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

Daily Morning Lesson: July 6, 2025

Part 1: Recorded lesson - Oct 15, 2021. Baal HaSulam, Shamati 20. Lishma [for Her sake]

Reader: Dear friends, in the first part of the lesson we will study from a lesson of Rav Laitman from October 15, 2021, from the writings of Baal HaSulam, Shamati number 20, the matter of “Lishma.” We’re starting with the words - but it is impossible for there to be a true prayer.

Reading: (00:45) Baal HaSulam, Shamati 20. Lishma [for Her sake]

Yet, there cannot be a real prayer if he does not know first that without prayer it cannot be obtained.

Therefore, the acts and remedies he does in order to obtain Lishma create the corrected Kelim [vessels] in him that want to receive the Lishma. Then, after all the actions and the remedies he can pray in earnest since he saw that all his actions did not help him whatsoever. Only then can he make an honest prayer from the bottom of his heart, and then the Creator hears his prayer and gives him the gift of Lishma.

M. Laitman: Yes, meaning there are several states here that we have to go through.

Reader continues (01:50) Baal HaSulam, Shamati 20. Lishma [for Her sake]

We should also know that by obtaining Lishma, one puts the evil inclination to death. The evil inclination is called “receiving for one’s own benefit.” By obtaining the aim to bestow, one cancels the self-benefit. Putting to death means that one no longer uses one’s vessels of reception for oneself. And since it is no longer active, it is considered dead.

M. Laitman: Here I think that maybe we should do a workshop. How do we come to a state as it's written that all one's deeds did not give him any benefit in order to obtain Lishma, and only then he can perform a true prayer? Meaning, a true prayer, I can give from my very state of despair, a grave state in which I’m not capable of reaching Lishma and I want it so badly, and with that I understand that it’s truly impossible. I can't emerge out of my body, out of my skin, and bestow to others. It's not in my head, and it's not in my heart, and it can't be, and not nothing. But I understand that there's a different reality where the soul operates and in the form of bestowal outside of it. How do I do this, how do I reach it, how do I make it, how do I convince the upper force to do this to me? How do we come to such a state, to a breakage, to a state in which we are certain that we will not succeed on one hand, with our forces? But we must therefore, receive forces from above. And the Creator, it’s like we’re obliging Him to give us the force of bestowal - in prayer, in a cry, and this is how we need to do. How do we come to a state where we are erupting in such a way between us, that the Creator hears and says my sons have defeated me - that I gave them the desire to receive and they’re demanding from me the opposite, the desire to bestow?

Please workshop - How do we reach such a state of breakage and from it we already obligate the Creator - my sons defeated me, as He says? We obligate the Creator to change our nature.

Reader: Now we are going to go into a workshop: How do we come to exiting ourselves and bestowing upon others? How do we come to a state of such an eruption among us that the Creator hears and gives us the desire to bestow? How we force the Creator to change our nature? Six minutes please.

Workshop: (not transcribed)

M. Laitman: (11:47) It is written that one who prays for his friend merits first. What does that mean? Because if I’m in a desire to receive and I really want to come to the Lishma, to the desire to bestow, then I depict to myself a state in which I don't care if I remain in the state I'm in right now even though I really want to reach the sensation of spirituality, the Creator, to exit this whole narrow, dark world. But if I really want to reach bestowal, then I need to pray for the friends, for them to reach that and I only support, I only help them with that. I convince the Creator to help them. And I myself am not concerned, that’s my concern. For me to pray for the friends and they will succeed. And then if I really have such a prayer in the heart, then it's considered that one who prays for the others is rewarded first. Because then I truly have a desire for bestowal and then in truth my prayer in such a manner in which I pray for others, gives me the possibility, even though I don't intend this, but it gives me the possibility to receive the force of bestowal from the Creator and to invert myself to the desire to bestow. Let's talk about this. Meaning, in order to reach the desire to bestow I need to come to a state that my friends will be very important to me, so much so that I only pray for them and ask the Creator to help them, and I don't ask for myself for anything. And if I do this, well, more or less, as much as I’m capable, from all of my heart - it's best to do exercises on this - the heart softens and then I come to a state in which I truly ask for the force of bestowal, if I'm asking for others. Then it turns out that I receive spirituality. That’s called praying for others is rewarded first. How do we within the Tens want to observe, place ourselves in such a way that we will all will be rewarded with the spiritual quality, the quality of bestowal? Please, workshop.

