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

Daily Morning Lesson: October 17, 2025

Part 2: Lessons of The RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4

Reader: We are studying together with Rabash “The Study of the Ten Sefirot,” volume one, part four, item five. Before the study, we’ll read from Rav’s words to aim us to the lesson.

Reading: (00:32) I don’t think it depends on you seeing me all the time. If I take the recordings of Rabash — all our lessons with him or the conversations he had — I don’t feel any difference between being next to him when he was alive besides me, or listening to him through the recording. It depends only on my intention. But I’m ready.

(From the Daily Kabbalah Lesson, February 17, 2020)

RABASH (Source Text/Commentary): (01:34) So, we're beginning with page 213, item five. It says the following.

“There are no vessels prior to Akudim. Prior to the existence of Akudim, the upper light could not clothe in any vessel. That is because the vessels could not tolerate it. And the light did not clothe the vessels there until the expansion of that great light reached the phase of Akudim. Then the existence of a single vessel for that great light has been made. And there began a certain limitation of the light in Atzilut, which could not have been done thus far.”

So, what does it say here? That before Akudim, the lights could not clothe within the vessels. After Akudim was made, then a single vessel was formed. And then there was the limitation of the light, which could not be until Akudim was made. So, what is Akudim? This is what we need to learn, where there were no vessels yet.

Item 5, Inner Light. Akudim. “What is Akudim? Akudim are regarded as the ten Sefirot of the Toch, of the first Partzuf, of the reality that follows the first restriction, called Adam Kadamon. Prior to that, for the restriction, there was no Rosh, Toch, Sof in the upper light. But rather, the upper light filled the entire reality.”

This is what the ARI says. I'm repeating it. What does it say up here? What is Akudim? Toch. What is Toch? We learned that, about the Guf. He is being precise here. He says, before Akudim, meaning the Toch, before the Toch, there was a Rosh. And then he explains that before that, it is already called Ein Sof.

Student: There is no Rosh.

RABASH (Source Text/Commentary): (04:52) No Rosh. So we have to interpret it. Again, I'm repeating it again. Item 8. “Akudim are regarded as the ten Sefirot of the Toch, of the first Partzuf, in the reality that follows the first restriction. This Partzuf is called Adam Kadmon.”

This is why I'm saying Akudim, Toch. What does it mean? The first Partzuf that emerged after the restriction. Therefore, before the Toch, meaning in the Rosh, there was no limitation. So, he brings it as evidence that I bring when I'm talking following the restriction. Because before the restriction, there was no matter of Rosh and Toch. And even with Akudim, it is known that it is called Toch. I'm talking about the Partzuf which is after the restriction. It follows that before the Toch, meaning in the Rosh, there was no limitation yet. This is what he says afterwards, The ARI writes: “Prior to the existence of Akudim, before the Toch, meaning in the ten Sefirot in the Rosh of Adam Kadmon that precede the ten Sefirot of Toch of Adam Kadmon, AK, called Akudim, the upper light could not clothe in any vessel. This is thoroughly explained in part three, that there is no discernment of a vessel in the ten Sefirot of the Rosh, but only roots for the vessels.

It follows therefore; we said earlier that in the Rosh, the inner light and the surrounding light are one light. Whereas where do they begin to be distinguished, to be separated? In the Guf, where there is the limitation already. Then it limits. This is called inner light, and what goes outside is called surrounding light. Now we need to begin item nine.

Before the existence of Akudim, the upper light could not clothe in any vessel. Now, item nine below. So, he explains, what it means is, this refers to the ten Sefirot of the Rosh of AK, that the vessels can, because before there was no ability in the vessels to tolerate it. So, why? So he explains, item nine.

