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

Daily Morning Lesson: December 23, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: In this part of the lesson, we are studying in the Study of The Ten Sefirot, , we are in Part 4 in The Study of the Ten Sefirot, we are in the Hebrew Page 270, Inner Observation, Chapter 4, Item 71. Again, Item 71 in the Inner Observation of part 4. And in order to prepare ourselves for the study, we are going to do two things today. One thing is, we're going to read a verse from Baal HaSulam about the intention during the study. Then we will watch a clip from Rav that relates to the content of the lesson, and then we'll move to the lesson itself. Baal HaSulam writes, in the Introduction to the Study of the Ten Sefirot, item 97,

Reading: (00:52) Preparation Excerpt for Rabash's Lesson - Twice

Baal HaSulam, "Introduction to The Study of the Ten Sefirot", Item 97

During the practice of Torah, every person must labor in it, and set his mind and heart to find “the light of the King's face” in it, meaning attainment of open Providence, called “light of the face.” Any person is capable of it, as it is written, “those who seek Me shall find Me,” […] Thus, one needs nothing in this matter except the labor alone.

Reader: Again, the introduction to The Study of Ten Sefirot, item 97.

Reader: Now, we will see a clip of Rav, please.

M. Laitman: (02:35) The fifth type are the vessels of the first expansion, called the light of AB. The fifth type are vessels that separated from the upper light, called the coarse light, because after the Ten Sefirot of the Guf expanded from Peh of AK until the Tabur, and the third type, then the upper light returned and departed from them, and the vessels remained empty of light. And there's a big discernment here, between what? The vessels before the lights, and the vessels that came after, after the lights were in them. Because the first expansion, even though it's considered a vessel of reception in practice in the Guf, they still are not considered real vessels yet. Why? Because of the great importance the vessels had there. He mentions there, The ARI, that the vessels and the light inside it are mixed with one another. Why? There's no difference between light and vessel, they both want to bestow. I took from my desires such desires, that by the reflected light, they completely resemble the light that enters them. Otherwise, how will they enter? So, there's no difference between light and vessel. They are both in bestowal. It's not even felt, the light or the vessel. Because in spirituality, the quality determines. Does it matter if this matters existence from existence, or that's existence from absence? If they work in the same way, they're the same. That's what happens to us. When we draw the lights into the vessels from the Peh till the Tabur, they are completely equal. Otherwise, how could they be revealed, the lights and the vessels? So, after the light departed from the vessel, then we can see their coarseness, because the point of judgment was revealed, the Malchut, the point of restriction, that we cannot deal with these lights. That's still before the coarseness wasn't revealed. It was obviously in those vessels, but it wasn't revealed. Now, when the coarseness is revealed more, so the lights departed. And then the gap between light and vessel was apparent. And these vessels are called the coarse vessels. So, this means it was always there. It just wasn't revealed towards the created being. That's why we say, in a certain height, that the lights and vessels were awakened, in that height where there was a decision in the Peh of Rosh, obviously the light and vessel were equal. Now what about the other? If more coarseness comes, they're not equal anymore. So, the entrance of the lights caused the formulation of the vessel. The entry of the light causes the formulation of the Kli.

Reader: The Study of Ten Sefirot, Part 4, Inner Observation, chapter 4, Item 71. We're going to study with Rabash.

RABASH: (06:12) You're asking what's the difference between a clothing record or a record of coarseness. A record of clothing is called that there's an impression left from the light that was clothed in the vessel.

A record of coarseness, that a record was left the way it extended what it wanted. So, we say no, the last phase was lost, and he's left with an overcoming of the conditions he had with the upper light, the light wants to bestow, he also wants to be a bestower. So first, he could have said, let's say, three phases in order to bestow. If so, it would adapt himself to the upper light. Now, not anymore. More than two phases, it can't. That'scalled that now it cannot use its will to receive. Why? Why earlier it could use the will to receive? It could have made a screen upon it, and now it cannot.

RABASH (Source Text/Commentary): (07:33) So, 71, what's the headline? The fifth kind is the vessels of the first expansion called coarse light. 71. The fifth kind is vessels that were emptied of the upper light called coarse light. So, what's written here? After the Ten Sefirot of the Guf expanded… let's start over.

71. The fifth kind is vessels that were emptied of the upper light, that these vessels called coarse light. What does it mean coarse light? So, he explains. After the Ten Sefirot of the Guf expanded from the Peh of AK to the Tabur as the third kind. You remember what the third kind was? Second kind was in the Rosh. The third kind is called the Ten Sefirot of the Toch. So, the upper light departed from within them once again. And the vessels remained empty of light. There's a big difference here, although in the above first expansion, they are discerned as actual vessels of reception. So we learned that the first expansion called Partzuf Galgalta, they are nevertheless not regarded as real vessels yet. You could notice a difference between light and vessel. Even though there are vessels, it's still called that you can't recognize it. Why? Because of the great importance that the vessels have there, as it is written here in Inner Light. This is why The ARI says there that the vessels and the third light within them are mixed. However, after the light departs from there, their coarseness became apparent. And a difference is made between the light and the vessel. That is why these vessels are called coarse light. So, what is he saying? He says the third kind of the vessels is called the light that expands from Peh of Rosh. What was in potential before is now expanding in actual. So, he's actually receiving. But still, it is not considered a vessel yet. What does it mean considered a vessel? That the deficiency was apparent between light and vessel because of the importance, as we gave an allegory about it once. When a person is hungry, and you give him a meal, he cannot say that the hunger is a deficiency; on the contrary, it gives him taste for the meal. Just as the meal gives taste, also when he is hungry, he also gives when he's hungry. There's also taste in the meal. But when he's hungry, and he has nothing to eat, he doesn't have a meal, that's called hungry within a deficiency. So, he says, in the first expansion, in the Partzuf Galgalta where he includes his vessel, that's why the vessel was not called a deficiency yet.

RABASH (Source Text/Commentary): (12:27) So The ARI calls it, light and vessel are mixed in one another. But after the light departed, then their coarseness became apparent. So we see, this is a light, and this is a vessel. Seeing, because the light departed from the vessel, the vessel wasn't okay, so then these vessels are called coarse light. What is a coarse light? That to begin with, it was revealed that it was also coarse, and not specifically now, just now it's revealed. So, you're asking me, what's the difference between the will to receive in Ein Sof, to the will to receive in Partzuf Galgalta, you're asking me. So again, in Ein Sof, it received the light receiving in order to receive. Here, he received just a part of what he could aim in order to bestow. The rest remained as surrounding light. So he says, a part of what he receives in order to bestow, he receives that part, and that part doesn't call a deficiency in the vessels. On the contrary, they give us importance that they could receive light in those vessels that he could receive them in order to bestow. So, that is also coarseness, but the coarseness was in order to bestow, and the light would shine in them. So, that's not called a deficiency. But afterwards, when the light departed, why did it depart? Why did the light depart? Because it was lacking equivalence of form. So to begin with, that's called that reflective light that was in order to bestow, that didn't use the will to receive, it was only a correction, not something actual. Evidence for that is, wow, the light, the reflected light departed. That's called that the coarse light did not rise up. That's not called a light. That's born out of two forces, from one course of rejection. We learned the light that's rejected. So, now we find that he lost that force. Which force? The force of the screen. So, the light departed. Why? You have to say that this is coarse and this is refined, that there's no equivalence between them. That's why it's called that the vessels now that are, this is a coarse light, and this is a refined light. So what does he want to tell us by that? That now the difference between them is apparent. What he said earlier was, although they are regarded as from the Peh to the Tabur, when they actually receive, the actual vessels of reception, they are nevertheless not regarded as real vessels yet, because of the great importance that the vessels have there, as is written there in inner light, that the light could shine in them, but now when the light departs, so there's a question, why did it depart? Because there's coarseness in the vessels. That's why there's a recognition of that coarseness. So, the sixth kind, now I will understand more, is that the vessels that were emptied of their lights and the records that remained sustained them. What is the sixth type?