Workshop quesiton: So again, a workshop. How do we within the Tens want to observe, and do observe, position ourselves in such a way that we will all will be rewarded with the spiritual quality, the quality of bestowal?

Workshop: (not transcribed)

Question (Petah Tikva Center): (21:31) What kind of exercises can we do in order to soften the heart?

M. Laitman: The more a person thinks about a certain phenomena, that phenomena begins to be more clear, closer, more understood. That's why we need to try three times a day to perform the prayer for the friends, to the Creator. Where I am asking Him to connect the friends together in such a way that He will be able to be revealed in them in the force of common bestowal and then our group will be united, connected with the force of bestowal, our common force of bestowal, and by that we reveal a place for the revelation of the Creator. Then we will be able to receive His revelation in order to bestow to Him. So we need, in all kinds of words, in all kinds of ways, even if it doesn't work out, through the efforts, to compose such sentences three times a day at least. You can do it up to five but three is also enough. And then in that, I need to see the friends which the Creator connects between them and builds in them a place which is called the Shechina. And He can dwell in that place as the Shochen, as the dweller, and then through that both the creatures and the Creator come to adhesion between them which is already the correction of the world. It begins with my Ten, and then from all our organization, our great organization and then to all of humanity. For my home will be called a house of prayer to all of the nations, as it’s written.

Question (Latin 1): (24:27) In our Ten we have two perspectives. One is ask for the friends, it’s something that I do, I ask for them, or this is something that the whole Ten builds, a common prayer. Is it one over the others or the whole Ten together?

M. Laitman: Both of these things are good and correct things. Each one prays for the Ten and the whole Ten together can come to a state in which they pray, meaning they turn to the Creator with their desire that they put together and like that. In short we need to work on this, we need to work, see how to implement, how to sort out these things as long as it comes out as much as possible in an accumulated, united manner. Because then it's called one receives one. Just like the Creator is one, you need to build from yourself also one desire, where you want to bestow to Him just as He wants to bestow to you. Then if you reach that line, enter that line with Him, then you begin to reveal Him.

Student: In the text it says that Lishma is considered a gift. Why does he say that Lishma is a gift, something that comes after a prayer?

M. Laitman: It's not important that it comes after the prayer but Lishma is called in order to bestow, both in the desire and in the thought. We don't have it to start with, we are built in a different way and therefore when we receive this quality of bestowal even though we ask, it’s nevertheless a gift that the Creator is giving us from Him loving us, not out of us deserving it. It seems to us that we deserve it, we ask, we request, and then we receive it from the Creator. No. In truth we cannot ask for Lishma in a true matter. Inside you always have your egoistic desire with the egoistic profit and reward as well, and so on. So therefore we come in a false matter, no matter what it's like that, but it doesn't stop us, it doesn't need to chill me down. I need to do all that I possibly can and then after that I receive it as a response from above and that response is called a gift. Since the Creator, the force of general bestowal of reality feels that certainly I’m asking from my ego, even though in my eyes it’s truly as an eruption of the request for bestowal, and so on. And this is how I receive the gift. Lishma is a gift from above. It's good if we don't forget about that, that what we receive from above is all a gift. Because the desire to receive altogether, with the desire to receive we're not capable of asking for bestowal. We have no such possibility. How is it possible? But all of our requests - the prayer, the cry, even the deepest cry from the depth of the heart is nevertheless, eventually egotistical. But, if we ask, we receive the gift of the quality of bestowal from the Creator and advance that way. It's all in a gift.

Question (French): (29:36) How do we shift to Lishma? Is it a leap from state to state or there are a few stages? If there are, what stages are these?

M. Laitman: Let’s first ask appropriately, start to receive and as it’s written, let it teach us. It will teach us, it shall teach us. Let's think about that, and the stages - the stages will come. Let's reach the first stage where we receive a certain appreciation of connection between us in which we discover the quality of bestowal and in this quality of bestowal, even we can, even more reveal the quality of bestowal in a way that we will feel the source of the bestowal, the Creator.

Question (Holand 1): (30:51) We have some friends pray more than three, four times a day in our Ten for each other, for the friends, and the more we pray the more I reveal that I am only praying for my own benefit, and again even more for my own benefit. So how do we come to this, many times we pray for each other, come to this true prayer for the benefit only for the friends? So this is how - how do we do this, come to this true prayer? Because we can keep on praying and praying, but every time it's only for my own benefit. So how do I get out of this, or how do we get out of this?

