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

Daily Morning Lesson: November 9, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: Now we will study Rabash, and before that, we will hear the friends, please.

Student: Beloved friends, we have come to this exalted state of being together, connecting to Rabash, who is in adhesion with the Creator, and truly now invites each and every one of us, invites our Ten, wants us to come close, and for us to adhere to him now with a common intention. Truly, everything he reads, everything he says, this melody will play in the heart of the Ten.

Student: As Rav just said now, he received this privilege of studying TES with Rabash, and we can feel that what we're reading in the articles lives there inside. So, all we need is to unite together with our teachers, Rabash, Baal HaSulam, and truly yearn to constantly be adhered to them, so that we bring contentment. Rav constantly directs us, not necessarily to understand rising, descending, ascending, this Sefira, that Sefira, but just to adhere to our teachers, and through them, the wisdom will open. Let's do it together friends.

Reader: And now we're going to read in The Study of the Ten Sefirot , Volume 1, Part 4. We are reading Inner Light, Item 8. But before we enter the study together, we will read the words of The ARI, Item 5.

Reading: (02:06) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Four. #5

Three discernments in the ten Sefirot: Keter, the other Sefirot, and Malchut. Keter left a record and not a vessel; the other Sefirot left records and vessels and Malchut left a vessel and not a record
1. 5. So did all the Sefirot do except for Keter (8), which left the record for Hochma. However, he did not make a vessel (9), since when the rest of the Sefirot rise up by striking in what is above them (10), and the striking of the record (20) became the vessels (30), but the Keter had no one to strike his record as he rose (40). For this reason, his vessel was still not completed. Thus, Keter left a record and not a vessel, while the rest of the Sefirot left a record and a vessel, and Malchut left a vessel and not a record.

Reader: We're going to move now to Rabash lesson.

RABASH (Source Text/Commentary): (04:04) And so, for all the Sefirot made besides Keter, item 8. Meaning, that record became a vessel. What does it mean besides Keter? In other words, besides Keter, which left the record for Hochma but did not make a vessel. So, interpretation, that record became a vessel, of the male of light of Hochma. So, what is he saying? He is asking here, what does it mean besides Keter, which left the record for the purpose of Hochma, but did not make a vessel? What is the difference between the records and the sparks which come by striking? We learned the records are what was left from the first expansion. There was the light of Keter, and the vessel of Keter, the light of Hochma, and the vessel of Hochma, the light of Bina, etc. What did we learn about the sparks? When the light of phase three comes, which is the level of Hochma, we want it to shine in the vessel of Malchut, which was a record of the phase of Keter. So, sparks fell. What sparks? Hochma in the vessel of Keter. It's a vessel for the females of Partzuf AB. What are males and what are females? We need to know. We learned that Partzuf AB emerged on the record of clothing of the level of Keter, phase four, and on the record of coarseness. Clothing is called male, there is no screen and coarseness there. Females means there is coarseness in the screen, but the last phase is lost. It follows that when I speak of coarseness of the vessels, I need for the light of Hochma to shine in the vessel of Keter, the light of Bina in the vessel of Hochma, meaning a higher degree, the lower degree enters as coarseness. But when I speak of the records, they are in the light of Keter. That can be only clothing. It becomes only a preparation for the males of Partzuf AB. This is what it says here. Meaning, that record became a vessel of the male of the light of Hochma in the Keter of the second expansion. And I would explain what is the light of Hochma. It is not for the light of Hochma, for Partzuf AB, which is called Hochma. And as the ARI says, from Keter, which left the record for the purpose of Hochma, meaning in Partzuf AB, but he didn't make a vessel, meaning he didn't make a vessel for the female, which is a lower degree. But the record is the same, except the vessel was not in the higher phase than itself, so it would diminish it.