RABASH (Source Text/Commentary): (17:22) 72. The sixth kind is vessels that were emptied when? After the departure of the light and the records in the vessels, our records from the lights that departed remained in them. The part that remained from the light, the records sustain and revive the vessels to make them suitable to acquire their lights, as in the beginning. This record illuminates them to extend the light again. This is part of the records that remain in the vessels to bring livelihood to the vessels. Also, they shine to the Partzuf after them, as The ARI says here, that the beams shine here too and below too. So what he says here, also they shine to the Partzuf after them. That's what he says. As The ARI says here. So I do not interpret what he, the words of The ARI, I want to interpret what he mentioned there in the Inner Light. So, he says this, the records that remained from the lights that departed, we find two discernments in them. One for their own need, two for the second Partzuf that will be meeting. Except for saying that the records remain to bring livelihood to the vessels, he says that the screen was incorporated of all the records that rose up to the Rosh of the degree, he asks for the force of the screen on his records, the upper one. Give him a screen on those records. How much? According to the records that remain there. So, you have to discern: one, that the record brings livelihood to its own vessels; two, the records are the cause for the second degree to come. Here he mixes things, so, look again what he wrote in 72.

RABASH (Source Text/Commentary): (20:29) The sixth kind is vessels that were emptied after the departure, and records from the lights that departed remain in them. What's he write after that? The records sustain and revive the vessels to make them suitable to acquire their lights as in the beginning. That means, afterwards, when the light comes again, they don't have forces to receive, that's one. But who brings them the light that they will have something to receive? You see, here it's written, to make them suitable to acquire their lights as in the beginning.

So who will give them the light? That's why we learn. The screen rises from the records to the Rosh of the degree. The upper one performs a coupling for them. And then expands, an allegory, an example, the screen of Galgalta that had courseness of phase four. The screen incorporated from the records. The last phase was lost, let's say. It ascended to the Rosh of Galgalta, and a coupling was made on the third phase, and that expanded below to where? To the previous vessels. We find they are worthy to receive, but who brought them the light that they will have what to attain. Those are the records. And here, what else did we learn? That the records that rise up, except for them filling the empty vessels of Partzuf Galgalta, called Partzuf AB, the coupling that was in Rosh of Galgalta on phase three, when the degree of AB came, so that's called the inner AB, since it clothes in the internality of the vessels of Galgalta. So, we also learn, then came a coupling on the Tabur. The screen of the Tabur that was in the Rosh descended below after the coupling returned to the Chaze. And since it was above, it was incorporated from the courseness, that's from below upward, called the coarseness of the Rosh. Then a new coupling was made at the Chaze of Galgalta. From the Chaze until the Peh comes the external AB, and below that ,the Guf of the external AB, and that's already called the lower Partzuf. We find, according to that, that the records shine also in the Partzuf of life too. So, they shine, and they cause, meaning the records illuminate as they are, meaning not specifically in phase three in them, but as they remain. So, he doesn't explain it, he just mentions it. As they had light in the beginning, now they also have light. It was always like in the beginning.

RABASH (Source Text/Commentary): (24:48) 73, the seventh kind is vessels that were emptied, and no records were left in them. So, the seventh kind is vessels that were emptied after the departure, no records of the lights that departed were left in them. They are the last phase of every Partzuf and expansion, because the last phase does not leave a record, as The ARI says. This is the same as been explained above. We learned that we are left with vessels, and afterwards the lights come to them. But we also are left with vessels that don't have lights, that's the seventh kind. So, which vessels remain that the lights didn't come? The vessel of the last phase. What is the last phase? In each and every degree, there is a last phase. The light shines still there. So, in allegory, if in Partzuf Galgalta, we call that phase four. Partzuf AB until here, it's phase three, no more. Partzuf SAG until here.

So, we find that the last phase of each and every degree is lost, and every time you have a different last phase. So, he says, what, the seventh kind? His vessels that were emptied after the departure, and no records of the light that departed were left in them. There, he learns, and he asks, if we say vessel of Malchut, we're not left with a vessel, but a light without a vessel also has to be brought to life. So he says that the light of the Yesod shines, a record of the light of the Yesod illuminates in the vessel of Malchut. In order to understand what he says here in the seventh type, we should look at 43. That's where he writes the same thing.

RABASH (Source Text/Commentary): (27:31) 43. It's written the same thing there. Know that this record of the female phase, which is called the final or the last discernment, did not remain after the departure of the light from there.

And though she is not lost, as there is no absence in the spiritual, she remains silent and completely inactive until the end of correction. The ARI writes that the last phase does not leave a record. Only the record of the male phase remains there. The record of clothing. The ARI writes that when the Keter rises and departs, it leaves one record in its place and the vessel to shine from it to Hochma below it after it rises and departs. This is already, there's all the connection with what we talked about. Only what? The vessel that needs to remain in the final correction will be receiving light again. So, that vessel needs to have someone to sustain it, give it vitality. And so this vital does not give it life. Look at the first line there, where it's written. First line there. It's written like this. However, the light of Malchut does not leave a record in its vessel. If so, where from, who sustains the vessel of Malchut? Only the record that the light of Yesod left in its vessel. The illumination is extended from there to the vessel of Malchut after the departure of her light.

RABASH (Source Text/Commentary): (29:46) 74. What is he saying here, the headline? The eighth kind is vessels that were qualified for the purpose of the next Partzuf which follows it. What is he saying here? We'll explain it. The eighth kind is the phase of vessels that were prepared and qualified in the Partzuf. Not just the vessel from them for their own sake, but the Kli for the purpose of the next Partzuf which follows it. Brought in The ARI’s words. Even the vessel of Keter, which The ARI says there that it was not made in the first Partzuf but only in the following Partzuf, the phase of the vessel of Keter from the male phase was nevertheless prepared from the first Partzuf.

What's written here? We learned that there are two kinds of vessels. In the Partzuf of Galgalta, there was the light that was intermingled with or mixed with the light together. You remember that. When I need for it to be a Kli, then the lights have departed, and we learned it such, if you remember, after the light of the Kli of Malchut departed. So now, a coupling took place in the vessel of Yesod. So, the light of Yesod descended with sparks to the reflected light. Sparks of reflected light, which he calls them the vessel of Malchut. So, there was a beating there. Why? There was this clash. Why? Because in the vessel of Malchut, there was the level of Keter. In phase three, which is called the vessel of Yesod, one smaller degree does not want to receive it. And what is this beating? Since there is above the vessel of Yesod and the next light that is now anew, as far as phase four, this is only a record. Therefore, he learns that the light overcomes seemingly, and the sparks descend, and the reflected light to the vessel of Malchut. This is a vessel that had the level of Keter. By this, a diminution took place in the vessel of Keter, and a Kli for later was made. Later, when the light of Keter will come, and they will bring the light of Hochma in the vessel of Keter, there's already a preparation so that the light of Hochma will illuminate for it and qualify the phase of Hochma that fell into the Kli of Keter. I'll give an example. What is he speaking of there? The departure of the light and these beatings that were in that Nekudot between discernment to discernment, phase to phase, made at Kli, vessels for who? For the second Partzuf. So, we need to know if I want to distinguish, there's another eighth kind called vessels that were made not for the sake of the degree itself, but rather to qualify the vessel for the second Partzuf.

RABASH (Source Text/Commentary): (33:51) Now we will go over again, over 74. The eighth kind is the phase of vessels that were prepared and qualified in the Partzuf for the purpose of the next Partzuf, which follows it. Brought in The ARI’s words. He says, even the vessel of Keter, which The ARI says there that it was not made in the first Partzuf, but only in the following Partzuf, the phase of the vessel of Keter from the male phase was nevertheless prepared from the first Partzuf. What is male? What is female? We learned there that in Partzuf AB, there was the fourth, four of clothing, and four of clothing is called the light of Keter. So, he says the record remained in his Keter, that cannot be the same thing. Again, he says it this way. Each degree, each degree receives its diminution from the upper degree, which is smaller than her. It turns out that he's saying that the light of Keter, which emerged on the vessel of Keter and above the Keter, there is no one to beat it, to strike it, and diminish it. It turns out that it is not made into a vessel of Keter, but rather later, in the second Partzuf, after the light of AB came, and there was a matter of the beating there, the matter of the striking that The ARI brings, and then a vessel of the female of the light of Keter is made, meaning for the coarseness of phase three. But for the phase of clothing of the male light that is written there, he says it remains in the degree, how does he say it? It's written here. Nevertheless, the phase of the vessel of Keter from the male phase was nevertheless prepared from the first Partzuf as it is explained in the other letter. It simply remained and the record remained. And therefore, it could come to the same thing. That's also a little difficult. What's a little difficult? We say the male light, it's called the light of clothing, is the degree of Keter, or level of Keter. This was okay if the light of Keter would come back in return. We learned that if Keter comes upon clothing, only VAK of Keter illuminates, and not the Keter in essence, and it's also not the same thing. And there's also a difference in the fine light of the Keter as well, and he doesn't explain that. So, what we have to learn here is 75. What are we learning in 75? The above kind of vessels, which we spoke of once, is the male vessels in the next Partzuf, that were prepared for the second Partzuf. So now he explains it a little bit more, 75.

RABASH (Source Text/Commentary): (37:52) This above-mentioned eighth kind, we learned is the male vessels for the purpose of the next Partzuf. They come from the records that the lights left in the vessels after their departure. From the coarse light included in the records, meaning light, the male vessels were made. If so, he explains there about the records above, it's not a new thing. So, now he is going to explain, it's nothing new, he's going to explain something, nothing new. Now I'm speaking about the ninth kind. The ninth kind is vessels, the vessels that were prepared in the Partzuf, or the female vessels for the following Partzuf. Now we spoke about the eighth kind, the ninth kind where the vessels are for males for the second Partzuf. And we learned what's the difference between males and females. Males, the meaning is to the matter of clothing, meaning, prior to that there was a level Keter, and now it's also in the level of Keter, and the females are coarseness. In coarseness we learned, the last phase is lost, and there's, you're only the light of female as far as phase three. This is what it says. The ninth kind is the vessels for the females that were prepared in the first Partzuf for the purpose of the following Partzuf. Meaning, in the second Partzuf, when the light of Hochma will come to the vessel of Keter, is there a connection in there being Hochma in the vessel of Keter? There needs to be some preparation in the vessel of Keter to be able to receive the light of Hochma. This is where he says, they were made, how? What was made of these vessels, of the sparks that fall into the empty vessels after the light departed from them, which come from the illumination of the coupling in the upper phase of the empty vessel, as The ARI says. What's written here, again. They were made of the sparks that fall into the empty vessels after the light departed from them, which come from the illumination of the coupling in the upper phase to the empty vessels. Meaning, a coupling was made upon phase three, and he wants to fill the vessel of Malchut as there is the light of phase four there, the light of the records of the level of Keter, and he does not want to receive it since the record of Keter is more important than phase three from the level of Hochma, but since this is only a record, and it's not a true light, hence, we learn that the light overcomes the record. Since there is a striking, he calls this sparks. Sparks of the level of Hochma that have fallen to the vessels that illuminate in the light of Keter. This becomes the preparation for later, when the light of Hochma will come into the vessels of Keter, since there's already sparks there of light of Hochma, he says.

RABASH (Source Text/Commentary): (42:44) The ninth kind are the vessels of the females that were prepared in the first Partzuf, the first Partzuf, for the purpose of the following Partzuf. In the Partzuf NHY of Galgalta, when the departure was made, there was a preparation for the sake of Partzuf AB. And they were made of the sparks that fall into the empty vessels after the light departed from them, which come from the illumination of the coupling in the upper phase of the empty vessel. As the upper phase are from the empty vessels, meaning the empty vessels upon phase three let's say, and this is phase two. It turns out that the phase of Bina fell into the vessel of Hochma, hence, when the light of Bina came to the vessel of Hochma, there was already a preparation since there were sparks of Bina via recess. The ARI says In the next Partzuf, the lights change, and the light of Hochma comes in the vessel of Keter, the light of Bina in the vessel of Hochma, and the light of Zeir Anpin in the vessel of Bina. Hence, they needed vessels there that will be equal to their own phase of the light that now comes, the light of the AV AB, the light of Bina in the vessel of Hochma, for example. For this reason, these sparks had been prepared, the sparks that fell from the level of Bina into the empty vessel of the level of Hochma became the vessel for the light of Bina, which comes now in the vessel of Hochma. Similarly, the sparks that fell from the level of Zeir Anpin from phase one into the vessel of the level of Bina became a vessel for the light of Zeir Anpin, which comes later in the Partzuf AB, the light of Zeir Anpin in the vessel of Bina, and there's already a preparation for the sparks from phase one that have fallen to phase two as he says here. It turns out accordingly, what is the difference between the eighth kind and the ninth kind? The eighth kind speaks of vessels that were prepared for the next Partzuf. For Partzuf AB, for the lights, the male lights. The ninth kind, vessels that were prepared from the first Partzuf for the sake of the light of females. Now, what is the light of male? What is the male of female? What is the light of male? What is the light of female? The light, the next light upon, the light that comes upon the record of clothing, the clothing is called male. It has an eighth kind, these are vessels of light, of male light. The ninth kind are vessels of the light of female. What does it have to do in the light that being male or a female light? For the vessels, I understand.

