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

Daily Morning Lesson: May 21, 2026

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

Original lesson date: 06/01/2006

Reader: (00:04) Friends, dear friends, Happy Shavuot, Happy Shavuot to everyone. First of all, thank you, great thank you to the groups of Israel that have given us such a warm and heartfelt preparation. Thank you to all the friends that came from all over Israel, really from the north to the south. Thank you to the studying community, our young friends on the path that are here. We all came here to connect, such a special state! Every year, the holiday of Shavuot is such a special state, and this year may be more than ever. We're also a week before a Congress that we have never had, and everybody is so excited to our first Tens Congress. Also, we're in a not simple period where the connection is really felt, how intense, how much forces, the demand for this connection that we're going to do here, today. That's why let's do what we usually do in every Shavuot holiday but add more intention this time with more of an inner demand, an inner connection and stronger. Because we know as much as the nation of Israel and all of humanity needs what we are going to do here, today. 

So, what are we going to have today? Soon, we are going to watch a clip of Rav preparing us for the lesson, then we are going to read together in the Book of Zohar. You have pages on your tables. Whoever is watching you can find it in the study material so you can prepare it already. Then we're going to watch a lesson by Rav, a recorded lesson, and then we'll discuss what we heard and do everything we can to connect and demand the light to make us resemble Him, to give us the method of the correction called Torah. To receive it and implement it here in practice between us in the Tens and the whole world Kli.

Before everything, I was asked, and that's why I'm announcing, there are friends that their phones are still on, and maybe suddenly they'll ring, or all kinds of reminders it really disturbs the lesson, so please turn your ringers off. That these disturbances don't add to the lesson. So, let's start with a clip by Rav, clip number one, speaking about the method of getting in contact with the Creator.

Clip of Rav (03:12)

First of all, Happy Holiday everyone. This is the greatest holiday there is for humanity, because humanity has received a method for how to connect to the Creator, to the Emanator. And that is truly a gift from above, otherwise, we would stay here as animals, and we would just be on the same degree that we are today, but with no chance of rising to the human degree. If we have no way to invite the upper light to draw the light that reforms, then we remain in corporeal existence, and that's it: the same way we're born, we exist and we die, and there's no benefit from that. 

So, on the one hand the plan is to grow the person throughout this whole process that we went through. When our ego reaches a point where we no longer see that we can survive in it, and also internally it shows us how we already can't fill ourselves with bodily desires- food, sex, family; human desires, money, honor, power, knowledge. In all these levels of desire we reach a great crisis, and everything we did through the ego we see that we are reaching a dead end. Today, it's becoming relevant to everyone. You can no longer hide it – if you even want to hide it. Of course, some rulers, some leaders would like to hide that, but it's no longer possible, and humanity finds itself desperate. 

Then a new desire also begins to awaken above all of those food, sex, family, honor, power, and knowledge- a desire towards the new dimension, the new realm spiritual- spirituality and the true spirituality is  not what we always thought about spirituality, that it has to do with culture, or religion, or something like that – spirituality means to reach our upper root, where all of life comes from. Where the force that revives this universe and all of life in it comes from. The power that exists outside our reality. 

So we received this method from above, and essentially this day, it symbolizes to us the reception of the method. This is only in potential as we learn that in all the spiritual actions we have the force that operates in the operated beings. And that force simply showcases this state, and we have to reach the ability to receive it. That's why there is Matan Torah from above, and the reception of the Torah from below. 

Reader: (07:24) Receiving the Torah from below, to reach our upper root, where all of life comes from- where the force of the universe and the creation of its life comes from. The force that is beyond our reality. In order to connect to that force, we will now read together, and every Ten, from the Book of Zohar. The excerpt we're going to read is from the introduction to the Book of Zohar, called The Night of the Bride. It's a long article, we're not going to read all of it – we're going to read Item 125, and then the first paragraph of 126, that's what you have on your pages, so we'll read a paragraph after another. If you end before the time, so share with each other what excited you? Share it with the friends and we'll take this prayer that the Israeli has built for us and from that connect to the light of the Zohar!

Reading: (11:20) Laila de Kalah [The Night of the Bride], Item 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.”

2) 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.” 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. 

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.

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.

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.