RABASH (Source Text/Commentary): (08:02) Nine. But it didn't make a vessel. The ARI already wrote about that the vessels of Akudim themselves were made from the light of AB, which remained from the light of the expansion of its group. Let's take it slowly. He asks here, but he didn't make a vessel. The question is, if the Keter had no vessel, where did Keter shine? That's why he wants to interpret. It does not mean vessels of Partzuf Galgalta. It means other vessels. That's what it says here. The ARI wrote above already that the actual vessels of Akudim, meaning Partsuf Galgalta, were made from the course light that remains from the light of the departure of his Guf. After the light departed, there's already recognition of the vessel of Partzuf Galgalta. By this you understand that it does not speak of the vessel of Keter itself, of Partuf Galgalta. But it means, what vessels are we talking about? The vessels of the second expansion of Partzuf AB, which comes next after the departure, where there is a vessel of Keter, the male, of four of clothing, and the phase of a female, three of coarseness, and also in the vessel of Hochma, in Bina, and Yesod and Malchut. There's an opportunity here to discern the clothing and coarseness. This is what the ARI speaks of here. The vessels of the males from there, meaning the fourth of clothing, were made from the records that remained in the vessels of Akudim, meaning from the tastes, and the vessels of the females, meaning from the coarseness, were made from the sparks that fall from the reflected light that descends into the vessels of Akudim here. Meaning the light of Hochma in the vessel of Keter, and the light of Bina in the vessel of Hochma. It says the Keter left the record for the purpose of Hochma, meaning the Keter of the male, the light of Hochma, in the vessel of Keter of the second expansion. We also need to interpret the means of the coarse light, otherwise there’s no meaning. But it didn't make a vessel, meaning for the female that's there.

RABASH (Source Text/Commentary): (10:34) So, we need to begin in Inner Light, item Ten. Here, all that it says here, that when the light departs, there is a rule. The light leaves a record in its vessel. And here, he says, there’s one who has a record and has no vessel, a vessel without a record. What is a vessel? What is a record? What does it mean not having a record? First of all, the light of Malchut has no record. Since Malchut has nothing of her own, so it doesn't have direct light. That's why he does not leave a record in Malchut. When we say that you have to revive the vessel, so the ARI says the record that remained from the light of Yesod shines into the vessel of Malchut, one. But Malchut did leave a vessel. What is a vessel? Here, he comes and tells us, we're speaking of vessels here, or the second Partzuf called Partzuf of AB. Why do we need a vessel here? So, he says this. There is a rule that a new degree that shines takes the empty vessels that remained from the upper degree when the lights departed from there, and fills them with its own light. You find that Partzuf AB, which takes the vessel of Keter for example, only the light of Hochma rises there. How can the light of Hochma come into the vessel of Keter? There is no equivalence. This is why we learn by example, let's say in this way. First, it was a coupling on the vessel of Malchut, called fourth level of coarseness, Partzuf Ta’amim [tastes], the level of Keter. The light departed. A record remained in phase four throughout the level. Then there was a coupling on phase three. Light shone. And that light, which shines after the taste, he calls it descending reflected light. Why? We'll see later. That light wants to enter to the place of the coupling where there was the vessel of Malchut, where there was the level of Keter. He doesn't want to receive it. He says the degree is more important. Compared to the degree of Keter, he has a record, and he's only the degree of Hochma, not to receive it. He's full of the light that comes now. He needs four, but it's only a record. The light that comes now is real light.

RABASH (Source Text/Commentary): (14:24) Therefore, through this striking, he says, sparks fell into the vessel of Malchut, which is called vessels. You previously had the level of Keter. You find that now, there is a light of Hochma in the vessel of Keter. It's a preparation. Afterwards, when you come in Partzuf AB, when the light of Hochma come in Partzuf AB in the vessel of Keter, the vessels already have a preparation of Hochma in the vessel of Keter. Why does he call it sparks? So, he said, what are sparks in corporeality? The Zohar says, when you strike with a hammer on steel, sparks fly out and immediately quench. If it shines temporarily, it's called a spark, and then it departs. Since that light, that reflected light that shines in the vessel of Malchut, which had a record on the level of Keter, and now that light received, which comes anew, which is real light, actual light. But afterwards, we learn that that phase three, the light of Hochma, also departs. Where now, it is during the refinement, and afterwards, only the light of Bina shines. You find that the third light, which was Hochma, now there is no light. It's only a record, as there was a record from the phase of Keter. Then she no longer receives that light. Why? Because her record of phase four returns. You find that that light has quenched already. There is no light. That light doesn't exist anymore. That's why he calls it sparks. But that's not the point. It's only the meaning of the words. What are words about the meaning of sparks? The main point is how the vessel was made. The upper degree, which is Hochma, shines in the vessel of Malchut, in the vessel of Keter, and then the light of Bina shines in the vessel of Hochma. That's a preparation for the vessel for the second degree.

