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

Daily Morning Lesson: June 2, 2025 – The Festival of Shavuot.

Part 2: Zohar for All. Introduction of The Book of Zohar. On the Night of the Bride

M. Laitman: We are learning from the articles of Baal HaSulam that the condition to the reception of the Torah is the Arvut, that one vessel. When we reach that, after we go through Egypt, meaning through increasing the will to receive when it is already, when it grows in a person. And he feels how much he can't stand it and has to run from it, then he can get rid of it, and that means that he's ready for the exodus from Egypt. Then he goes through the ten blows, ten plagues, and after a process, we are rewarded with the exodus from Egypt. Escaping our will to receive, a person's ego, and then we can distance ourselves from it. Three days is the cessation, as we learn, when the light departs the Partzuf, so, we learn what the cessation of three degrees are. First degree, then the second, the reflected light falls, renews the records; the third step is the connection between three and one. Through those three degrees, those three states, we are rewarded with reaching Mount Sinai. Meaning that we're disconnected from the will to receive, and then they are able to deal with it.

Ones who understand that they have to overcome it. And here there's a condition: to create the Kli, the vessel called Arvut. The smallest measure that gives us an example of the vessel of Adam HaRishon. After that, obviously, the work from that Kli that was rewarded with receiving the Torah, the smallest light that they got there in Mount Sinai, and afterwards, you have to work and increase it. Increasing it is also through the 40 years of the desert. Then we increase those lights to Mochin of Chaya. So, we need to understand that we're in a state that we're reading according to root and branch, world, year, soul. So today, in Shavuot, eve against the state of Mount Sinai, and somehow we already tasted how the will to receive, the will to receive is our hater. And against that, we now need to connect together. That the vessel to receive the Torah, the vessel for the reception of the Torah, is the connection between us.

That's why while we're reading, he calls those who participate in this vessel, the supporters of the bride – the ones who study, and participate, and organize the Huppah, canopy, the reflected light, the light that shines. And the ones who build the canopy are the ones who are building the vessel so the light can shine. Well, we'll read it in a second. So as much as possible, we shouldn't disconnect from the right intention towards Olam, world; Shana, year; Nefesh, soul. Now we're in a state that is destined for the revelation of the light of the Torah for whoever's intending towards it.

Reader: Laila De Kalah, The Night of the Bride.

Reading: (05:47) Laila Dekalah, The Night of the Bride. #125

125) Rabbi Shimon was sitting and studying the Torah on the night when the bride, Malchut, unites with her husband. On that night, after which—on the day of Shavuot—the bride is to be with her husband under the Huppah [wedding canopy], all the friends, who are the members of the bridal chamber, must be with her and rejoice with her in the corrections that she is corrected, meaning to engage in Torah, from Torah to Prophets, from Prophets to Writings, the interpretations of the texts, and the secrets of the wisdom, for these are her corrections and adornments. The Bride and her maidens come and stand on their heads, and she is corrected in them and rejoices in them all through that night.

The next day, the day of Shavuot, she comes to the Huppah only with them. And these friends, who engage in the Torah all night long, are called “members of the Huppah.” And when she comes to the Huppah, the Creator asks about them, blesses them, and crowns them with the crowns of the bride. Happy are they.

Explanation: There are two meanings to it, which coincide.

1) The days of the exile are called, night, since this is the time of the concealment of His face from the children of Israel. At that time, all the powers of separation of the servants of the Creator dominate, and yet, precisely at that time, the bride bonds with her husband—through Torah and Mitzvot of the righteous, who at that time, are regarded as those who hold the Torah. All the sublime degrees called, secrets of the Torah, are revealed by them, since this is why they are called, those who make them, for they seemingly make the Torah. It follows that the days of the exile are called, night, in which the bride bonds with her husband, and all the friends, who are the members of the bridal chamber, are those who hold the Torah.

After the end of correction and the complete redemption, it is written, For there shall be one day, which is known to the Lord, neither day nor night, when in the evening time there will be light. This is why it is written that on the next day, the bride is to be with her husband under the Huppah, for then BON will return to being SAG, MA will be AB, and AB is regarded as the next day and a new Huppah.