“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—from Torah to Prophets, from Prophets to Writings, in the interpretations of the texts, and in the secrets of the wisdom. And this is why they are called “members of the Huppah.”

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.”

Item 126 

Rabbi Shimon and all the friends were singing in the song of the Torah. Each of them was making innovations in the Torah, and Rabbi Shimon was happy, and so were the rest of the friends. Rabbi Shimon told them, “My sons, happy are you, since tomorrow the bride will come to the Huppah only with you, 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.”

Reader: (21:00) And the Creator asks about them.

The Creator asks about them on each and every one that ever rose MAN for the upper coupling. 

And the Creator asks about them. 

Maybe He's asking about us too, about anyone who ever raised MAN for a high coupling, since He's seemingly sitting and waiting for all of them to assemble? It's very touching, the deed that we're doing here today! That the friends from all over Israel came up on the stage. Even before they opened their mouth, it was already, it was strong; the Creator asks about them, about each and every one. Now we are going to enter a lesson from Rav. It's an hour lesson from the night of the bride. Just as we just read from the Book of Zohar. Same thing we are going to enter the light that Rav brings to the world. It has nothing to do with time, it's a higher state. And let's all try and be like matter, like clay in the hands of the potter. And each one should put in the pocket everything that touches the heart in the lesson and then share it with the Ten, when we're going to have the workshop after the lesson. 

Reader 2: (22:53) Yes, so we're going to enter the lesson, it'll be about an hour. Like the friend said, we will try to focus on it and collect interesting themes, new things we've heard, special new things we've heard, special things we hear from the lesson so that we can share that with our Ten afterwards. Good luck.

M. Laitman: (23:22) As usual, on the eve of Shavuot, we read the article as the Kabbalists have been doing for generations, the article, The Night of the Bride – Layla DeKalla – The Night of the Bride. Everybody has it, I think, right, everybody understands the intentions, what should be? But still I'll remind us: 

We learn from Baal HaSulam's articles and all other articles that the condition to receive the Torah is Arvut, mutual guarantee, one vessel. When we reach it, after we go through Egypt and – meaning through the increasing of the will to receive, when it already grows in a person and he feels how he can't stand it anymore, and he must escape it – then he is ready to get rid of it. That's called that he's ready for the exodus from Egypt, and then you go through the ten blows, the ten plagues. 

And after a process, we are rewarded with the exodus from Egypt, escaping the will to receive, the ego of a person, and we distance ourselves from it. 

Three days, that's as we learned that cessation when the parts of the parts, so we learned what the cessation of three degrees: the first degree, then the second degree, where the reflected light falls and renews the records; and then the third degree already has no connection to the first degree. And then it distances itself to such a state through those three states. So we're rewarded by reaching Mount Sinai, meaning that we're disconnected from the will to receive, that they are standing before it, and then they are able to deal with it. Those who understand that they must overcome it.

And here there's a condition to create a vessel that is called Arvut, a general vessel, even the smallest measure that gives us an example of the vessel of Adam HaRishon. 

That after that, obviously the work from that first vessel that was rewarded by receiving the Torah, the smallest light they got there in the state of Mount Sinai, then you have to work and increase it. And increasing it is also through the 40 years of the desert, then we increase these lights to the degree of Mochin de Haya. 

So, we need to understand that we are in a state that we're reading, according to the root and branch. 

So today in the night of Shavuot, it's against the root of Mount Sinai and somehow we have 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 for receiving the Torah, the vessel for the reception of the Torah- is the connection between us. That's why, while we read, he calls those who participate, the supporters of the Bride. Those who study and organize the Huppah, they build the Huppah. The Huppah is reflective light- the light that shines and builds the Huppah. Those who build the vessel so the light will be able to shine. Well, we're going to read about it soon. 

So, as much as possible don't disconnect from the right intention. That according to the world here and Nefesh- the state- Olam Shana Nefesh. We are in a state now that is destined for the revelation of the light of the Torah to whoever definitely intends towards it. 

(29:31) Layla DeKalla – The Night of the Bride, 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. 

Again:

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.”

M. Laitman: The bride is the general vessel, and the sons of the Huppah are the ones that are engaging in connection between us. All those individual souls that want to connect together and to cause that general vessel to become a bride. 

Reading: 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. 

