says we don't know what that is, we know the phenomena.

S. What he describes here is that the home of a person where he sits in the body of the man are those Kelim describing how the light is felt on us?

R. Yes, we will get into bed a bit more.

46. S. (43:14) What is the clothing, body, house?

R. That is how reality is for us, the beings to resemble the Creator we have to absorb His attitude to us through 4° the way His attitude passes to us and in all kinds of ways that we absorb them together we want to resemble Him through it then we can attain Him.

Reader Item 2 “Each Behina of the four Behinot in Adam.... “ (43:53 - 44:36)

47. R. He is giving us here more and more different forms of Eser Sefirot that the upper light bestows on the root of creation on the will to receive created the four discernments and started working on all of these phases until they multiply and get all kinds of other forms that all together all of these forms if they join and accumulate into one intention to the source as much as they are, and there are infinite discernments, but all of them gather and give us the image of the Creator in a true way otherwise we could attain Him.

Reader Item 2 “All these Behinot consist of four Behinot....” (45:31 - 46:52)

48. R. He tells us that we have in total four discernments and each discernment also includes four discernments, that's it, no more than that don't get confused. From Keter you get Hochma Bina, ZA and Malchut and in each of them there is also Hochma Bina ZA and Malchut of Keter and in Hochma you have Hochma, Bina ZA Malchut of Hochma and in Bina you have Hochma Bina ZA Malchut of Bina and so on. So in total you have 5 x 5, 25 discernments and if you receive and feel all of them in accordingly organize your perspective, your desires, your attainments in all of that you get to complete adhesion with the Creator. So they have names for all of these discernments. This is why he says that you have the highest spiritual discernment is the Neshama of Neshama, then Neshama Ruach, Nefesh and in the second discernment you have the bones in which you have the marrow, the tendons, then the flesh and after that the skin. The third discernment which is the clothing's, the shirt, the pants, the hat and the pendant that is what they call it you can also say Hochma, Bina, ZA and Malchut but then you don't understand which degree you're talking about so if we're talking about the degree of the clothing this is what you call those clothings.

49. S. (49:03) Why is spirituality so complex?

R. It's not so complex. It's actually the corporeal that is complex. Our world is the most complex, it has the most elements and details, but we simply don't engage with them. Spirituality is not complicated, it is very simple, spirituality. Ultimately at the end of our attainment we reach the simple naked light and ten Sefirot, that is all. So all of our development goes from great confusion and darkness towards greater and greater light and then you have many discernments but they become more and more simple. We feel them to be better organized into a system, as a system, so we don't feel confused within that system. Just tell me exactly what you want to know in what place and I can tell exactly what you are talking about. If you say Bina, I already know, Bina, or it can be the world of Bina or the Partzuf of Bina or the Sefira of Bina, it doesn’t matter where in what place. There is nothing more than the four discernments. There is no great room for confusion, you can't say it is something wrong. No.

50. S. (50:56) It turns out that we are actually, we don't learn about Adam Kadmon and the root, Keter and yet we learn everywhere there are four discernments, four degrees, but we say there is 125 degrees. Five multiplied by five multiplied by five.

R. Yes you will see that nothing is meant to be concealed from you, you're still just not receiving the whole system, and in the whole general system you will also discover all of the particular details, it will happen. It's not so terrible, nothing won’t happen, you wait for all of you. We have just started on Part 3 and in Part 3 we take the 5th chapter, we studied just one item. You need to learn and study and absorb. Absorb what we are doing now and try to make it a complete picture, as much as you can. You will receive it soon, more and more each time.

51. S. (52:28) How is there such a variety in creation but each thing, each element consists of only these same four phases and there is nothing redundant, there is no replication?

R. It is very simple. It is because you have the power of the giver and the power of the receiver, which was created, something from nothing, opposite to the giver. Then between the giver and the receiver there is a connection, through four discernments, the connection goes through these four discernments. Then, the question is, how does the Creator bestow upon the created being through the four discernments and how does the created being bestow upon the Creator through them. There is nothing else in the whole of reality. You have infinite details and elements, but all are composed of these five discernments and, in each one of them, five again and five in each one of those. You do not have anything more, besides that. You have the Creator and under Him, the inanimate, vegetative, animate and speaking. That is all. There is not much room for confusion. As each and every detail splits into more and more details until you reach infinity, infinite details. But that does not matter to us. What matters to us is how we connect all the things that we discover to the one force, the Creator. That is our work.

