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

Daily Lesson (Morning) August 29, 2024.

Part 1: Baal HaSulam. Letter No. 51.

Reader: Hello, we are reading in the writings of Baal HaSulam. Letter Number 51. You can find the study material in kabbalahgroup.info on the Arvut system. You can also send your questions live through this website and when asking a question in the study hall is asked to stand up, hold the mic close to his mouth and speak loudly and clearly. The writings of Baal HaSulam, Letter Number 51.

Reading: (00:32) Letter No. 51.

3 Tishrey, Tav-Reish-Peh-Het, September 29, 1927, London

To the faithful soul mates:

Because the time of our celebration is approaching, I hereby point to it.

It is written, “And you will be only glad.” The grammar feels as though it should have said, “And you will be glad.” But this is what I have explained several times, that the whole difficulty in serving Him is that in the worker, there are always two opposites in the same carrier, that His uniqueness is simple, but must clothe in man’s body, which consists of a body and a soul, which are two opposites.

Therefore, in any spiritual concept that one attains, two opposite forms are immediately created in him—one form on the part of the body, and one form on the part of the soul. By nature, a person cannot scrutinize the body and the soul as two carriers. Rather, he is composed by the Creator as one, meaning as one carrier. For this reason, spiritual attainment is as difficult for him as two opposites that cannot properly clothe in one carrier.

It is similar to the binding of Isaac, when the Creator said to Abraham, “For in Isaac shall a seed be called to you,” and the Creator said to him, “And offer him there for a burnt offering.” From the perspective of the Creator, it is as was written, “I the Lord do not change.” But in the perception of the receiver, they are opposites.

This is why it is written, “And you will be only glad,” for “‘but’ and ‘only’ are diminutions,” and the joy of the festival certainly requires wholeness. However, both must be perceived by the receiver as they are for the joy of the festival.

It is also written, “Who is as blind as My servant, or as deaf as My messenger whom I send?” And it is also written, “The deaf heard and the blind looked, so as to see.” There are many others, likewise, meaning as our sages said, “You, too, listen carefully,” as though he was never in the court of hearing, the sentence of choice, to find out who is guilty and who is innocent, for both are the words of the living God. That is, it is written, “I the Lord do not change,” as from His perspective there is but one form here.

This is the meaning of the Mitzva [commandment], “Sit,” as in “dwell,” meaning as King David asked, “that I may dwell in the house of the Lord all the days of my life, to behold the pleasantness of the Lord.” The “House of the Lord” is the Shechina [Divinity], as in “The righteous sit with their crowns on their heads.” When they are granted the most, then You are to him like a home, constant and eternal.

The Creator wished to say to His servants, “Go out of the permanent housing and sit in temporary housing,” meaning only under His shade. This is the meaning of a “light Mitzva [commandment],” the Mitzva of the Sukkah [hut], where a person sits under the shade of the waste of barn and winery, which is the actual shade of the Creator. Although they contradict one another—for in corporeal eyes and in corporeal hands we see and feel that the shade comes from the waste, in truth it is the Creator Himself. However, from the perspective of the receiver, it is necessary that those two opposite forms will be depicted in him.

The thing is that before the complex man was created, there was no waste here. But once man was created and the waste and the judgment were felt, the quarrel began in his organs. It is as our sages said, “The hay, the straw, and the chaff deliberate with one another. One says, ‘The field was sown for me,’ and one says, ‘The field was sown for me,’ etc. When it is time for the harvest, everyone knows for whom the field was sown.” All these quarrels and deliberations continued through the terrible days because three books were opened because of them: righteous, wicked, and intermediate.

Once those who were acquitted in the judgment were sorted out and whitened as wheat through the Day of Atonement, and the wicked went promptly to death, as “chaff that is blown by the wind,” everyone knows for whom the field was sown. Then we arrive at the commandment, “Go out of the permanent housing and sit in temporary housing.” That is, know that it is only temporary housing, and “the outcast one will not be cast out from Him.” It is as was said, “Even if the whole world tells you that you are righteous, be wicked in your own eyes.” This is also the meaning of the words, “And you will be only glad.”

This is why the festival of harvest [Sukkot] is called “the time of our joy,” to tell you that one should sit in the shade of a Sukkah in great joy, just as in the king’s house, the kingdom’s most eminent. “Sit” is as “dwell,” without any difference whatsoever.

