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

Daily Morning Lesson: June 20, 2026

Part 2: Baal HaSulam. Study of the Ten Sefirot" (TES). Vol. 2. Part 6. #5.

Reader: Dear friends, we'd like to remind you again, every Saturday morning we're going to study with Rabash from TES, Volume 2, Part 6. Before we enter the study, let's hear the Rav explain the importance of Part 6.

M. Laitman: (00:20) It's a very important part, very internal. I'd say that it's in the center of all the 16 parts of TES. Why? Because it discusses the topic of the beginning of the connection, the system of the connection between the vessels of the created beings that still didn't come into the light and the Creator. And here we can start understanding the form of connection, the need for connection, what happens to the vessels that want to connect, what qualities they need to have, that they need to be cooked with, and how the Creator relates to them, how they should relate to the Creator, and what exactly this connection that we're going to learn about throughout this part. It connects them together, connects them in a way. There's shattering, rejection, a lack of reception of one part on account of the other part. We already start seeing here the contradicting qualities between these and those, and here's where we start seeing creation, the forces of creation that are in it, and how we need to understand it and bring it into connection and balance it through connection to mutuality above all the contradicting forces. 

That's why this part is very important. We will try to study it as much as we can understand it and feel it. Usually, it's not too easy to go through. Usually, it takes a few years. You study it, then you let go, then you come back, then you let go again. That's how we used to do it with Rabash too. But there are people that get it easily. And there are some people that it's difficult for them to grasp this. And it doesn't mean anything on the general advancement of people on their spiritual process and the general inner correction of the soul. 

But still, we need to learn it and to try somehow to adapt ourselves to what we're going to learn about. What else can I say? There are parts of this that are completely not clear. There are parts that are grasped easily. And this is how we're going to see it. The main thing is to understand in a general way what we're talking about. What Baal HaSulam and all the Kabbalists, actually the Ari and his Tree of Life, want to explain to us. 

What connection has to become between the created beings and the Creator through the system called the world of Nekudim, that actually it's talking about here in this part. I'd say that this, for the first time in this world, in studying the spiritual system, we meet the responses of the created being, the world of Nekudim, on the bestowal from the Creator, the light of Ein Sof, that it'll be clear to us as much as they both come from distant opposite places. And these have to still connect with those in a mutual connection in order to reach the end of correction to the complete connection.

M. Laitman: (06:01) So the beginning of this connection starts, well, you could say that in the light of, in the world of Ein Sof, where the restriction took place and the screen reflected light, the coming out of the Partzufim of the world of Adam Kadmon. 

But here we are already talking about the response of the lower one, the created being, on the upper one's bestowal, the Creator. That's why it's very important for us to understand these principles. Whatever won't be clear, you can ask. We're going to enter this with patience and try to, man, I'll hope as friends, and this way all of us advance. It's not too bad if you don't understand it so much and you can't grasp it from the beginning. There are people that instantly get into this study. 

There are people that can't understand it for a long time, and they hear no more than that. But gradually it all works out because we are starting to touch the structure of our soul. Here it's not the soul yet, it's still not the world. We still don't have all the vessels and actions and components of the soul of Adam, but still it's a preparation. It's elements of the inner spiritual structure we have.

Reader: We are learning from the Study of the Ten Sefirot, Volume 2, Part 6, page 395 in the Hebrew edition. Words of the Ari, starting from item number 5. Let's get into the lesson with Rabash.

RABASH (Source Text/Commentary): (08:17) Well, let us learn item 5. First, the tastes of SAG were extended. What are the tastes of SAG? Which is AHP through its Tabur. The tastes are emanated from the coarseness of two and below, which is AHP through its Tabur. The tastes did not expand more than the Tabur. Afterwards, it did not bring out the rest of the phases, that is, the world of Nekudim. It did not bring them out, since they are clothed inside MA and BON. Here, we need to explain as follows. For the tastes expanded, it did not bring out the rest of the phases, meaning the world of Nekudim. Why? First, there needed to be an action, where the SAG would expand below the Tabur into MA and BON. This is what he says, since they are clothed inside MA and BON. First, the vessels of SAG had to expand below the Tabur and fill the empty vessels of Galgalta. That is, the lights of the general AHP, of which only the Se'arot are extended from the AHP of the general AHP, became revealed. The rest of them are concealed inside the general SAG. These words are very difficult to explain. What does he say here? First, the tastes of SAG were extended, which is AHP, through its Tabur, meaning that initially, before the branches of the general SAG emerged, meaning the world of Nekudim, that is, the Se'arot of the Rosh and Dikna, the tastes, the Ta'amim of SAG emerged, which are the level of Bina and ZON, the level of AHP, from Bina and below, which are the phase of direct light and mercy. Why the tastes expanded only through its Tabur? He says, see there, he writes, he says, there is also the phase of male there, which is phase three of clothing, whose level is up to Hochma. And yet, even though there is phase three of clothing there, it should have been AB. Nevertheless, he calls the Partzuf not by the name three, but by the name of Bina and below by the name of AHP. Why? Because primarily the light and the level are regarded as the phase of female. Not from the point of view of clothing, which is male, since the whole expansion into the Guf is only from the phase of female, from the quality of coarseness, which has phases of coarseness of extension. And it says the female has only the level of AHP from Bina and below, which is the level of Bina. Therefore, it is called AHP. And the reason it ends in the Tabur has already been explained there.

In this passage, he wants to explain what the Ari says, that the tastes of SAG, Ta'amim, are called AHP. But we learned, what are tastes, Ta'amim? The first expansion. And we learned that in the first expansion, there is phase three of clothing, which is called Hochma. 