M. Laitman: We need to nevertheless continue to pray, just pay attention that this prayer should be as collective as possible, as much as possible for the others. As much as possible where you understand that you all together want in this also your own benefit and no more than that, but it’s truth that you discover. This truth is worth a whole lot. Therefore he writes there in a certain article that when do we come to the truth? When we reach the beneficial truth or the complete truth, when there’s a transition to the truth, when a person reaches the end of the false, of the lie. There's an article I can't think about right now, because I'm with you in something else. In short, continue for the time being. And also the fact that you're discovering that you're praying only for yourself, include that in your prayer, in your address to the Creator. That's it. And it's even worthwhile to write it before you, that this is what I need to ask for, and about this, and about that, and about that. And it's not important that you forget - that the Creator is doing to you, so you will replace your thoughts and desires, but it’s good, it's worthwhile to invest.

Student: What is this point of despair, what is this point?

M. Laitman: The point of despair is simply where I simply have no contact with the force of bestowal, with the force that sustains my life. The point of despair is a very big egotistical point where I discover that I am connected, I’m adhered to the control of my life, my observation of things, my perception of things. That's considered the point of despair where I cannot distance myself, disconnect myself from it. Rather I constantly demand to control, to nevertheless control and this is the center of the soul where I must be connected to my fate to hold on to it. That's the point of despair that I cannot let go of. But the moment I come to such a state the Creator gives me that gift as He disconnects me from my desire to receive in such a way that I want Him to control me, because otherwise I am lost. Then the Creator gives me the possibility of being lost to being completely independent of my desire, and then I am free. That's called it is free for the dead, where the will to receive that is dead, then I become free.

Question (Turkiye 4): (36:00) I feel too much flavor and joy in annulment towards Ten. Why is there so much joy and flavor in the annulment?

M. Laitman: We don't need to really ask about that because the Creator makes these calculations from shining on each and everyone’s soul a bit more, and then one person feels it one way, the other one feels it another way, and so on, everyone feels it in a different style. What’s important is advancing according to our line of progress, and on the way there will be changes. The fact that you feel good and happy on the path, why not feel that until the end of the path? There will be more changes though. Just hold on and everything will fall into place, at the end everything will work itself out.

Question (Baltia 3): (37:20) How to also pray and also work?

M. Laitman: Prayer is actually the action, that’s what we need to realize and try to feel. That if I pray I’m activating the system of the whole of reality. Then I direct it in its action to the center of all of reality, which is the original force of bestowal called the Creator.

Student: What is complete prayer - when we pray together, or it’s enough to just partially, each one as much as he can?

M. Laitman: The true and complete prayer is our feeling that emerges and emanates from the heart of the person and even more accurately from the hearts of the friends who are connected as a single heart and they themselves can't feel the depth of the request that awakens in their connection towards the Creator. We can only later understand how much we influence the Creator according to His response. Afterwards, when we will be in a tighter connection with the Creator, like say the spiritual Partzuf, then in the Rosh we will have the revelation of the Creator, and we are above the desire in the Rosh, the whole desire is from Peh and below, and we are in the Peh and above - in the Rosh of the Partzuf, and there we are connected to the Creator, above our desire, in the inclination to Him and Him towards us. And accordingly, we can make all the calculations and all the revelations that we have in the Rosh, and then we can decide for sure what we’re going to do and accordingly to build our Guf. That’s later, hopefully soon.

Student: (39:55) In order to pray for the friends that aren't active, let's say a friend that comes once a week, and so on. Or should I concentrate on a general prayer on the Ten and on the core?

M. Laitman: Yes, we should also pray for the friends who don't come every day. I recommend to you to think about it, think whether we should do this. Throughout the world, across all of our groups, from the North Pole to the South Pole, let's determine that there are such days when everyone comes. It could be a Friday, or a Monday, or a Wednesday, whatever you think. But on those days, we will also give material that is more condensed and concise, in a way that will influence them more. They can't come every day. Okay, let's agree with that. What can we do? But let's not lose them on the path. So, maybe we can do it this way. Think about it. At least, if we know that they come on specific days, let's say twice a week, I don't know, whatever you figure out, whenever they can. So, on these days, we'll do more of a recap of material we've been through. Because, ultimately, there's no choice. All of us, all of us will reach the final correction, the only question is when. We already went through together all the life cycles, all the different forms of life. And you see that in this one, we've been awarded with the opportunity to cross the barrier and enter the upper world. So, we should hold on to this opportunity and not let it go. And our progress is also in how much we help each other. Therefore, helping these friends who come a few times a week, by that we will be trying to do something towards them. And it will only help us.

