Tanya - 2 Nissan 5786

Now, I have to tell you something.

The way that Al-Tarab-e-Devite of these Prochems is very, very strange.

And I'll tell you why.

Because Prochem, Lamid, Halam, Wavelam, and Zahin, talk about this, they'll be taken.

Right? I see it. My love, action, the beard of Neveshab, Hamus, Nuguf, Al-Gibalab.

And then, at the end of the Paidek Lamid, Zahin, on page Mimtas Amaralov,

he went back to talk about Tadeh, right?

He begins Paidek Lamid, Vite with Mitzvahs.

We hear him in Kalan now, based on everything we learned before,

about even though Tadeh has made it into a Miles.

But there's still a big Mile of Mitzvahs over Tadeh in terms of Beroorim and Ayyem Lasehsav.

Joven Hater, we can explain, well, Psaqqa Al-Aha.

Ha-Rooge, Betamudu, Paskim, the Psaq-Dir, which is brought in the Shaz,

the hero of the love that he will be done with.

It's not enough to think and you have to speak with it.

Which is exactly how the Al-Tarab-e-Devite of the Paidek Lamid Zahin.

On page Numim Zahin, and al-Alafim, the same hit of love could deal with Dami.

Why the Al-Tarab repeats it? Beats me!

And therefore, if you reach for him,

you might be able to make him,

you might reach for him, your heart will go down,

even if you don't have enough time for the whole world.

And you have to wait till he reaches the hero.

After the glory of the Greek,

you have to read it again.

The best thing about the Al-Tarab-e-Devite of the Paidek Lamid,

he will reach for Betamudu, a better one, which is the Al-Tarab-e-Devite.

And even, though Bershav Berchis is the Abonan and the Betvilo,

even a brochess and a thriller which are dead abana.

The key of is, we have to have a deal of this.

We may, you know, sponsor.

If on the other hand you set it with your lips,

but like even Liban, there was efficiency in Kavanaugh.

Of course, minus the first possible christmas

which you have to have Kavanaugh.

The dinner is, y'all see a day,

give us the bed of the heaven, with the heaven you eat.

We ain't on a relaxer, you don't have to repeat it

because the bottom line is, you've said the word,

and that's called being Makaim.

The mitve, the vaad, the positive christmas,

the first positive christmas.

I think it means the first three blockers of the christmas.

And I think it means the first three blockers of the christmas.

The mitve Kavanaugh is the first positive christmas.

The first, the paedic basic brochess is about christmas.

We can't wait for the christmas to have a ch Une and afterwards

we just read the words.

And what we see from this is that the icons are

is the informacia and by mitzvahs of Dibur, the asia is Dibur.

Behind me is from the reason, in Shana Shama, Atma, in Hatsi, Khatika, the Atma, the Nishama

itself needs note, corrections are all the mitzvahs and doing mitzvahs.

If the Nishama, if the mayach, if the previous person needed a correction, and there was

the fichafs in Kavana, you had to say it again, and the koch will be more in the koch.

But since the Nishama needs no correction, and the only means to do mitzvahs and aklaham

is to bring a lightless sack in Nefesh Akhiyunis Vagu of to correct the animal soul on the

body.

This is the idea, it's a Dibur, it's only when you speak, because when you think it's

only the Nefesh Akhiyunis alone, when you speak, since Akhiymas was of having mitzvahs,

the animal soul on the goof are also involved in that speech.

Try Nefesh, when they're better, hey mitzvahs are pet, the animal soul, and the body are

speaking using the five mitzvahs, source of speech, okay, mitzvahs, mitzvahs, mitzvahs,

sword, mitzvahs, mitzvahs, mitzvahs, mitzvahs, mitzvahs, mitzvahs, mitzvahs, mitzvah,

många is contracivilis, manufacturoooo ******

But I want to make something clear, the way I understand it, of course.

The first 34-programme of Tanya talked about what we want out of Yiddish card.

What do we want out of Yiddish card?

We want to go to the David's.

They lost their stomach on the basis.

It's like being able to halve and have a shallow, a goof, a mile, a mile, at Yiddish

Aisha, the column.

And the point is to lift an ashama, which is big here today.

They're climbing hay, they're wobbling and dying and the beginning of this painting.

A focusing, what do we want out of Yiddish, Tanya?

And that is, what we want out of Yiddish, we want out of Yiddish, we want out of Yiddish.

To bring Godliness down.

And I'll try to add, even though the Abish didn't want to see it, because it was a good

one.

But Hamis, the Abish didn't want to come.

And it seems to me that the Kavanaugh, we're going to be learning about now, is not doing

a Kavanaugh because it brings you closer to the Abish.