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

Reading: (33:07) Explanation. There are two meanings to it, which coincide. One, 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 as if there's a Bride and there's supporters, and they bring her to the Huppah and cause some events to take place. So, that's the story but the truth is they are the ones that actually build the Bride, the Shechina.

You can say it otherwise, obviously, the desires exist, but what they give to the Bride and support the Bride is the screen and reflected light. That's why you can say that there is a Bride. The Malchut, the will to receive, the Bride is in exile, the Shechina in exile. 

But the supporters are those that are activating their reflected light, their screens, and those screens that are connecting together to the Bride- to the Shechina, which is in exile. They cause the new state that she will be as the Bride worthy for the coupling. That's called a Bride.

Reading: (35:18) 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 the 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're called members of the Huppah. 

M. Laitman: Are there any questions? 

Student: (36:35) What does it mean, night? 

M. Laitman: The night is illumination of Hochma without the light of Hassadim- which is 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 illuminate. 

Meaning the light of Hochma without Hassadim, that we have the light of Hochma without Hassadim – that's called darkness. It's felt as darkness, and as much as the light of Hochma, or the light of mercy, the light of Hassadim is lacking, so it's darker, that is the reality of the exile. That the screen was shattered, and the reflected light departed and only the direct light remains. 

Because, I have not changed the name HaVaYaH. And He's the Good Who Does Good to the good and evil. He doesn't stop from shining, just the vessel itself isn't able. That's why it feels, feels, what does it mean, feel? He's in darkness and in that darkness there are all kinds of degrees. There are degrees in the darkness that are the lowest that are in complete lack of awareness of darkness. 

There's a state that one starts working on himself and discovers that he's actually lacking vessels of bestowal. Then against that he sees 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 starts a struggle, and he searches how and through what he can build those screens. And from that reaches a state that he attains the light of Hassadim- the reflected light to the extent that he has that reflected light. The direct light shines on him, the light of Hochma, and you start getting light.

So it turns out that the light today can come only to the extent that we have Hassadim- mercy- screen and reflected light. 

Now without that the light of Hochma feels like darkness. And even more darkness if there wasn't the light of Hochma. 

Like he tells us about the rooster and the bat. The difference between them, they both search for light but one searches for the light of Hochma in order to bestow with the light of Hassadim to bestow the light of Hochma to the Creator. 

The other is searching for the Hochma because of the pleasure 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 screen and reflected light- the light of Hassadim, the intention to bestow. And they work on it very strongly, and when they work on it constantly it's called the time of the exile. 

The exile doesn't mean that the created being doesn't know where he is and he just exists as a beast. Exile is that the created being attains that his state is called the exile from the state of bestowal, of adhesion in the Creator. 

When he works throughout the time of the exile, he works in order to reach bestowal and adhesion with the Creator. And that is called that he's making efforts until he has a sufficient MAN. That on that MAN will come the upper force and correct him. 

And that moment where the vessel is corrected- that is called the day of the giving of the Torah. Then, all those efforts that the vessels made, they are called the supporters of the bride, the supporters of the light, that they are the ones who build the vessel.

M. Laitman: (41:51) Then inside them, obviously, the direct light is accepted. The groom who just lands into that vessel, and the vessels called the bride. 

Meaning the Malchut he was there to begin with, just that was an exile without the intention to bestow, and afterwards, through the supporters of the light, he received the screen and reflected light. And then the divinity in exile becomes the holy Shechina. That is the whole story. 

So here you can connect the topic of Arvut- love, love your friend as yourself, the shattering of Adam HaRishon, what we learned. And more and more topics that they all gather into that state. More questions? 

Student: (42:54) What is the Huppah and what is a new Huppah? 

M. Laitman: The Huppah, he is going to explain it. It's the screen with a reflected light. You know just as we put a Huppah upon us it's a symbol, like a Sukkah- a covering. Briefly, when I cover myself from the Creator, from His direct light- I put a screen in order to connect to Him, in order to bestow. According to the equivalence of form. That’s called a Chuppah. 

It's the same principle like the Sukkah- it's the general principle of correcting every vessel. If it's not the general vessel, like in Sukkot or Huppah so, that covering is explained through names and different names not as an actual covering. 

Student: (44:08) Why do we use all kinds of words to describe this, Huppah.