Reader: Now, we will move to studying the Preface to the Wisdom of Kabbalah. A lesson from June 22, 2006. It's in the writings of Baal HaSulam, in the Preface to the Wisdom of Kabbalah, item 40.

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

Daily Morning Lesson: July 6, 2025

Part 2: Recorded lesson - Jun 22, 2006. Baal HaSulam, Preface to the Wisdom of Kabbalah

Question (Petah Tikva Center): (00:02) After Galgalta is refined and Malchut makes the maximal attempt to equalize with the upper one with the screen, how is that connected to that quality called Hochma?

M. Laitman: That's exactly what I'm referring to, because reiterating the words he says, that the surrounding light that comes and refines the last coarseness and doesn't leave it, and the next Partzuf comes out, instead of Galgalta, AB, right? This is how we would usually draw it in all of our diagrams, that Galgalta in her Peh. I see coupling by striking, the light spreads to the place where it decides it cannot. Tabur, the rest of the empty vessels remain under the restriction from Tabur to Sium, called the Sof, the end of the Partzuf. The inner light spreads in the Partzuf. The surrounding light corresponds to the empty vessels and presses the Tabur, Tabur's navel, and the inner light and surrounding light goes through the clash there, the Bitush, and after the clash there's a decision to become refined. Here there are Taamim [tastes], here there are Nekudot [dots], the tastes disappear, leaving Tagin [tags], and instead of Nekudot, the Otiot [letters] remain. And when these records remain, then instead of Galgalta, that had made a coupling on four and four, we have a coupling on records of four and three, accordingly it descends to the Chazeh, to the new Peh of AB, and there makes a coupling by striking. It has a Rosh. Instead of the Rosh of Galgalta, it's called the Rosh of Hitlabshut, clothing, the first Rosh, and the second Rosh, the Rosh of coarseness, from which there is expansion from above downward, and all this is called Partzuf AB, as opposed to Galgalta. What are you asking?

Student: (02:20) How is this connected to this quality called Hochma? The fact that he does a maximal coupling that's possible.

M. Laitman: Why is AB Hochma compared to Galgalta?

Student: In its quality, not in its inequality with Galgalta.

M. Laitman: If AB, I will answer you a little indirectly. If we had Ein Sof [infinity], and from Ein Sof, Malchut of Ein Sof, which will receive a certain portion, which would be called Galgalta, and then the next state, that Malchut of Ein Sof receives from Ein Sof, what we call the second Partzuf, so it would also be Galgalta, but Galgalta number two, and that's Galgalta number one, a smaller one. Let's say this is 100%, as much as she can receive in order to bestow, and this is 80%. But it turns out that we have Ein Sof, which Ein Sof gives one portion to be received in Galgalta, and after that, we have reception in the next Partzuf, AB, through Galgalta. The fact that AB receives and sees Ein Sof and sees itself through the records that remained in it from Galgalta, this determines in it that it is Partzuf AB. You're asking this. We have expansion of the Partzufim by size and by character. What is the connection between size and character? The connection between size and character is that same Malchut - why do I keep saying that this is the same Malchut of Ein Sof that performs the actions? Because it goes over all the phases in her, which are called Behinot, phases or discernments - root, one, two, three, four. She does it. If not, then I'm asking you, why do five Partzufim have to come out? Why not a million? Each one a tiny bit less than the other, by one gram. Let's say, in Malchut of Ein Sof you have a billion tons, and we would have a billion Partzufim, each one one ton less than the other. Why do only five come out? Because the expansion, whatever it is, can only be according to that Malchut of Ein Sof and according to the four phases in it, five discernments. It cannot behave differently. It decides, I want to be like the Creator. Fine, go ahead. Go ahead, she can't stop herself. She can't stop midway. Her decision compels her to now repeat that pattern. The Creator relates to me in a pattern of five continuous operations, consecutive operations. If I want to become like Him, I, too, have to do the same work, the same five operations that are consecutive toward Him. This is called expressing myself. If I don't get to the final Partzuf, it's not considered as having done something, it's still not clear. Until Malchut of Ein Sof comes out, what happens with these four discernments? I don't know. There's no one who feels that He enjoys. There's a Creator who wants to please me, who fills me, fills me with Ein Sof, and then I feel the shame and all that. That's the result afterwards. But first, phase four has to come out. Without phase four, you can't talk about having a Creator and a created being in some relationship. There's no one to talk about. So the five operations are one package, and without it, there cannot be a beginning and an end of this operation. It's one operation. This is why Malchut of Ein Sof, when she begins the act, it has to end with completing herself in BON, this upper BON. And beyond that, she has nothing else to do. In other words, it cannot be less than five Partzufim, or more than five Partzufim. And what happens afterwards? Atzilut, Bria, Yetzira, Assiya - it happens because we have a new connection in Malchut of Ein Sof, who found for herself another way to be similar to the Creator. Then we have other worlds and other Partzufim that come out. But there too, when she finds another way to be similar, she repeats the same template, the same sequence of five Partzufim, corresponding to the five phases Yud-Hay-Vav-Hay, HaVaYaH. Otherwise, until she finishes the final operation, it's not regarded as having completed the operation, as having been doing the operation. Only then is it felt that the operation was done. This is why each Partzuf that comes out must become similar to the same operations that the Creator made toward her, because she wants to make herself similar to Him. So, she makes herself similar to Him in the most sublime operation toward the Creator, which is called Keter. And then Hochma, and then Bina, and then Zeir Anpin and Malchut. She doesn't build herself differently from Malchut to Zeir Anpin, to Bina, to Hochma, to Keter. Being similar, means being similar to the greatest operation that you did. This is why it comes out of the Partzufim in this way. Ask, but don't… I hope the words don't blur the point. From here, it's the reason that each Partzuf is different from the other, in being similar to HaVaYaH, to being part of HaVaYaH. Galgata - to the tip of the Yud, AB - to Yud, SAG - to the first Hay, Vav, Zeir Anpin, MA - to Vav, and BON - to the bottom Hay in HaVaYaH. That's the reason. There has to be the same sequence of operations that the Creator made in me, now I do to Him. How can it be that I will not do the same for Him? It's not regarded as doing anything at all to Him.

There's a law in love that there's no limit, no limitation, no limitation. If you say, I love you 99%, that's not, it's impossible. Rabash gave an even more mundane example. He said, a husband tells his wife, I love you 24 hours a day, except for five minutes when I'm with another woman. Tell her this, this is not regarded as love. Five minutes, what do you want? The rest? I'm totally with you. Yes, we're talking about feelings, right? So this is not regarded as a feeling of love. Love has to be unbounded, unlimited, filling the whole vessel. If you have a vessel of 20 kilos, or 200 kilos, doesn't matter, it has to be the whole vessel. So it can't be that if you complete these five discernments, if you don't complete these five discernments, you have this relation. Only Malchut of Ein Sof feels what the Creator began to do in Keter until she developed and felt His relation in Keter. So in the meantime, she became Malchut. If she's not in Malchut, so who is Malchut in the end? It is five degrees of attainment of Keter. So she has to do the same, back. Complement it with your own words.

Student: (12:01) The question is, if one phase develops to another, it sounds logical, but how do these five phases, where each is a completely different quality, maybe sometimes even opposite to the other, how do they exist together as a mold, as a form?