At that time, the righteous are called, members of the Huppah, who engage in Torah, in whom there is no action, for then it is written, And the earth shall be full of the knowledge of the Lord. And since those righteous—through their good deeds—raise BON to being SAG by their extension of the fear from the past, they are regarded as making this new Huppah, and this is why they are called, members of the Huppah.

M. Laitman: The bride is the general Kli, and the sons are the ones that are engaging in the connection between them, the individual souls that want to connect together and cause this general vessel to become the bride.

Reading: (08:50) And because they are members of the Huppah, the Creator asks of them and adorns them with the adornments of the bride, blessed they be, happy are they.

M. Laitman: The bride is the Shechina, or the general vessel, the souls are her parts. Meaning not to see them as separate of her, that she exists and they exist, no. They are parts of that vessel called the bride, or the Shechina.

Reading: (09:22) On the Night of the Bride. #125

Explanation: There are two meanings to it, which coincide.

1) The days of the exile are called, night, since this is the time of the concealment of His face from the children of Israel. At that time, all the powers of separation of the servants of the Creator dominate, and yet, precisely at that time, the bride bonds with her husband—through Torah and Mitzvot of the righteous, who at that time, are regarded as those who hold the Torah. All the sublime degrees called, secrets of the Torah, are revealed by them, since this is why they are called, those who make them, for they seemingly make the Torah. It follows that the days of the exile are called, night, in which the bride bonds with her husband, and all the friends, who are the members of the bridal chamber, are those who hold the Torah.

M. Laitman: According to the story, it seems that there is a bride, and there are the supporters, and they bring her to the canopy, like this event to take place. But that's according to the story. According to the truth, they build the bride, the Shechina. You can also say a different way: The desires obviously exist, but what they give to the bride by supporting her is a screen and reflected light. So, you can say that there is a bride, the Malchut, the will to receive, and the bride is in exile, Shechina in exile. But the supporters are the ones who activate the reflected light, their screens. And then those screens that connect together to become the Shechina in the exile, they bring us to a new state, that she will be like a bride, worthy of a coupling. That's called the bride.

Reading: (11:32) On the Night of the Bride. #125

After the end of correction and the complete redemption, it is written, For there shall be one day, which is known to the Lord, neither day nor night, when in the evening time there will be light. This is why it is written that on the next day, the bride is to be with her husband under the Huppah, for then BON will return to being SAG, MA will be AB, and AB is regarded as the next day and a new Huppah.

At that time, the righteous are called, members of the Huppah, who engage in Torah, in whom there is no action, for then it is written, And the earth shall be full of the knowledge of the Lord. And since those righteous—through their good deeds—raise BON to being SAG by their extension of the fear from the past, they are regarded as making this new Huppah, and this is why they are called, members of the Huppah.

M. Laitman: Questions?

Question (Petah Tikva Center): (12:52) Where is the night born?

M. Laitman: The night means the illumination of Hochma without any Hassadim, so that’s darkness. Actually, there is no reality with no light. The light is in complete rest. Only if the light doesn't have an ability to shine, meaning Hochma with no Hassadim, that we have Hochma without Hassadim, that's called darkness. It's felt as darkness, and as much as the light of Hochma, or we're lacking Hassadim, so it becomes darker and darker, that is the reality of the exile. The screen broke, and the reflected light departed, and only the direct light remained. I have not changed, HaVaYaH, the Good Who Does Good for the bad and the good. He doesn't stop from illuminating, but the vessel is not able. That's why it feels, well, feels, what does it mean feels? It's in the darkness, and in that darkness, there are all kinds of degrees. There are degrees in the darkness that are the lowest ones, that are disconnected from the darkness, or don't have awareness of the darkness. There's one who works on himself to discover he's actually lacking vessels of bestowal. And then against that, he sees that he's in darkness, that his darkness is already the light of Hochma that stands before him without the light of Hassadim on his own behalf. Then he won't agree with it and a struggle starts, he searches how he can build his screens; from that, he comes to a state that he attains the light of Hassadim, the reflected light, to the extent he has that reflected light, so the direct light can start shining, the light of Hochma.