M. Laitman: Why do we use different names? In order to depict the screen in a reflected light. It's according to the state of the vessel, the degree of the vessel. Whether it's a more inclusive correction or less, or something more private, that's it. 

We have no more than the will to receive and its correction, adding the intention to use it in order to bestow. And from that we can't run. You always need, whatever you read, whatever we're talking about, may it be global things or confusing things or little things from all of reality you always have to bring it back to four phases or ten Sefirot- The will to receive with a screen, with a light before it. That's it. 

Without having those three components clearly in what you're studying then you just don't know where you are, and it's too bad. All your efforts are going to waste. 

Student: (45:18) If you can explain again the relationship between the friends and the bride?

M. Laitman: The connection between the friends and the bride is simple: the friends are building the canopy- the Huppah, the screen- the reflected light. The bride herself it's the will to receive. But in that way she can't be a bride, it's just, it's supposedly just a woman. What makes a woman into a bride? That she is willing or ready to connect with the husband in order to bestow.  These forces in order to bestow that you add to the will to receive- The will to receive doesn't depend on us. We don't do anything with it, we just add the intention to bestow upon it. 

So, he who adds to the general shattered will to receive of the Adam HaRishon after the shattering adds the right intention, corrects that general screen of Adam HaRishon, he is called the son of the bride – the son of that canopy, of the Huppah- of that hall that is built. The hall is the general vessel.

Student: I wanted to know if there is a meaning to this day also, this date of Shavuot, or there is no connection? 

M. laitman: We still didn't learn the matter of the calendar: twelve months, thirteen months. A period of seventeen years, the year of the sun, all kinds of matters of that calendar- the calendar according to the sun. According to the moon, according to the connection between them- that is the middle line, the Jewish calendar. 

The Christianity is the left line of the sun. The Islam is the right line of the moon. And we didn't learn that yet, because I'm afraid that we're not gonna be able to connect it correctly in a way that we won't turn this depiction into something corporeal. But, that it will be accepted correctly spiritually. 

Meaning, that a person sees the corporeality but sees it as a clothing for people who see it. And he himself already sees the forces- the Partzufim, the Sefirot, and that is what he's identifying with. When he speaks about those names he's in that inner depiction, and he can speak about the external depiction the way the people in our world see it. 

So, if we in this way will talk about it then I can scrutinize it. Otherwise, it's not for our best we’ll get confused, and the opposite will come out. We’ll lower our spirituality into corporeality. 

You can open more connection between corporeality to spirituality under the condition that you remain in spirituality and you add like- Galgalta ve Eynaim- you add the corporeality into it, like the AHP of the ascent. But you add it into your spiritual picture. 

But if you start speaking of corporeal words and you fall with them into corporeality from the depiction you had that was a bit more spiritual then so that's not a gain, it's a loss. According, to that we need to understand that not everything, even though I'd love to talk about it, it's still early. 

Student: (49:58) Can you say again what corrects them, what corrects her? 

M. Laitman: The Bride is corrected only through the sons of the Bride, the sons of the Huppah- B'nei Huppah- the supporters of the Light. Meaning the souls that correct the screen. What does it mean, souls? Souls are the part of the shattered screen. When they feel those desires, those shattered intentions, they feel that they want to be corrected, and they ask for the correction. 

Then when they are corrected they correct themselves upon the general will to receive called the Bride. Through them the Bride is corrected. Again, we have nothing but the will to receive, right? 

Here- we have the will to receive, a screen, and the Light that comes before them. The will to receive means exactly the same as it was. 

The screen was shattered, the light departed – what does it mean departed? You just don't feel them, they don't depart because there's nobody to discover it. 

After the first restriction you must have reflected light to discover the direct light. So the parts of that screen- of the shattered screen- are called the souls that if you correct them, you correct the screen. Then this vessel that is in exile becomes holy. What does it mean? The quality of Bina- of Bestowal.

Student: Where is the light in this whole picture? 

M. Laitman: The light isn't revealed it's outside the vessel. How will it be revealed if you don't have reflected Light to put upon it? The light is revealed according to equivalence of form. 

If there's no equivalence of form in a vessel without a screen the screen is all the extent, of the measure, of equivalence. 