M. Laitman: If we speak about this world, it may be clear - it's a person, you have to know him in all the states and all the discernments. But maybe you're asking, how can it be that one simple light and the simple will to receive build so many discernments, five discernments? Going back to the four phases of the reflected light, there's nothing else. Knowing the giver from the side of the receiver is possible only after a complete HaVaYaH. This is why expressing itself as a giver, if I'm the receiver, I can do it only with a complete HaVaYaH. I have to take all of myself, the will to receive, and attain by this His quality, which is all to bestow, and turn it, my reception, to in order to bestow, to have something in between. And then you get four phases besides the root. How else can it be? We are built in such a way that we cannot imagine differently, because this is our makeup, our root. You could say the Creator can do anything. Why didn't he create it in some different way? But it's baseless. This is why a complete operation has to be in a structure in which all five phases are incorporated. And the truth is that the created being that rises from below upward, at each degree, he doesn't feel, now I'm at the degree of Hochma, or now I'm at the degree of Bina. Don't imagine this - it's a good thing I remembered it. I am now rising from this world, from zero to one hundred percent, on the degrees. So I say I'm on the degree of Hochma, or of Yetzira, for example. So, what, am I now, God forbid - I'm drawing a person here, we're talking about a person, a person who attains, meaning a soul. So when I'm on the level of Hochma, of Yetzira, in my inner attainment, so am I attaining only this? No, I attain Ein Sof, to the extent, in the measure of degree number, so and so. I attain the whole world. It's not like there's only Hochma there - forget about Bina, I don't know what you're talking about, or Zeir Anpin, I don't know what. No, my vessel is Malchut of Ein Sof, always. But these degrees are like measures. So if you speak about a soul as being at certain place or state, rising from AB to, from SAG to AB, for example - just for the sake of...It's not like now she disconnects from bestowal and enters reception. No. It's her operations accordingly take more changes because she allows herself more to receive in order to bestow. Previously, she could only, for lack of screens, she could only bestow in order to bestow, right. But we measure her perception in ten complete Sefirot, it's a world. It's not like she perceives only in green, or in pink, or in blue, or in white. The Book of Zohar actually says the opposite. It says you have white, red, green, black, right? So what does it mean? So, if I'm in the world of Yetzira, so I perceive everything in its color. And in the world of Assiya, I grasp where everything is black? No. It's a revelation to attainment, only attainment of the Creator. We'll talk about it. And if possible, if it's even possible to somehow describe it. Let's continue.

Question (Petah Tikva Center): (17:31) What causes Galgalta for there to be a beating between the two and four, in seemingly an equal quality? Why is this happening?

M. Laitman: If Galgalta were to receive all the light of Ein Sof, it would have no problem, of course. But the fact that she received a little bit and the rest she didn't, imagine. What would you think if you received a little? Well, you come to me. Let's say I'm some sort of a landlord who really wants to satisfy you 100%. You have refreshments, you have me, and there's you. So tell me, after you received some, by what calculation did you receive and what calculations remain in you? Why can't you simply keep sitting with me quietly, calmly, without feeling any pressure? You have empty vessels for the meal. I have empty vessels that you didn't fill. I have an empty desire that I didn't do towards you. So, how do we get along? It all depends on you, not on me. So, how can you remain in that state and just leave it? Keep it this way. Tell me, how is it possible? You have to run away from it, it is the worst state. It is a worse state than what was before, from all the states. You could say, but if I received more, I would be receiving in order to receive. Would that be good to the host? The host tells you, yes, do whatever you want. It's good to me. If you enjoy, I'm happy. But I can't enjoy. I'll be ashamed. What can I do if you're ashamed? Shame was not created directly. Shame, the Creator created it in an indirect manner. You feel the shame because you are receiving as a result of the action. It's not like He bestows, projects shame on you directly. He doesn't tell you, shame on you, how can you receive? A salesperson tells you this. Pay first, and then you'll receive. So, you cannot come complaining to Him about your shame. So just think about what it means to stand at the table when you have no choice, but the created being has to move away from it and he rises in more adhesion, ascends in more adhesion. And if you were to receive you wouldn't be similar to the Creator, it wouldn't be adhesion. So there's a question here. From the perspective of the Creator, would He be performing the operation? Because the Creator wants Him only to receive. So why shouldn't He do it? Does the shame stop him? What is shame? The fact that I'm ashamed? So because of it, I take my own unpleasant feeling into consideration and because of that, I won't receive? And He's suffering? Is this regarded as being in order to bestow when I take this feeling into consideration? So from what is the shame? Shame is that feeling in the will to receive, or is the concept of shame talks about… does it talk about something else? It's not egoistic as it is for us, that the host is obstructing me. We have to understand this concept, probably, and then it won't be difficult for us to understand why the vessel decides to become refined, and this operation is called the ascent of the screen, and added adhesion, it doesn't break, it doesn't throw everything away, it becomes more adhered. It's an operation that doesn't bring it down and doesn't lower its spiritual state. And besides, we even say more than that, the previous state does not disappear, and a next state, an addition to the previous state comes along. Galgata becomes refined with respect to the present state, with respect to that revelation, to that present scrutiny, but it doesn't disappear. In other words, it's an addition in adhesion, from the lower one to the upper one, and with this we conclude.

Reader: With that we will conclude, thank you to all our viewers. Yes, so we will move now to a study between friends, and before that we'll sing a song.

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