So, the light of day can only come to the extent there's mercy, Hassadim, a screen, reflected light. Without that, the reflected light is darkness. And even more darkness than if there wasn't the light of Hochma – like he tells us about the rooster and the bat. That the difference between them, they are searching for light, but one searches for light of Hochma in order to bestow, with the light of Hassadim to bestow Hochma to the Creator. The other one is searching for the light of Hochma because it's the light of Hochma, it's pleasures, supposedly. That's why the rooster tells the bat, what light do you have? You're in darkness, you're feeding off the darkness, the light is mine. That's the difference. So, the night of the bride is that they feel that they're lacking the screen and the reflected light, the light of mercy, the intention to bestow. And they're working on it strongly, and while they're working on it, that's caused the time of exile. Exile doesn't mean that the created being doesn't know where it is and just exists as a beast. The exile means that the created being attains that his state is called exile from the state of bestowal of adhesion in the Creator. And when he works throughout the exile, then he works in order to reach bestowal, equivalence, adhesion with the Creator. That means that he's doing efforts until he has sufficient MAN, that on that MAN the upper force can come and correct him. And that moment when the vessel is corrected, that is called, the Day of the Giving of the Torah. And then all those efforts that were done by the vessels are called the supporters of the bride – the supporters of the light – and they are the ones who build the Kli. And then within them, of course, the direct light is received, the groom who lands into this vessel, and this vessel is already called, the bride. Meaning the desire to receive was there too, but it was in exile, without an intention in order to bestow. And then, through the supporters of the light, received the screen and reflected light, and then from being in exile, it becomes the Shechina. That's the whole story, so to hear, you can connect also, in other words, the topic of Arvut, love your friend as yourself, the shattering of Adam HaRison, as we learned, and more and more topics that all basically join into this standing.

Are there other questions? Yes. What did he ask? He'll explain, a Huppah is called a screen, reflected light. Just like we put Huppah, it's like a sign, it's like a Sukkah, it's a covering, in short. Where I cover myself from the Creator, the direct light, I perform a screen over there in order to connect it, in order to bestow, in equivalence of form. That's called a Huppah, it's the same principle like a Sukkah, it's actually the general principle of the correction of every vessel, which is called, that if it does not include, if it's not a general clear, like in Sukkot, like in Huppah, then this covering is clarified in names and different manners. That is a true covering.

Question (Petah Tikva Center): (20:25) Why are they using all kinds of different words to describe it?

M. Laitman: Why do they use different names to describe the screen and the reflected light? In accordance with the reality, or the degree of the vessel, the correction is more inclusive or less, more individual, that's it, that's the matter. We have no more than the desire to receive and its correction, the addition of the intention, joining the intention of using it in order to bestow. From that, you can't escape that, no matter what you read and what you talk. Global things, most confused things, or most individual and precise things from all of reality. You must nevertheless understand the four phases or ten Sefirot, a state of the desire to receive with the screen and the light that's before it. That's it, if you don't have those three components in a clear manner in what you're studying, then you simply don't know where you are, and it's too bad for your efforts.

Question (Petah Tikva Center): (21:34) Could you explain the connection between the friends and the bride?

M. Laitman: The connection between the friends and the bride is simple: The friends build the Huppah, the screen and the reflected light. The bride herself is the desire to receive, but in such a way, she can't be a bride. It's just like a woman, what makes a woman to become a bride? That she is willing to connect with the husband in order to bestow. Those forces in order to bestow, when they are added to the desire to receive, the desire to receive does not depend on us. We don't do anything with it; we just add to it the intention in order to bestow. So, whoever adds to the general desire to receive, the broken, shattered one after the shattering the correct intention, corrects the general screen of Adam HaRishon. He's called Bnei Kalah, the sons of that Huppah, of that assembly, of this hall that is being created. The hall is the general vessel where the light illuminates.

Question (Petah Tikva Center): (22:59) Is there a meaning to this holiday Shavuot, the specific time?

M. Laitman: We have yet to learn with you the matter of the schedule, the timetable – 12 months, 13 months, the period of 17 year. The solar, the sun year, and all the different calendar according to the sun and the moon. And the common one, which is the calendar of the middle line of the rules, for Christianity is the left, for Islam it's the right line, for the moon, and that's the moon. And we didn't learn that yet. We didn't learn that because I'm afraid that we won't manage to connect it in such a way that the picture won't become materialized. It will take on a, so it takes on the correct form, a spiritual form,. Meaning where a person sees corporeality, but sees it as a clothing to people who see it. And he himself already sees the forces, the Partzufim, the Sefirot, and that for him, that's what he identifies with.

And when he talks in names, and he's in this inner picture, and he can talk about the external picture, the way the people in our world see. So, if we will be able to already scrutinize in such a way and talk in such a way, then we will. Otherwise, it's not to our benefit, it'll just confuse, and on the contrary, we will lower more the little spirituality that we have into the corporeality. We can open more and more connections between corporeality and spirituality only under the condition that you remain in spirituality. And like in GE, and join to it the corporeality, like the AHAP of ascent, but join to your spiritual picture. But if you start to talk in words, corporeal words, and with them you fall to the materialism, to corporeality, and from that place that you felt a little spiritual, then there's no benefit, it's a loss. So, accordingly, we have to understand that not everything, even though I would like to talk about it, but it's still early.

Question (Petah Tikva Center): (26:16) What corrects them?

M. Laitman: The bride is corrected only by the members of the Huppah, which are called, the those who support the light, support the Torah, meaning the souls that correct the screen. What is it called souls? The souls, after all, are the parts of the shattered screen. They feel those desires, those shattered desires, they feel that they want to be corrected. And they ask for correction, and when they're corrected, they correct themselves upon the general desire, called the bride. And by them, the bride is corrected. Again, we have nothing except for the desire to receive, yes, the will to receive – a screen – and the light that's before them. The desire to receive remains as it was, the screen was shattered, the light departed. What does it mean departed, lights don't depart, they're just not felt, because there's no one to feel it, to reveal it. There has to be a desire to bestow in order to feel the direct light that's coming. Those parts of the shattered screen are called, souls. That if you correct them, you correct the screen. And then this vessel, this Kli that's called in exile, becomes holy. What is holy? The quality of Bina, bestowal.

Question (Petah Tikva Center): (28:07) Where's the light in this picture?

M. Laitman: The light? The light is outside of the vessel. It's not revealed, as we call it, how will it be revealed if there's no reflected light upon it? The light is revealed according to equivalence of form, there's no equivalence of form in a Kli that has no screen, the screen is the whole measure of equivalence. We with you are nothing. To the extent in which we have a point in the heart, it means that we have the beginning of the screen, a spark. And the beginning of this screen is still, this intention is still in order to receive, we need to bring it in order to bestow. But altogether, who are we? We are the parts of the screen because the vessel, meaning the desire to receive, is existence from absence, it exists. There's not much to talk about this desire, it will always be more, less. Don't worry about it, worry about the intention.

Question (Petah Tikva Center): (29:38) Why are the friends happy in the correction of the bride? They should be happy by correcting themselves.

M. Laitman: The friends are happy with the correction of the bride and not their own correction because they are building the bride in order to give her the possibility to receive in order to bestow and by that bring contentment to the bride, to the groom. You want to check me when you ask such questions? So how? How else can you ask it? Why are they happy in the correction of the bride? Because the bride works in order to bestow to the groom, and not them. What's the screen just like that? A screen with the coarseness together that through the coupling of striking receives in order to bestow. By that, they perform an act of bestowal. Who does that? The woman, the bride? According to what does she do it? According to the extent, the greatness of the bride, of the groom – I'm sorry – so to the extent that she receives. It's not considered reception for her because she receives in order to bestow to him.

Question (Petah Tikva Center): (31:16) The screen are the parts of Israel?

M. Laitman: The parts of the screen are called, Israel.

Question (Petah Tikva Center): (31:24) How do they have the force to correct if they didn't receive the Torah, yet?

M. Laitman: The Torah is called the reforming light. If you don't have a desire to be corrected, you don't have this light, then you don't have the Torah. In order to be corrected, we need the light; in order for the light to come, we need the desire. Where will we have the desire? From the environment. The environment is called the books and the authors – Rav, the group, and the books. From that, the desire will come. Well, and a person's work, with those three things. Let's continue.

Reader: We are continuing from Item Two.

Reading: (32:12) Laila de Kalah [The Night of the Bride]. #125

The night of Shavuot is called, the night in which the bride bonds with her husband.

This is so because on the next day, she is destined to be with her husband under the Huppah, on the day of Shavuot, the day of the reception of the Torah. However, it is the same matter as the first explanation because on the day of the reception of the Torah, it was already the end of correction, as it is written, He will swallow up death forever, and the Lord God will wipe away tears from all faces.