We together are nothing to the extent that we have a point in the heart. That's called that we have a beginning- the start of the screen- a spark. 

And that beginning of the screen- that intention is still in order to receive and we need to bring it in order to bestow. But all in all, who are we? 

We are the parts of the screen. Because the vessel – meaning the will to receive it exists, existence from absence, there's not much to talk about the desire itself. It will always be more or less. Don't worry about it, worry about the intention.

Student: (53:24) Why are the friends essentially happy about the correction of the bride? They should be happy about correcting themselves?

M. Laitman: The friends are happy that the bride is corrected and not themselves, because they are building the bride in order to give her the ability to receive in order to bestow, by this give contentment to the groom. 

What, you want to check me that you're asking those questions? How otherwise could you ask why they're rejoicing that the bride is being corrected? Because the bride is working in order to bestow to the groom and not them. What's just a screen for no reason? The screen that through the coupling by striking, receiving in order to bestow by this they're performing the action of bestowal. Who's doing that? The bride, the woman, the bride? According to what, according to the magnitude of the groom, the greatness of the groom. Then as much as she receives it's not called a reception for her. She receives in order to bestow to him.

Student: (55:01) The parts of the screen are the souls of Israel? 

M. Laitman: The parts of the soul, yeah, the souls of Israel. 

Student: Where do they get the power for correction if they haven't received the Torah yet? 

M. Laitman: The Torah is the light that reforms: if you don't have a desire to be corrected, so you don't have the light, you don't have the Torah. 

In order to be corrected you need the light; for the light to come, you need a desire. Where will the desire come from? From the environment. That’s called the books and the authors: Rav, group, and books, from that, the desire will come, and the work of man. 

Let's keep going.

Reader: (55:52) We are in Number Two – the second interpretation. 

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's 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: the light that reforms- which is the light that corrects, and the light that fulfills- the fulfillment called the advice and the deposits. The advice are that they are corrected, the vessels, and the deposits, the Pekudot, the light that is already ready for the clothing in the vessel, then he comes and clothes. 

That's why he uses the light of the Torah, the upper light, always the same name, Torah. But you need to see the difference on what influence of the upper light he's talking about – either correcting or fulfilling. 

But the light itself is a simple light it has nothing, not Hassadim, not Hochma, not NRNHY. Not filling the light, but the vessel, and according to the deficiency, wants to correct, wants to fill itself in order to give. 

Again, the will to receive comes, and you have to correct it. It's only the left line, then it goes to the right, wants to be corrected by Hesed, and so on. 

So, the vessel scrutinizes itself and scrutinizes what is lacking for it. According to that, demanding correction from the light and correcting.

Let's say like a baby, whatever it wants a thousand things it gets from the mother. So for him, the mother is a chocolate factory and an ice cream factory, and everything's the mother, according to what he wants he has everything. 

Same thing with the light – there's nothing, there's an upper force, whatever we want, if it's on the way of correcting, on the path of correction, we'll receive from it. 

(58:38) Reading: It is as it is written, quote, carved on the tablets, end quote.

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. And 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's destined to be with her husband under the Huppah.

M. Laitman: So the individual corrections of the individual screens and the preparations for them, as we are on the path to the revelation, the great revelation where all the stages of correction and understanding and recognition of evil, and where we are. And how much it is night, and what is the night. And the night is that I can't bestow and I can't reach adhesion and not because I'm missing something in different aspects of my work. 

Rather, when you reach that tip, when you're missing the drop of unity and nothing besides that. So all those things are called night, the years of the exile that accumulate into a single deficiency, which is called the night of the bride. And the coupling takes place in the morning. 

Reading: This is the holiday of Shavuot, in which there is an end to the 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 explanation it's easier and more convenient for him, he maintains the reader without confusing him with corporeality. It's easier for him, meaning it's not that it's easier, rather, that's how he speaks – easier for us, you know?

Reading: 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 exile, she is corrected through those who hold the Torah, with all those good deeds and Torah and commandments 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 correction With her, in the corrections that she receives.

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 wisdom which must be done with gladness. 

M. Laitman: Everything written in the Torah, from Bereshit, the first word in Genesis, and Israel, the last word in the Torah is a process of correction. Because the Torah is called the revelation of the light, all the light of itself that is revealed through the corrections, and those corrections are symbolized, signified, yes? 

