Nefesh HaChayim Shaar 1 Perek 13 - part 2

0:00We are, by a very good demo, which last time there was a hiddush in a certain way, for me it was a hiddush, to understand what is the big thought by dibo. Why dibo should be more of a secret of a side than action? In action also you don't see what you do with something. In the upper worlds, and suddenly the dibo, it's a muggy lot of mercy, because you could be that big thought. Only dibo, you will not recognize what you do in the upper worlds. So that was a hiddush. I asked that people, they like the hiddush that's no right, that is true. But they liked that, the hiddush of the dibo is uttering something, it's not inflicting something. It means to inflict something. So when you inflict something on a reality in this world,

1:02you can make the conclusion, of course, the world is a multi-layered world. And when I inflict something here, so it will also inflict something in upper realms. You could understand, even though you don't see it. But when you only utter something, you only utter words, which are only revealing what's in or what was the truth or whatever it is. When you only say that, then why should I have any impact on any reality? But the point is, it has an impact on the reality. So we made the hiddush was that when the nephyser Reims speaks over here about dibo, he doesn't mean, for example, Malbub, Nega, Wehrbhrabi. Because Malbub, Nega, Wehrbhrabi makes a difference with a killed guy, with a bullet, killed with your words, you know, because you killed him. So that's an impact.

2:02So for sure, impact is dear all over. But when you are only uttering something, so that's how many times it does anything, you know, why should I have an impact in the world? Because that's not built like this. So that was the giddish lesson, but that was time. Now we'll make the haggura. After all we'll make the haggura, only but sni, that you will not think that you'll turn over into a mccubble within five minutes. Okay, please. Now, the post-success, it's like the long way around, because first is Behreruach Briee, and then Yitzere, you would have to say Behreruach, but Yitzereach, why you say Yitzereach, but Behreruach? So that is the question in the haggura. Yitzereach means that you are creating, giving a tour to a thing,

3:19which the Edzem Khöymer is already there. Yes, me, yes. But when Behreruach comes, he says, Behrer is called Behrer from Yes, Me, aye. Behrer is Yes, Me, aye. And now he says, I have all the post-success, and that's also the Zerchodosh. So I do not know what he wants over here, why he has to bring, a rife of the Zerchodosh, and I will tell you that the Gordian Ader said, Behrer does not mean Yitzem Khöymer, he means Edzem Khöymer, and Edzem Khöymer does not mean Yitzem Khöymer, but he says, Behrer is mentioned, Behrer is Me, aye. So it could be, he brought the rites that you can't learn, not like they're going to. You see? You can't be a Talmud of the Gorn, and you say, you may not learn like him.

4:19It's legitimate, legitimate. Okay? Only he knew the Gorn about Pei, you know, believe me. He said, He wants to know what the Gorn says, but now you could learn it if it is Yitzem Khöymer. You see, in my book, I will show you, where all the Gorn is going to learn and you could learn what the Gorn is going to learn. You know, things are changing their appearance, or their tchaura, that what is, that what the things are. That right? That what things are made like that they change the tchaura. It's a Gorn, but you don't what? You know, Buzhe is Mekadum, Yes, me, I, that was once in the My Sibereches, but I am as come as King Gamato, the same way as it was once, it's also now. So we had that in the beginning of the shahal that every reggaard, there comes a new

5:31use from the Beroilum, every reggaard is a new use from the Beroilum, that's not a thing which is, was once and then things are going along by themselves, or the every single regga is a new use, remember always who are you, who are you, who are you, who can now, same thing. So there is a clal, so it is a clal, that's the way the Torah speaks. The Torah speaks the way you are, you are relating to things, you see them, Torah is not a philosophy book, it's not. So for sure, in a philosophical way, you would first say, it was the H-me-i-in and then the H-me-ish, but the point is the H-me-i, you don't see, you only see the H-me-ish. So the point where Torah speaks is the point which is perceivable by your simple reality.