52. S. (54:23) Can you explain how the third phase has clothing?

R. I don't understand your question. The clothing of the third discernment is clothing, Shoresh, Neshama, Guf, Levush, Heichal, that's how we need to read those why is it called clothing it is clothing, Levushim, we will learn, it is clothings on the upper light.

53. R. (55:07) There is a question that in these kinds of texts on one hand we say we don't have to understand we just have to aspire to feel it and then something can be understood but should we understand anything when reading TES, at least a schematic?

R. In general you need to see the system and how you receive this system and integrate it in your mind and your heart. In your mind and your heart you need to understand something of the system otherwise you will lack in building yourself correctly towards the Emanator. This mind you will get from integration with the friends that with everyone, you will need to integrate and then you will receive the knowledge of it, the mind. It's not the corporeal intellect that will afford you entry into anything spiritual.

54. S. (56:42) What does it mean to clothe on a vacant place?

R. I don't want to go into philosophies. You need to ask according to the text and not beyond that otherwise it's just confusion. The fact that I allow you to ask that makes you erupt in every direction.

S. I meant in the desert.

R. I don't know.

S. What does it mean to wear clothing in the desert?

R. He mentioned maybe 50 discernments here, what are the shirt, hat, the pants and the pendant. Why do you care specifically about the desert? You all need to relate to these things in a more serious manner. Did you ever study in some place, something like how can you take a certain name and immediately want to explain it. How can you do it? You need to understand in the system in general how everything is connected how to relate to the system and then to how to gradually learn how to approach each detail and why it is named the way that it is, what its qualities are. Be a little more serious and how you relate to this study.

55. S. (58:37) What does it mean that every discernment has length and a broadness?

R. Hochma and Hassadim.

Item 3 Ohr Pnimi Item 3 .....

56. R. You see he also talks about the integration, he doesn't go to explain each and every item to each and every name, these names will become clearer later and why they were selected.

Reader continues “This Hitkalelut is because of the refinement....” (59:24 - 59:35)

57. R. That's what he says that you have the integration between all of the attributes between all of the elements together and that happens through the screen when the screen purifies it includes all of these things and elevates them above to the Emanator.

Reader Item 4 “It is Ohr Hochma...” (59:50 - 01:00:19)

58. R. In each and every place the first discernment is called Keter you have Moach, brain bones, tendons, flesh and skin and the Moach is the Keter in each discernment.

Reader Item 3 “between each two Behinot......” (01:00:30 - 01:02:30) reads twice

Reader Item 5 “It means that is contains all four Behinot....” (01:02:31 - 01:02:55)

Reader Item 6 “It means that the second Behina in Keter....” (01:03:00 - 01:03:32)

59. S. What was written above the ARI wrote about the biologists?

R. If you're speaking about item three between each discernment you have a median point that is Baal HaSulam and later above in all of the four discernments that is the words of the ARI. Baal HaSulam put headlines there after he wrote it there were none before, he added the headline to each and every item.

60. S. (01:04:33) He says that it includes the four phases meaning the second of the Keter, the expansion of the four phases, you mentioned that studying the Talmud has to be an integration. What do you mean to integrate?

R. I also don't remember what I meant.

S. What does integration mean?

R. I don't know, forget about it.

61. S. (01:05:05) You said spirituality is simple. How do we raise the levels of sensitivity to the simplicity of spirituality and not complicate it?

R. You all need to see in everything we are now learning in TES how we can actualize it in the group by what we discussed in the beginning of the lesson. Each day in the first half of the lesson we talk about how we enter spirituality, how we can actualize it, how we can understand it and feel it. Here in the TES you want to attain what Baal HaSulam or the ARI writes, no problem, connect together like we discussed in the first part of the lesson and you will feel that this is what is happening. That's it, it's not the wise who learn, you can completely not study TES at all just do what you need to do in the ten and out of that everything will be revealed to you, it's very simple.

62. S. (01:06:39) Can I ask about the intermediate: is this the Malchut of the upper one that includes the Keter of the lower one?