They're in the Torah, they're found in the Torah, encoded in the Torah, let's put it this way. And the Torah has only a part of correction: here's also Nevi'im and Ketuvim, the Prophets and Ketuvim. But in truth, Torah, Nevi'im and Ketuvim are revealed certainly one after the other, as it's called, Torah, Nevi'im, Ketuvim. But there's also a certain overlap – we will talk about it. 

What I'm trying to say is that although they think that everything ends in the Torah, but no. The Torah is written in coupling the corrections over 6,000 years, and above it we need to... When we need Torah, you find a symbol for it in Nevi'im and Ketuvim. 

(01:04:43) Reading: It follows that all the degrees and disclosure of the secrets of Torah, which are the construction for 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, NHY is Prophets, Malchut is Writings, that are extended to her are the interpretations of the texts, and the 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: In the preparation everything has to be present, all the corrections; although later they are revealed one after the other. Just like the night is not night, which is one action, rather it's an order of preparations, time of preparation, as we call it. 

And the day is also not one action of coupling, it's correct that it's one action when the day starts. But there are many corrections, as we also learned in many places – which is the false AHP and then the true AHP, through the resurrection of the dead, until we reach the 8th, 9th, and 10th millennium. 

Therefore, the day and the night of the bride are actions, many actions that extend one from the other. 

(01:06:52) The bride and her maidens come and stand on their heads, and she is corrected in them and rejoices in them through all 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 serve her, and she rejoices with them when she is corrected by them. “She rejoices in them all through that night,” end, 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.

From Torah to prophets, from prophets to writings, in the interpretations of the texts, and in the secrets of the wisdom, this is why they are called members of the Huppah. 

M. Laitman: It's impossible that we won't be able to, that we won't use the will to receive without all those – we'll never be able to use the will to receive without those screens that connect together into one screen – and all the supporters have to be there on the day of the bride, inside the bride. 

(01:08:28) It is known that the end of correction will not bring anything new with it.

Instead, through the upper lights 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 at one great and precious level, and by this, everything will be corrected. And at that time, the bride will enter the Huppah. 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 Pealim Mekabtziel is done, and He blesses them and crowns them, meaning that they are all blessed and crowned at once. Then, at the end of correction, they are called the crowns of the bride.

M. Laitman: What is the order of the elicitation of the corrections? It's according to the refinement of the vessels, the fathers then the sons, later, right? 

Meaning from above, below, according to the records, they come out from the refined to the coarser; from one easier correction to heavier and heavier, harsher corrections. That's why we're not asking, what is my time and what is my friend's time. Rather, each one has to be awakened to what's awakened in him, and as much as possible try to bring to light the actions of bestowal. That it's possible that all already awakened in him.

Student: (01:10:29) What process does the Chuppah symbolize? It's not the end of correction?

M. Laitman: In truth, the Huppah, the canopy, symbolizes the end of correction, because the canopy is the screen, there's no more than that. But it means that the screen is a day of the canopy, the night is without a canopy, day with the canopy. Meaning bring all those stages of exile into the night, and all the stages of revelation and correction and unification into the day, and that's it. That's what they say. There's no more but a single day before the Creator, which is neither day nor night – it includes everything.

Student: So why did you say that the parts of the screen are the souls of the people of Israel, and it's not all the vessels? 

M. Laitman: Israel is called Yashar Kel/ one who yearns to bestow to the Creator is called Israel, and he builds the screen. The yearning for the Creator is the screen, and then he assembles himself, he delivers himself as the soul as you call it, bestowal on top of the will to receive of the Nukva, the bride, and that's how he wants to work. 

In the beginning he delivers his soul, as you call it, dedicates his soul. He bows down – I don't know how to say it – on top of this vessel as if he doesn't exist, and then he works to be there as the bestowing force. 

The bride refers to the broken Adam HaRishon, it's not a bride meaning to have a bride, right? The broken shattered Adam HaRishon, we need to assemble all the screens on top of him, and then this Adam HaRishon relative to the Creator will be called the bride. Sometimes it's called Adam, sometimes it's called a woman, it depends on the role, right? 

It's clear, in spirituality we call, we refer to everything according to the state, according to the role, the action. 

Student: So what is her husband? 