6:32That is what Torah speaks about. The Torah exactly knows that there are deeper levels too for sure, but this you say more in a silent way, you know, you say, and then even you say, and then even you say, that's even more of a thought, that's what it looks like. When that is the part in the say that you say, first what you see and then you think which is definitely there, but you think it was already done by the shaykhs and since then things go by themselves, but then you say, no, it is even though you don't see it, it is bigger. Every single regga, and then you say, magidlodom al-sirah is the reason that's even a bigger thought, that's a bigger secret, and that's a say that I was saying, that's even a bigger secret. So that was the last time that this is an unbelievable thing that you are able to create a new reality

7:35in that sense, yeah? Mokame isle, he has a word, it is a mokame, there is a call al-Mind, there is a big sin, and when you do something wrong, we had to perk till the end. We had to perk till the end last time, yeah? I think so. So then you do say something wrong, then you create another world, a wrong thing, another okia, yeah? This is what the, what the debug is, now he says. The point is, ok, so he says, as he, he says, So it says, okay, that we have to voltage, what means this is, it became more thick, but does

8:37it have it? It became more thick. The becoming more thick means like this, the becoming more thick means that it's less recognisable that there is the boyroilum inside. It's less recognisable. You don't recognize the boyroil so much. It's built like this. The world is built in a way that you do not see through to the boyroilum. That you don't see it. And what more, the oilum goes down, it's less recognisable. So the first oilum, there is all Kulayelikus, that's what he says. Kulayelikus is the first oilum that we see through to the boyroilum. There are four oilum, there are four oilum that we see through to the boyroilum, there are four oilum that we see through to the boyroilum. So there are worlds or there are realities above which are even higher than what we speak about oilum. So there are higher than that but we are not now relating to that. We are

9:39relating to what it's called world. World means there are all the details inside but in such a way that it depends whether all the details inside in a way that you, it's bottle to the boyroilum entirely or there are the details inside the way we are seeing over here that you don't see the boyroilum at all. You don't see it. In the reality you don't see that. So let's see. So let's see. So now he says, so great.

10:45That's by him. We'll repeat that again, wait, wait. When she goes back to Domas, Atikunim, Batsilis, I, Uwe, Garmo, Ichat, Uwe, Hitschheim, Shardrusha, Abia, Pergzein, Uwe, Rehshar, Tsir, Uroilomis, Abia, Bactomis, Haribhheim, Vital. Uwe, Shardrush, Lossus, Esas, Firas, Perigimal. Uwe, Shardr, Selim, Perigalov. Uwe, Shardr, Shem, Perigalov. Uwe, Shardr, Shem, Perigalov. Uwe, Shardr, Seider, Abia, Perigbas. Uwe, Rehsh, Perigimal, Einstein. In the last one, Filsen Maus'es, Adsel's Vechybo, The Iu, Uwe, Garmo, Ichat. Adkha, so we'll repeat that again. But the first oilom is first... I have to... That's why I read the end. The first is, when you can't understand even the name of that world. You can't. Because the name Atilis is like two things which are contradictory,

11:46or it stays by him, or it goes out. That's right. There's a two-contradict with him. The Raban even says that. Vajot Selmin Arouach by Mösh Rabenu, when he went by Eldo to Meydot there, and say from Bidbol, said Vajot Selmin Arouach, so the Raban says Vajot Selmin Arouach is two perushes, or it stayed by him, that's what stayed by him, or Vajot Sel means it went out to others. So this is like a steer. It's like two to doers, which are Saisos, said they. They're like two-contradict three movements, but that's what it is. It is a thing which you can't understand. That's a word which you can't not understand the really what it means, okay? It's very important. You can't read an understanding, but someone tells you, yeah, understand what that means, then he doesn't understand anything, because the word is, the way that world is not understandable, the word

12:48itself is unclear, has two meanings, which is two meanings are like contradiction, or it's Buchubo-soem, or it goes out from him. It's like a contradiction. So this is the point of the Euler Mazziles. Now again, and the Euler-Marrison again, the Euler-Marrison, from Arb-Merdollard, that he, who is Borg-Shmoyer, who only is a Khrögen-Malachanoise Bischem, Niko-A-Ziles. That's the first. That means that it's a world, it's definitely a world, but it's all Elykus, that means it's all by him. You can't make that entirety by itself. And that's what it says, but it's Perus-Shm-Snameloid. There are two definitions. Lawson-Khibur, Kvai-Etsli, because this is Pastus-Ruchni, Kvai-Ga-Yor-Zel-Mina-Ruch. Etsli means stays by him, it is by him, and the