And yet, he should know that he is sitting in the shade of a Sukkah, meaning the waste of barn and winery. However, “Under His shade I delighted to sit,” since he hears His word, “Go out of the permanent housing and sit in temporary housing,” and both are words of the living God. Then his exit delights him as much as his entry, as it is precisely the above-mentioned precision, “The deaf heard, and the blind looked, so as to see.”

Otherwise, there would not even be a shadow of a Sukkah, for it is not toward us, those who scrape the walls as blind, sitting under the shade of a shade, meaning twofold darkness. It was said about them, “shall inherit locust,” two words [locust is a translation of Tzaltzal=Tzel Tzel (shade, shade)], since their thatch is still fit for reception of Tuma’a [impurity] like one who puts thatch in pegs, which have no Rosh [head], or in broken Kelim [vessels], where there is still dross, since they are still in a state of Tohu and the breaking of the vessels.

By this you will see that one cannot observe the Mitzva of Sukkah before he has been rewarded the degree of uniting HaVaYaH ADNI, which is the meaning of “The sun in its sheath.”

It was also said explicitly regarding the nations of the world: “In the future, when the Creator brings out the sun from its sheath, and each one kicks his Sukkah and leaves, and he asks, Israel too?” They explained, “Kick, they do not kick.” It explains that if a person is not rewarded with a sun in its sheath, he cannot keep the Mitzva of Sukkah altogether. This is the meaning of HaVaYaH ADNI being 91 in Gematria, implying “Go [91 in Gematria] out of the permanent housing.”

This is the meaning of “Stay with me one more day,” as in the small meal of the Atzeret [assembly on the eighth day], meaning that thanks to the complete joy of the festival, as in “only glad”—accepting the two opposites in the same carrier and not revoking one before the other—one is rewarded with the eighth day. This is the meaning of “Stay with me one more day,” the day of which it is written, “a day which shall be known as the Lord's, neither day nor night, and it shall come to pass that in the evening there will be light.”

Explanation: A “day” is the works of the righteous, and a night is the works of the wicked, as it is written in Midrash Rabbah regarding “And God said, ‘Let there be light.’” I still do not know which has the Lord chosen—the works of the righteous or the works of the wicked, when he says, “And God called the light ‘day,’” to teach you that He chose the works of the righteous.

Therefore, at the end of correction, as in, “The outcast will not be cast out from him,” it is written, “a day which shall be known as the Lord's, neither day nor night,” meaning the above-mentioned choice. But in the evening, which pertains to the waste of barn and winery, “there will be light,” and all thanks to the delay on the eighth day.

This is why it is called “the festival of the Atzeret,” as though Otzrin [gathering] the oil from the olive, meaning “oil squashing,” which is the extract... of all the servitude of “only” a day, and it is crushed in a crusher for the glory of His name, and “Truth shall spring forth from the earth,” “And the Lord shall be king over all the earth,” for it will be entirely for the Creator, for “only” is part—half permitted and half forbidden, “half of it for you, and half of it for the Lord.” But in the eighth day, the Atzeret, it becomes entirely for the Creator.

Yehuda Leib

Question (Petah Tikva Center): (15:45) I think that it's a very focused article, actually, it's on one topic. The question is when there are two opposites, sometimes we get used to it, we're used to life having opposites. Where comes this demand to ask for the unification of the Creator of these opposites?

M. Laitman: Because a person cannot bring them closer to each other, he doesn't see that they don't come as one.

Student: But we see many opposite things in life, you see relations between people or different views, that's life, life is made of opposites, you see opposites everywhere. From where comes the demand to unite them into one? There has to be something extra, not just to say these are opposites, that's it.

M. Laitman: Yes, the demand is in that this is how it appears in a person; that he sees it inside of him when it happens that he sees that's on the one hand. And on the other hand, he sees, seemingly both forms of the providence of the Creator's guidance with him so he has to scrutinize it.

Student: Where does the need to scrutinize come, when I say that's how the Creators revealed in two opposites, how great.

M. Laitman: No, but in order to reach some recognition, some knowledge of godliness, he has to scrutinize it. The Creator sends a person the next degree and it awakens in the person two feelings that are contradictory. And the person has to reconcile them together. It’s like you guys, actually, have a seed, but you have to offer him a sacrifice. This means that these two opposites cannot be reconciled but only by a person reaching the right solution.