RABASH (Source Text/Commentary): (17:14) He comes and tells us, Malchut is called four. So, there's a striking from three to four. Four is more important. Then when it's refined, the third is refined, and the two shines, then two strikes the three, because three is more important. He doesn't want to receive it. So again, you have the light of Bina in the vessel of Hochma. Then when two departs as well, you have one. And one also departed from the root coarseness Keter, it’s a smaller degree. One does not want to receive it, so he strikes it. You find that the light of Malchut is called the vessel of Zeir Anpin. But afterwards, when Keter is also refined, who strikes it? That's why he says that Keter has no one to strike it. There's no degree higher than it to diminish it. Clear? Now we will learn Item Ten in Inner Light. What does it say in Item Ten? It says this. Since, look on top. Since, in the words of the ARI. Since in the rest of the Sefirot, when they rise up through a striking in what is above them. So, there is striking. Meaning, the light raises a record up and strikes the record. Strikes again. Since the rest of the Sefirot, when they rise up, through the striking in what is above them, the rest of the Sefirot, when they rise up, through the striking in what is above them, and the striking of the record, the record does not want to receive. The striking takes place, and that's why the vessels are made, Yud in inner light. Meaning, through the coupling by striking.

RABASH (Source Text/Commentary): (19:53) What's difficult here? According to the rest of the Sefirot, when they rise above through the striking, that which is above them, and the striking of the records, there are two records? Two strikings? What is the meaning, there are two strikings? And he interprets so below. Meaning, through the striking on the screen, the direct light on the screen, in the phase that is above the vessel that was emptied by the light. You see what he's interpreting there? He says, the striking of coupling that was made there, after, which is in the degree above them, to who? Above, to phase four, that a striking, that a coupling was made on phase three. It extends and descends the reflected light to the vessel that was emptied. Meaning, after the light was departed from the vessel of Malchut, why was the light departed from the vessel of Malchut? Since it was refined in the screen from phase four to phase three, which is Yesod, and became the coupling for the vessel of Yesod. That's one striking. Now, here then the reflected light from this coupling descends to the Malchut that emptied from light. And this is where he says that through the striking, that which is above them, meaning here the meaning is not the striking or the beating between reflected light and the record. But what is the meaning here? The direct light on the screen. That's where he says, through the beating in what's above them, the reflected light extends to the vessel below, where there's a record that does not want to receive it, and later it will be again a beating between the reflected light that's descending and the record of the vessel. 20, And the beating, or the striking of the record, here the meaning is the second striking. The record which remained in the vessel which was emptied, meaning phase four we'll say, beats in its reflecting light which descends to its vessel. Why? Because he, who? This phase four is opposite to the reflected light that is descending, as mentioned above. And through this striking, they were born and taken out the sparks from the reflected light descending and falling into the emptying vessel. And from these sparks that fell into the second vessel, the vessels became ready for the second Partzuf called AB.

RABASH (Source Text/Commentary): (23:04) What's written in 30 above? She became in this discernment of vessels. Why? Which vessels? Meaning the vessels for the sake of the vessels of the second expansion called the second Partzuf, Partzuf AB. But the vessels of Akudim from the vessels of Partzuf Galgalta, which are called the first expansion, became the course light, or the light of AB, as the ARI mentions. He says to us, during the first expansion, called the first Partzuf after the restriction, which is called the Partzuf Galgalta of AK, at the time that the direct light illuminated in reflected light, there is no recognition of a vessel there. Since both are in this action, without reflected light, there is no direct light, without direct light, there is no reflected light. Hence, they are both important, and there is no recognition of a vessel there. Afterwards, when there was the beating between the inner and surrounding light, the light departed, the direct light, and what remained was the reflected light. This coarse light that remains is considered as a vessel. It turns out that the vessels above the departure of the lights became vessels. It becomes a recognition of a vessel there, meaning the vessels of Akudim became a coarse light. And this AB has two meanings. The light of AB, when it illuminates and is called a vessel, the light of AB has no vessel. And after the departure, it becomes a recognition of a vessel. And now that there's phase three, the vessels are ready for Partzuf AB. What's the difference between this and that? Before, we said that direct light, which is called the fine light, illuminates in the coarse light. So, it's really illuminating, and the coarse light receives it. Therefore, what is Guf? The expansion of the light from Peh below, which is called Toch, the lights come within the vessels. This is called that the direct light shines the fine light in the coarse light. This is phase one, where there's a distinguishing of vessels. We should also discern that after the refinement of the screen, the light departs, the direct light. The coarse light remains below, so the coarse light is called Kli, vessel. In relation to who? Towards Partzuf Galgalta, where the light departs from it and it remains an empty vessel, and this is called a vessel. Now he speaks about the third stage in the vessel. Meaning that by the striking of the reflected light that descends with the record that remained in the lower degree, which is higher than the reflected, the descending reflected light, and by this beating, the light of Hochma will say fall, and we’ll say the records, and the reflected light of Hochma inside, in the Toch of the Kli, they were the light of Keter, or the light of Bina, and the Kli, which was before Hochma, become vessels. For who? For Partzuf AB. Hence, we should distinguish in these vessels, before the Partzuf AB emerged, three discernments.