13:56Yor-Zel-Mina-Ruch, it goes out. So this is what the Euler-M is like. It's Kalkul-Elykus, that's all shames from the Beroilom. It's all a thing which you can't divide between that Euler-M and the Beroilom. That's what it is. That's the way we look at it. I don't go now into all different kind of people say like this, or the ones say like that. It's not interesting. The point is there is Euler-M. There is Euler-M. There is a world. World means a reality. There's a reality there. But this reality is built in that way, that it is entirely by the Beroilom. It's a thing we can't really understand. But that's what it is. It's entirely by the Beroilom. It's all bottled towards the Beroilom. All of it. There's nothing separate there. I, it is Euler-M. Yeah, that's the difficulty.

15:01It is Euler-M, and it's includes everything in the way it can be there. It includes everything. What the Euler-M is about, but it includes it in that way, that it's all by the Beroilom. All of it. There is no hephrez. You can't detach that. Also. You know? Okay, so this is the Euler-M, which is normally called the Euler of the names of the Beroilom. The name of the Beroilom is a shem-sh-e-e-n-im-chak. It's a name which you can't erase because it's Gtush-e-deer. Definitely, it's Gtush-e-deer. So the name you can't erase is Gtush-e-deer because it is Shai-e-ch-do-im. It's, there's only letters, you know? There are only letters. Why I'm not so bad about that? There are only U-K-Bof-K. So what? So you, so why can't you erase that? There's only letters there. There are only black on a, on a, on a, on a, on a piece of paper. So why couldn't you erase that?

16:05No, because you, this, this E is a trio of the Euler-Matsilus, which is called Kulae-Shemus. All of that is Shemus. Shemus, which you can't detach the shem from the Beroilom. So that is what the Euler-M is about. And now he says, come on, it's Euler-Yodov, Shem-be-Huborim, Beguf-Tomit. There are always, A-Zile-Yodov means this is where it comes out here. So the A-Zile-Yodov, there is always Mahubah to the Goof, where Kama-Skoles is passed to Shem-be-Huborim. And from there, it begins to get out, you know, but it's Mahubah, but it is, from there it begins to get out. Kulae-Matsilus, who are called Elykus-Komu, that is a thing which is difficult to understand. But it is Euler-Yodov, which is all Elykus. That's the way we look. It's Euler-Yodov, which is all Elykus. In the course of the word, we have a giant Euler-Yodov which is all Euler-Yodov.

17:07Euler-Yodov means the Euler-Yodov, and the world is one. So then... The ayin, that is called ayin, the Lesbarsha with Fisemausa, Isatzus, Fachibur, the Iuhvich iuhvigarmoichat. That is the ayin. We can't understand that. Now, there's a big limit in what means ayin, ayin doesn't mean nothing, ayin means a thing which is not in your realm of Asogha, that's called ayin. So, yesh mi ayin doesn't mean something out of nothing, no, it doesn't need something out of nothing. I mean yesh is a thing which you can, you can not touch it, but you can be masigdat, it's

18:09yesh, but that yesh comes from a place which is called ayin, where you have no Asogha at all, you don't know what's going in there, what's going on in there. That is the basis of a muna by us, we believe in the ash mi ayin. That means we believe that the world we see for sure, what the world we see, but even everything you could understand stems from a place where it is ununderstandable what's going on there. That's our a muna, our a muna is whatever you touch, whatever you can understand, it's all comes from a place which is way above from what you can understand. That's called Briya Yashmi ayin. Okay? It's not out of nothingness, no, it's out of something which is above your understanding, you don't have asogha there, it's a black out mughlaat, you can't understand there, but