RABASH (Source Text/Commentary): (07:35) The reflected light that rises from Malchut upward is not regarded as a vessel of reception to the upper light but only as the root for a vessel of reception. As we learned, that by making the calculation in the Rosh of the degree, he can later receive. Thus, as much as Malchut of the Rosh expands and broadens to ten Sefirot, from it and within it, by the reflected light that overturns and descends from above downwards, it is considered that he does not receive necessarily. There are no vessels there at all. It is so because the reflected light rises there from below upward. And any clothing from below upwards indicates, below means the lower one that receives, and above means the bestower. When I say that the light comes from the receiver to the bestower, it indicates departure from reception,

that we don't want to receive. If the lower one doesn't want to receive, this is considered from below upwards, whereas if he doesn't clothe anything, so why do you call it clothing from below upwards? So, he explains, the reason we call it clothing is that the Ten Sefirot connect there and become a root for the clothing. This is why, on one hand, it is the root for the clothing, so the calculation that he makes in the Rosh that later on he can receive in the body. It follows that this is considered the root of the true clothing, but the root of the clothing, he calls it clothing from below upwards, so that the receiver gives to the bestower. What is called Guf, body? That he receives it from above, from the bestower down to the receiver, this is called clothing, that he already receives, the receiver is called vessels.

This is as the ARI writes, that the vessels could not tolerate it in the Rosh, the vessels did not want to receive, the vessels wanted just Malchut. The connection is that because he doesn't want to receive only on the condition that it is in order to bestow, then he'll be able to receive it later, that's clear.

Item ten, what does it say? Look above, there, the light could not glow in the vessel until the expansion of that great light reached the face of Akudim. And there, a single vessel was formed. Now let's go down to item ten. Until Malchut and the reflected light with her extend the ten Sefirot of the Rosh to the Toch, meaning this is called from above downwards, then a single vessel was made, meaning the vessel of Malchut. She extended, broadened, and received the entire amount of light inside her. The ten Sefirot of Rosh, meaning as much as was in the Rosh, which is considered in potential, that he said as much as he was able to receive in order to bestow, it was only in potential. But now he receives it in actuality. So, he says, these ten Sefirot are called the descent from above downwards and expand in the vessel of Malchut that broadened. He says, these are called the ten Sefirot of Akudim, or the world of Akudim. So what is Akudim? Precisely from the Peh downwards. What is in the Rosh he cannot yet call it Akudim. And he says, and then Akudim started, then Atzilut began to have the ability to limit the light. Because Malchut is the Sof of that vessel, which is regarded as the Malchut of the vessel of Malchut. She stands in the Tabur. She limits the upper light on its path from expanding from her downwards. The force of that limitation, of the Malchut that lets it expand from her down, which she makes Sof [an end], is called by the name of Tabur, or Chazeh. And from there below, it's already called the Sof of the degree. What is the Sof, the end? I don't want to receive. This is, who says, that I don’t want to receive, this is called Sof, end. It follows that there can be a limitation of the light. This is what if I receive, this is what I do not, which could not be so far, until Akudim. Item thirty.

RABASH (Source Text/Commentary): (13:39) Meaning that although Malchut of the Rosh also limits the upper light, we learned that in the Rosh, it says, this is what he will receive, this is what he will not receive, which is why a coupling by striking occurred there. So, why do you say that this limitation is done actually in the Guf, in the Toch? Indeed, this limitation and this reflected light, nevertheless, this limitation and this reflected light of Malchut of Rosh, I don't regarded as actual limitation but only as potential limitation. The Keter is like a primeval substance containing only the root of the four elements, but in potential, not in actual fact. It is therefore possible to call it Ein Sof and Emanator, referring to the ten Sefirot of the Rosh, called Keter. What he says that this is called, what he calls Keter means Emanator, refers to the Keter of the Rosh. We learned the rule that every degree is divided into five phases. The Rosh of every degree is called the Keter. From the Peh to the Chazeh, every degree is called Hochma. From the Chazeh to the Tabur, it is called Bina. And from the Tabur downwards, it is called ZA and Malchut. This is why he says, what he says there, that Keter is called Ein Sof, which is only in potential, not in actuality. He refers to the Rosh of the degree. If we are talking about the fact that he received nothing, therefore, we would call it Ein Sof. We could also call it Shoresh, a root for the four foundations or phases. What is the root? By making a calculation, a limitation in potential. He will receive that, but he will not receive this. Therefore, later on, there is the actuality of what we receive in actuality, what we don't receive in actuality. It follows that the limitation of the vessels that the Rav refers to is specifically in the Guf, but the root of it was also in the Rosh. But we do not actually receive there. This is why he says that in the Rosh there is no limitation. He says there in part two, answer 43. The question was, what is a screen? And so he says the following: “And the main question is, what is the difference between the screen and the restriction?” So, he says the following, this is answer 43: “The force of the restriction that emerges in the emanated being towards the upper light to stop it on its way from descending to phase four, meaning that from the moment that it reaches and touches phase four, and phase four is considered receiving in order to receive, immediately this force awakens, and it strikes it, and repels it backwards.” What does it say here? The force of the restriction that awakens in the emanated being, when it reaches him towards the upper light that he extended at, let's say, and it touches phase four in reception in order to receive, immediately this force awakens, the force of restriction, and strikes this light and repels it backwards. This force is called screen, and you should denote the difference between the state of the screen that is in the emanated being and the state of restriction within him. These are two completely separated matters, because the force of restriction done over phase four is directed towards the vessel in the emanated being, which is the yearning to receive. This means that because of the desire to equalize its form with the Emanator, it detained itself from receiving during this yearning to receive, because the yearning within him, called phase four, is an upper force, his desire to actually do good to his creations operates in the lower one, a desire and a yearning to receive pleasure and delight, and the emanated being cannot cancel it or diminish it a little bit, but he can only detain himself not to want to receive, even though he greatly yearns it.

RABASH (Source Text/Commentary): (19:39) Let's say, while fasting, during fasting, you're forbidden to eat. So, you can't say that his body will not be hungry because it's forbidden to eat. He's not the master of that, but only what the master, what he can do is not to let it eat, but the desire itself is not the master of it to say whether he's hungry or not hungry. This force of detainment, to not let it, always resides over phase four in the emanated being. When is it relevant to say that he detains his desire? He's hungry, but he doesn't let it eat. But if he's not hungry and you let it eat, anyway, he doesn't have any yearning for eating. So, when is it relevant to say that he detains when he has a desire to receive?

This is why it says that this force of detainment always resides over phase four in the emanated being, except when he draws new light. Then he necessarily must cancel this force of detainment, meaning the restriction in him. So then he uses the yearning, and this yearning for the upper light appears in him, that by that, by using the yearning, then he has the power to draw the light to him. Therefore, he cancelled the restriction so as not to use it, no, not to eat, and he says yes, he does want to eat, he does draw the light. And here, after he cancelled the restriction and he drew the light, the operation of the screen in the emanated being begins, because every yearning draws the upper light in wholeness as it was in Ein Sof, since it is an upper force, and the lower one has no control over it, he will diminish it, and therefore the light comes down in order to fill phase four. However, at that moment, when the light touches phase four, immediately the screen awakens, and it strikes the light, and repels it backward, because he wants equivalence of form. It follows by that, that he only, that he receives, but only the light of the three phases, meaning in order to bestow. And phase four, which is called in order to receive, does not receive it.

RABASH (Source Text/Commentary): (22:23) Thus you see that the operation of the screen applies only when light arrives after the force of the restriction was cancelled for some time. What does it mean for some time? In order to draw new light, as explained, and the operation of the restriction is eternal, constant, to detain himself, to not draw light. Thus the restriction and the screen are two completely separated discernments, and you should know that the screen is a consequence of the restriction. Here too, he says that every phase receives the phase, or the quality of Ein Sof. And we should say that every phase receives from Ein Sof, meaning just as in Ein Sof He was shining to the receiver in order to receive, in the same way every phase wants to receive in order to receive, as it was in Ein Sof. So why? Because this phase, this discernment is in control, but what we need to know is what to receive. In that, there is a distinction between the lower one to the upper one. Each one sees what there is to receive, but here we're talking in a way that it's all about the relation, and the relation is that each and every degree wants to receive from his will to receive, which comes to him from the side of the world of Ein Sof, which is called His desire to do good to His creations, which was shining also to his vessels of reception. Therefore, immediately the force of restriction, called the screen, awakens, and he doesn't receive it because of what he wants, but only in the three phases. Meaning, he makes a calculation of how much he's able to receive so as not to blemish the restriction. What was the restriction? Equivalence of form. He wants to be in equivalence of form and receive in such a way. This is called the Rosh of the degree. And then comes this limitation, which was in potential, not that he received or that he did not receive, but only down below when he begins to receive, this is called the Guf. Then we say that there is a limitation on the vessel. It follows that what the ARI says above, that as the ARI says that then after the light expanded in the Guf of the Partzuf, called Akudim, then this is from the Peh and below, then there began to be some limitation of the light. Where was that? In Akudim, called from Peh and below, which could not have been thus far. In the Rosh of the degree, there was a limitation, but it was in potential, it's not that he received or did not receive. But in actuality it begins in the Guf, this is called in actuality. This is what I receive, this is what I do not, then a vessel is formed. So, this means that before Akudim, the Malchut of the Rosh expanded and receded. This is called the Sefirot of Akudim. This is where Malchut receded. This means that the limitation started because the Kli is called Toch, and the limitation means the Sof. What she received only in potential, she cannot actually receive it. From where do we start talking about the vessels? Only in Akudim, which is called the Guf.

RABASH: (26:40) So, the question is the following: if we make a rule that all the Sefirot are extended from the world of Ein Sof, as we learned there about the four phases of the directed light, those same qualities apply once and for all. Meaning that there are three phases, which we call the first nine. Since phase three includes six phases, this is why we call them the first nine. And this is considered light. Why? Since the phase of the receiver was not yet born. Receiver in order to receive, so it will be a phase in and of itself. And the first time that this phase appeared, so this phase is considered the root of the emanated beings. This means that this Malchut is the one that attains. And before this Malchut, there is no attainment. This was done later also even though what we are talking about was in the world of Ein Sof. Why? Because there is no light without a vessel. Who can say that there is light? One who attains it. If no one attains it, who knows what exists? Therefore, how can we talk about the ten Sefirot? We should be talking only from Malchut onwards. So, he says that after Malchut emerged, then we can talk about the first nine. Meaning what Malchut attains, her elements, the things that made Malchut, emerge. It follows that the first three phases called the first nine, those three phases, Malchut attains how they are. It follows that phase four, within phase four, this is her own phase, which is called the yearning to receive in order to receive. And who created that? The desire to bestow. His desire to do good to His creations created this vessel that attained the first nine, which are called three phases. It is considered the three phases in Malchut. So now Malchut has four phases. And why before that, above Malchut, we don't know. What do we know? What she attained. This is what we are talking about. Therefore, which phase does she want to restrict? Her own phase, which is called phase four within phase four. Whereas the three phases that she attained, they are only vessels of bestowal. This is not yet regarded as receiving in order to receive. Therefore, when there was a restriction, the light had to depart only from phase four within phase four. And the three phases that she attained, it should have remained. What is phase four within phase four? Receiving in order to receive. And what she attained is that there are three phases. Malchut attained that as well.

Student: But how can she attain?

RABASH: (30:47) Well, she attained that the Sefira of Hochma is entirely to bestow. She attained that the Sefira of Bina is a little bit more of the MA. She attained in Zeir Anpin is a little bit more, because she attained it. What did she attain? That he is the receiver and he is the giver. We don't say that she attained herself, that she is the receiver in order to receive. She attained that in the first nine they do not become separated from the Emanator. Where do we become separated from the Emanator? In the receiving in order to receive. This is why we don't want to receive in order to receive. So he is asking: “Accordingly, light should have come out from what?” From the phase four within phase four. The phase three in four attained vessels of bestowal. So if the light lets divide, if that degree attained it, the degree can only have three, three phases should come first, over three phases. Therefore she expanded, she extended the light again for over four phases. But how much she attained is called wholeness. Not how much came, but how much she attained. Again, before she attained all four phases. That teaches us to divide. That's why it has to depart. The light has to depart from four phases and then she extended the light again in wholeness, which awakens the yearning and comes to the vessel of reception. Only when the light comes over all four phases, the force of restriction awakened and she made a screen. And she said, “I don't want to receive the phase four of itself, called receiving in order to receive. Even though I have great yearning from the side of the Emanator,” she wants equivalence of form. This means that the force of restriction awakened in her called the screen, Masach. And what did the screen do? Seemingly, calculation, how much you can receive from this in order to bestow. We call these three qualities, meaning what he does is bestowal, but not as it was there, the three phases, but only the differences, as I said before. Before that, Malchut received three phases, which are vessels of bestowal. And its own quality, or she had its own quality, its own phase. And she also attained those who created it who caused her to be. Now, who received them, who attains them? They say, in order to bestow. Therefore, if I say in order to bestow, in order to bestow is called in us as reflected light. The lower one wants to bestow to the upper one. Where did he get this power from? From the screen that detained it from receiving in order to receive. Except here, there's an addition of what was not there before. Meaning, we are speaking generally, but we're not saying that the three phases, three phases it received from the overall light and the phase four did not receive. Except we learn it differently. If she's not receiving in order to receive, only she receives as much as she can bestow, and how much she can bestow - there are many discernments there.

