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

Daily Morning Lesson January 13, 2026.

Part 2: Baal HaSulam. The Study of the Ten Sefirot. Vol 1, Part 4

Table of Answers for Topics, item 87

Reader: We're going to be reading from The Study of Ten Sefirot, volume 1, part 4. We are in the table of questions and answers to the topics. Item 89. Please.

RABASH (Source Text/Commentary): (00:24) Here we explained how Malchut receives from phase three only the refined light as surrounding and not internal. First we learned what Bitush, what the beating is. The descending reflected light, and he wanted to receive it in phase one, not in phase three. If I understood what he's explaining now as surrounding light. Sorry, inner light. That's what we have to explain now, that difference. So, you need to know not what you're saying, but what he's saying. He gives you a rule. Internality means that it receives from the coupling of the phase that comes against it in the Rosh. If it's a coupling on phase three, so the degree of Hochma is called internality. That's what it receives in order to bestow. Then he says that there's a rule. Every upper vessel towards the lower one is called surrounding. It's a law, that it's more refined than it. That's why if Malchut can't receive only the light of Nefesh, Ruach is surrounding. So it turns out, Malchut can never receive Ruach. What will receive Ruach? Something that is more refined, called surrounding. That's what The ARI says. ZA can receive only Ruach. From the light of Neshama, he only gets the surrounding. It's not its own phase. So, what does it mean surrounding if it's not its phase? So, it doesn't receive in the internality. It's only a surrounding. That's its name. 

RABASH (Source Text/Commentary): (02:20) So, question 89/ What is the ascent of the lights to the Emanator? Refinement from coarseness is called an ascent. What was its question? If we say that above there are no places, above a place, above time, so what does an ascent mean? So, he explains: refinement from coarseness, but he doesn't use that coarseness, it is called an ascent. And complete refinement until it becomes as refined as the Emanator is called, according to The ARI, ascents of the lights to the Emanator, because equivalence of form connects and unites the spirituals. So supposedly, according to rationality, it's contradicting. What does it mean refining? That it can't overcome anymore. So, it becomes more coarse. That's on behalf of the work. Using the vessels of reception, that means this is Malchut of the Rosh, means that it doesn't receive anything. Now the Malchut of the Guf also doesn't receive anything. So it's considered that it returns to the root before it came down below. That's why it's called an ascent and a descent. Descent, meaning that it receives, uses its coarseness, and an ascent means that it doesn't use coarseness. So, there's work from below upward, that's the opposite. What's a descent? They can't use the coarseness. Why? It didn't overcome in order to bestow. 

RABASH (Source Text/Commentary): (04:30) Ninety. How is the birth of the Partzuf extended? The question is very simple. So the answer is, the light of Malchut, meaning the screen and the reflected light contained in it, passes through all the Sefirot when it is refined, and ascends to the Emanator. There is a Malchut called "receiving in order to receive." From its light it overcomes and makes a screen, and from her comes out reflected light. That’s the light that we relate to Malchut, the light that it would receive. When it needs to be on the phase of Malchut, it's only in the world of Ein Sof when you receive in order to receive. But after the restriction, what is determined in Malchut? The screen and the reflected light contained in it, in the light. When it is refined  and it ascends to the Emanator, as it passes within them, it is incorporated with all the records that remained in the Sefirot of their light, except for the last phase that it's not incorporated. And we learned: why can't it include the last phase? Because the last phase leaves a record. Thus, it reaches that screen, and the last phase leaves a record. We'll see that later. Thus, when it reaches that screen, when it reaches the Emanator, meaning the Malchut of Rosh, that the Guf comes from Malchut of Rosh... Malchut is called the Emanator to the Guf. So, what is there? Where the coupling of the Rosh never stops it. To it is incorporated in the coupling of the Rosh, and receives from there the coarseness from below upward. And what does coarseness from below upward mean? Just like in the Rosh, it can extend the light and perform a coupling by striking, and reject it - it doesn't receive anything from it - it is also incorporating. Who? The Malchut of the Tabur that before was receiving, raises from below upward and extends the light. Now it's the opposite. It's included from the forces in the Rosh, meaning that it itself can now extend the light and reject it not by the coupling by striking. It too is incorporated in that coupling and receives from there. Who? The screen that rises from the Masach of the Tabur the coarseness from below upward. By this, the records in it awaken and thicken in their own coarseness from above downward once more. Then the screen descends to its place, to the Guf, the place of the Chaze. So, we're lacking something here. 