19:10the what is there stems from a place which is above your understandingable mughlaat. That's the ayin. That's the name of the fish and mausys, azos and chimrodreo, vechoi, vegarmo yichad. How can I be that the ish that's a world and such a coming out and that is so much whober to him that it's all one, be cant understand it? Well, if I say any, it's also the duration of the ayin, which is not always that person who just can't understand it again, that person is a very, very, very simple person, We say before and that yeh shmiayin means brie, so over here, that's yeh shmiayin. Yeh shmiayin, that there is, yeh sh, something begins to emerge, which is understandable. It's only an akhude, it's only very, you only say there is something, you don't say what is there, you don't say no, but there is something, there is, there is something going

20:16on, yeh shmiayin. So you are masing, there is something, before and you didn't even masing that, yeh shmiayin. You have to get used to that, that there is a reality, which is a reality, is a 100 percent reality. It's even a stronger reality than what you see. It's stronger, but it's a reality, which you can't understand, but shunpo-ne-go-if, but it's stronger than the reality which is here, stronger, yeh, much stronger. Everything comes from there, everything comes from that reality which is called ayin, but the ayin is much stronger than the yeh shmiayin, in that sense, because the eulama-tsilus is a eulama, which is called kula-eulikus, it's called kula-e-shayvas for the bi-eulama, it's called kula-netsach-natsochim, it's called kula-whatever, you know? So it's much more, much more elevated, but it's a thing you can't understand, ayin. And the yeh sh-stems from there, it's a big humility that you understand, that everything

21:22which is there, stems from a place which you have no music, you have no music, from it that stems from, you know? We have to get used to that thought that we are living in a brio, which the suresh of the brio is in the unknown, it's in the unknown. But everything is like a mous-bar, it's in the unknown, yeh sh-miayin. When yeh sh-miayin, locheni kabesha-e-brio, kamash-gazwa-e-brio. When you see more the reality of the thing, of the thing, then you see less the beroilon. That's what the world is about, what more you see the world, what less you see the beroilon. in the Yatira, in this Avya Issa, that what he says, Shemetiusi mussegiyo issa.

22:24If we go to Yashen, in this Avya Issa, Lama, Shemetiusi mussegiyo issa. What means in this Avya Issa, Shemetiusi mussegiyo issa. After the Metsiusi mussegiyo issa, and it stays in a very delicate way. No, that only means. The Metsiusi, it's more mussegdometius, that means it's more of a tangible reality and the Barolum is less musseg, because the world is more musseg. That what the world is about. That's a Yashmyesh. Where is Yashmyesh? And I don't know if you know what I'm saying. As a Yachar Khayma, who is Yashmyesh. Now you see, I have to read carefully. The Barolum is a raveem, who is a raveem, who is a raveem, who is a raveem, who is a raveem, who is a raveem. And who knows how to take a tie for a mity, who is a raveem. So now the Euler Masieu is a most tangible world,

23:28but this is the purpose of the whole thing. The person of the whole thing are not the upper worlds. The person of the whole thing is this world here, where the Barolum has the Jews They are making their avoidance, they are making their midstress. That's the purpose of the whole world. That's called Eulama Sia. A Sia means not only that you are doing actions, you'll see it soon. A Sia means more than that, you look what it says. Karabriya Kula, wuhu, zei Eulama Tartan, shabai diras o autom, ammanik oeulama's, bequear myself. O view the world, the man is there, which he, with his actions, is really dictating what's going on in the world, in all of the worlds, which, of course, we are the gamers to call us also, we hear the Toiv Mereid, from a Bereishis Rabo, Perikres, we hear the Toiv Mereid, we hear the Toiv Odom. So the Oasis of Mereid are the Oasis of Odom, that's like, Olive-Dallad Mem, that's

24:31Olive-Odom, that's like Mem, Olive-Dallad Mereid, same Oasis. So does that mean? It means that whenever you speak about Odom, we had that once, whenever you speak about Odom, you speak about the reality, which is bigger than the reality. That's what it's called, M'eud. M'eud means more than, more. So Odom is more, more than what? The Mahouss, the essence of Odom is more, more than what? More than what he is. Odom is more than what he is, always. It's more than his essence. It's more than what he is. It's not more than the other one, otherwise you can't call him M'eud. It's M'eud regarding himself, it's his essence.

