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

Daily Morning Lesson: August 23, 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 6, in "Inner Light" of item 20. Before we begin with "Inner Light," we'll go back to reading the words of the ARI in item 20.

Reading: (00:29) 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 move to the lesson with Rabash.

RABASH (Source Text/Commentary): (02:06) The third phase of Nekudim is the true Guf of Nekudim. What is the true Guf? Meaning that they are below the Peh of Rosh, like the previous Gufim of the Partzufim of AK, or even due to the first restriction, are also called Guf. And they are called the seven lower Sefirot of Nekudim, similar to the corrections of Dikna that are below Shibbolet HaZakan, and extend the light of Hotem till the Chazeh, which is called the upper Mazal, and until the Tabur extend lights of Peh. Because the matter of the area of the upper one of this Dikna extends to the Chazeh, which is called the eighth correction, the upper Mazal. And the secret of the lower area of Dikna is called the thirteenth correction, which extends to Tabur. And because they are the seven phases that are the lower ones of Dikna, which are Zeir Anpin, including six Sefirot, HGT NHY, and Malchut, which is the seventh. And the upper area of Dikna is six Sefirot called Zeir Anpin, which extends from the Hotem of the Rosh, as noted in the previous parts. And therefore they end at the Chazeh, because from the Chazeh till the Shibbolet HaZakan is the place of Zeir Anpin. And the lower area of the Dikna is the Malchut, whose Kli is from Chazeh to Tabur, and therefore it ends at the Tabur. Thus far we talked with Dikna. Now we're talking about the world of Nekudim, which receive the same phase against it. I'll pause again. And by this, they are the seven lower Sefirot of Nekudim, which are Zeir Anpin, including six Sefirot receiving the upper area of Dikna, and Malchut receives from the lower area of Dikna. And this is where he says, the first three in them take the light from what extends from Histaklut Eynaim in the AHP from their place to the place where they connect in the Shibbolet HaZakan, where the GAR of Nekudim, the upper three of Nekudim, are the AHP, which emerges outwards from the Rosh, which are called Guf. Meaning they become vessels of reception upon the light which descends from above downwards, from Nikvey Eynaim of the first Rosh, similar to Shibbolet HaZakan, which receives from Nikvey Eynaim of the Rosh, the first Rosh of Dikna, which are AHP in their place; meaning the three upper corrections of Dikna which depend on the essence of the Rosh, and above the Peh, which are the two Metzarei Dikna from right and left below the Ozen, and the hair of the upper lip above the Peh from right and left are the second correction, and Orcha, which is free of hairs in the middle of the upper lip.

RABASH (Source Text/Commentary): (07:00) So, he says that in these three, called AHP, that are in their place, meaning that they're above the Peh, whereas the Malchut in them is more as far as from below upwards, in the manner of the upper Lechi and the Galgalta ve Eynaim, where the Masach, the screen in the Eynaim, which is the upper lip, belongs to who? To the first Rosh called YESHSUT, which is a true Rosh, which receives from the phase opposing it, the first Rosh of the Se'arot of Dikna. But the Shibbolet HaZakan, which is connected to the lower lip, is already considered Guf. But the AHP, which emerged outside of the Rosh, are due to the second restriction. It is known that every quantity of light that is in the Rosh of the Partzuf descends and is bestowed to the Guf. It turns out that all the lights of the three corrections of the upper Dikna, which are the AHP in their place, descend and are impacted, influenced—I'm sorry—are bestowed and connect in the Shibbolet HaZakan. And here he says that in the Shibbolet HaZakan, all the extension of the light of AHP in their place connects. Whereas in YESHSUT, it expands to the GAR of Nekudim, and that is until the Shibbolet. And from it, the GAR of Nekudim is taken. Remember all these things of the ARI. He divides for us between the upper lip and the lower lip. And he says that from the upper lip, it belongs to the Rosh of Dikna, whereas the lower lip belongs to the AHP of Dikna and is considered Guf. And the GAR of Nekudim, we learned, do not receive them but in the Shibbolet HaZakan, because from there, they begin. And it has been clarified at length that the GAR of Nekudim are not a true Rosh in Partzuf HaNekudim but rather the second Rosh, which are the AHP, which emerge outside of the first Rosh and take from the Shibbolet HaZakan. Here he says that from there, they begin, the GAR of Nekudim, and not from the Shibbolet HaZakan and upwards. He divides here, the upper lip being called Rosh. The lower lip, the Shibbolet, he calls it by the name AHP, which emerges outwards. And in corporeality, we see that there's still Rosh. This comes to imply to us what we say: that the AHP is only due to the second restriction. But in the first restriction, it's still a Rosh; whereas in the seven lower ones of Nekudim, which take below the Shibbolet, even due to the first restriction, are also considered Guf. And here he says, because from there, they begin what was in the Shibbolet HaZakan and above. Why? Because above the Shibbolet HaZakan, it's considered the first Rosh. And from there, they receive the first Rosh of Nekudim, which is YESHSUT, but not the GAR of Nekudim, which don't have a grip there, because they in their measure are considered Guf. That's clarified, and it's simple. There's nothing new here.

RABASH (Source Text/Commentary): (11:40) The lower seven Nekudot do not take but from what extends from the Histaklut and the lights of Hotem and Peh from Shibbolet HaZakan and below. Because it's been clarified that the seven Nekudot of the world of Nekudim are considered the true Guf of the Partzuf Nekudim, meaning the third phase. Hence, they receive from the opposing phase, from Se'arot of Dikna, also the third discernment here. And hence, they receive from below Shibbolet HaZakan, which are the two areas of the Dikna until the Chazeh, where they extend the Chotem. And from that, receives the Zeir Anpin of Nekudim until the Tabur, from which it extends from Peh to Tabur. And from there, she receives Malchut of Nekudim, which are, in general, the lower seven Sefirot. You're asking, what is Chazeh, what is Tabur? I'll tell you. He says a rule. In the world of Akudim, we learn that usually there's the Rosh of the vessels called Bina, Zeir Anpin, and Malchut. In Keter and Hochma, there are no vessels in general. The Kli of Tabur is called phase four, Malchut. The Kli of Zeir Anpin is called Chazeh. And the Kli of Bina is called Shibbolet HaZakan. That's how he teaches it in Akudim. Now, if we study the AHP of Dikna, the question is asked: from whose Dikna are we talking? From Dikna of SAG. Because each degree that was in the Partzuf AB takes from Peh below, from HGT of Galgalta. Moreover, it needs to receive from Peh below of SAG. But he wants to imply to us that because the place of the coupling was in the Eynaim of Rosh of SAG, therefore, they receive from the AHP of SAG. And because he wants to show us about the division of the restriction, the second restriction from Eynaim and up and from the Eynaim down, which is an additional thing about SAG, so he calls it Se'arot: Se'arot Reisha and Se'arot Dikna. We'll leave these words about Se'arot, but we will learn he's receiving from the Guf of SAG. From Guf of SAG extends from Peh of Rosh to SAG until the Tabur. That is called it's Kli of Malchut. And from the Peh to the Chazeh is called his Kli of Zeir Anpin. And in the Shibbolet, his Kli of Bina. That's in general.

Reader: We'll move to the next part of the lesson, and before that, we'll sing a song together.

Song: (15:44)

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

מי שולט במי

מי שולט במי

מי שולט במי

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם