Morning Lesson May 27, 2023

Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio.

Part 1:

Zohar for All. "Introduction of The Book of Zohar". On the Night of the Bride

1. Rav’s Introduction: This is a very special article, Rabash loved it very much, he related to it in a special way. We are going to read it and we will simply try to adhere to it, to enter it as much as possible with our hearts, with a single heart, so that whatever is written there will enter into us, so please.

Reading number 125 (01:14) “Rabbi Shimon was sitting and reading..”

2. S. (14:14) The states that are described here, it's a very lofty state. Now, he writes to rejoice in the corrections together with the bride. We learn, we know there's the saying that, “in tears we sow and then we reap in joy.”

R. Well, all of the corrections are certainly done on the side of the feeling, a bad feeling, because they always work against the desire. That's on one hand. But from the side of the intention, they're happy that with each and every correction they're getting closer to the end of Correction. And, in that they awaken joy in the Creator.

S. We, as vessels of reception, we need to be above this feeling of pain and so forth. Meaning, the corrections are always accompanied by pain and so on.

R. That's right. So what is the question?

S. There has to be a connection.

R. Well, a connection yes, but a connection as much as it is possible to have a connection in the exile. Because we're still not reaching complete contact, but rather it’s partial, here and there.

S. So the correction is the correction of the exile?

R. That's right.

3. S. (16:30) It is written, all of the friends who hauled the Torah, called the members of the bridal chamber, have to adhere to the holy Sheckina, called the bride, during the whole night of the exile. Can you explain this whole scene here, the bride, the friends, the night, exile; what is it, what does it have to do with us mostly?

R. The souls that are able to raise themselves through MAN to correction and connection, they are called, the souls are called the members of the bridal chamber, because they build the whole of the Bride and the Creator rejoices in them. And, he brings them closer and they come closer to him, and the correction is through connection, there is nothing else to do, but rather no one is corrupted if we can say so, but it is only the connection between them, the corruption is only in the connection, in the shattering.

S. What does it mean,” through the whole night of the exile?”

R. The entire exile is called “night” - all the days of the exile.

S. What is the exile though?

R. Exile from connection. The connection between them, and to the same extent their connection with the Creator.

4. S. (18:21) It says all the degrees in revelations of the secrets of Torah, which are the building of the Shechina for the end of correction, are done only by those who hold the Torah during the days of the exile. What does that mean?

R. That they want to behave according to the laws of connection, equivalence, in all of those states which are still only on the way to connection.

S. They attained the light of Torah in those states?

R. Well, whatever they need, whatever is necessary for them in order to connect.

S. And they received the lights during the exile?

R. Of course they draw lights during the exile, also to the extent that it is necessary for them to connect.

5. S. (19:30) How is it that all the friends cause the bride to couple with her husband?

R. Because they include the Kallah (the bride), they are parts of her vessel.

S. And how do they cause her to?

R. By them connecting, they bring her support so that she can couple with her husband, the Creator.

6. S. (20:08) He says that in the night before the reception of the Torah, all the couplings of the days of concealment passed, and that night is the night where the bride connects to her husband. So what kind of couplings are there in the concealments? There are no couplings?

R. On the days of the concealment you have corrections, you have partial corrections of the bride, where she prepares herself for the great coupling which is called the Chuppah (canopy).

S. It says that the bride connects to her husband specifically in the matter of the couplings of concealment?

R. Yes, the bride connects with all those who compose her, all those who support her, they’re called the members of the bridal chamber, and they hold the Chuppah (canopy).

S. What are the “days of concealment" he talks about here, what is that term?

R. The “days of concealment” are all of the days from the beginning of creation until the end of correction.

7. S. (21:48) It says here that in the end of correction that she can only enter the Chuppah with those who corrected her - from the Torah to the prophets, to the prophets to the writings and interpretations of the text, and the secrets of the Torah. What is the difference between all these corrections - Torah, Prophets, writings, and so forth?

R. These are stages, this is how the vessel is being corrected, the broken vessel. And all of those people, or souls would be a more clean way to say it, all of those souls that wish to connect in order to correct the vessel of the bride, they take part in that, and later on they are in that same great coupling which is called the end of correction.

8. S. (23:03) It is written that Rabbi Shimon would engage in the Torah in the night where the bride Malchut connects to her husband. The whole night afterwards, in the day of Shavuot where the bride is under the Chuppah with her husband, all the friends that are the members of the bridal chamber should be with her. The question is, what is it that all the friends need to be with the Malchut?

R. That they all connect all of the souls that caused, supported, assisted the connection between all the individual souls into one collective general soul and its connection with the Creator. Therefore they're called members of the bridal chamber since they built the chamber, the hall, for the Creator where there he can unite with the souls.

9. S. (24:14) He says, day to day counts the Omer, and night to night will bring forth knowledge. It says when the friends are are collecting the praise - that's day to day count of the Omer and connecting the nights is to increase knowledge - and when all the friends put their work together in the ten they come to the great coupling of “the night of the bride;” yesterday you gave us an instruction to give enough, to collect enough money, in order to purchase the Torah?

R. I said it yesterday?

S. Yesterday, I heard you say that we have to purchase the Torah and we have to achieve a certain quota, a certain quota in the Ten with which we acquire the Torah. My question is, in the Ten, how do we practically collect each and every friend's work to a single sum total with which we can approach and purchase the Torah?

R. We have to constantly think about our general connection, where penny and penny join to one great amount, and this amount, the sum total that we are collecting, accumulating could be enough in order to purchase and to compensate for all of the corrections that are required in order for the great coupling to occur between all of the souls together, and with the Creator.

S. You tell us that we have to engage in opening the heart, that this is what we are lacking. My question is, how does a person in the Ten, a friend in the Ten, who's doing work from all of his heart, how does he give that to the heart of the friends in the Ten as a sum total to be used for purchasing the Torah?

R. We simply want to connect between us, and we tried to add to that all of our forces, all of our efforts, which we need to add in order to connect. This is considered that we are taking part in the payment.

S. If I want to give all that I have to the Ten, all of the work that I've ever done and will do to the Ten, so they can reach and receive the vessel of bestowal and bring contentment to the Creator. What are the actions that I do in practice which would mean that I give everything that I have to the friends?

R. You give an example for how it is possible to be connected with everyone.

10. S. (28:05) How can we connect the lower world with the upper world, so as to, for it to correct us?

R. This is by the lower world rising and adhering to the upper world so both of them become as one, this is called, “darkness will shine as light.”

11. S. (28:56) What is the bride for us, for the Ten?

R. The bride for us is considered, how shall I put it? It's the common desire which we want to be incorporated in to fill it up and to live in it. That there is both the vessel and also the chamber, well, there are many details in that.

S. The coupling of the bride with the groom with the Creator, it's the coupling of our common desire with the Creator?

R. It's the coupling by striking, it's the coupling by striking that we learn about in the wisdom of Kabbalah so that even though this connection is against the law, because the will to receive and the will to bestow must be revealed and they have to connect, and they have to be incorporated together. But we through our effort, raise the prayer, reflected light, and then the will to receive which is us, all of our parts, all of our souls, our will to receive, through the effort, the appeal and through the upper light. So from both sides it works in it and it receives the intention to bestow and then it connects with the Creator. This is how we reach adhesion, a coupling under the Chuppah (a canopy).

12. S. (31:25) There is a description of all the friends who support the first coupling between the bride and the groom. Sometimes we have heaviness in our heart when we see a friend not coming to the lesson. How can I internally hold this picture of the wholeness of the friends - that they are all together holding this screen?

R. Through our work we are constantly learning about how to do it in the Ten - on different levels, through mutual support in the Ten, and later on we connect between the Tens, until we reach a state where we all become all as one vessel.

13. S. (32:35) It says the bride and her maidens have come and stand on their heads. What is meant by “maidens,” and what does it mean that, “they stand on their heads?”

R. The members of the bridal chamber are the broken parts that want to be connected, and corrected, and become as the structure of the bride, because the bride has no structure. This is why the Chuppah, the canopy, is made for her. Chuppah comes from Mechappa, (covering,) because it covers all of the shatterings that are revealed between the members of the bridal chamber. Because, the Chuppah must be built so the Chuppah covers all of them, and by that we are called Bnei Heichala, (members of the bridal chamber.) This is what connects between us and fills us with the general light, which is the Torah.

S. And what is the role of the maidens here? So the bride and the maidens. What is the function? What is this? What are the maidens?

R. We're not going to get into this whole interpretation and start explaining all these things. Bit by bit, we will see it from how Baal HaSulam himself explains it to us.

14. S. (34:40) What's the meaning that all corrections are under the Chuppah?

R. The Chuppah is the general screen, under which exists all of the members of the bridal chamber, all of those who want to enter the great coupling of the Creator with all of the created beings. This is why it is arranged in such a way.

15. S. (35:11) What does it mean to come under the Chuppah?

R. It's to enter together with everyone under a single screen, to a coupling with the single Creator and reach, “in order to bestow,” in all of one's vessels.

16. S. (35:37) What is the sin of the calf?

R. That's not for now.

17. S. (35:43) What are the degrees of MAN and MAD or maybe they mean here MAN and BON?

R. It's ascents and descents in the correction of the general screen.

18. S. (36:22) He says here that revelations of the secrets of the Torah happen specifically when the Torah is held, during the days of exile, why is that?

R. Because by that we discover the gap between what we are and what the Torah demands and all of the lack of the corrections, it's revealed. This is called the days of the exile.

S. Meaning each time I discover what I have to correct in that gap I find the wholeness better and better and that's the Torah?

R. Yes.

19. S. (37:22) There is something interesting here, he says that there are all those during the exile, someone holds them. Who holds the Torah during the exile who can do that?

R. The Creator.

S. Yes, but he talks here about the…

R. Also the members of the bridal chamber who prepared themselves, they're not ready yet, but they prepared themself for the great coupling, so they to some extent support the Chuppah, the future Chuppah.

S. The members of the chamber can be Bnei Baruch all over the world?

R. Yes.

S. So it says here that during the exile how we move towards the correction, Bnei Baruch, this is called Lo Lishma, or not yet?

R. We don't know that yet. We will scrutinize it.

20. S. (38:29) It writes here that the G’mar Tikkun will bring nothing new to it, but everything will gather into one. The question is how is this supposed to shape our perception of reality? Our current vessels are not enough to receive the full light.

R. The end of correction indeed doesn't bring us anything new but only a new order, a new arrangement, a new connection between the vessels and the upper light, that will be able to connect them and fill them. But all the elements of this state of the end of correction are already there.

S. So how is this supposed to shape our general request or how we approach the light with our yearnings?

R. Through MAN on our side.

S. Can you give us any specific tips please?

R. To want, to ask, to pray, that's it.

21. S. (40:10) The end of correction doesn't bring anything new but, new light comes from Atik Yomin and then it brings the MAN and it connects the MAN and MAD together.

R. Yes.

S. Isn't this new?

R. But these parts seemingly were there before also, however now through the effort of the lower ones they connect between them, they feel each other, complete each other, and this is how a new state arrives.

S. The parts, the vessels, were there but the filling for these vessels were not there, it's a new filling?

R. The filling was also there, but not inside of the vessels.

S. So finally this connection, Malchut and everything, it's all under the control of Atik Yomin seemingly it's the upper light?

R. Yes.

Reading item number 126 (41:31) “Rabbi Shimon and all the friends..”

22. S. (47:51) What is this, “book of remembrance,” that the righteous become partners in on the way to attaining the Torah, which is written in this item?

R. As it's written, “all their actions are written in the book.” So all that man does - good things, bad things, whatever he goes through - all is written in the soul as to the merit of his Kli, of his future Partzuf.

S. Is this actually the history of the spiritual soul that we build?

R. Yes, you could say that

23. S. (48:51) About “work in vain for God” and “what good is it, what profit is it that we kept his charge.” He explains here that on the great day of the end of correction we will discover these sins will also turn into merits, and they’ll be required, etc. The question is, what do we do now with these inner voices, these inner voices that awaken in us and they tell me “serve God in vain” and “what good is it that we kept His charge,” how should I relate to them now? I understand that they have a role in the system, but what do we do with them now?

R. What you do you do. As if you can do something else. You go through all these states and in some you fail, and some you succeed, seemingly. And that's how you go through all of them. Ultimately when you go through them, you receive all kinds of states. These states accumulate in you, and then in the day of the final correction they all become corrected.

S. By the fact that he explains here, that at the end of correction we see that they needed all of these states, these transgressions and sins, should this teach me anything now already about the correct way to relate to them?

R. No, we have Mitzvot, we have exact directions from the Creator - what we need to do. Love thy friend is thyself, connection, rising above the will to receive, using it in order to bestow, all those efforts, we need to collect them and collect them, until the upper system says, “enough,” and then we arrive at the final correction.

S. What you now describe are the positive actions - mutual love, connection, good things that are in the direction of correction directly.

R. Also in the negative direction. When we work we’ll understand that we've been doing what we were doing because we were under the pressure of the evil inclination. It's not us. There's really not a person in this world who is doing good or evil, because it's already predetermined in terms of his fate. However, what we do need is to discover our attitude, that's the main thing, our relation to it, that we want to be similar to the Creator in any state there is. If it works it works, if it doesn't it doesn't. Later on we’ll see what happens to us as a result.

24. S. (52:36) If Malchut is us and ZA is the Creator?

R. Well let's say so.

S. Is ZA like an elevator that elevates us to the Arich Anpin and AVI?

R. Let's say so.

S. Who operates the elevator, Malchut or ZA or both of them?

R. The upper light.

S. What do you mean by that?

R. Meaning it's the upper light.

25. S. (53:14) How to reach the necessity for the reception of the Torah so that truly this is what we must have?

R. We have to understand that without receiving the Torah our life is dead, we don't have a life. Meaning the life that is suitable to human beings. But rather we are on the animate level. Still, vegetative, and animate, if all we feel is this world and all the forces working in it. So in our world, there is yet no, and there won't be any speaking degree, only still, vegetative, and animate. And it says about that they all seemed as beasts, referring to all of us, and to achieve the speaking degree, the human degree, this requires being similar, Adam which comes from the word Domeh, (similar.) And similar to the Creator - that's already by receiving the spiritual degree.

26. S. (55:03) In the beginning of this item he wrote that Rabbi Shimon and all the friends were singing in, “the song of the Torah,” and each one of them was making innovations in the Torah. What is this action of, “making innovations in the Torah?”

R. That each one passes the Torah through his personal vessels and adds it to some general account.

S. What does it mean that he passes the Torah through his individual vessels? What exactly is he passing?

R. What exactly is he passing? The corrections. He passes corrections through his personal vessels. He wants to raise his broken vessels to “in order to bestow,” so that's how it will be revealed, what he wants.

S. What is his action where he's passing the Torah through his vessel to the general vessel?

R. Connection, that's what I understand.

S. That's clear. But it's just that we said that the Torah is light. To receive the Torah means to work with light, truly now directly, not in a roundabout way. So this is why I'm asking this action where they receive the Torah, where they speak the Torah, what exactly are they doing?

R. Prepare their vessels so the upper light can fill them and pass through them and thus build the whole system.

S. He continues and says that Rabbi Shimon was happy with their actions with the friends and that the bride would not come to the wedding without them, to the Chuppah. What is this thing that the friends create, this infrastructure for the bride to come?

R. How can the Bride come, how can the upper light come, with to what vessels he has to fulfill?

S. So what is it that they produce?

R. Connection, nothing else is needed in life besides connection. And if they achieve such a connection that the bride, meaning the upper light, can come and enter the vessels, that's the day of the final correction.

S. So the friends produce a connection and what is the bride then? Why does she come specifically when there is connection?

R. It is the general will to receive that can now include everyone and thus receive all of the upper light inside of it. That's the bride of the final correction.

S. And without the vessels of the friends?

R. No, it's impossible. The parts, yes, but the connection, no.

S. So it turns out that the connection of the friends that without it it is impossible to create such a reality?

R. Yes, of course that's the main thing.

S. And the rest of the discernments, well it's light, but it cannot clothe in anything?

R. Yes, correct.

27. S. (59:11) Earlier, I heard you say that we need to discover our relation, that we want to be similar to the Creator in everything that is happening to us?

R. Okay.

S. So, if I perform the correction of overcoming, I feel happy, I'm satisfied. When I wasn't able to overcome it, I feel some kind of frustration. How do we tie these two states to the Creator? That it's not that I did it?

R. There are no actions that we do. There are no actions that we perform. Both in deficiency, and in the prayer for the deficiency, and the fulfillment of the deficiency - there are no actions that we do. They pass through us, and we are impressed by them; but, basically, it's not that we do them.

S. So how do we keep the right balance? How do we develop the ability to keep the balance between me doing the maximum that I can in each and every state and like you say it is all done on me?

R. Our work is only between the friends, to be in connection and then with that as much as possible to resemble the vessel of the corrected bride.

27. S. (01:00:58) It says here that the friends make effort, they exert, then comes the Creator and he takes it, and he turns all the transgressions and sins into merits and great lights. My question is, the friends in the ten, how do we with half a shekel - it says the ten makes an effort, then the father accommodates their half a shekel and great light emerges from it. My question is, how right now in the ten, all of Bnei Baruch, how do we unite our forces with all the friends that were, and are, or will be engaging in the Mitzvot, the Torah forever. How do we do this together, now, a reciprocity, and we raise an outcry to the Creator that we want to receive the Torah right now?

R. Ask for that too, guidance from above. If you don't understand from what we already covered. But all is attained only through the power of prayer. I have no more to add.

28. S. (01:02:31) About the structure of the ten, we learn that the friends in terms of the unity, they all have to be on an equal level, right?

R. Okay, yes.

S. So how come in the ten of Rabbi Shimon we have this concept called Rav and we have the concept of the friends?

R. And?

S. If he is the Rav he's already not on an equal level with his friends.

R. Yes, and?

S. Because our ambition is to be in unity and equality.

R. Unity is not equality the way you think about it.

S. So there can be a Rav in the ten?

R. Of course.

S. Can you explain it?

R. I don't have anything to explain. In every place you have more and less, and these and those, and it's not that you are going to take a knife and just cut off anyone who is higher than one and a half meters.

S. Oh that is the impression you got of me?

R. Yes.

S. That's too bad.

R. Yes.

29. S. (01:03:55) He writes here, “therefore they are considered as blessings on the number seventy.” My question is, what are the seventy blessings?

R. I don't know for now. Thank you for the question.

S. Does the screen turn Aviut (coarseness) into Dvekut (refinement)?

R. Yes.

30. S. (01:04:39) He writes, “Therefore, the prophet said about those who said, ‘spoke between them swearing and cursing and saying that it is in vain to serve God and what profit is it that we have kept his charge?’ In the great day at the end of Correction the light of repentance and love will be revealed and then the transgressions that are the worst will also turn into merits and those who spoke like that will be considered those who feared the Lord. My question is, how does it turn out that all those that swore and cursed the Creator and spoke against him end up being merited without any punishment from the Creator?

R. Why do they need to be in punishment?

S. Because they were far away from the Creator they swore, they cursed Him.

R. Why were they far from the Creator?

S. That's what it feels like. That's what he writes, “the wicked were in fact considered as dead during their life.”

R. Okay, but how are they to blame for being evil?

S. Maybe they are not being innocent because the quantity or the quality was covering for them, otherwise the person cannot be innocent, have merits.

R. What can a person do if he's born with an inclination to kill?

S. Maybe he can’t do anything but he still sits in prison right?

R. Why?

S. Because he killed someone.

R. Why did he kill?

S. I don't know that but, well there are reasons for it, but-

R. What reasons?

S. Maybe they did something against him, something bad to him.

R. That is at face value what you're saying.

S. But could it be the person even though he transgressed, he would still end up being innocent or without any punishment?

R. The question is, what do you call a transgression?

S. Transgression is to curse the Creator, that I want to move away from here, that I don’t want to be close to him.

R. Why don’t you want to come close to him and another one does?

S. That is just the problem.

R. It's not a problem, we just need to look into it and see that it's not so. We have to weigh people.

S. But regardless, until I'm able to weigh something, he did perform the transgression. If you moved away from the Creator, that in itself is a transgression. So there is a feeling that a person can seemingly pray and want something, but the Creator distances away from him. But another person can want and pray and the Creator brings him closer. It doesn't depend on a person but on the Creator.

R. Good, finally you say it correctly.

S. So, in order to bring a person to the good, to reform him, shouldn't he somehow be punished? Like saying, “one who loves his kid does not spare the rod, one who spares the rod hates his son,” is it some kind of response that is required?

R. Yes, but you're not hitting or punishing him because he did bad things, but because the Creator prepared him for that.

S. I think a person gives some punishment to his son for doing something, not in order to punish him, but to teach him for the future how to go back to the straight path.

R. That is all philosophy.

S. Why?

R. Because that's how it is. If we say that a person comes out, as he comes out of the source in his mother, he has nothing of himself. Then how one develops in one direction, and another one develops in a completely different direction, who did that?

S. The Creator, well that's clear.

R. What do you do with that? You said it and you're just throwing it away?

S. The person who comes out of his mother's womb, he goes this way or that way. He's been put in to study the Torah so that he can correct himself. Why is it that we study the Torah - in order for a person to be able to correct himself.

R. And if not, and if not?

S. I’m saying, if not, there is a response. Meaning, he is coercively brought back to the study, to the prayer. So I'm saying, those wicked ones that he's talking about here, at the end of correction they are, as if, were innocent.

R. In the final correction, everyone becomes worthy.

S. Even those that do not repent?

R. Everyone.

S. But, by the force of the Creator, they repent, and they are innocent, right.

R. Yes, as they always were, in the spirit of the Creator.

S. So what should I deduce from all of that?

R. There are no good ones or bad ones, but rather we have to learn from it, all in all, the quality of the Creator.

S. Meaning good and bad is not what should I think about, but only to learn the quality of the Creator?

R. Yes.

Reading 127 (01:11:01)

31. S. (01:14:02) Two Short questions. It speaks here about the decorations of the bride. What are these decorations?

R. The adornments or decorations are everything that surrounds the bride through which we can approach the bride, understand the bride, and appreciate the bride.

S. And then you know it really gives me the shivers, every time I hear it you said “it's written” and also you taught us that the Creator created the evil and the evil must not be removed from the world, right?

R. Of course.

S. And, after, it is the opposite. Those people who did bad, they were cruel, they did all kinds of horrors, and we know what it's about, and I don’t want to mention it now; they're actually closer to correction than those who came to study here. So you are actually terrible, and you do horrible things in your life, and then in the end it turns out that he has a chance to go through the correction faster than people like us who sit here and exert, we don't sleep at night, we come here, and it's all just the opposite.

R. But that's your theory.

S. But that's what it says. Look what it says. And we learn what Baal HaSulam says, that specifically those who do evil into the world have a better chance to correct the world than us. Why is that? Can you explain it?

R. I'm not talking about the same people you're talking about. People were given different desires. In those different desires they are all doing all kinds of horrible things in the world. So are they guilty about that or is it the Creator guilty?

S. You said it previously, that's what is hard for me to accept. What's their fault, that they are doing bad things in the world, they killed many people in the world - they are the ones that can correct more than the ones that come to learn here! I don't understand that. Can you explain it to me?

R. If a person is born with, let's say a bad character like yours, and he is only searching for a place to harm people, in order to raise himself more and more, to be proud, so in what is he bad? By performing the actions of the Creator?

S. Hold on, to be egoistic is also to perform what the Creator says?

R. The Creator says, “I have created the evil inclination.”

S. So what's left for man? If everything is instructions of the Creator? What is left for a person? Even if he's egoistic he gets instructions from the Creator?

R. Nothing.

S. So there's no punishment? Just go through your life without punishment?

R. No reward, and no punishment.

S. This is interesting, you know. You can be bad your whole life and hurt other people.

R. Go to the artist who has made me.

S. Is that so?

R. I guess so.

S. It doesn't sound fair, you know. The good people, they have it bad in a bad way?

R. Only if a person is brought to a society like ours, and he is told, “you have to connect, you need to enter with them together, scrutinize the connection, how do you reach identification with the Creator.” If he has all those conditions so you're right! They can already do something and you can demand of those people something, but from regular people? No.

S. Hold on, let me understand. As long as we have not come to learn, we didn't start our correction, then there's no punishment, and no rewards?

R. If we didn't get anything?

S. Yes. You say, no rights, no punishments.

R. We are all as beasts.

S. Nice. So the moment you start learning here-

R. No, it’s not in a moment.

S. There’s not an account with you?

R. But, not instantly.

S. Okay, so it’s not instantly, but it is a process. But only then are you taken into account. This is the first time I hear this.

R. Why is it not reasonable?

S. Why is it not reasonable? Between us, why do I need to learn Kabbalah? I could have fun, make money.

R. You didn't choose that.

S. What do you mean I didn’t choose that? Why didn’t I choose it?

R. You didn't choose it. As if, you chose to let go of your job and come to us to study Kabbalah.

S. Meaning, he pushed me with the troubles he gave me, to come to learn?

R. Let’s say.

S. Then, we'll have that account later.

R. I don't know all of his calculations but I'm just telling you that on a regular person in this world, there is not a big trial.

S. He has no rights, or punishments?

R. What did he do? He just worked according to his nature.

S. That's interesting. The moment you start learning the wisdom of Kabbalah, then you start a process, as you say, but only then there is a count with him about the final correction?

R. What, this news to you?

S. For me now, to hear this, yes. It's not new, it is an innovation. It is an innovation.

R. I never saw anything new about this. I look at the Jews in the world. What are they like 2% of the world? But look at what they do and what is done with them. And, why are they guilty about it? That person was born Jewish, that’s it. You can already oppress him, and beat him, and kill him.

S. So the question is-

R. So that's the answer.

S. When do you start being at fault? When is the point where you are to blame that you are harming the world?

R. When you truly do damage to the world.

S. What is damage to the world? That's the point. What is that?

R. Bother the connecting.

S. You're not talking about the external world, you're talking about here. So if you stopping, bothering the connection, in Bnei Baruch, if you're doing something wrong, then they start to count your real sins, basically?

R. Yes.

S. Thank you very much.

R. So what did you learn?

S. I learned a wonderful thing this evening. We have a chance to reach the end of correction, actually, we have, Bnei Baruch. It’s amazing.

R. First of all, he thinks he's in the evening now.

S. No morning, evening -

R. No, it's very important.

S. Why?

R. That's the way it is.

S. What's in the evening?

R. Because most people here think it's the morning.

S. Is it not morning now?

R. morning

S. Morning means a new light for me.

R. Okay, then, go rest.

32. S. (01:22:58) It seems here, in this article, that all the endless worlds depend on some group called Bnei Heichala (Sons of the Bride) that most of the time acts in concealment. Why must all the world have this? These points in concealment within the amazing yearning in order to perform all these corrections. It's inconceivable.

R. I also don't really understand it, but that is what is happening.

S. How can we still hold on to this responsibility? Only in the ten?

R. Yes. Thanks to the fact that you are in the ten you can discover all these forms of relation that are between the friends, and between you and the Creator, and in this way you can understand what is happening.

33. S. (01:24:28) There is a feeling that in the upcoming time we will only be filled in the ten if we connect for the sake of another ten?

R. That is great. If that is what you feel, that will be great.

34. S. (01:25:10) How can we bring the night and the day closer in the ten so that the bride can connect to the groom?

R. When we take into consideration the nights and the days as if it's one day. That the Creator conceals something from us and then reveals something. We take it as if he does it only in order for us to overcome all these changes and adhere to him.

35. S. (01:26:57) We didn’t choose anything, we didn't choose our family, we didn't choose the country we were born in, or who we are, and our qualities. In the connection, do we have a choice if we connect or not? Or is it not our choice to connect?

R. In our connection we don't have the choice to connect. The Creator has gathered us from all corners of the world and brought us together physically; and forced us to be interested in something common so in some way we can connect, and the rest, that’s our work.

36. S. (01:28:05) The Creator demands our hearts and we learn that the hearts belong to the Creator. Why does he demand what's His to begin with? Why is the heart of man closed?

R. Man's heart got an egoistic wrapping and that’s what disconnects him from the Creator. We need to peel off, the peel from our heart, the peel of the ego, and connect between us as one man with one heart.

37. S. (01:29:03) I heard from the discussion here that man is not his evil inclination, there’s an evil inclination and there’s man. What is this man, what is the ‘I’, the self?

R. That is the will to receive that is still going through all kinds of changes.

S. The will to receive is not the evil inclination?

R. No, it can also be the good inclination.

S. What should a person do when his evil inclination governs him?

R. A person needs to overcome, resist, and try to go from the bad inclination to the good inclination, by the influence of the light that reforms.

S. If he brings that evil inclination to the ten and asks, but it doesn't help, that inclination is stronger, so what does it mean to resist?

R. A person needs to connect with the friends, that it will give him an additional force, additional support and in this way, he can correct himself. The Creator gives all the possibilities, all the opportunities, even helps a person. He pushes him towards the good.

S. How to grow farther away from the evil inclination because actions of connection don’t necessarily help, it keeps on sounding so smart, knowing all, but what can we do?

R. Only connect with the friends. Only connect with the friends. there is no other choice. A person on his own, how do you say it, “A prisoner can’t save himself from prison.”

38. S. (01:31:36) I heard in the workshop we had in the meal, from friends that they say that maybe they don't understand what's going on in this time, but suddenly there is more ability to pray for the friends. We, too, we’re the ten on duty, and there’s a feeling we have more of an intention to pray so that the friends will succeed. And we see that the Creator does give such desires or others. But, this prayer, what is in it that we can feel that we're coming closer, it’s closer to us?

R. We're changing. We're starting to understand more and more that our salvation, that our success, depends on our connection. And that really influences our structure in our inner feeling of each one individually and all of us together.

S. Basically we have some kind of like, a dream we live in, and the moment of prayer seems like a moment of awakening.

R. Yes, but if you don't awaken so another one does and a third one and so on. That's how we actually influence one another.

39. S. (01:33:21) Isn't there a contradiction between the repentance and None Else Besides Him?

R. No, there is no contradiction in this, between repentance and None Else Besides Him. Because also in that is the Creator and He’s in control there. When it seems to us that we’re free and we’re in control and we can choose this way or that way, or the third way, that’s just illusion.

S. We learned that the only sin is not to adhere straight to the Creator .So can we say that the repentance here is the force that makes us relate straight to the Creator?

R. Yes.

S. So, it's like in the article, they receive the light of repentance? They were seeing reality with a lot of powers, forces, but as a result of the action of the light of repentance, they came to see one force behind reality?

R. Yes.

S. And this is the reason of the happiness of Rabbi Shimon?

R. Not only that, but yes. You said it nicely. He has a good perception, direct.

40. S. (01:35:57) A friend is asking what is this state of the night of the Bride in the relation between the guest and the host?

R. I don't know. I don't know how to connect these things.

41. S. (01:36:36) It is written that through that every person will repent and he who does it with love, his sins become merits. What is to repent with love?

R. To come back with love, repent with love, is that when you’re adhered to the Creator and you discover that everything he did to you, he did it through unconditional love.

42. S. (01:37:10) What is connection?

R. Connection. That is called, or it means, where each one is connected to the other, and the other to the first, in such a way that they behave as one mechanism.

43. S. (01:37:39) What is an intention? What happens to the will to receive when an intention is dressed upon it?

R. That the will to receive enters the intention to work as one system.

44. S. (01:37:58) What is the common desire in our ten? How to reach it despite the difference in our views?

R. We have many thoughts and desires that are different, all kinds, but all in all we need to direct all of them to the upper force, to connect to Him, and specifically we obligate the Creator to enter our vessel. That on behalf of our vessel, we build a very complex system, rich with all kinds of qualities, and on the other side that the Creator fills it so we feel how He’s uniting us and then between us and Him, there’s a big contradiction, on the one hand. But afterwards, a big connection on the other hand. I can't really explain it better but, you try. Try to wrap it in words that are more correct. Specifically, that when we yearn to be in connection and aren't successful. We give the Creator an ability to open Himself towards us, to express the richness in all His actions, and be revealed more. It is written about that, “the Creator loves the wicked ones.”

45. S. (01:40:31) Exactly about this, it seems actually that there is a kind of different state. The friends are really similar in the fact that they want to connect, at least this is the feeling in our ten - that everyone wants to connect. Is there such a thing that there is a difference in the desire to connect or in the flavor each one has in the connection? Because it seems that this is actually the special diversity that can be. When I look at my friends they all want to connect, we all have his own words maybe, but what does it matter?

R. His mouth and heart - is it equal in each one?

S. I don't know how to measure the heart of the friends. I see what they do. I see and hear everyday everyone taking part, giving their forces, by this we’re very similar, we’re not so different. The difference maybe is in things that are less interesting, each one has his own style.

R. Good.

46. S. (01:41:45) We're discussing connection now and when we can connect. On the other hand it says that the end of the corrections will be the day of tomorrow. When you come to someone, who doesn't want to give you, he says, “why did you come today, come tomorrow.” Here, there's despair as a result of that. So how to connect all these things together so we can help the group, how to use that?

R. Can someone tell me in Russian or Hebrew?

M. What I understood is that the friend is asking that - if I come and I yearn for the Creator and I feel that He’s telling me, “I don't want you now, come back tomorrow. You're not wanted here.” It brings despair inside the heart of a person so what should a person do?

R. That's what he asked?

M. There is an excerpt here that “the day at the end of correction is called tomorrow,” as it says you do it today and you get your reward tomorrow. This is what he’s asking. Why is the end of correction called tomorrow instead of today?

R. That’s what he asked?

S. There is this component. We say that the end of correction will come tomorrow, but there's a feeling that this tomorrow will never come, and it makes us tired and despaired. Because time is going by, and we are not yet connected enough on our level. So there’s a question here: how can this despair with this tiredness, how can we use it as a leverage to advance?

R. Who is bothering you to connect?

S. We are exerting. It's clear that everything comes from the Creator. But everyday we're adding our exertion, and it's not that someone is bothering us, it's clear that the correction is in me. But I really want to hear from you how to use this disturbing force, when we’re tired, when we’re despaired.

R. All the forces that are supposedly disturbing us, we need to invert them into positive ones and to see the help of the Creator in this. That in such a way He helps us overcome and connect, that’s what we need to do.

47. S. (01:46:02) What comes before the entrance of the light of the Creator into the vessel?

R. The coupling is that, we in our eyes, try to connect, and from this connection we reach the feeling of one vessel, one body, until one soul.

S. I heard you answer a friend that performing corrections means to resist the evil inclination. We also need to get some help from the environment in order to come out of prison. My question is what does it mean to resist the evil inclination if we understand that we can't resist, we have to run away from it?

R. That’s incorrect, all of that. We need to try to invert the evil inclination into the good inclination. And it's not that we'll just let it go, and make it opposite, as it's written.

48. S. (01:48:05) How to reach together as a ten to a state that the mouth and the heart are equal?

R. How to come to the state in the ten with the mouth and heart are equal? For that we have to be really open between you, get closer and try. In that, you are raising yourselves with your own forces above your ego, and above this world.

S. What does it mean to be open?

R. Open? That with all our intentions to connect towards Gmar Tikkun, we all speak not about what we’re supposed to, but what we feel, feel what's in our heart.

S. Sometimes I feel that it's hard to even recognize what we feel in our hearts.

R. That is something you have to ask your friends and they will help you. They will help you understand yourself. Try..

49. S. (01:49:47) Can we say that the main action, the action of connection, is the prayer for the friends?

R. Well, actually, yes.

S. Are there any other actions?

R. For the friends, for the Creator, for the connection between everyone, yes.

50. S. (01:50:15) I heard you when you talked to the previous student about the fact that a person doesn't choose who he will be. And it seems to me that the problem is that we're trying to understand in our brains, but it turns out that our brains have no ability to perceive the truth. So the question is, why are we born? What is the purpose?

R. Why were we born, why were we born in such a form, why do we need to make corrections and reach the final form?

S. What is required of us?

R. What is required? More questions like that.

S. Do we have the ability to do what is required and ask?

R. We are already in the final state and there's no way to run away from it. The Creator created the final state, the end, that in order for us to feel that end, where we already are, in all our glory and essence. So we need to go through these stages of recognition of the vessel, that's what we're doing right now.

S. And it is not that we really have the control here, right? The Creator created it and even against our will, so to speak?

R. Yes, you can say that.

51. S. (01:52:14) Teacher, can you relate with love to the ones that harm you?

R. Of course. There’s no difference between good and bad. It’s all attained to the extent of our correction.

S. In the past, I thought that love is kind of a style, it’s part of everything where we’re at. With time you see that’s not the way it is, you can’t always be on the right side.

R. Correct.

S. And love, also there’s a lot of patience, a lot of torments.

R. Yes, at some point they all have to be added and joined to one another. There can’t be one without the other.

S. This groom waited a lot for this woman and even then he couldn't do it on his own, he needed help?

R. Yes.

52. S. (01:53:45) You said that we need to ‘try to talk with our hearts.” What if I don't want to connect and I'm supposed to talk before the friends?

R. So what is the question?

S. How will that help me if I speak out of my heart, how will that help our connection?

R. You need to make an effort. There's nothing to do here. After all these nice discussions, you have to make the effort.

53. S. (01:55:01) I want to continue with what you told the other friend and what the friend asked. Because it’s like an innovation in the work between us. Because up to now there was a demand to act, so now you're saying the opposite - be real and what we feel to bring that out.

R. Is this a question for me?

S. Yes, it confused me. Because now, if I have my mood, a bad mood, I did everything I could to raise the mood in society and speak nicely, as you say.

R. Well?

S. And now you’re saying, not necessarily nice words, say what you feel.

R. To say what I feel maybe won’t awaken the hearts of my friends, no, what we need to think about is the goal.

S. So how to have an open feeling but without criticism?

R. It is impossible. And also you don't need to. What we need to do is to have this criticism and be above it.

S. What does it mean?

R. Make some criticism, over your criticism.

S. So it turns out that I'm the worst

R. Why is that bad?

S. It is good. But it is not a game anymore.

R. That is correct, it is not a game.

54. S. (01:57:18) You said that the fact that we are yearning to be in connection, but we are not successful. We're giving the Creator an ability to open Himself. So what is success in our work?

R. Success in our work is when we feel ourselves that we reach the wall, and we have nowhere to advance to, we have nothing to do, we have no advice, we have nothing. And only turning to the Creator may help us to see the right path to keep on going.

S. So there's not a reality that we are able to connect, we can never succeed in that.

R. No, no, no, never, But this doesn't mean we shouldn’t try. Because if we won’t try, we’ll never advance to that step where we discover that we can’t.

S. What gives you forces to keep trying, even though you know it’s not in your forces?

R. “One should help his friend.” That's the whole force we have as we walk.

S. What isn't clear is when to open your heart and say in society what I have in my heart, direct; and when should I act that whatever I'm going through I'm acting towards the friend?

R. Never open your heart unless you're certain that opening your heart will elevate everyone to the next degree.

55. S. (01:59:20) He writes another thing here that, “the Shechina is waiting for everyone.”

R. Yes?

S. And “everyone” he says it is, “many of God’s workers and His angels.” What is our attitude towards these angels? He doesn't write about it.

R. So you want me to tell you?

R. Because it's parts of the Shechina.

R. No, no, that’s everyone this way, that's clear. But I can’t answer this way.

Reading (02:00:00 - 02:04:44) #128 Paragraph “The Heavens is the Groom who enters the Chuppah...”

56. S. (02:05:03) Baal HaSulam relates to the first interpretation that it’s more convenient, that a person has to say it from his own, “the righteous are called the sons of the Chuppa that they engage in the Torah. It says, “the land was filled with the Lord and the righteous with their good deeds will become from BON to SAG, and they are building this new canopy”, they call it the sons of the Chuppah.

R. Yes?

S. So, on one hand they have no deeds, on the other hand they are doing, and it's all from the force they get from the illumination of the past. What are those ‘past times’ and ‘the ones who are holding the fear’?

R. To the extent that I understand, we’re talking about the times that were there prior to the corrections when they sustain them, they guard them.

S. He's not saying anything about the second interpretation of the Golden Calf, he's mentioning that we should relate this, the fear?

R. Yes.

S. So what is our work? Do we do this or not, that we turn to the Creator or we don't turn to the Creator?

R. We need to act, and to turn to the Creator, and to collect ourselves, and to try to be like the righteous. And what happens next, what is revealed later, that doesn't matter to us. We act according to what we are being told.

S. So we need to be only under the bestowal of the light Chesed, only to do in order to bestow.

R. Correct, correct. Even though maybe later it will be revealed that everything was prepared for us and we didn’t have to toil so much, make these efforts.

57. S. (02:07:59) I heard that if it's hard for the society to - if the friend has a problem identifying her own feelings - the society should help her. How can the society help me scrutinize my own feelings?

R. To the extent that what I'm lacking, my participation in the general vessel.

58. S. (02:08:33) In our ten, not all the friends have the same level of importance. And if we add criticism that naturally exists between friends, so if one friend wants to realize connection, to build connection, she loses her drive to connect. So is there a practical solution for this state?

R. Only connect some more, stronger, closer, tighter to each other. I don't know of any other action that may change us from the current state to a more positive one.

S. It is written that, “beneath His feet as the deed of the sapphire.” Please explain this sentence.

R. No, we cannot explain that, it’s the secrets of the Torah. We will learn that, but not now, maybe in six months.

59. S. (02:10:44) You answered a student about opening the heart, that we shouldn't open it unless you are sure that by opening your heart it will help everyone rise to a new degree. How can I be sure?

R. Connecting to everyone, feel their state, then feel what you can do, or what good you can cause them when connecting to the Creator in this action. First of all, feel what the result may be. And if a person is certain that by this he causes connection between everyone to a certain extent, then he does this action. How do we make this calculation before we do an action? That's something we have to learn.

60. S. (02:12:12) Sometimes there's a state that we are working “as the donkey to the load, the ox to the burden,” and sometime there's a state that...

61. S. (02:12:46) It’s written, “and the Creator shall come down in judgment, like the groom comes down to the bride,” where it said that there's an ascent from Malchut to Bina, so what is the process of correction?

R. The process of correction is to have a connection between the bride and the groom. And this happens through the descent of the groom to the bride. That's why he is called the groom, Hatan, from the word, “coming down from His degree”.

S. So what should the bride do?

R. It doesn't depend on the bride. She annulled herself before the groom, and now what He needs to do is to make this descent, in order to meet with her.

62. S. (02:14:03) You advise us to work according to what’s revealed. According to that to work. And many times either we run away or run ahead and don't deal with the present, with what is being revealed now. In addition to increasing connection, what other advice do we have for us to work in this way?

R. If you connect and you decide, this will be correct. It will be right.

S. That we are working according to what is being revealed in the ten?

R. Yes, yes.

63. S. (02:15:24) I want to ask a general question about prayer. Now we are toward the end of the lesson. It happens every day, all the tens around the world build a prayer and in quantity there's a lot of force. How can we gather all this force that it will be in great quality too, as one prayer?

R. If we connect and we want to annul towards each other, in our annulment the Creator lies, and you can be certain that in this way, we will be advancing correctly.

S. How come we take, or maybe there’s no need for it, how can we take all the prayers of all the friends from around the world into my heart? That I can bring this prayer out of my heart and not just hear words? That the prayer will come out of the heart and I will feel.

R. Open your heart and bring the prayer out of there. What are you asking me?

S. You answered that a few times to me and I don’t understand how to do this. How to open my heart and to bring them in in order to raise this prayer. And I'm trying, it's not that I'm not trying. You always say that everything is in prayer, eventually it’s in prayer, and I want to implement what you're saying. I just don't want to live and waste time.

R. Can anyone explain for him and in general for people like him who do not understand how to pray from the ten, from the group, from the society, how to connect to such a prayer?