25:31M'eud means more. M'eud means very much. So the Odom is very much, very much what, very much Odom. That means he is more than what he is. He transcends, you know, he transcends himself. That's what the Odom is, the only barrier, the only barrier in the world, which is really built like this, that he is bigger than what he is. And that's why he can guide all of the worlds. What do I have to do here? I am living here, what shall I do? Olima-sia, you know, I am living here and I am Odom over here. So what do I have to do with all these worlds up there? You know why? Because I am Odom. And when I am Odom, I am M'eud. And when I am M'eud, I am influencing all the worlds, all of them. And that's why it's called Olima-sia. Because it makes the gmar meloché for all the worlds.

26:32That's what he says now. And we are a should with the Beroelom. That means our actions and our reality is a thing which a Beroelom says, this is my should of. That is the one which goes together with me, yeah? So meloché, your actions are doing much more than for you. You are a should with the Beroelom, yeah? So that means you are more than what you are. That's a basic thing in a human being, yeah? But today there are people, you know, there are people who think when they meet the person, they think, I understand him, I hope my voice, I search up one in Yiddish, you know, I hope my voice, I understand him. That's an unbelievable diminutive for Odom because Odom you can never understand till the

27:39end. It's not child, impossible because it's always more, always more, yeah? That's why he asked Sadig Meraloid, he asked why this Sadig is Raloid and why this Sadig is Stoivloid, they are the same Sadig, no, because this Sadig is a, and then a Shomer comes from here and this Sadig, the Shomer comes from there and he has a work to do with that, and he has a work to do with this, so fine for sure, when you understand the person till the end, you can understand Sadig Meraloid or the Shomer of Stoivloid because you know the Shoresh and the Shomer, and you know everything about the person, but Berserbein had it where, Sadig Meraloid, that's right, Berserbein was difficult for it, so that means Berserbein didn't understand him, a person till the end, that's what it says, yeah?

28:47Because it's always more, it's always more, it's always more, that's the mouse of the person, the mouse of the person is that he is more, more than himself, yeah? He is more than himself, so this is a very basic thing, I think it's a very practical thing too, you have to be careful that you keep that, when you are dealing with people and you are a psychologist, you know, I deal with people, try to deal with people then it is a big work that you are never confining a person to some characteristics, you know? I'd say Rizazai, you know, no, it can't be another, he can't be more, he can't be more, always, he can't be more, always, yeah? Ok, we are talking about a very simple thing, we are talking about Berserbein, Berserbein and Berserbein, we are talking about a very simple thing, we are talking about a very simple thing, He is saying there is a very simple thing, so he is speaking the truth,

29:47that is the teekun of all the elements, Berserbein and Berserbein, and Berserbein and Berserbein is the ultimate thing, and that is also the use of smoke, so when you see the art that is being said is a benefit for all of the worlds, It's not only the end point where things are landing, and then in the end, for sure, you have to do an action, and you have to do a good boy, and you do whatever you are supposed to do, and that's the Al-Massia, no. The Al-Massia is really the Tikkun of all the worlds which were there before it, because all of them are already there for one purpose. The purpose is that there should be a shootup at Ahtoidim, there should be a person over here, which he is a shootup to the Baroleum. That's only here. Not in the Euler, but in the Balochim, and not in the Euler, but in the Shamas, and not in the Euler Mazziles, where they are famous, the purpose is here, in this world.

30:49Because over here, that is the purpose of the world, and you are making the Tikkun of all of them, and that's why you are all done over here. And all of them, which I do my Mac actions, and I live in this world, with my actions and my life, influences everything, because that's the purpose of the whole thing, of everything which goes on. It is, look, order to illustrate to Ahtoidim, it's not so easy to have their moon over here, you know. You do, I don't know how it is today, today people should look at the thing and fall into a depression, looks for me like Spooky, but at all times, when you began to have these nice Mount Wilson Observatory, or you had it in Europe, you also had it at the time. And then you were looking into the vast nothingness of the space, and you saw a few stars, that was a dangerous operation, because you could fall into a depression, that you would think that I am living an empty world, you know.