Student: I'll ask differently: If it's in the corporeal world, I walk on the path. In the end, I have to decide if I go right or left, I see both options. In the end, I have to make a decision. I can't not decide.

M. Laitman: Okay, let's say so.

Student: So, it's clear I have to reach somewhere;, here, when these opposites appear before a person, they constantly appear before us. Where do we get the demand to make a decision?

M. Laitman: It's out of man's desire to get closer to the Creator, so he receives a revelation of two opposites. And in this way, he must arrange them as one.

Student: I need the question to mature.

M. Laitman: Otherwise, he can't reach it.

Question (Petah Tikva Center): (19:47) What does it mean that there are two opposite things? How can we in our vessels reconcile two opposites?

M. Laitman: In our vessels we can't.

Student: How do we do it, nonetheless?

M. Laitman: When the Creator comes into the solution, then He comes to us as the middle line.

Student: So, that's the question, how do we bring the Creator between us each time? So, He will reconcile things? Because, ultimately, we are opposite to Him and we wish to reach the middle line. And we wish to be each time closer to Him, more in the equivalence of form with Him, annulment to Him. How do we bring the Creator every time in the work between us?

M. Laitman: That I, all the time, awaken within me as it is written here. That I reach, as he said here, “and you will be only glad when the two opposites will appear in one carrier and God forbid one will not cancel out the other”.

Student: When I read this article with a friend yesterday, the first question we had was how can we see the light and darkness as a single thing, after all, it's in our vessels? The Creator brings everything to us as the good who does good. We need to see everything as the good who does good. There's nothing that's not good but we see it in our vessels, how do I reconcile it?

M. Laitman: It's an invitation on behalf of the upper one. As he says here about the two opposites, that you must arrange these two things together. So, in Isaac you shall have a seed, but you have to offer him as sacrifice. These are two opposites, so you have to work until you connect them together, this is how it is. Okay, we will feel these things more through the practice, through the practice. Next, Moshe?

Reader: Letter No. 36.

Reading: (23:30) Baal HaSulam. Letter No. 36.

24 Adar Aleph, Tav-Reish-Peh-Zayin, February 26, 1927, London

To my soul mate ... may his candle burn:

... What you wrote about the cleanness of the clothes, I agree with you. And what is written, “Ten Sefirot of Ohr Hozer [reflected light],” with what is the light attained, and what is the concept of the Kli [vessel]? This is explained in the rest of the book for anyone who seeks—Behina Dalet [fourth discernment], which is the one with the Masach [screen], is the Kli, but she is not a vessel of reception but a vessel of bestowal. By this she returns to being Keter.

The concept of the light is all this wisdom, for all that the wisdom discusses is only measures of Ohr Hozer, while in the Ohr Yashar [direct light] they are all equal, according to the above-mentioned four Behinot [discernments], as is explained there. And the division of the nine bottom Sefirot of Ohr Hozer is already written there—that they connect in the Kelim [vessels] of Ohr Yashar.

In the fourth pamphlet, which I will send this week, you will see in the introduction of the AHP in Panim Masbirot, Item 11, the longitude, attributed to the Ohr Yashar, and the latitude, to the Ohr Hozer. By this you will observe that the Ohr Hozer is discerned primarily by the amount of extensions of light of Atzmut [essence] in the Partzuf, which is not extended to the emanated without the Ohr Hozer. This is why it is called “illumination of the line,” “thin line,” and examine there carefully and implement this rule.

Yehuda Leib

M. Laitman: There are no questions?

Question (Petah Tikva Center): (26:14) What does it mean that everyone is equal, relative to direct light?

M. Laitman: I didn't hear you well.

Student: What does it mean that everyone is equal relative to the direct light? They are all different relative to reflected light but in the direct light they are equal. The concept of the light is all in this wisdom for all that the wisdom discusses is only measures of direct light; while in the direct light, they are all equal according to the above mentioned four phases, as it is explained. What does it mean that they're all equal and how are they different in reflected light?

M. Laitman: In the reflected light, apparently they're different in the restriction, and screen, and the reflected light itself.

Student: Who are they, people, desires, what is he talking about?

M. Laitman: They, it's people.

Student: What does it mean that they're all equal in direct light?