RABASH (Source Text/Commentary): (27:29) What's written in item 40 above? But the Keter does not have one to beat its record in its ascent. Therefore, this vessel was not yet completed. 40. When the screen comes to the complete refinement, where it was already refined due to the Shoresh, the root, yes, also, and now it is similar to the Emanator, here its forces have been depleted, and it has no longer a striking of coupling to lower reflected light in the Kli of Keter after emptying from light. Therefore, its matter of Kli is not completed, because there are no sparks from the descending reflected light to diminish it. Here, a preparation is made for the vessels of Partzuf AB, which I need when Partzuf AB, the light of Hochma of the Kli of Keter, then I need there to be a vessel of Hochma. When the light of Bina of the Kli of Hochma, I need there a Kli of Bina. So he says, from the couplings that were made in the descending reflected light, sparks fall, they fall, the vessels fall with the lights of the small degree and the great degree. The light of Malchut in the vessel of Zeir Anpin. So he asks, in the light of Malchut, what comes, what light comes to the light of Malchut to diminish it? There is nothing to diminish it. In truth, we need to know that finally, there is an immense difference between Galgalta, which is phase four, and AB, which is phase three. We are saying here, the light of Hochma in the vessel of Keter. Is Hochma on the level of Keter? If so, it should have been. Even in Malchut, some degree that is smaller, meaning Hochma. Even Keter of Hochma, I need to say that it’s easier than Malchut of Keter. If so, it should have said, in Malchut of Keter, there's also some diminishing. And there isn't, because of the departure of the light. But according to the logic dictates, there should be a true phase three, meaning Keter of Hochma needs to be smaller than Nefesh of Keter. And that's not so.

RABASH (Source Text/Commentary): (31:09) And what does he say in the preparation? Repairing as much as possible. Impossible or possible? But that's not the real comparison. But let's say, more than that, it cannot be. Beforehand, the Partzuf Galgalta illuminated in five levels. The taste, the Ta’amim are called Keter, the Nekudot are called Hochma below, until it was completely refined. When it was completely refined, we have five levels remaining, Ta’amim, Nekudot. And all these vessels go through to Partzuf AB. When I say the light of Hochma in the vessel of Keter, I need to say the light of Hochma in the vessel of Keter, and these are really vessels of Galgalta that were once Keter, and now they only have Hochma. But for us to not get confused, I'll say it this way, in the vessel of Keter of AB illuminates the light of Keter. Which Keter? Keter of Hochma. Not Hochma of Hochma. Don't get confused, we just confused Keter. So I must say, where does the light, where does the Keter of the light of Keter illuminate for AB? In the Kli of Keter, its Kli of Keter. Where does it illuminate the light of Hochma in the Kli of Keter? This Keter, which is called Keter of the phase of Hochma, and illuminates in the Kli of Keter that he once had a light of Keter, that's called the light of Hochma in the Kli of Keter. In who? In the Partzuf of Galgalta. But in AB, it is called the light of Keter in the Kli of Keter. That's its Keter, it doesn't need any more. It will never need more. So, where is it called the light of Hochma in the Kli of Keter? The Kli of Keter of the Partzuf of Galgalta that had the level of Keter, and what does it have now? Only the Keter of Hochma. So, I come and I say, Hochma in the vessel of Keter. This, I should specifically say in the old vessels. In the new vessels, I should say that it's the light of Keter in the vessel of Keter. Don't say it that way, the exchange of lights that we're saying in the value of Partzuf Galgalta say, according to the Partzuf of Galgalta, there is a departure, and not in its own value. We said before not to get confused. He is speaking of what he wants to imply to us, not just to speak. You need to know the whole Partzuf Galgalta is the light of Keter. There's no division here, only one. Take into account. We say, each time the light is refined, it departs. If so, when I say, the light of phase three, which fell to phase four, so I say, light of Hochma in the vessel of Keter. Don't forget. But that's all? Yes, Keter. Whereas, when you say, that Partzuf AB comes in the vessel of Keter, which he had in Partzuf Keter,

Student: That was in the Partzuf?