64. S. (02:17:27) I just want to repeat what I heard from your words. What the friend is asking is ‘how do I do?’ And I think that the doing is the annulment, like you said, that if you annul you give a place for the Creator to enter. That's why doing is not doing, it's annulment. And the annulment is very special ‘doing.’ Maybe it's worth doing a workshop on how we can annul.

R. Meaning, for you to annul means to annul yourself, not to do anything, but to be like a true still level before everyone.

S. It's like you say that if you come with the full cup you have to empty it in order to receive something.

R. We need to try to understand this.

65. S. (02:18:31) Rabash said that the depiction above reason, that’s already a prayer. And tomorrow, we’re all going to gather to the meal and unity evening so it’s an opportunity for all the friends. The question is how I open my heart and how can I find that deficiency, that place, so that action that is also according to the principles of our work, to see the whole world Kli standing in each one’s heart. And what is this meeting, that it all depends on him, and the friend deserves it first, so that’s already a good way to pray.

R. Yes.

66.S. (02:19:27) You said in the lesson and live your life in Bnei Baruch and you absorb all the states of your friends, and the Women’s Kli also make a circle around us that we enter, and your whole life becomes a prayer. And it also brings fulfillment, it gives you a good mood, and you're happy that you are not standing in front of a wall, you’re beyond that wall. And then you calculate that either you go with your friends to the meal with the Creator or you remain in the state of death. And that's it. Our whole life is a prayer. All the states, everything you feel from the friend, from the teacher.

R. All right, you said it nicely.

67. S. (02:20:50) From all this confusion something good comes out. Because, that brings us to despair from our own forces, and we understand we cannot do anything alone. And then maybe we can create a true deficiency where the Creator can come and help.

R. That’s right, you put the pot in the general fire and everything will be okay.

68. S. (02:21:38) About the first paragraph. I got an impression from the writings that in the exiles when we build all the degrees, meaning all the scrutinies we do, all this difficulty that seems supposedly that it is not work, that is actually what builds the vessel and its wholeness. And that really impressed me because Gmar Tikkun will be perfect. It will be the final light, the infinite light, it’s very impressive. And it’s just a bit we can take from this great abundance that is in our writings, and it's great to hear that the scrutinies are not just burdenings, but that's the path to reach the end of correction.

R. Wonderful.

69. S. (02:22:30) This was a very strong lesson and we want to ask if you can give us a task with regards to the World Kli and us in Israel to perform in preparation for this afternoon lesson so that together it can build us up for tomorrow's Unity evening. Please?

R. What do we have in the afternoon lesson?

M. We are continuing to read Laila de Kalah, The Night of the Bride, and The Arvut, that’s another option.

R. The Arvut, we have only a small part left, right?

M. No, there’s a lot, eight more paragraphs.

R. So it's better to continue withThe Night of the Bride. Okay, that's what we will do.

S. Can you give us a task to perform in preparation for the lesson so that we can build up more energy for tomorrow's Unity evening, please?

R. Towards the Unity evening, you don't need any material, what you need to do is open your heart and to let them connect.

70. S. (02:24:34) I just got information that in the Unity evening, in the previous one there were one thousand five hundred people and now only one thousand signed up. So there's a few ways to look at it. Maybe there's an extra five hundred. Maybe the problem is in content because for something good people will stand in line. The other approach is maybe our students are going through descents, maybe we need to constantly take care of them and advertise it?

R. If someone is in a descent, he has to come, he has to run to be the first for such an assembly.

S. If he’s in a descent, I guess, it’s not drawing him.

R. Well, it isn’t drawing him, that's not the way we act, according to what draws me. We act according to the opportunity to come closer to the correction, that’s one thing. Another thing is, I think both men and women, we have seen them in these days from all over the corners of Israel, and from abroad, so I hope that at least anyone who can will come. Anyone who can should come.

S. The question is how much should I be concerned about this? We advertised. The reader is going to say a few more words, there is a Unity evening, is that enough or should we do something beyond that?

R. Rabash would look at the general list, not before everyone, but I know that.

S. So was it important whether -

R. It was important for him.

S. And did he scrutinize why people didn't come?

R. No, no. I don’t know if he’d talk to the people who didn’t come. But he did mark them, whoever came and who didn't.

S. I'm just in the advertising/marketing team. And I think we have a good product. People come, they're happy, the food is good, the content is good, according to my opinion; the question is if it doesn't attract, if it doesn't sell, so what else do we need to do?

R. There’s nothing else to do here, to increase the importance.

S. Do you have to invest in raising importance or is it enough to publish? Because people are here. They know what's happening, whether it's good or not. Maybe it’s not good, maybe it’s not interesting, maybe it's boring?

R. I have nothing to tell you, I'm also there, even they give me time to speak there, so how come you all don't come to respect me? Why are you laughing?

S. The stage is always yours. You are the representative of the Creator.

R. Okay, so I think you will have enough people.

71. S. (02:28:14) I want to add that this time we will have great food, the food will be great! It will bring those extra 500.

R. Okay that's good. Oh, you were talking about Sunday night?

S. Maybe we should only have food, without lessons or nothing, let’s have a restaurant, people come to restaurants, they stand in line!

R. It's good that people come as if for the food, it is good!

72. S. (02:29:11) I want to also mention to all single friends in the Kli, especially here in Israel, that if you come to the Unity event, there's a really good chance that you can meet your match. Especially young women of baby-making age, I’m telling you I have friends for you, and come, they’re also smart and full of desire. So there's a good chance that you will meet the man that will take you to Gmar Tikkun!

R. Oh, he's become a matchmaker, huh? Well done, that's very good. It is highly respected. Building families, that’s highly respected.

73. S. (02:30:22) Maybe all those who want good content and good food already signed up and those who are searching for a dramatic state. Like the previous friend said, why is this evening dramatic in your eyes?

R. It is a special evening where the bride connects to her husband and this is what we consider to be the End of Correction, all the days of Exile are as if to bring us to this time, to this state.

S. If I don't feel like coming and I don't want to come?

R. That’s for sure it should be this way!

S. It adds something?

R. Of course, of course, the more you come closer to such states, less feeling like it, less desire, less drive, yes, yes, that’s how it should be.

S. The one who doesn't have a desire, he can bring it as a gift to this evening?

R. Yes, of course, anyone who brings a lack is a gift! Let's sing a song.

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קבלה מדיה

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

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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