RABASH: (35:32) Again, what we have, these many worlds and many Partzufim. Who gives, who does this to us? The screen, as much as we can bestow, it gives us many discernments. That's why when we study, generally, the three phases, it doesn't mean anything yet. How much can she receive in three phases? This is what you should ask, understand? So what's it about? We use vessels of reception with the will to receive; therefore we use what? Not the three phases, the vessel of reception. Rather, just as the three phases say that they are not considered vessels of reception, now the Malchut, that makes reflected light, it's on the three phases, but it's not three phases, it's Malchut. Three phases are called light without a Kli, without a vessel. Therefore, the definition of the three phases need explanation here, not something abstract, three and four, I'll take one, three, I'll take three. This is only language. From this language, many things are intuited, things that we need to scrutinize and we need to clarify. What is Toch? It's, she says, “I want to receive because I wish to bestow.” This is called Toch, this is called inner light. Until it comes to the Malchut of Sof, as we learned, Malchut of Toch, called Tabur, which is called the reality of limiting the light. If so, what does the Sof say? “I don't want to receive.” Why? Because I want adhesion. They say, as long as he says he doesn't want, because of the light of Hassadim, then there's the light of Hassadim there with the illumination of Hochma, that's what you have there. She attains it in the Toch, there is Hochma, actually. Why did she say that she wants to receive, and here you only have illumination. By wanting and not wanting to receive, and because of adhesion, she receives.

RABASH: (38:09) What do you want to add on that? We learned four phases of direct light. What did we learn that we call Bina? Hochma, in its end, after receiving the light, then the branch wants to resemble its root, so it does not want to receive, it doesn't want; it wants adhesion, for that she received the light of Hassadim. Then we learned there was a light of Hassadim with the illumination of Hochma, called ZA. Why? Bina saw that without Hochma, you cannot live. Why? His desire to do good to His created beings was on the light of Hochma. ABYA wants, desires equivalence of form, that is why it seemingly invented this compromise to receive the light of Hassadim, and a little bit of Hochma, called an illumination of Hochma. And later came another push from above; His desire to do good to His created beings was not in ZA, only broadly, and she doesn't have it. That's why she went and she extended light broadly, called the light that fills all of reality, even phase four, and four as well. After receiving the light, like Hochma in its end, the desire awakened again for equivalence of form, to make a compromise, like Bina. But it doesn't work. She found a new invention, she will not receive in order to receive, not receive called restriction, only in order to bestow. She went and she extended the light in return, so that she can receive it only in order to bestow, which is what we call a line and a screen, from below up. Turns out, who made the restriction? Malchut, who is called the receiver in order to receive, she went and extended this light. What light? In order to bestow. Except it doesn't want it, it's called a restriction. If she does want it, it's called extension. This is the whole thing, that he who gives, if so, it comes out from the root of the screen. So we learned that the force of restriction that awakened is called a screen, and this gives you the strength, the force. What did we learn? After surrounding light came and canceled this force, then it doesn't have the power to overcome. It says that it goes up to the Rosh of the degree where this force still exists, and it receives, again, the power to overcome, the force to overcome, since she lacks the records. And she receives the force to overcome on a smaller degree. Who gives the power? The restriction.