M. Laitman: Because in the direct light, there's no difference between them. They're all in the will to receive, it doesn't matter which specific desire. And the Creator relates to all of them equally.

Student: The people who raise the reflected light, they're already treated differently.

M. Laitman: Yes.

Question (Petah Tikva Center): (28:00) He writes, the nine bottom Sefirot of reflected light that connect in the vessels of direct light. What is that?

M. Laitman: Because in the bestowal of the upper light, and the bestowal of the lower one, there is the Keter and the nine Sefirot that emerge from the Keter. So, in the influence of the upper light, how does he say here?

Student: The lower, the bottom nine Sefirot of reflected light, that they connect in the vessels of direct light.

M. Laitman: Yes?

Student: The question is what are vessels of direct light? Because we know that direct light shines to everyone equally?

M. Laitman: The vessels of direct light are the top nine Sefirot.

Student: So, what does it mean that direct light shines equally? What does it mean that it shines equally to everyone, if it's the vessels that shine? So, it doesn't shine to everyone equally, it's not simple light that shines equally to all. It's vessels that shine, how to understand what is direct light.

M. Laitman: The direct light relates to everyone, equally, it makes no differences between those who respond to it this way or that way. But rather equally to everyone. But with respect to the reflected light, there is a difference already and according to that, the direct light clothes in the reflected light.

Question (Petah Tikva Center): (30:12) The longitude is ascribed to direct light and the latitude to reflected light, and by this, you will observe that the reflected light is discerned primarily by the amount of extensions of light of self, of itself, of Atzmut in the Partzuf, which is not extended to the emanated without the direct, the reflected light. This is what is called illumination of the line, a thin line. What is the longitude and latitude, here?

M. Laitman: I didn't understand?

Student: Direct light is the longitude and the latitude is attributed to the reflected light.

M. Laitman: Both of them are opposites of each other, one is contradictory to the other.

Student: We learned that reflected light is a response of the vessel, and accordingly the direct light is clothed in it, there's an equivalence of form.

M. Laitman: Yes?

Student: What is different here, what is longitude and latitude? Latitude and longitude.

M. Laitman: What is the difference between direct light and reflected light? That the reflected light comes from the end of the degree to the Rosh, back, right, in return. And then according to the degrees of coarseness, this is how it grows. And the direct light, it's according to the degrees of refinement and so they are opposites to each other, even though, both of them are related to the restriction and the screen.

Student: The question is: There's light felt inside the vessel, how can you divide it into reflected light and direct light when the light is perceived? It's a feeling of light, how is it divided, can it be divided?

M. Laitman: Certainly, the reflected light is, actually, the opposite of the direct light. It is, seemingly, contradictory to the direct light, it's the opposite of it.

Student: When it was received in the reflected light, it's felt in the vessel as direct light?

M. Laitman: I didn't understand that?

Student: It says it's clothed in the reflected light and then it's clothed in the Partzuf. These two opposites, seemingly, are felt inside the Partzuf as opposites that come into one subject.

M. Laitman: Yes, they're opposites, one is from above downwards, the other is from below, upwards.

Student: Meaning, there's a feeling of two subjects?

M. Laitman: Yes, because they're both connected to one thing, to Malchut.

Student: According to the coarseness of reflected light, the direct light is felt. There's also this discernment of Hassidim and Hochma?

M. Laitman: No, that already pertains to the clothing. You might say that reflected light is similar, but no, we can't really say that.

Student: Longitude and latitude, can we say that latitude is Hassadim?

M. Laitman: But this is not what it's written about, here. Here it speaks about the two causes with respect to the direct light and with respect to the reflected light.

Question (Petah Tikva Center): (34:33) In the same excerpt, he writes that the reflected light is disturbed, primarily, by the amount of extensions of light of Atzmut, of self in the Partzuf. What does that mean?

M. Laitman: The reflected light is born out of the fact that the Partzuf resists the reception of the light, directly. And as much as it has the opposite, it actually opens up the measure of the reflected light, and the direct light feels the reflected light.

Student: It's the hardness of the screen, actually?

M. Laitman: Yes.

Student: How is that related to the fact that the illumination of the line is called, thin line? Why, this is what defines, he writes that without the reflected light, this is why it is called the illumination of the line, thin line.