Doing a Kavanaugh because the Abish has a rots.

They have this lotion, an omit base, I want to show you these words.

I want to show you these words, an omit base, that ever says the lotion, five lines from

the bottom of the page, on page 100, and they say, who come, Tanya, he is bodhich, love

kibbasekhe lumakhshava.

Here now, he speak about Ian of Kavanaugh, Khachafilu, the whole focus until now was on

Maiseh and action in the Yiddish and Abish.

Now he's going to go back to Kavanaugh, but not Kavanaugh, he brings you closer to the

Abish then.

And then because the Abish, the one that the Mids was going to have lichtigkeit, and the

lichtigkeit of the behavior of Mids was in the birudim of the Goof of the Nevish of Bahamas

in Kalkibeilam, in Wavsklamon.

So we go now to the text, Agafa Picanum, nevertheless the Halaghe is, even though we just

play such a priority on Beater of Nevish of Bahamas in the Goof of Kalkibeilam, at the same

time, Amrita's Nalagha, Tvilo's Shaharberach, Tvilo or any other Braakh, Belayka, Vanavd

is no Kavanaugh.

Of course, the same is true also of Mids vs. of Asiyah, and not just Mids vs. of Dibur.

Henke Goof, Belayin is Shamm, it's like having a body without a soul.

Peter, it just means to say, Kikmei, Shakala, Buruim, Shabelamadzeh, every physical creation,

Shabelam, Goof and Nisham, they have a body in a soul, right, shame, Nevish, Kalkibeil

and Rua, Kapsarish, Vanishmaz, Kala Sharruha, Khayim, Yapa, he mentions Nevish, Rua,

by Nevish, he says the Lord, Nevishmachai, the soul of all living things,

the Rua, Kapsarish, and the spirit of the flesh of every man, he respects everybody about Ish,

Vanishmaz, Kala Sharruha, Khayim, Yapa, Bikobal, Khayim, and the soul, which is in the spirit,

the winds of Asiyahm, which is the nostrils of all living things, so he mentions Nevish, Rua,

Khayim, by Nevish, he says Khay, by Rua, he says Ish, and by Nevishm, he says Kala Sharruha,

by Nevishmachai is Kula, Mashaam gives life to everything,

by Havwaisa, by Iain, by the state, the non-existent state of existence,

the summit constantly be in with life, which is 7 Kalaam,

by Mashaam life which is Mamalegala, Mashaam, Bahaim, Mashaam is flowing into them,

says they have been not all living things, they're physical, they exist in their life,

shegam, Agufa Khum, even a physical base body,

But fear, love, honor and love are they even stones in earth which have no life, mamish.

Yashbe, every chaiist, many, his brother has lightened life from the abyssal.

Shlayax said liars that should not revert back into being, ayin, ve'ev, is gashaya.

Nothing, in a state of nothingness, an absolute nothingness is it was.

Everything has an ishama.

It's this idea that at stone as an ishama is repeated again in shārī yākha'i,

it's when you pay the caliph from Kisvīr Adīza.

Everything has an ishama.

So a person has an ishama, an animal has an ishama, a plant has an ishama.

An ishama is an ishama.

Rua has an ishama.

Nefs has an ishama.

A stone has an ishama.

Yashbe, be careful.

Never let everybody understand.

That ayin, alaikh, Vadim, you cannot measure and compare.

Whatsoever, bein, bekhīn, as e'vachāyis, ame'er, begoth.

The light and life of the abyssal, which gives chaiist to the body itself.

In other words, to the bones and the flesh and the blood.

The gābe, bekhīn, as e'vachāyis, ame'er, begoth.

To the amount of light and life that's in the ishama.

She nefs ish kākha'i, which is the soul of all living things.

In other words, you have a guffa in the ishama.

Your guffa without a ishama also has an ishama.

But the ishama of your guffa alone is much, much more concealed than the ishama of the ishama.

So the outer abys point is, everything has a soul, has living things.

But in higher levels you see the life and a much, much greater and more revealed to it.

So khācha'i, filu, we play so much emphasis on asi'er, right?

Everything is action.

So, to listen, mitzv, laikāvan, atvila, shābhira, laikāvan, nukubin, shābhira, nukubin, shābhira.

You have tākha'i, de mitzv, and you're doing the birur, you're fixing it up shābhāma, it's a 15-year-old gush.

Guffa'i, guffa'i, guffa'i, shābhira, nukubin, shābhira, nukubin, shābhira, nukubin, shābhira.

Guffa'i, guffa'i, shābhira, nukubin, shābhira, nukubin, shābhira.