RABASH (Source Text/Commentary): (08:46) We should learn it this way: in the Rosh there are two matters. One, the Masach of the Tabur is incorporated from the coarseness from below upward. Two, the Rosh itself, let's say the screen of Galgalta that ascended to the Rosh of Galgalta, it demands the force to overcome. The two things happen there. The upper one extends for the sake of the lower one, or light on the screen of phase three, because the screen of phase three gets to it. It's incorporated - the last phase is lost. So, there are two things here. One, that the screen on the Tabur is incorporated in the choruses from the below upward that it gives it to him. Two, that the upper one makes a coupling and extends light on phase three for the sake of the lower one. Also, when the light came out from the Rosh of Galgalta on phase three as it was before on phase four, there was a coupling on the Malchut, it expanded below the Tabur. Now Malchut, phase four ascended because there was nothing else to receive. So now when in the Rosh came the light on phase three, it was apparent that it was the screen of the Tabur  that was receiving. That now it receives the light that came out on Malchut of Rosh. Who receives? The Malchut of Tabur. That's what it says here, the records in it awaken and thicken in their own coarseness from above downward once more. That it's not from the screen of the Peh, but only from the screen of Tabur. Then the screen descends to its place to the Guf. Which place? The place of the Chazeh. Why? Because there was only phase three. Now, after Malchut of phase four descended to the Guf that was incorporated from the coarseness from below upward also, the second phase awakens what was incorporated from phase three from below upward. That's why now there was a coupling from the Chazeh. From the Chazeh and above it, it generates Ten Sefirot of the Rosh. That's already called the external AB. What we had before was the inner AB, meaning phase three that expanded to the internality of the vessels of Galgalta. And from the Chazeh and below, it expands one more into Ten Sefirot of the Guf as in the beginning. This is called the second expansion, Partzuf AB. Or the second Partzuf. It differs from the first Partzuf because the substance of the vessels of the first Partzuf is from the coarseness of all of phase four. And the substance of the second Partzuf, the external AB, is entirely from the coarseness of phase three. It is so because the screen that rose to Malchut of the Rosh, phase four, was not incorporated with all the coarseness of phase four that it could receive more coarseness from below upward. And Malchut, the last phase, did not leave a record after her departure. So, who wanted it? Only phase three. So when I say that it was incorporated from the coarseness from below upward that now comes out on the phase of the Rosh, but on which coarseness? On phase three. That's why I say that the first Partzuf is called the inner AB, that the vessels of the matter are from phase four. Only the light that comes is from phase three. But the external AB, all its matter is only from phase three that was incorporated from Malchut of Rosh from below upward. So now, we should start 91. 

RABASH (Source Text/Commentary): (13:54) 91.What is the reason for the striking of inner light and surrounding light on each other? Answer. You already know that the coupling by striking is primarily in the screen of Malchut of the Rosh. Still, the rejection and the detainment in that screen is not an actual fact. But only in potential. Why?

Since we learned that in the screen there are two discernments, it serves with coarseness. It turns out that on one hand it rejects, on one hand it receives. While it is in the head, it does not receive anything in the Rosh. Therefore, just like the reception was clothed in potential, also the rejection was in potential. Thus, it is impossible to distinguish inner light and surrounding light there. Let's say that the part that he receives we'll call inner light, and the part that it rejects and does not receive is called surrounding light. For this reason, the inner light and the surrounding light are tied together in the Peh, meaning in Malchut of the Rosh. However, afterwards, when the clothing and the rejection in the Rosh turn from potential to actual in the Guf, in the screen in Tabur, meaning the lights clothe the vessels in the screen of Tabur and above, meaning in the first nine Sefirot of the Guf, there he says, “I do want to receive,” because he wants to bestow. And from the screen of Tabur and below, meaning in Malchut of the Guf called Tabur, the lights are rejected and not clothed, where he says, “I do not want to receive anymore, because if I receive, it will be in order to receive.” So, nevertheless, thus, actual inner light and surrounding light appeared here. The lights that came in the vessels from Tabur and above are inner light, and the light that was suitable to come from the Tabur downward and was rejected from there because of the detainment of the screen of Tabur, is surrounding light. Thus, striking and clash occurred between the inner light, namely the screen and the reflected light that clothes the direct light, which means that he receives it and the surrounding light. And this means that since the surrounding light that began to feel the rejecting force in the coarseness of the screen, here struck it and clashed with it. Who? The surrounding light, when it began and it rejected it in order to refine it and revoke the force, the separated force in it, of the boundary in it so it too could come into the internality of the Partzuf. 

RABASH: (18:49) What is he telling us here? The question was, what is the reason for the striking of internal light and surrounding light in one another, where we need to add another word specifically in Tabur? Why was it in the Rosh? You should understand better the answer. There cannot be a beating between internal and surrounding light in the Rosh, because in the Rosh there is no internal light nor surrounding light. They are still connected in one another. To be able to say that a part receives and a part does not receive? It does not receive anything. And nevertheless, there is no distinguished boundary or border between them. But when they expand in actuality, meaning in the Guf, how is the order in the Guf? That from Tabur upwards he closes it, receives it. This is where he receives, that which he receives, it's called inner light. And the part he does not want to receive, it's called the screen of Tabur, the screen of Guf, which is from Tabur down. And in truth, the light needed to expand from Tabur downwards as well, only that the screen, of course, does not let it. Hence, when it shows him that it wants to expand, he rejects the screen and says, “Beat him, strike him,” in order to refine it, and cancel the force of the boundary so that it will be able to come, so it will be able to also come into internality. This, we learned, was specifically in Tabur. And then he says, know that here the surrounding light overpowered the inner light. And that screen in Tabur was refined and rose to the Peh. There it was renewed, that screen, until it generated a new expansion of Rosh, Toch, Sof, from it and below, called Partzuf AB of AK. Thus, the surrounding light overpowered the limiting force in the screen. For now, it went from it and below in a complete and whole Partzuf called AB. What's he explaining to us? He's saying that the surrounding light cancelled the Guf of the screen. How did it nullify it? We, after all, learned the opposite. It did cancel it. Well, again, what does the surrounding light want? It wants to illuminate. And we learned that by refining the boundary, the surrounding light can come into the internality. How? Why is it called surrounding light? Because it cannot receive it due to equivalence of form. And we see that he cancelled the border and he has nothing. He doesn't say, well, when will I come to the surrounding light? Here comes the answer. Because that by it rising to Peh of Rosh, it was divided once more.