M. Laitman: Yes, because the reflected light revokes, or it enables, the direct light to be clothed in it. And in this way to be present everywhere, in every Sephira, wherever it is.

Student: So, the reflected light allows for the expansion of the illumination of the line to not be a thin line? But it actually expands throughout the entire vessel?

M. Laitman: It actually makes the light into a thin line.

Student: Why, I don't get it, why, specifically, reflected light makes it into a thin line?

M. Laitman: Because it is limited in the coarseness of the lower one as much as the lower one can use it. And therefore, according to this definition, the upper light can clothe in it only in the form of a thin line.

Student: But reflected light is bestowal, isn't it something that we say that it's not limited?

M. Laitman: It is limited and it limits the direct light.

Student: It limits the direct light from expanding but isn't the presence of reflected light that makes it without limitations?

M. Laitman: No, the fact that there is reflected light, so then the direct light comes and clothes in the reflected light. And both of them, we call them upper light.

Student: Just to understand: To attain the state where it's not a thin line but actually Ein Sof is only something that can happen at the end of correction?

M. Laitman: Yes.

Student: Until then we're limited both in the vessels of reception and in the vessels of bestowal.

M. Laitman: Yes, this is why it is called, 6,000 years; and when it can all clothe, then it's called the end of Correction.

Question (Petah Tikva Center): (38:10) In what do they equalize, direct light and reflected light, this light comes from the Creator, this one comes from the created being. Direct light comes from the purpose of creation, the reflected light is from Malchut. In what do they equalize so they can later clothe and expand?

M. Laitman: They equalize in their influence, their bestowal, so that the Creator and the created being become equal.

Student: Equal in what?

M. Laitman: In their bestowal to each other.

Student: The created being feels this way, it defines it?

M. Laitman: The created being decides about it.

Student: The Creator is much more than him, how can you say that he's equal to Him?

M. Laitman: What do you mean the Creator is much more, much greater? The created being performs a restriction, he feels the bestowal of the Creator over him, what am I? He establishes within him by rejection the same attitude, as he discovers in the direct light, in the clothing of the direct light. He reveals the same thing from within himself, reflected light, so that in this reflected light, what he receives is that he receives direct light. And so, it becomes such that all in all, in the reflected light both of them enter and complete each other.

Student: Along with the fact that they complement each other and everything, it's still called, a thin line?

M. Laitman: A thin line, because the lower one cannot at once receive the upper light. But he receives it only through limitation.

Student: So, that's the question: During the equivalence, when he raises reflected light, he does it 100%, all the way, as much as he can. And later when he receives, you can say that's only a thin line.

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (40:45) It says that the wisdom, the Hochma, is measured in the, according to the reflected light. How do you measure the reflected light, how do you measure the value of reflected light that returns the light? How do you measure its value?

M. Laitman: The measure of the reflected light depends on the coarseness, on the restriction and the screen that resides over the vessels.

Student: Each one according to his efforts, however he wants to just come and equalize himself to the Creator there. He puts in the work toward the Creator, he reveals in his vessels more and more closeness to the Creator.

M. Laitman: Yes.

Question (Petah Tikva Center): (41:58) The Partzuf feels the measure of bestowal to the Creator, meaning it feels its own reflected light?

M. Laitman: Yes?

Student: What kind of discernments does the Partzuf have about the direct light that hits the screen? What can the Partzuf say about the direct light, if in total it feels the measure of equivalence of itself?

M. Laitman: It makes a restriction over its desires and then it sees how it can be in reflected light and reach equivalence with the direct light. And then the direct light and the reflected light clothe and expand in the Partzuf, and from that the Partzuf builds the vessels over the direct light. And from this structure the Partzuf is made.

Student: Inner light is direct light that entered the Partzuf?

M. Laitman: Yes.

Question (Petah Tikva Center): (43:17) How come the shattering took from the person the ability to feel two opposite states as one good state?

M. Laitman: Why the shattering took away?

Student: I'll repeat, why did the shattering take from the person, from man, the ability to feel two opposite states as one good state?

M. Laitman: That was before the shattering?

Student: Now, is the light of Hochma direct light and the light of, and reflected light is light of Hassadim?

M. Laitman: They resemble, they're similar to one another.

Question (Petah Tikva Center): (44:22) The direct light comes and I reject the part that I'm not able to, I mean I restrict one part, another part I receive in order to bestow. What I receive in order to bestow is what is called a thin line?