RABASH (Source Text/Commentary): (35:20) That the light of Hochma that comes in the vessel of Galgalta, that these were once the light of Keter, so this is called the light of Hochma in the vessel of Keter. What haven't you heard? I'm saying again. Listen. There is a difference between saying everything is a level of Keter or everything is a level of Hochma. I'm not telling you that there is no diminution in Partzuf Galgalta. But it's not called diminution since everything is a level of Hochma. For example, I learned with you in Part 5, if you remember, that it says, why does HaVaYaH begin with Yud, Hochma, and downward? The tip of the Yud, Keter, doesn't exist anymore. Why? Where do we begin? A complete HaVaYaH from Yud and below. He comes and says, a vessel means a deficiency. So, he says that when Ta'amim, the flavors or tastes, shines, the tip of the Yud, the Ta'amim of Galgalta shines. Was there a deficiency? No. That degree, there was never a greater degree than it. When the Ta'amim were refined, what's shown? Nakudot, dots. ARI comes and tells us, what is the difference between Yud, Hey and Vav, Hey? Yud is called male, Hey is called female. Vav is called male, Hey is called female. What's the difference here between male and female? Male is called a light that shines. That's called male, abundance. What is a female? A deficiency. There's no light there. Now, if you say that vessels, that letters are called vessels, are called deficiencies, called females, how do you say that Yud is called the female when you say that Yud is called the male?

RABASH (Source Text/Commentary): (38:12) So, he says this, when the Ta'amim, the tastes shines, is there a deficiency? No. So you find that in Keter, there is no deficiency there, no vessel. Afterwards, when the Ta'amim are refined, Nakudot shines, the dots. Nakudot that shines, it's called Yud, actual light, male. But there is already a deficiency there. So the Ta'amim are lacking in them after they departed all the Partzuf of Galgata. This is called Hey. And then he says, Partzuf AB, shown. When the tastes were shining, there was also no deficiency. When the Ta'amim are refined into Da’at, what was shining? Hochma of AB, he already calls it Vav. Because for what reason is there an expansion already? More deficiency. Meaning, he lacked what was shining there. We need to explain that. After the departure of Partzuf AB, there is no light there. That is called Hey. He explains it in the... He doesn't want to... I don't want to get into it now. I want to show you that there is a deficiency there between the Nekudot and that taste of Keter. But what he wants for itself, the land of Hochma in the vessel of Keter, that's three. Whereas here, three and four, that's why there's a difference between them. Again, slowly, I don't understand your question. What is written here? What am I saying here that you're asking about?

Student: According to this.

RABASH (Source Text/Commentary): (40:09) According to what? I'll tell you according to what. I'll say this. We have a rule. All the worlds, he says, are a seal and an imprint. As it emerged at the first time, in the first time, so are all the worlds sealed, imprinted, all the Partzufim. Therefore, he asks, why do we begin once, with speaking of the Sefirot? We begin with Keter, Hochma, Bina, and another time we begin with Hochma, Bina, Da'at, not from Keter. So he says, the first root that emerged from Partzuf Galgalta, I should have said, all the degrees extended after them begin from Keter, as it was there. He says no. Why? Because when the light shines in the vessel, there's no distinction between the light and the vessel. That's why I cannot say that all the vessels are extended from it downward. They're already called vessels. There are still no vessels yet. But after Partzuf Galgalta departed, empty vessels remained. So, when the vessels with their records were revealed in the first time, meaning in Partzuf Galgalta, so when we speak of vessels, even vessels of Assiya, we go by this order. So, I begin to speak from Keter, Hochma, Bina. Now, when can I say that it was for the first time that the vessel was impressed by the light that came now? That was in Partzuf AB. That for the vessels, in the form of seal and imprint for the vessels of Partzuf Galgalta. And what light was it? The light of Hochma in the vessel of Keter. That's why there's a law. When speaking of lights, the roots of the seal and imprint is in Partzuf AB. We speak of the light of Hochma, since the light of Keter wasn't there. And we begin to speak of vessels. When were there vessels? After the departure of the lights that was in the vessel of Galgalta, when there was a record of Keter in the vessel of Keter. That's why we speak of the vessels of Galgalta. And this we say even in the world of Assiya. What are you asking about this?

