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

Daily Morning Lesson. January 24, 2026.

Part 2: Recording of Rabash. Baal HaSulam. Study of the Ten Sefirot. Vol 2, Part 5, Item 1.

Reader: We will be reading now from a lesson with Rabash on TES. We are starting now part 5. It's in volume 2. This will be in page 291 if you have the Hebrew book.

RABASH (Source Text/Commentary): (00:21) Let's now start part 5. Here it speaks about the Ten Sefirot of Akudim in the second expansion called Partzuf AB, also called Mati and not Mati, expanding and not expanding. One, Know that since these Ten Sefirot that are called the world of Akudim are lights and branches that emerged from the Peh of AK, as mentioned above, and it is known that within that Peh itself will be the Ten Sefirot in her. Meaning in the Peh called Malchut there are Ten Sefirot. And the Tenth Sefira in her, Malchut in her, has ten roots of those ten Sefirot that will come out, which are called the world of Akudim. They are also called Ten Sefirot from Keter to Malchut, and they are roots to those ten Sefirot of Akudim that came out, for so it is in all the worlds. He says here that these ten Sefirot that are called the world of Akudim, no, we don't speak from the Rosh of the degree. We speak mainly about the Guf. Where is the Guf extended from? From the Peh of AK. Therefore, and afterwards he details and says the Peh itself that is called Malchut of the Rosh, there are ten Sefirot there. And in her tenth Sefira called the Malchut in her, her essence, there are ten roots of these ten Sefirot that came out, which are called the world of Akudim. What is this here again? He means the Guf. They are also called Ten Sefirot from Keter to Malchut. And who are they?

The Malchut of the Rosh. They are roots to these ten Sefirot Akudim that came out. For so it is in all the worlds, that everything is extended from Malchut. To understand this in two words, we need to say that we learned in the Rosh, there are nine Sefirot. There's Malchut, that doesn't receive. And upon her was a restriction, but Malchut makes a screen, a calculation, how much she can receive in order to bestow. And this is called reflected light. It follows that in Malchut alone, there are ten Sefirot of reflected light. In this Malchut, because she clothes upward, she expands downward to the Guf. It follows that Malchut of the rosh gives ten Sefirot to the Rosh. And Malchut of the Rosh gives ten Sefirot to the Guf. It follows that there are Ten Sefirot whose essence are called the Malchut in her. There she has ten roots that expand from her downward to the Guf. Now is it clear? The Guf, meaning emerges from the Rosh. The Rosh is called the root and the Guf is called the branch.

RABASH (Source Text/Commentary): (05:11) He begins to speak now about the first Partzuf and the vessels of all the Partzufim. He begins with the Galgalta of AK, and this extends in AB SAG in all of them. What is it, all of them? Malchut of Rosh, because she gives reflected light upward. Who gives? The essence of Malchut. She has nine Sefirot of reflected light that she gives from below upward. And afterwards, she expands from her downward. It follows that in Malchut, she has ten Sefirot for the Guf and also for the Rosh. Now let's see inner light. Malchut in her, there are ten roots. We've already learned the matter of the expansion of each Partzuf. The upper light first expands from a coupling by striking on the screen of the vessel of Malchut. The reflected light rises from the screen upward and clothes the ten Sefirot in the upper light. This clothing is called ten Sefirot of Rosh. Afterwards, Malchut expands through the reflected light that she raised to ten Sefirot from her and within her, from above downward. And this clothing is called Guf. And in the Partzufim of AK, they are called Akudim. You find that Malchut, with the ten Sefirot of her reflected light, they extend and emanate the ten Sefirot of the Guf through the reflected light that exists. In the essence of Malchut, with her own quality, she gives ten Sefirot of reflected light. And this is why her ten Sefirot are called roots of the Sefirot of the Guf. There it is written that there wasn't Rosh and there wasn't a Sof. You asked, we speak about, we speak from the beginning of the creation of the worlds. So shouldn't there be a Rosh? The answer is, there wasn't a Rosh because there wasn't a Sof. Thus we learn, what is the meaning of Rosh, receives in potential and afterwards receives in actuality. Why? Since there was a restriction that it's forbidden to receive, one must first make a calculation of how much he can receive. This is called Rosh, an afterwards expanse of the Guf. Whereas in ten Sefirot of in order to receive, immediately, it was in practice. Therefore there wasn't Rosh there. Why? Because there wasn't Sof. We always speak of ten. In the Rosh there are ten Sefirot. Until they came to Malchut. And Malchut is only one Sefira, receiving in order to receive. The one receiving in order to receive had restriction, doesn't want to receive. This Malchut brought out from within her Sefirot of reflected light. Who is this Malchut? It's the essence. And afterwards, she said, the Malchut in the measure of that she gives reflected light from below upward, this Malchut expands. So from who does he speak? From the essence of Malchut.

RABASH (Source Text/Commentary): (09:36) Item 2. It is written above, that when the lights departed to the Emanator, the light of Keter remained in permanent adhesion with the Emanator and did not descend again. In the second expansion, in Pertzuf AB, the thing is that it stood there below the Sefira of Malchut and the ten Sefirot called the root of Akudim. The roots of Akudim. All those ten Sefirot of Akudim we learned before are in the Sefira of Malchut. Which Malchut? From the general ten Sefirot of Peh, of Adam Kadmon himself. It follows that the Malchut in the ten above mentioned roots emanated these ten Sefirot called Akudim. The Guf is called who? Malchut of Rosh, their Emanator, to their Guf. What's written here? He tells us that Malchut of Rosh, oh no, that the light that was shining in the Guf departed. It rises to the Emanator, there are no places there, only above, below, is called according to the relationship, so there is a rule. Every branch stands below its root. From where did the light of Keter come to the Guf? From Malchut of the Rosh. When it rises upward, departs from the Guf where it should stand, below Malchut of the Rosh. Malchut of the Rosh is the Emanator. It follows that what he says, that it rises from the Emanator, as if it stands above Keter of the Guf and below Malchut of the Rosh. Why? Malchut of the Rosh is his Emanator. This is what it says here. Is it clear?