RABASH (Source Text/Commentary): (42:21) Indeed, these words of the ARI are deeper than deep. I mean, to understand them, so it's a matter of understanding, for they pertain to the very root of the wisdom and its beginning. We must determine the difference between potential and actual. That the ARI speaks of, he divides between the ten Sefirot of the Rosh that clothe the reflected light from below upward, and the ten Sefirot of the Guf that clothe the reflected light from above downward. It is for that reason that the ten Sefirot of the Rosh are sometimes called, from the fact that they go from below up, sometimes they are called Ein Sof and Emanator, to the ten Sefirot of the Guf. What's the difference? There is a great difference in distance between the reflected light that rises from the screen in Malchut upward, from below up, clothing the ten Sefirot of the Rosh, and the reflected light that descends with the direct light from the ten Sefirot of the Rosh down to the Guf. It appears that they are opposite from one another, because the reflected light that rises from below upward, not only is it not regarded as a vessel of reception for the clothing direct light, but it even has in it resistance to reception. It is so because any from below upward, means that the light turns to the Emanator and not to the receivers. Again, from below it's called receiver, from above the bestower. From below up, the receiver wants to offer this light to the Emanator. He doesn't want to receive this light. However, the ascending reflected light still becomes clothing for the upper light. In other words, it becomes the root for the attachment of the upper light to the emanated being. Since the vessel of Malchut, of the Rosh, which raised that reflected light, is expanded and broadened by it from her and within her, and becomes a vessel of reception called the Guf of the Partzuf. It is so, because the ten Sefirot of the Rosh descend from above downward and expand and close from the bestower to the receiver and expand and clothe within her. Meaning, she attains it. You see that although from the perspective of their own quality, the ten Sefirot of the Rosh depart from coming into the vessel of reception, as this is the meaning of reflected light that rises from below upward, meaning to the Emanator and not to the emanated beings. Nevertheless, all the light that is actually received in the Guf is only from the ten Sefirot of the Rosh that expand in it from above downward, as explained below.

RABASH (Source Text/Commentary): (46:42) He explains to us that we should distinguish in the Rosh two discernments. One, the light comes to Malchut, and she doesn't want to receive it, she rejects it. In this sense, I can say that all of the light rises from below up, meaning all the light from below upward. Later, we say another thing - she makes a calculation, how much she can receive in order to bestow. And she says, “I can receive this, and the other one I cannot receive.” Meaning, what I cannot aim in order to bestow, that I should not receive. In that sense, on the one hand, she doesn't want to receive anything. Later, you make a calculation, what you can receive, but you haven't received yet. That's why we say that with this screen that rejects the light, we can discern two phases, two aspects. On the one hand, she doesn't receive anything. On the other hand, she says that she can receive it. It makes us think that later she goes and receives. The fact that she goes and receives in practice, in actuality, means where does it come from? From the potential. If so, we should discern, she received or did not receive in the Rosh. There's no wonder. In the Rosh, there was an action where she could not receive. What do we call a Rosh? Rosh is the root from which something is extended. If it's negative, why is it extended from the negative? From that, it's extended from the calculation that she made, where she does receive from below up. He says here that the Rosh is called Ein Sof and the Emanator. Why? Is there someone who attains it? So, he speaks from the Creator. Whereas the Guf already received something. We should talk about the created being. For this reason, the ten Sefirot of the Rosh are considered to have ten potential Sefirot, but not actual. It means that the actual clothing of the light in the vessels is not at all in the Rosh, but only the potential and the root from which this clothing will be extended. That is why the Rosh is called Ein Sof or Keter.

RABASH (Source Text/Commentary): (49:59) I conclude, what it says at the end of the page. Therefore, we can call the Rosh Ein Sof, an Emanator. Before that, the line that begins with “Tree of Life” below. The Keter is the primeval matter. The Keter is like a primeval matter that has the root of all four foundations or four elements, in practice and in actuality. What is in the Rosh? It is in potential. The Rosh is the root for the Guf. Therefore, he ends by saying you can call the Rosh Ein Sof, an Emanator. Meaning there is still no created being there. Who is the created being? The receiver who attains. Tere's no one who attains, that's what the ARI says. And the ARI says, then, meaning after the light expanded in the Guf of the Partzuf, called Akudim, the existence of a single vessel, so that there has been a great, certain limitation of the light in it, which could not have been done thus far. It means that before the Akudim, meaning in the Malchut of the Rosh, there could not be any limitation there, because when Malchut limits and raises reflected light in the ten Sefirot of the Rosh, this limitation is actual bestowal, since the greater the limitation, the greater the measure of bestowal. Because the limitation of phase four extends the level of Keter, and a smaller limitation, meaning only on phase three, extends only the level of Hochma, thus no limitation is discerned in the Rosh whatsoever.