M. Laitman: When you reject the direct light and then you decide what kind of intensity do you get in order to bestow.

Student: This quantity, the measure that I receive in order to bestow, that's the thin line, that's the width of that line?

M. Laitman: Yes.

Student: So, with every small correction I expand the line, until in the end of correction it's no longer a thin line?

M. Laitman: Maybe, you could say that, okay. What's next?

Reader: Well, first of all, there are questions in the world Kli.

Question (Turkiye 2): (45:43) In which form does the reflected light clothe in the Ten?

M. Laitman: Reflected light comes from the Ten, from Malchut to Keter; it becomes a vessel for direct light, it clothes in the vessels from below up.

Question (Hadera 1): (46:30) Does the reflected light have the shape or the form of the vessel but the intention of the direct light?

M. Laitman: It has the shape of the vessel, not the same shape as direct light. But just like in the reflected light, opposite form.

Student: But the intention is of the direct light?

M. Laitman: The intention is to bestow, yes.

Question (Moscow 1): (47:05) The thin line, is it some kind of guaranteed reception? Meaning, something that is no more, no less?

M. Laitman: Yes, it's called a thin line because it's not capable of receiving more than that, receiving in order to bestow.

Question (Kyiv 1): (47:40) You said that in the Ten we build reflected light from Malchut to the Keter. What is this action that the Ten builds reflected light?

M. Laitman: Try to feel it, ask from the Creator, try it with the friends, try.

Student: How to try to build reflected light with the friends?

M. Laitman: Together, you help one another. How do you need to be connected together so you will have the capability of creating a vessel that can return it?

Student: What is this ability of our vessel in the Ten to bring back light, to reflect light?

M. Laitman: That in place of reception you are ready for bestowal.

Student: What does it mean that we give back light in the Ten?

M. Laitman: We have some common desire.

Student: Can we say that this is the Malchut of our Ten?

M. Laitman: You can say that, yes.

Student: What does it give back?

M. Laitman: It gives back all the direct light that comes to it.

Student: Well, in our common desire, first we feel the light that comes? Or first we try to bestow, to build the intention, the reflected light?

M. Laitman: We perform a restriction and we build the Partzuf of reflected Light.

Student: How? How do we build this Partzuf of reflected light?

M. Laitman: In the opposite direction of reception and bestowal, so our Malchut will become like a Keter of reflected light, and the other way around. But in reflected light, each and every Sefira above the Malchut of reflected light is clothed in its corresponding discernment. And in this way, we equalize ourselves to the Creator.

Student: To rise a little bit above our Malchut in the direction of bestowal, you're saying that each next phase also clothes in direct light. What does it mean that we rise even a little bit above our Malchut in the direction of bestowal?

M. Laitman: Thought rises; when you are ready to take all this light that comes to you and forces you to, seemingly, receive it. You are willing to receive it only after performing a restriction, a screen in reflected light. And then this light can clothe in you, it can appear in you, fully. As long as you're not connected with it through the restriction and the screen, you will not be able to clothe in the reflected light and to reveal it. That's how it is, gradually.

Question (Petah Tikva Center): (51:55) To continue, when he says that everyone is equal in the direct light, there cannot be even any reception of direct light if there is no reflected light.

M. Laitman: Yes.

Student: So, they're equal in that they don't receive anything?

M. Laitman: Yes, correct, but when they wish to receive in order to bestow, it's also written this way: A person thinks he has a desire to receive reflected light, a direct light, I'm sorry, there's no such thing. From the very beginning you are not able to receive it, but it develops us, it tempts us, that's why you think it's the direct light. But when we work with reflected light, we reject the direct light in the form in which it appears, as if it's dropping on us. And we arrange it according to our attitude to it with reflected light.

Student: It's clear how the screen allows the light to be revealed but in the absence of a screen, it's unclear how there is any reality, any existence without reflected light. Maybe it's only this tiny illumination that we say it exists. How can there be any existence of people, of pleasure, of any feeling, if they don't have reflected light in some form?

M. Laitman: So, they have no pleasure, they have only animal pleasure.

Student: This is something that the direct light can provide without a screen?

M. Laitman: In a beastly way, yes.

Reader: (54:04) So, we'll move on to the next part of the lesson.

Song: (54:08)

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