M. Laitman: There are two things in the Torah. There is the reforming light, which is the correcting light, first of all. And beyond that, there is the light that fills, the filling, called Eitin and Pekudim. Advices, Eitin, means that they correct the vessels; and Pekudin is like a deposit of that the light that is already ready to clothe within the vessel. It comes and clothes, therefore, he uses certainly the name Torah as the upper light altogether, each time the same name Torah. But we need to distinguish between which bestowal that the upper light is talking – or when it's either when it's corrected, or when it's filling. But the light itself is the simple light, it has nothing, not Hassadim, not Hochma, not NRNHY and not correcting and not filling. It's light, but the vessel, in accordance with its lack, wants to correct it, wants to fill himself in order to give again, needs to be corrected and then be filled in order to move from the left to the right. Then he wants to move to the right, he wants to be corrected through the Chesed, the grace, and the Kli scrutinizes itself, clarifies itself, and understands what she's missing. And accordingly, demands for the correction from the light and fills it. It's similar to a babe whatever he wants, a thousand and one things, and he gets everything from his mother. So, for him, his mother is chocolate factory, ice cream factory, and everything his mother. According to what he wants there, he has everything. It's the same thing, like we have nothing, but there's the upper force. Whatever we want if it's on the way to correction, on the stages of correction, we will receive it from Him.

Reading: (34:53) Laila de Kalah [The Night of the Bride]. #125

It is as it is written, Harut, carved, on the tablets; do not pronounce it Harut, but Herut [freedom], since freedom from the angel of death has come.

However, because of the sin of the calf, they corrupted the correction once again. Thus, the day of the reception of the Torah is the same matter as the end of correction. It follows that on the night prior to the reception of the Torah, all the couplings of the days of concealment in her ended, and this is why that night is regarded as the night in which the bride bonds with her husband, after which she is destined to be with her husband under the Huppah.

M. Laitman: Meaning, the individual corrections of the screens, and the vessels, and where we are along the way to the revelation to the big corrections. That all kinds of stages of correction, understanding, and recognition of evil, and where we are. To the extent to which it's the night, and what is at night, at night is that I'm not capable of bestowing and reaching adhesion. And it's not because I'm lacking this or that because my work is in different manners, but only when you reach the apex of where you're just missing the drop of adhesion and nothing besides that. Then all those scrutinies are called night, the years of exile. And when they are gathered already to one deficiency, they're called, the night of the bride, and the coupling is performed in the morning.

Reading: (36:44) Laila de Kalah [The Night of the Bride]. #125

This is the holiday of Shavuot, in which there is the end of correction in freedom from the angel of death, which is the time when the righteous—through their good deeds—make a new Huppah for the bride. It is easier for me to continue the explanation in the first form of explanation, and one who scrutinizes will be able to copy the words to the day of Shavuot, since they are the same issue.

M. Laitman: Why? Because in the first clarity of the light, it's more convenient because it protects the reader from confusing him with corporeality. It's easier for him, it's not that it's easier to him like you started here, easy, and hard, so that's why you're choosing? What is the meaning here? Easier meaning, for us, it's easy.

Reading: (37:42) Laila de Kalah [The Night of the Bride]. #125

All the friends who hold the Torah are called, members of the bridal chamber. They need to adhere to the holy Shechina, who is called “bride,” through the whole of the night of the exile. This is so because then, during the days of the exile, she is corrected through those who hold the Torah with all those good deeds and Torah and Mitzvot that they do, until she is purified from good and evil. And she is available for those who engage in Torah, in whom there is nothing in the form of Assiya, but she is entirely good without evil.

Hence, those who hold the Torah—the members of the bridal chamber—must rejoice with her over this great correction that was done in the bride through them, and rejoice with her in the corrections that she is corrected, to engage in Torah, meaning in the corrections that come before us: from Torah to Prophets, from Prophets to Writings, the interpretations of the texts, and the secrets of the wisdom, which must be done with gladness.

M. Laitman: Everything that's written in the Torah, from the very beginning words, from the Beresheet in the beginning till the last word, Israel, it's all the process of correction. The Torah is called, the revelation of the light; it's all the light of Ein Sof that is being revealed through the corrections, whereas in these corrections, they are symbolized or signified in the Torah, in codes, let's say, let's call it like codes. And there's only part of the correction in the Torah; there's still the Prophets and the Writings.

Really, the Torah, Prophets, and Writings are revealed certainly one after the other, since that's how it's read, the Torah, the Prophets, and the Writings. But there's also a certain parallel in them, overlap. But we'll talk about this, so what I would like to say is that although they think that everything ends in the Torah? No, because the whole Torah is written in couplings and corrections of 6,000 years. And above that, when you need to rise, then already that is symbolized already in the places where it's Prophets and Writings.

Reading: (40:55) Laila de Kalah [The Night of the Bride]. #125

It follows that all the degrees and disclosure of the secrets of Torah, which are the construction of the Shechina for the end of her correction, are done only by those who hold the Torah during the exile. Therefore, all those degrees and levels that come out during the exile are called “the corrections of the bride and her decorations.” These are the ones that it details from Torah to Prophets, from Prophets to Writings, the interpretations of the texts, and in the secrets of the wisdom. HGT is Torah; NH is Prophets; Malchut is Writings; Mochin of VAK that are extended to her are the interpretations of the texts, and Mochin of GAR that are extended to her are the secrets of the wisdom. This is so because all those corrections must be extended to the bride on that night, in which the bride is completed for the end of correction, which is the day of the Huppah.

M. Laitman: Meaning, everyone needs to be in the preparation, all the corrections, even though later they're revealed one after the other. Also, just like night, it's not night, that it's like one act. But rather an order of actions, the times of the preparation of the speech. And day also, it's not one operation of coupling, one operation, it's correct that the day starts, but there are many corrections that we also learned in all kinds of places. It's not the real AHAP, and then the real AHAP through the revival of the dead, and when you come to the 8th millennium, the 9th millennium, and the Tenth millennium. And that's why day and night of the bride are actions, many actions that extend from one another.

Reading: (43:05) Laila de Kalah [The Night of the Bride]. #125

“The Bride and her maidens come and stand on their heads, and she is corrected in them and rejoices in them all through that night.” The angels that clothe the posterior vessels of Malchut of the first state are called “maidens that serve the Shechina.” The Shechina stands on their heads—of those who hold the Torah—as it is said, “And on my head is the Shechina of God.” Along with her are the maidens that serve her, and she rejoices with them when she is corrected by them.

“[She] rejoices in them all through that night,” meaning that the entire period of corrections is called “night.” “On the next day, the day of Shavuot, she comes to the Huppah only with them,” meaning that on the day of the end of correction, the day of the Huppah, she will be able to enter the Huppah only with those who support the Torah, who built and established her as much as was needed.

M. Laitman: It can't be that we won't use the desire to receive without these screens that connect together into one big screen. That's where we must have all these supporters to be in the Huppah, supporting the bride.

Reading: (44:40) Laila de Kalah [The Night of the Bride]. #125

It is known that the end of correction will not bring anything new with it. Instead, through the upper light of Atik Yomin, all the MAN and MAD, all the couplings and the degrees that came out one at a time during the 6,000 years will gather into one coupling and one great and precious level. By this, everything will be corrected, and at that time, the bride will enter the Huppah.

And the Creator asks about them, about anyone who ever raised MAN for a high coupling, since he is seemingly sitting and waiting for all of them to assemble. Thus, He asks and waits for everyone. And once they gather, the coupling of Rav Pe’alim uMekabtze’el is done, and He blesses them and crowns them, meaning they are all blessed and crowned at once. And then, at the end of correction, they are called “the crowns of the bride.”

M. Laitman: Well, what is the order of the emergence of these corrections? According to the purity of the refinement of the vessels, you know, different levels from above, down, according to the records. That's how they emerge from the finest to the coarsest, from the lighter to the heavier correction, that's how it's corrected. There's no point of asking times and when it's the time for my friend, but for each, he just needs to be alert to what's awakened into him. And as much as possible, try to bring forth to the light the acts of bestowal, the things that might awaken him, already.

Question (Petah Tikva Center): (46:48) What is the Huppah, is it Gmar Tikkun?