RABASH (Source Text/Commentary): (52:14) It's a little difficult. We said, what is limitation in the Guf? Now, the screen of Tabur says, “I don't want to receive any more.” What is limitation in the Rosh? The same thing. “It's how much I can receive. This I can aim in order to bestow, and this I cannot aim.” He wants to say that limitation, meaning the screen, the screen is called limitation. He says the main limitation is to do in practice. In potential, what in potential will later expand in actuality, you find that this limitation is called bestowal. We lack a little bit of clarification on it. So we have to start item 40. Even though you don't see the ten lights only after the end of Akudim, what is the meaning only after the end of Akudim? We'll see item 40 below. Meaning, only after the two Partzufim, AB and SAG of AK, emerged and were revealed, when the light entered and departed the vessel ten times, when these entrances and exits created and distinguished the ten separate lights, as will be explained. Certainly the force of these ten lights, only because there was no light in them in the beginning, because the light was not limited in the vessel, its presence or reality was not apparent. What is the matter here? What does he want here? The ARI wants to tell us, since according to the rule, the lights divide according to the vessels. If he says Akudim means that there is no more than a single vessel, how can we discern ten lights, if there is no more than a single vessel? So he says that it was in potential. And when is it apparent, those ten lights? Only after the end, the completion of Akudim. Since in Akudim, also there is no more than one Kli. Even the completion of Akudim, he explains what is the completion of Akudim. Look at item 40. Meaning only after the two Partzufim, AB and SAG of AK, emerged and were revealed. Galgalta, AB, SAG - those are called Akudim. There, there was only a single vessel. So what does the three give it? So he says that the light, when the light entered and departed the vessel ten times, and these entrances and exits created and distinguished the ten separate lights, as it will be explained later. He says the following:

RABASH (Source Text/Commentary): (56:18) in the Partzuf of Galgalta, there was a single vessel, and in the Partzuf of AB, there was also one vessel, but it was present and not present. Whereas in the Partzuf of Galgalta, it wasn't present and not present, meaning the light departed, and when it departed, when it exited from the Taamim, and there was the clash of the inner light and surrounding light, the refinement of the screen began. The screen was refined, and afterwards the light did not come back. Whereas in the Partzuf of AB, it is called present and not present. The light departed, and then the light came back, as we will learn later. And in the Partzuf of SAG, he says that there, there is permanent “present and not present.” After the Malchut of SAG departed, again the Keter of SAG begins, this is why there, there are ten exits and ten entrances, even though there is only one vessel there, but it was sufficient for him to say that there would be a distinction of ten lights. Indeed, of course, the force of, or the potential of these ten lights was in them, to begin with. Item 50 below. This is before they expanded to Akudim, meaning in the ten Sefirot of the Rosh, where the ten Sefirot are only in potential, and not in actuality. So he says there that in Rosh of SAG, there were also ten Sefirot in potential, and it wasn't apparent, but only in potential. Let's look further, only because the light was not limited inside the vessels. So in item 60 he says, this limitation that Malchut limits up to here, it is allowed to receive the light. And from here onwards it is forbidden, and I will no longer receive, begins to manifest only through a coupling by striking, and the ascents of reflected light from below upwards. In the second look that comes after the clothing of the light in the emanated being, meaning after Akudim. However, the light is not limited by the first look in Malchut of the Rosh, and remember that.

And in part 5, in item 23, the ARI says, these four phases are the existence of the four letters of HaVaYaH. So he explains, why it is so. Because you know already that in the name HaVaYaH, it starts only from Hochma and below, and he explains in the “Inner Light,” HaVaYaH starts only from Hochma downwards, as it is known that the Yud means Hochma, the Vav means ZA, the first Hei means Bina, and the last Hei means Malchut, but the Keter is not implied in those four letters, but only in the tip of the Yud.

RABASH (Source Text/Commentary): (01:00:54) So why does the ARI says there in item 24, he says the following in item 24: And the reason is that down below in the ninth Sefirot, from Hochma and below, they have four deficiencies for the light. And this, in itself, causes calling this name in the upper light so that it can be called by the name HaVaYaH. Those four deficiencies. Therefore follows that the Taamim, the Partzuf of Galgalta, the coupling that was in the Rosh, expands to the Guf. This is what he says here. This limitation begins to manifest only through a coupling by striking and the ascent of reflected light from below upwards in the Rosh.

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