32:01There is so much empty space between the different stars, and we are only, you know, whatever you want, however you want to say that, and there were people which made all different kind of awkward things with that, but it is a difficult thing to see. And when you think about all these millions, the myriad of galaxies which are there, without any, you know, when you see that through the telescope and more and more you see, and then you think it's all for you. And then you begin to wonder, wow, that's all for me, yes, it's all for you. And it's only the outer shell of the Euler Masier, that means only what is possible with your senses. The Euler Manitier from Malochim, that the biggest telescope in the world is not able to see. Above that world, which you see also with a telescope, there is another world, it's also only for you.

33:02But that's not the end, above that world, there is another one. And it's called Euler Mabriya, also for you. And above that is Euler Mabriya Silas, it's also for you, everything is for you. So it's like, you know, you really, you really, it is heifer from depression. The depression is when you look at this and think, I am really a speck, a gornished, in a vast emptiness, you know, and that makes this very depressed. But we look at it, at this in a very different way, that everything from the Euler Mabriya Silas, till here, which you don't see, or raw of the worlds, you don't see, it's not, it's not perceived by your senses, it's not, only the Euler Mabriya is by your senses. And only this Euler Mabriya, that's really the lowest world, but it's so big by itself, it's everything for you, everything. All of that. So that, that is a Gansa Starka Emune, you know. So those are the pro worlds.

34:06And there are Tachtsachers, and also the Tachtsachers, Elyonis, everything, which is there, from the first beginning of the Bria, till the last piece of, of dust, you know, it's all for the Bria of a being, it's all for you. All for your Avarida, Shrutfus, for your Avarida, to work with it, it's all of it. That's very upsetting, you know, but why should we have some poisonous frog in the Amazonas, should be there for your Avarida, you know. It's all there for your Avarida, everything, you know. Or is there, you know, the Seidam, that's what is our Emune. Everything is there for Shrutfus, that's the called the Odom, so the Odom is unbelievable creature. So that is the Perkyutkimos, so those are the four worlds, again. I think we finished the Perkyutkimos last time, I think we only saw the Tata Reef.

35:09And you only saw it with Tata Reef, yeah, I think so. So let's do it with Tata Reef. Let's do it now with Tata Reef, okay? Let's have a quick look, all the people who could have had the rice, it's loose, they've really come up a lot in the kitchen. We are there, we are there, yeah. You see, you are not in the deeper lab, you are not, it doesn't say you are destroying anything. You are creating a false reality. That will be a very strong thing. Later on when we go further in the Prochim, in the Baidu Tsuwe, that will be a benefit for us.

36:14That you are with the people creating a wrong, a false reality. That means, a false reality in that sense means a reality, Ra, again, Ra means it's closed, it's Atum. It's Atum towards Ktusha, it's Atum. With the debil, you create a world which is closed towards Ktusha, why? Because you have a whole token with your world. And your words are creating a world not because you impact something. Or you create, you utter something which has its own reality. And this own reality, nothing to do with the Baidu Role. It was a debura. Nothing to do. Close. But it's own reality. We are not getting that, that our debura is creating a reality. Our debura is creating a reality. And when it's a debura, it's a bad reality.

37:15It's a bad reality which has its own, like its own chaos. But this chaos has nothing to do. You don't see any Baidu Role in there. It's a big thing how to speak. How to speak is a big thing. How to speak is a big thing. That's why I don't do that. But I am very much... When you want to show what you can't say, and you want to appear together as intelligent, you may not speak by the Baidu Role. That is perceived as non-intelligent. It's not intelligence. I really speak between myself and the Baidu Role, then you are a real man, you know?

38:16The Shaffer... If you want to make a wish, then it sounds like you just went out of oil and you are illiterate. And you are in the stomach, your wife is knitting and you are slapping the water from somewhere, you know. That's what you do. You are undeveloped, you know? That's what today is going on. speak about that. It doesn't work. I can't, you can't speak normal about that. It's for us, you know, to be mystique, a Keshe to the Boyroilum to say, in a very simple way that you are, you are shy to the Boyroilum, but feel it to the Boyroilum, and you connect to him whatever it is. You have to work on that, that this is a very simple thing, it's a very simple thing, it's a very simple thing, but that's a world which is connected to a bigger reality. Well, I'm occasionally hard, I don't want to, I don't want to fear, but

39:24once in a while when you look at filler, the way people are davening, you know, once in a while it keeps you wondering what do they believe exactly, you know, what exactly do they do there, you know, that means there is no Dibo connecting to the Boyroilum, no Dibo connecting to the Boyroilum, connect to the Boyroilum with your Dibo, but that is a reality by itself, the Dibo is connected to the Boyroilum, but the Dibo Ram is disconnected, disconnected from the Boyroilum. Okay, that creates an old world, and what we say, we go to another world, not because it's a grown-up, we go to him, in the park, you basically say, you go to him, you go to him something, you're doing it, or what you do, you do by the regime, you go to him, you go to him, you go to him, you go to him, you go to him,

40:26The Boyroilum is, you sit here and realize the temperature because I have some They got the thousands of people with wings to act in law, Versaulkin Law, Lamore de Maidin, they bring it up, we'll speak about that, to the one which makes a deed, the Dyni-Lay, heil-et-Toy-Milah-e-Ve-Khaz-Usholim. Khujr-e-Mazir-e-Lech-Lach-e-Khor, they'll send the base of Mada'alif. So when you have creatures with wings, that means they go higher than what they sit with a feet, that's what wings mean. You go up with wings. So that means your Dibo is not, that's the difference with the Miza. When you have a Miza, you don't need things with a wing

41:27to bring that up, because with a Miza, I patch you, excuse me, it's a peep, I patch you, and this is a Miza in this world, no problem. But it goes up because you are related to higher realms. But when I say a Dibo, so I say a Dibo, so what? So it stays here, because I uttered something, so what? No, no, no, no, no. You bring that up, because it doesn't really make it, it doesn't inflict anything. It's simply here. So it should stay here, no, it doesn't stay here. They are married, they got things that take it up. Before and by the Miza, it didn't say it, didn't say that the Miza you do, and then they are coming people or creatures with wings and take that Miza and lift it up to, no, no, no, it goes by itself, yeah, that was there. But we need it, because it stays here, because you utter something, no, it's taken up, it's more, and they are making the din.

42:43You go into the nothingness, that is a place of nothingness. To him, it means that there is no recognition of the Birolim at all. The cover is Arin al-Aid al-Hauba, Nash, Vi, Le Manda, Afic, Milo, Bisha, the Pumei. Whenever you utter some bad word with your mouth, that's a Shrekla-Khazakh, because it will go to a place where nothingness is there, you can't see the Birolim. You see? You see? No. When you are not make a shaker, you are not over with the Zora.

43:43When you say a shaker and you take actions on a shaker, you are over with the Zora, no? Not when you say a shaker. When you take actions, you are over with the Zora, you have to be over it. Where are you over with the Zora, you say a shaker. No! The over with the Zora means there is an other roshus standable oil on, that's right? And when you are saying something in your world, you create another roshus. When you do something with your hands, you don't create another roshus. You are inflicting damage, you are damaged, you inflict something, but you are speaking, creates a new reality. That is a big thought, but you create another reality. And then what he says,

44:52There I see. So it should stay here, that's the whole point. That's why you need these creatures with the wings. They have to take that up, because naturally it would stay here, but it is a creation of another world. So that's the depth of the Dibo. Yeah, that's the depth of Dibo. Heil and Teyv, Heil and Mutov. And those are the four worlds, which he says over here, because he needed that ransom over here, to explain that there is a world of Ktusha, which a world of Ktusha, you are entering with a good word, with your good words, and the world of Tuma, you are entering with your bad words, so you are creating with your bad words. Okay? At Khan for today, that's it for the Percod Gival. Now for two weeks, there won't be a shield. I will be in America. Was it by the time you created a world? What? There's a Mice of Tome, created a world. No, I don't think so. The Mice of Tome is Mice of Ktusha in the Olympus.

45:54That's what he always says. It's Mice of Ktusha, and Mice of Ktusha, and whatever you want. But the creating the world, that's your mouth. That's your mouth. That's the depth of speaking. When you are a psychologist, you see that the reality of the person is very much in his words, very much there, very much. The reality of a person is in his words. That's like the world he lives. He is. Okay? At Khan. Saigazund Koltuf.