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

Daily Morning Lesson: August 30, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 6. #20

Reader: We are learning from "The Study of the Ten Sefirot," part 2. We are in item 20. We're going to read item 20 in the words of the ARI, and then we'll go into the lesson with Rabash. Item 20 in the words of the ARI.

Reading: (00:26) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 6. #20

20. The thing is that in this manner it has been explained that the lights of the Ozen expanded to Shibbolet HaZakan, and the lights of Hotem-Peh pass through there, as well. Hence, when the light of the Einayim of AK is extended through there, it must mix with them and take their light. Indeed, they are ten dots: The first three among them take light from what is extended from the looking of the Ayin in the AHP from their place to the place where they connect to the Shibbolet HaZakan. They receive them only in Shibbolet HaZakan because that is where they begin, and not from what is in Shibbolet HaZakan and above. However, the seven lower Nekudot take only what is extended from the looking in the lights of the Hotem and Peh from Shibbolet HaZakan downward. It is known that the Hotem reaches the Chazeh, and the Peh to the Tabur, and not from Shibbolet HaZakan upward.

Reader: We'll go into the lesson with Rabash. 

RABASH: (01:57) Now, we are learning three things at once. Look, on one hand, we learn that the world of Nekudim does not take the light from Peh below, like AB takes from the Peh below of Galgalta, but rather receives from the Eynaim and below. Accordingly, we understand that the world of Nekudim stands with their Eynaim below the Rosh de SAG and clothes these AHP. He didn't say it that way, but even from Peh and below, they don't clothe. Rather, where do they clothe? From Tabur and below of SAG. And this is for a different reason. Since they emerged, the coupling was upon the records that ascended from Tabur below of SAG. If so, here comes an addition that was in the previous Partzufim. Hence, on one hand, it's not from Peh and below; it's from Eynaim and below. They say: Ozen, Hotem, Peh, which is Galgalta, AB, SAG before the Second Restriction, they would expand from this place. Now, when he speaks of the AHP of Rosh de SAG, he calls it by the name Se'arot Dikna. Same thing. What does it mean it's the same? That Ozen expanded until Bina, until the Shibbolet HaZakan. Or Hotem, Peh expands from there below. And this is how he divides every Guf, the whole Guf, the whole body of Galgalta, AB, SAG. And now, when he says Chazeh to Tabur, what does he mean about SAG? They say that the roots extend from the coupling that was in Rosh de SAG. Or from the Shibbolet of Rosh de SAG. Or from Mazlin, with the Yesod of the Sium de SAG, with the Tabur of the Guf de SAG. But all these things that are called Tabur, lacking Shibbolet, we call them only by the name Se'arot, since here we're talking about the Second Restriction; hence he gives the name Se'arot.

RABASH: (05:02) Now, the world of Nekudim, which receives some Se'arot Dikna called AHP de SAG, we said roots. The first Rosh of YESHSUT receives from the Se'arot against him, and Rosh de SAG extends until the Shibbolet of Rosh de SAG and not from the Shibbolet and below. Where does he clothe below truthfully? From Tabur til Chazeh of the Guf de SAG. But where does it receive the lights in its root? From Rosh de SAG, the light of Ozen. Then, the GAR of Nekudim, which stand and clothe from the Tabur until the Sium of Tifferet, it stands Keter. And from the Sium of Tifferet of Yesod, they stand in AVI. In general, he calls them the second part, meaning that they have the AHP, which emerges from the first Rosh. Hence, where do they need to receive the lights of SAG, which was not in the Se'arot of Zeir Anpin, Malchut. And they already, where he says Ozen is called Rosh — if so, there's no Hotem Peh. So this actually receives from the Guf. But because they're also in the Rosh, due to the Second Restriction, they're a Guf. But due to the First Restriction, we do not distinguish between Galgalta ve Eynaim and the AHP, so they need to receive in the Rosh. Where? From Se'arot of the upper Safa. And then they receive from the lower Safa and from Shibbolet. What does this show? That there's another aspect of the Rosh that is taken by the light of Bina, like Galgalta ve Eynaim of YESHSUT. Whereas the Guf of Nekudim that wants to receive from the Guf of the true SAG, where its root is, in the Peh of Rosh of SAG and below, called here by the name Se'arot, and the upper Mazal, and the lower Mazal. They are the roots of the vessels from the Shibbolet of the Chazeh and Tabur. There is another matter there. Because Keter and Hochma have no vessels, this is another matter. Therefore, Keter and Hochma, there's no expansion. Bina, there's an expansion until the Shibbolet. That's another matter, and for another reason there. It's because they're lacking coarseness. And therefore, he says that from Keter and Hochma, we don't talk of it at all. But if we talk from Rosh, we don't speak only of the Guf. And so he says Keter and Hochma, there's no expansion in the Guf, which is fine. But we learned that Keter and Hochma in the Guf also. And the matter of the vessels, it's hard to understand in all these places. I told you the ARI arranges for us… look, the world of Atzilut, Tvuna of Atzilut, which is called the first Hey of HaVaYaH, not the Yod of HaVaYaH; the first Hey of HaVaYaH. He says that it was a complete Partzuf; he has five Partzufim, Bina alone. It has one HaVaYaH: Yod, Hey, Vav, Hey. For who? For Tvuna. And he says, from Keter, Hochma, we cannot speak of; only start to speak from Bina. So this Bina is the Partzuf of Tvuna. There's HBD HGT NHY there. From them, Hey, there are three lines, Dalet is a short line, and that's HBD HGT NHY. That's what we learned in HBD HGT NHY. And here we learned in the last Hey that it's HBD HGT NHY. And here too, he says, in Keter, Hochma, we don't speak. This is already another matter. From the opposing aspect, we can say, as we learned, Keter, Hochma are called the upper force upon him. Keter is called the desire to bestow. And phase one is called the upper force upon it where the lower one doesn't do anything, and the vessel and the light come from the side of the upper one. Hence we talk, we relate it to the lower one, but it's lacking a clarification here.

RABASH (Source Text/Commentary): (10:18) He says, the light of Ozen extends to the Shibbolet. That's what he says: the light of Ozen that extends from the Shibbolet, Keter Hochma, Hochma remains in her place, and there's no, there's no expansion. Only Bina expands until the Ozen. And how is it? Because Ozen expands until the Shibbolet, as if it divides the Shibbolet to two discernments. He doesn't imply it, but it's difficult. How do they explain these two places? The light of Hochma, in its place, it doesn't come out. Phase four is called Tabur, phase three is called Chazeh, phase two is called Shibbolet, and by that, we're done. And when the line expands once more, and it expands, but it will be an expansion like it should be — not enough coarseness from phase four of the four phases of direct light. Many times you think that sometimes, even if there's no… it's upon the coarseness of root. Many times when there isn't. But this too he tries to imply here; meaning we need to be in a coupling of Mochin, and there isn't. So we say that sometimes there isn't, even though there sometimes is. But there is, and there's nothing, like there's something that others need to have there. Let's see what's written above. It turns out in 21, that the three Nekudot, GAR of Nekudim, take illumination for the sake of their vessels from the three lights, which are the AHP in the Shibbolet. Meaning it's already considered Guf due to the restriction, the Second Restriction, but ZAT, they do not take but from two lights only, which are Hotem and Peh, from the Shibbolet and below and to the Tabur, because the light of the upper Ozen already concluded and was sealed with the Shibbolet HaZakan. And if so, what is he writing here? What is the… But I'm trying to say that the light of Ozen is no longer being spoken of. Se'arot — we're speaking about the light of Ozen. And the light of Ozen, the light of Bina, was thrown to the Peh. Then, Shibbolet and below the Guf, there's no expansion. And therefore the three upper Nekudot's illumination is greater than the lower seven. That's simple: a greater degree. The upper, the upper Ozen light already ended and was sealed in the Shibbolet HaZakan, because these three vessels are considered from Tabur and above, as they were made due to the departure of the lights, which are called Nekudot. And the departure of the lights, Malchut to Zeir Anpin, the vessel of Malchut from Tabur and to the Chazeh. And where the light of Zeir Anpin departs, it becomes a Kli of Zeir Anpin from the Chazeh to the Shibbolet. And when the light of Bina departs, it becomes a Kli of Bina in the place of the Shibbolet. Where do we learn this? In Galgalta, AB, SAG, and Akudim. And it turns out that due to this, where the light of Bina ends in the place of the Shibbolet because it does not have a Kli below the Shibbolet HaZakan, and this is due to the coarseness of the four phases. And the light of Zeir Anpin ends in the Chazeh, and the light of Malchut in the Tabur. It says that the light of the upper Ozen already ended and was sealed in the Shibbolet HaZakan. This rule here, he says in Akudim. It was hard for us to understand this, because here he means that the Shibbolet, the Shibbolet belongs to the, belongs to the Rosh. Because it explains that we need to say that the Shibbolet is already Guf. If so, what is the… If it's not called Guf, what does it mean that it's expanding? Here we understand why it's called expansion, because the AHP is already called Guf. But there, in Akudim, how do we learn that the Shibbolet is already called the Kli of Bina?

RABASH (Source Text/Commentary): (15:00) If the Shibbolet is called Rosh, or, well, it's a little difficult. And there's another reason he's asking like this. Here, what he's asking, here he's saying that phase three is called Chazeh. And the Partzuf Galgalta below, that was refined in phase four, and there's no real coarseness; the Malchut descended to Chazeh, which is phase three. He asked, and we learned, in the world of Atzilut — we'll take as an example the world of Atzilut — we learned like this: that the internal Partzuf of Atzilut is called AA. Its Rosh is Keter, Hochma. So, let's say that it is Keter. Every Rosh is called Keter, from the tip of the Yod. From Peh to Chazeh, it is called GAR de Bina, and that is upper AVI, and this is called AB, and that is called Yod of HaVaYaH, and this is called Atzilut. And it's called upper AVI. From the Chazeh below, it's called the first Hey,  Bina. From the Tabur below, it's called ZON. This division, not necessarily in Atzilut, which is the Second Restriction, for also in AK, in the inner Partzuf of Galgalta, we also give this order. Later we learn that before the First Restriction, there was a Sium in Tabur; due to the Second Restriction, it became in the Chazeh. And he brings evidence from the Zohar. There he says, like this: Et Krum HaChadda B'metzayit Mo'i Deban G'ayu Pasiq Me'ilah LeTata V'Shayiv Me'ilah V'Yid LeTata, in Aramaic. So, what is in the middle of the Chazeh? If we say the Chazeh is called phase three, what connection does it have with Chazeh?