In vessels we learn the differences. But in the light, how can you say the differences between male light and female light? Do you understand the question?

Answer. The light that is revealed upon the record of clothing, and in the record of clothing there is no coarseness, this light I call male light. How is the name of the light? The light of Keter if we're talking about Partzuf Galgalta, the records of the Keter Partzuf, that remains with every record in his, each in his record, in his vessel, meaning that it will come later in the light of Keter to the vessel of Keter, there are records of every light in his vessel.

RABASH (Source Text/Commentary): (47:20) Therefore, he says in item 75, this above-mentioned eighth kind is the male vessels for the purpose of the next Partzuf. They come from where? From the records that the lights left in the vessels after their departure. From the coarse light included in the records, meaning reflected light. The male vessels were made. Now, what is the ninth kind, he says? The female vessels. What is the meaning of vessels for females? In the AB Partzuf, there was a coupling upon a phase that is female and coarseness of phase three, coarseness is called female, and here comes the inner light upon this coupling on phase three, and there was exchange of lights, the light of Hochma came in the vessel of Keter, what connection is there, the light of Hochma in the vessel of Keter? After all, there is no equivalence between Hochma and Keter. So, they say, in the first Partzuf, Partzuf Galgalta, immediately a preparation was prepared to be able to bring light of Hochma in the vessel of Keter. How was that? Since the records that were in the vessel of Malchut, let's say, of the degree of Keter, and the vessels became empty, and then came the strike, the coupling came upon the higher degree in the level of Keter, striking took place. What's the striking here, she's after all, then the coupling came on the phase three, the light, and the phase three wanted to illuminate the vessel of Malchut, that was there, the light of Keter, and the record does not want to receive it, it came to the degree that is higher to the level of Keter, a striking took place. What's the striking here? After all, she is right, since this was the true light, the level of Hochma, the light of level Hochma is only a record, the remnants of what remained from the light, and then there's a striking, they're both correct. They say, since this is the actual light, therefore the light dropped sparks from the light of phase three to the vessel of Malchut, which has records of phase Keter. And we learned there that the light of the records emerged outwards from the Kli of Keter, and the records of sparks of phase three have fallen to the vessel of Keter. It turns out that now we have sparks of light of Hochma in a vessel of Keter. Therefore, later, when it comes in the Partzuf AB the light of Hochma in the vessel of Keter, there's already sparks of the phase of Hochma that are in the Kli of Keter. This is called the preparation for there to be equivalence with the light that will come later. Meaning, there's a difference between the record that the new light does not come from, and the lights and not the records. Therefore, the next light renews always and overcomes. What is striking? If one is right, there's no striking. What does this mean, this is mine, so what's the quarrel about? A strike in spirituality is called that there's two contradicted things, yes? And it's like one claims this is all mine, and the other claims this is all mine. What's the claim? This is phase four, and this is phase three. What claim do I have? He has just a record. That's not real light, and therefore, that's considered as striking. But who overcomes, they say? Whoever's more important. And since this light comes a new light, and there's only a record, therefore they take the new light. And since it comes as a striking, they call this by sparks. Agi, no. You are asking, why is it written that they ascended? Since here they're saying, why is it, I'm sorry, they fallen, it should say that they rose up.

We are now talking not from the lights, we are speaking now about the vessels. The vessel of phase four is called a vessel of the last phase, and the Kli of phase three is called the upper one. If phase three illuminates to Malchut, is that called who ascended now? The sparks of phase three have fallen to the vessel, the empty vessel, which is phase four. Therefore, as they fell below to the empty vessel, it is called that they have fallen. When it was above, I was together with her light, like in the level of Hochma. What place did they come to now? The empty vessel below. Hence, it was concerned, phase three fallen to phase four. That's why we're talking from vessels. Another example. Phase two, the light that was illuminating in phase two, and the empty vessel of phase three remained. That was, the light of Hochma was there before. So the light of Hochma that will be in the vessel of phase three does not.

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Часть 1 Рабаш. В чем разница между полем и человеком поля в духовной работе. 6 (1988) (в записи от 01.02.2002)

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