So, why does the Ari say it is AHP? Answer. Since clothing has no expansion in the Guf, primarily what we speak of, what is revealed in actuality in the Guf, therefore the main expansion is only from the quality of coarseness. And since its coarseness is only phase two, which is Bina, therefore he says it has AHP, meaning from Bina and below, but he does not explain AHP, why? Because that is not the main part of the degree. And what we say, that it also has AHP in the Guf, level, phase three of clothing, this is only a quality of incorporation, where two incorporates with phase three, therefore when phase two expands, phase three also shines there. But the main expansion is two.

RABASH (Source Text/Commentary): (14:02) Now, why do the tastes, the Ta'amim, expand only through the Tabur? This has already been explained there. Because of this incorporation of clothing, it caused it to be able to expand further than AHP itself. What is written about? Afterwards, it did not bring out the rest of the phases. Why? Since they are clothed inside MA and BON. What does he tell us? Where is it called MA and BON? Below the Tabur. What does he say above, where do they expand? Through the Tabur. What does he say, since they are clothed inside MA and BON? 

The meaning of these words has no connection. Next he says, as the light of the general AB, of which only the Se'arot that are extended from the AB of the general AB, became revealed, the rest of them are concealed inside the general SAG. What does he say? What connection is there between these matters? Let us see what he explains below. They are clothed inside MA and BON. Therefore, it did not bring out the rest of the phases. 

So are the words of the Ari. And it has already been explained above, for AB did not return and fill the vessels that were emptied from the Tabur and below in the inner AK once more. Because AB does not have a screen on phase four. If so, who would go down below the Tabur and see what it has to receive? It does not have the force of the screen to say what I can aim, I do not want to receive even though I desire to. Therefore, it was forbidden for it to descend below the Tabur, and therefore it cannot shine from the Tabur down, which is the place of phase four, since it cannot aim on it in order to bestow. Therefore it is called Ten Sefirot of Sium, the ending, which says I do not want to receive. Why? Since it cannot aim in order to bestow. 

Thus, the vessels of ZON that are found in the inner AK from the Tabur down remained without lights, AB did not fill them. However, afterward, when Partzuf of SAG expanded, its nine lower Sefirot, called Nekudot of SAG, which have only the level of the light of Bina, and the light of AB, phase three of clothing, is no longer there, since on this light, on Bina, there was no restriction, because they are not involved in reception. They descended below the Tabur of AK, and filled the light of ZON that are there with light. 

It is written that it did not bring out the rest of the phases below the tastes of SAG, which are the lower nine Sefirot of SAG, since they are clothed inside MA and BON. What does it say? This means, as explained, that the lower nine Sefirot of SAG are clothed in ZON that are below the Tabur of the inner AK, which are called MA and BON. Remember these words, for the matter of the clothing of the lower nine Sefirot of SAG and the inner MA and BON that is said, is fundamental for everything that happens in the world of SAG. It doesn't explain further. Five.

RABASH (Source Text/Commentary): (18:33) First, the tastes of SAG were extended, which is AHP through its Tabur. Afterwards, while there were only tastes stemming, it did not bring out the rest of the phases, which phases the world of Nekudim that is brought out afterwards. Why? Why did there first need to be an illumination of the second restriction? 

Therefore, first, the Nekudot of SAG had to descend below the Tabur and they clothed themselves, since they are clothed inside MA and BON, below the Tabur of AK. And afterward, they ascend back. And afterward, the world of Nekudim emerges. So, as the lights of the general AB, of which only the Se'arot that are extended from the general AB became revealed, and the rest of them are concealed inside the general SAG. What's he saying? We are speaking of the tastes of SAG, the Ta'amim. And it tells us that they expand through the Tabur. How can it bring out below the Tabur? It has nothing there. 

We learned that after the Nekudot of SAG descended below the Tabur of AK and mingled with the MA and BON of AK, through this, the second restriction occurred. Afterwards, when the last phase ascends to the Rosh of SAG, it is lost. There was a coupling in the Eynaim. There, SAG has coarseness of two. Here, there was coarseness of one. And the lower Hey in the Eynaim. From the Eynaim upward emerged the Rosh of the degree. From the Eynaim downward, the Guf of the degree. And since the restriction is not apparent in it, therefore, he calls it by the name of Se'arot, meaning the new degree. 

The new coupling that was in the Rosh of SAG on phase two of clothing and phase one of coarseness, is not apparent in SAG itself, but is considered as Se'arot, in the order of Se'arot. 

Now, above the Eynaim, above the place of the coupling, which is called the Rosh of the degree, it's called Se'arot of AB. Why? We shall see shortly. And below the Eynaim, below the place of the coupling, it is called the general SAG. The question is, if the coupling was on two of clothing and phase one of coarseness, why does he call above the Eynaim the general AB? And below the Eynaim, the general SAG. And then, first, I will arrange the source, and then we can learn the result. What am I saying here? What did I explain here? Since above the place of the coupling, it is called Rosh, Rosh. There are no restrictions, apparently. It turns out that the Se'arot of the Rosh received, they are like the tastes, Ta'amim of SAG, meaning AB, where this coupling neither adds nor detracts for them. That is just as I learned that the coupling in the Rosh of Galgalta on coarseness of phase three, from which AB emerges, how do I call the place of the coupling and above? AB, or is it Rosh of Galgalta? Rosh of Galgalta. 

Similarly here, when I say coupling was made on phase two of clothing and phase one of coarseness from the Eynaim, from the Eynaim upward it's called Rosh, which Rosh, this is the AB of the Ta'amim of SAG, the upper phase three, phase three of clothing and phase two of coarseness.

Reader: Let's go to the next part and sing a song first.

Song: (23:26)