He says there that it is written above, when the lights departed to the Emanator, the light of Keter remained in Permanent adhesion with the Emanator and did not descend again. He explains the thing is that it stood there below the Sefira of Malchut, because Malchut of Rosh is called Emanator to him. Item 2 below, Stood there below the Sefirah of Malchut. It has already been explained that the first expansion of Akudim was on the level of Keter. Why? Because of the coupling by striking that was there in the screen, in the coarseness of phase four. It is known that that level of Keter, after it departed from the first expansion of Akudim did not come down again in the second expansion, it will never be again. Rather, it remained in its origin in the Emanator, meaning Malchut of the Rosh, which is considered the Emanator. To whom? To the light of Keter that shines in the Guf. As the ARI writes. It said that it stood there. Who? The light of Keter below the Sefira of Malchut, in the ten Sefirot called roots of Akudim. In other words, this level of Keter, that was in the Guf, after the refinement of the screen, the light departed, that returned to the Emanator. To which quality? Meaning to Malchut of Rosh, since it is a branch of Malchut. Therefore, when he returns - to who? Returns to the Emanator, he stands below her. Why? Because she is Malchut of the Rosh, the owner of the screen, where there is a coupling by striking and reflected light. Meaning Malchut of Rosh, since it is a branch of Malchut, therefore, when he returns to her, it follows below her, he stands below her. Another thing, we must know the difference between Malchut of Rosh, which is the owner of the screen, where there is a coupling by striking and reflected light, and the light of Keter that rose, which is the same light that had already been clothed in the vessel, but then departed from there, and is now considered light without a vessel. And remember this.

RABASH (Source Text/Commentary): (15:50) So, what is the reason? We need to remember that Malchut of the Rosh is called Malchut of coupling. Sefirot of reflected light that she gives. And the light of Keter that was clothed in the vessel, and now it is above the vessel of Keter. It has no vessel at all, and this is called that it stands below Malchut of Rosh. Where does that change happen? The light of Keter previously was clothed in the vessels, and now has no screen, it departed from the vessels. It stands below the Malchut of Rosh, light without a vessel. And remember this. Therefore, after we learn that the screen in the Tabur that rose to the Rosh is incorporated again in the screen of the Rosh. What happens here to the light of Keter that stands below the vessel without a vessel? We'll see afterwards. He explains. And behold, all the ten above-mentioned roots, their faces are downward, to shine in the world of Akudim. By whom? By that light of Keter of Akudim that remained there always under the Malchut of the roots. You find that all the lights that Malchut of the Rosh wants to shine now to the lower ones must pass through the lights of Keter. Also, the upper Keter of the roots, of the Rosh also yearns to bestow in Keter of the Akudim that rose there. Because the roots always yearn to shine in the branches, for they are their children. And they shine in them enough for the branches too who are their children to copulate and engender offspring. What does he want?

RABASH (Source Text/Commentary): (18:27) We'll see in Inner Light. What is written? All Ten roots in Malchut of the Rosh, their faces are downward to shine in the world of Akudim through that Keter. Meaning, and after the departure of the Akudim, the vessels of Akudim should still receive light from the ten Sefirot of the Rosh. But what? Meaning, in order to sustain them, which is a small illumination, sufficient only for their sustenance, for their persistence, for the vessels not to be cancelled. And that illumination they must receive through the light of Keter that stands below Malchut of the Rosh. For the rule is that all that comes and is bestowed upon the Paratzuf is bestowed through the Sefirot Keter of that Paratzuf. Why? As it is the upper root of those ten Sefirot. Hence, here to, although the light of Keter has already departed from the Paratzuf, nevertheless, the vessels cannot receive the illumination in order to sustain the above. In order? Because it was incorporated, except by the light of Keter that stands under Malchut of the Rosh. What does that give? We'll see later. And since... No, we haven't finished it. The upper Keter of the roots also yearns to bestow when the lights come down, look up, look above. Also the upper Keter, it's not Keter that was in the Guf, the upper Keter of the roots, it too yearns to bestow in Keter of the Akudim that rose there. For the roots always yearn to shine in the branches, for they are their children. And they shine in them enough to sustain them. What is enough to sustain them? So that the branches too, who are their children, will also copulate and generate offspring. Inner Light. The upper Keter of the roots also yearns to bestow and generate offspring. That is, besides the vitality that the branches receive from the light of their light of Keter that stands under Malchut of the Rosh, they have the roots, a yearning, the upper roots in the Rosh have a yearning to bestow upon their branches abundant illumination that is sufficient for them, so they can copulate and engender offspring. And that abundant illumination is bestowed upon them only through the upper Keter of the roots. Meaning through a coupling in the screen of Malchut of the Rosh, which bestows the light of Keter that stands under that Malchut, and from there it is bestowed upon the branches. What does he explain to us? Two things. One, small illumination in order to sustain the vessels comes from above, so it also passes through the upper Keter. The light of Keter that was clothed in the Guf was refined, which stands on the Malchut of the Rosh, and also the upper Keter wants to give it instead. So, it gives it a screen and reflected light, and it's called coarseness from below, upward, so they too can receive. That too they need to receive from the Light of Keter from under Malchut of the Rosh. So we should start item four.

קבלה מדיה

קבלה מדיה

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

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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