M. Laitman: No, the Huppah does symbolize the whole final correction because the Huppah is the screen; you have no more than the screen. But the screen, meaning the screen could be, the day of the Huppah. The night without the Huppah, the day with the Huppah, meaning with the screen. So, enter all the stages of the exile into the night, and all the stages of the revelation and correction and unification into the day. That's it, that's how they say, there's no more than one day before the Creator, which is not day or night.

Question (Petah Tikva Center): (47:31) So, why do you say that the parts of the screen are the souls of the children of Israel?

M. Laitman: Israel is called, Yashar-El, one who longs to bestow to the Creator, it's called, Israel, direct to the Creator, and is correcting the screen. Longing to the Creator is the screen, and then when he gives himself as a soul, it's called, bestowal upon the big desire to receive of the Nukva – of the bride. And that's how he wants to work.

At first, he gives his soul, as we say, he bows down, he lays before this vessel for it to exist. And then he works in being there in the force of the bestower. The bride is called, Adam HaRishon that is shattered. It's not the bride, meaning it's like to be the bride, yes, the shattered Adam HaRishon. We need to assemble upon it the screens, all of us. And then Adam HaRishon towards the Creator will be called the bride in this state. Sometimes it's called, Adam and sometimes it's called, a woman, according to the role. That's clear, yes? In spirituality we call everything according to the state, the role, and the action.

Question (Petah Tikva Center): (49:20) Who is the husband?

M. Laitman: The husband is the Creator, Himself, he upper light whose desire is to do good to His creations; then He's called, her husband. From correcting her and filling her, accordingly, He's called that. Before that, no, there's no husband without a wife, yes? And that's it, we'll continue.

Reading: (50:06) Laila de Kalah [The Night of the Bride]. #126

(...) since all those who are making the corrections of the bride on that night and rejoice in her will all be registered and written in the book of remembrance, and the Creator will bless them with seventy blessings and crowns from the upper world.”

Explanation: It is written, “It is in vain to serve God, and what profit is it that we have kept His charge? Not only are the doers of wickedness built up, but they also test God and escape. Then those who feared the Lord spoke to one another, the Lord listened and heard, and a book of remembrance was written before Him for those who fear the Lord and who esteem His name. ‘They will be Mine,’ says the Lord of hosts, ‘on the day that I do remedy.’” We should understand these words. When they said to each other and spoke such contemptible words among themselves, “It is in vain to serve God, and what profit is it that we have kept His charge,” the prophet says about them, “Then those who feared the Lord spoke to one another,” and moreover, they are written in the book of remembrance before Him.

In the end, when the great coupling of Atik Yomin, Rav Pe’alim uMekabtze’el, appears, a great light will appear in all the worlds.

M. Laitman: That's relative to a thin line that is not in Galgalta but a thin line that is less than Galgalta that is depicted. We are talking about the AHP of Ascent, not a real AHP, not vessels of reception. Rather, those that can be incorporated in the vessels of bestowal, meaning a very, very small correction, not even real, that is corrected and done until the big coupling, Rav Pe’alim uMekabtze’el comes. And at once the whole will to receive enters under the screen as well and is corrected. And this can be depicted in a, similar to like a state that, when you have to do an action upon, let's say, a million tons of something, and we're given to do some work. Not over these million tons, but ten grams; and the process we go through in these ten grams is one in which we learn about the million tons. Because we don't want to use this million tons – this stony heart – and we understand constantly how much is there, and how much we don't want, nevertheless. And it turns out that in this process, this gradual, prolonged process, we are capable of learning from these ten grams about the million tons. And it turns out that we've finished the work in the ten grams, but actually, from there, we learned about the million tons. And then, this state is revealed where you can correct the Malchut of the first restriction, this is called, an action that is revealed from above. A big light that also puts the whole stony heart, also under the screen that was made there. And then, there's a vessel that the Creator created completely that's existence from non-existence, and the big correction of the whole Kli, and the big coupling called, Rav Pe’alim uMekabtze’el. Which actually, this coupling is a result of all the small actions that were done beforehand, upon those ten grams of the desire to receive. And because of that, they were benefited by Rav Pe’alim uMekabtze’el, where now it collects everything, assembles everything, and from that, we reach the end of correction.

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קבלה מדיה

קבלה מדיה

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

איך להתייחס נכון לחיסרון האישי המתגלה

איך להתייחס נכון לחיסרון האישי המתגלה

איך להתייחס נכון לחיסרון האישי המתגלה

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