RABASH (Source Text/Commentary): (43:38) Again, he says, each degree, it's real vessels. The old vessels, not the new vessels. The new vessels can always be mixed. But the old vessels, that's what he says everywhere. The vessels are essentially the old vessels, not new vessels. So I'm telling you, when there was a coupling in Partzuf AB, reflected light came out. Where does Keter of Hochma shine? In Keter of AB or not? Is there a light of Keter in the vessel of Keter or not? Now, that Keter, Keter of Hochma, it shines in the old vessel. What did it have, Keter of Hochma or Keter of Keter? Keter of Keter is called Hochma, for it, not in its own vessel.

Student: And it illuminates?

RABASH: Each degree consists of two vessels. That's a law, that's an unbreakable law. From old vessels and new vessels. We speak mainly of the old vessels. The new vessels don't merit a name, they're mixed. That's one. Previously, first, Partzuf of Galgalta expanded. It shone lights in its own vessels. Then came the clash between inner and surrounding. There's a rule. Each new form has a new face, new discernment. We have Partzuf Galgalta where the record of direct light and reflected light shines there without anything. We have Partzuf Galgalta that received a clash of inner and surrounding from which the light departed. We always speak of the new form. This is why we learn that empty vessels remain in Partzuf Galgalta. Afterwards, we learn something else. That when the second Partzuf came out, it has the empty vessels of the upper Partzuf. It has vessels for itself, which it makes now, a coupling by striking, direct light and reflected light. The new light emerges now, which is called new vessels. Now, if I permit myself, if we say all the empty vessels of Partzuf Galgalta went to Partzuf AB, if the empty vessels, we still have Partzuf Galgalta, or they all moved to Partzuf AB. I can say they remained in Partzuf Galgalta and were filled, and I can say that they moved to Partzuf AB and were filled. What contradiction? We learn Partzuf Galgalta was refined. The screen and the records rose. Where to? To the Rosh of Galgalta, the head at the top of Galgalta. What was in the screen that went up? Records. Four of clothing, three of coarseness. Partzuf Galgalta made a coupling, and Partzuf Galgalta drew light. So, on which phase, three of coarseness, is AB called? Who filled the empty vessels? Partzuf AB, I’m asking, or Partzuf Galgalta? Partzuf Galgalta. On what coarseness? AB. This is what he calls the inner AB. What is the outer AB, the external one?

RABASH (Source Text/Commentary): (47:58) He says, we need to understand the benefit from the surrounding light that clashes with the screen because it wants to shine. Who doesn't let it? The screen of Tabur says, I don't want to receive. So he wonders who will receive the rest. What will eventually happen? What shone also departed, so what's the benefit? What did it benefit and what did he receive? He wants all the light to be, all 100%. We learned that even what he had, he lost. So, he comes and says, know that the screen of Tabur is always called the ending Malchut. What is the ending Malchut? He says, I don't want to receive anymore. That's why the light must depart as the surrounding light. What is Malchut of the Rosh? The Malchut that copulates, makes a coupling. What does it mean copulates? She makes a coupling by striking and says, I want to receive according to the screen. As much as I can bestow, I want to receive. And she receives. When we say, as much as she can receive in order to bestow, she receives, until she comes into the Malchut of Tabur, called the ending Malchut, meaning if she receives, it will be in order to receive. Those two things are clear?

RABASH (Source Text/Commentary): (49:58) Now, he comes and tells us, the surrounding light did a great thing. Malchut of Tabur, which is called the ending Malchut, meaning who says, I don't want to receive anymore, why? If I receive, I will receive in order to receive. Instead Malchut became the copulating Malchut. That Malchut later says, I do want to receive. What for? Because I want to bestow. How so? Because you understand that if he performs an act like that, and the surrounding Light benefits. So we say this, the screen of Tabur, called the ending Malchut, rose to the Rosh of Galgalta. She was incorporated with Malchut of the Rosh, called coarseness from below upward, who herself can make a coupling by striking. This is written in Part 3, Answer 210. We find…

Reader: We're going to move to the next part of the lesson.

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