R. We will study this later. We can't speak of it right now but the truth is that the upper one includes all of the ones below it like a seed undeveloped.

63. S. (01:07:17) The median that is from the upper one integrating in the lower one, that is the attainment of the lower one that median?

R. The average is what exists between the upper one and the lower one the median point includes both of them like he writes. You have five discernments, the root and the four discernments that come from it so between each discernment and the other you also have one that is included and consists of both. So he says that between man and beast you have the monkey, between the beast and the vegetative between the animate and the vegetative you have something which lives like a plant but it has some qualities of the animate, the ledges of the field as it is called. On the one hand is a vegetable in the way it sucks from its sustenance from the earth from the ground but it is a living body and between the inanimate and the vegetative you also have such created beings which are called corals, on one hand they are the inanimate around the other hand they grow. You have more examples but he is just giving you an example of the existence of a median discernment and we need to just get from the degree of monkey to the degree of Adam. That's it, at least to want, the monkey already is midway through, it wants to learn, it wants to reach the degree of man, of Adam, otherwise we're just talking about the animals.

S. There is the matter of concealment and I wanted to ask that there is the matter of the overcoming of the lower one of the concealment each time, there's the matter of more bestowal but we reach complete concealment.

R. It is not concealment on behalf of the upper one; it is you concealing the upper one yourself and you cannot resemble the upper one because you lack the corrected Kelim. So don't say that the concealment comes from the other one, there is no hindrance from the side of the upper one, the problem is in the lower ones.

S. Cascading to the state of this world we are already in complete disconnection?

R. You are not there, what are you speaking of what upper worlds are you in until you descend to this world, what are you talking about? What perception of reality you have I don't know. We speak about ourselves and how we can rise in our attainment rising from our current state upwards so there is no blockage sent from above, it all depends upon us this is what I understand.

64. S. (01:11:39) Baal HaSulam says in the second part of Keter it is called the median between the upper and lower degree we also say that there are no more than Eser Sefirot so is the second part of Bina also...?

R. Bina divides into two Partzufim, AVI, Bina and Yeshsut, we will talk about it later because we don't have any other place like Bina divided into two parts which are opposite each other it is the upper part GAR de Binah and Hochma and the other part ZAT of Bina only has Hassadim it is opposed to reception and we constantly scrutinized the quality of Bina.

65. S. (01:12:47) The 125 degrees it turns out there are 62?

R. No, there is no such division at all. 125° is from our world up to the degree of Ein Sof they are not divided into half here and half there. Each and every degree you simply need to stand on each degree, on each level with both feet. It is not right left, right left. It is even such that we seemingly ascend but each degree includes the right and the left and the middle line on each and every degree.

Reader Item 4 “Between Creator and creature, which is the....” (01:14:07 - 01:15:02)

Reader Ohr Pnimi Item 7 “This relates to two Olamot - Atzilut and Beria....” (01:15:03 - 01:16:26)

Reader Ohr Pnimi Item 8 “It means that the Yechida of the....” (01:16:27 - 01:17:04)

66. R. The degree which is higher than the Patriarchs the Merkavah is divinity.

67. S. (01:17:24) How do we utilize these discernments in our global YH tonight?

R. I can't say why is it important what we call all of these discernments, Shoresh, Neshama Guf Levush Heichal, Keter Hochma Bina ZA Malchut, all of those why does it matter what we call them, through all of these discernments we need to reach a state where we connect them together between us and we make room for the Creator to be revealed. Make room for the Creator to be revealed in the connection between us, that is all that happens but in different kinds of states, in different degrees which we discover in the relations between us it is different. The same rule always applies, the rule of equivalence. The more we can integrate together we can bring this equivalence to the Creator and then he is integrated with us and we all become as one. That's it. We will do it and you will see how much good progression we have and there are many details which should not confuse us because there's no more than 5 or 10 however you want to interpret it and also with all of those it is not that we can discover them and talk about them right now. When they are revealed it will be clear to us and they will be revealed only through the connection between us, so it follows that again we return to the same principle, only the connection between us gives room for the light to shine between us. The lights when it comes to us arranges everything for us and then we gain understanding and the feeling of it, all that is well that ends well.

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קבלה מדיה

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

ספרים ואמפתיה

ספרים ואמפתיה

ספרים ואמפתיה

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