M. Laitman: Her husband is the Creator in all His glory. The upper light- who’s will is to do good to His created beings-then He's called her husband because He corrects her and He fills her. He's referred to that accordingly. Before that, no, there is no husband without a wife, right? Let's continue. 

126 (01:13:49)  Rabbi Shimon and all the friends were singing in the song of the Torah.

Each of them was making innovations in the Torah. And Rabbi Shimon was happy. And so were the rest of the friends.

Rabbi Shimon told them, my sons, happy are you. Since tomorrow, the bride will come to the Huppah only with you. 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 70 blessings and crowns from the upper world. 

Explanation: It is written, quote, 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 the Book of Remembrance was written before Him for all 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, 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 Pealim Mekabtziel appears, a great light will appear in all the worlds. 

M. Laitman: (01:15:57) She’s compared to a thin line. And it's not in Galgalta, but rather a thinner line than Galgalta. That's what he specifies here, because you speak about an AHP of Ascent- the false AHP, not vessels of reception, rather what they can cook, incorporate in the vessels of the soul. 

Meaning a very, very small correction. It's not even real that we make until comes the great coupling of Pealim Mekabtziel. And then all at once, the real vessel, all the will to receive that was created also enters under the screen. And this can be likened to a certain state where we have to work on, let's say, a million tons of a million tons of something. 

And they let us do some work – not on this million ton, but on 10 grams – and the process we go through with those 10 grams is the same process where we learn about the million tons. Because we don't want to use the million tons, this stony heart. 

We constantly understand how much is in there and still we don't want it. Then it turns out that specifically through the gradual process, this extended process we're able to learn from the 10 grams about the million tons. 

And it turns out that we complete the work on 10 grams, but really we learned about the million tons. And then this state is revealed where you can correct the Malchut of the first restriction of Pealim Mekabtziel. 

This is the name of the action that's revealed from above, the great light, that brings the entire stony heart also under the screen. And then you have an entire vessel, the vessel the Creator created is existence out of absence with the screen over this Kli, and the great coupling called Pealim Mekabtziel. 

This coupling is really the result of all the small actions that were done, previously, on these 10 grams of the will to receive. And because of that, they're merited with Pealim Mekabtziel. 

Now it all accumulates and from that we get to the end of correction; and any other way, it's impossible. 

We have to scrutinize the relationship between this work and that work: why do we get such a result, such an outcome, such a bonus? How come, if you work on something so small? But that's what's happening, and the scrutiny is on the stony heart specifically. 

Because we need to correct only it from the very beginning, that's what was given for correction. Rather, we're unable to correct it directly. 

Therefore we correct the thing of which Bina is incorporated, and then these tiny pieces in Bina, these small desires from Bina where Bina is incorporated in it, in the stony heart we correct those. 

And accordingly we do this projection, approximation on the stony heart, and accordingly it gets corrected by us as well. 

It's a very subtle, very extended, drawn-out action at the end of which the created being comes to know the stony heart, and from not being able to correct it, it corrects it, why? 

Because it's not for nothing that he can't correct it; there is something in the created being that is incorporated of the stony heart. Bina is also incorporated of the stony heart, a certain simulation, demonstration, let's say, and the stony heart remains on the outside. But each time you work with this demonstration or this sample from the stony heart, you give up a certain piece from the stony heart that is revealed relative to the Creator.

And you work on this sample, you correct it, and from that you get to understand what is this piece where the masons have grown tired of, and then they acquire the screen. 

That's a very special thing where directly if there's nothing for us to do because a prisoner cannot free himself from prison, how will I correct myself when I'm inside this nature? 

So I disconnect myself from this nature to Bina; and in Bina I acquire the qualities of Bina. I look from the qualities of Bina onto the stony heart that's incorporated a little bit into the Bina. So I look at the stony heart like the Creator who looks at the created being, and then in this way I acquire it. 

There are many things – it's a true miracle, the idea itself, how the created being can come to a state where he learns his roots. And he comes to understand the purpose of creation that's before him; and he's only an outcome of it, and we understand from our study that the outcome can never be the root, and here through that he becomes the root. 

Reader 2: (01:22:24) Yes, a wonderful lesson that we had right now. Right now, it isn't something from the past – it's from right now.