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

Daily Morning Lesson: September 6, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 6. #39

Reader: We are reading from "The Study of the Ten Sefirot," volume 2, part 6. We are in item 39, starting with the words, "Indeed, the light of these ten…" Before we enter, Rabash will read the words of the ARI, item 39.

Reading: (00:34) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 6. #39

39. Indeed, the light of these ten Nekudim was great, and the upper light was also added to them. However, they did not have the strength to receive, and then those vessels died, meaning descended to the place that is now Beria, and this descent was their death. However, this is only in the seven lower Nekudot, since the GAR had strength in their vessels to receive their light, and they did not die. Rather, the seven vessels of the lower seven are the ones that died and descended to the place that is now Beria, and this is their death. Indeed, the time of their death was when they emerged as Nekudim. It is so because when they emerged from Akudim, where they were incorporated together in the Keter, from which they emerged and were divided into ten Nekudim, then was their exit, and they promptly died, as it is written in Idra, “Like those sparks that the craftsman crushes with iron, and sparks come out and are instantly quenched.”

Reader: Let's move to a lesson with Rabash.

RABASH: (02:24) We need to understand his explanation. What is the difference, I'm saying, the vessel connects, or is it only an illumination that comes from above? We need to think about these wordings. They say, life is difficult. What's difficult? We say, from the side of the restriction, the restriction is not canceled. You're listening? The restriction itself is not canceled. It's not. It's canceled. Only to the extent that there is illumination in the vessels, are they completed by that. Think. Some are saying the second restriction is canceled. If the restriction is canceled, then there are vessels of reception. I have to say that the vessels connected to… so it says, no. What do we need to understand? What is the difference between them? On the one hand, I'm saying the second restriction was canceled. On the other hand, I'm saying it's not canceled. So we should study. There's nothing to ask about that. Only to ask, what is the difference that I'm saying? The illumination changes, not the vessels. But he explains it to you: in regards to this relation, it cancels; in relation to this, it doesn't cancel. What are you asking? We need more words. So afterwards, we'll be able to explain some more. So what's the difference in what I'm telling you? Only there illumination of Keter and YESHSUT reached Hochma and Bina when they returned to the Rosh. But the vessels did not change their place. This explanation is missing, not your questions. Where should we start?

Student: And when it emerged?

RABASH: What? When he came out? More. What is the difference when I'm saying that the restriction is not canceled, to the extent that the illumination comes down, by which the light can shine, whereas when they do not come down - “yes” and “no” together. It is more difficult to be with this. According to this, what is the meaning of what we learn, that the second restriction is not canceled? Maybe also that the illumination does not come down.

Student: In Atzilut?

RABASH (Source Text/Commentary): (04:56) Yes, even. Let's summarize. He tells us, in the world of Nekudim, when we always learn that the second restriction is not canceled, not on the vessels, only the illumination comes down from above and connects to the AHP. Now, when we learn, in the world of Atzilut, the second restriction is not canceled — and what do we learn there? GAR of the light raised AHP. What is the difference here? The second restriction is not canceled, and here the second restriction is canceled, and here it says the second restriction is canceled, and here it doesn't — so what's the difference? Maybe we should say, he's speaking about the illumination. The illumination comes down, meaning Galgalta ve Eynaim connect by the power of the illumination. The Keter connects with the illumination of AHP. These are also words without understanding. He says this: 

"Indeed, their time of death was when they came out as Nekudim." When they came out as Nekudim, there was death. "But when they came out from Akudim" — what is Akudim? — "which is their being together, incorporated in Keter, from which," from Keter, "they emerged and were divided into ten Nekudim. And then," when they come out from Akudim, "then was their exit, and they died right away." So what should we understand? What Keter is he speaking of? He says, when they were… what is Akudim? Their being together in the Keter, incorporated. 

Which Keter are we speaking of, that it was there and it was called Akudim? Whereas when they come out of Keter, they died. Which Keter are we speaking of? We never heard that there is a difference, who comes out of Keter and not from Keter. What is he saying? "When they come out of Keter, then they are divided into ten Nekudim," dots. We can interpret it this way. 

First, when they were incorporated in Keter, they're still incorporated. When they come out of Keter, they're divided into Keter and the other nine phases. I'm not adding to say that when they come out of Keter, they're divided into ten dots and remain with the vessels of Keter — that's eleven. What does that mean? Either yes or no. Why? We always learn, ten Nekudim are Keter, Hochma, Bina, and the bottom seven. Here we see that there was Akudim, it was in Keter, all ten were incorporated together. It's called Akudim, fine. From there, from Keter, they came out with Akudim and divided into ten dots, Nekudim. The question is: with the phase of Keter, they are ten together; outside of Keter, they're divided, so Keter is a part of them. What does he mean? Let's see what he explains below. 

"They come out from Akudim and are divided into ten Nekudim. Then was their exit, and they died right away." He explains, initially, all the lights came and were incorporated in the vessel of Keter of Nekudim, meaning the upper one contains the lower one. This vessel is still regarded as Akudim. Why? Meaning, it's Partzuf SAG. Why? Because it has, in Keter, we learned, two of clothing. Two is called Bina, and Bina is called SAG. It has the self of the light of Ozen, as we learned.

RABASH (Source Text/Commentary): (10:03) Afterwards, he says that they came out from the illumination of Yesod of AK. NHY of that Keter, expanded into AVI. This is difficult. AVI returned to face-to-face and made a coupling on the MAN of the bottom Hey, which is as a dot that Abba took, and the great coupling is done by way of looking of the Eynaim of AVI at each other, as we explained, as written in its place. Then, when that great light expanded from above downward to the vessels of Nekudim — ay, ay, ay — meaning to divide into ten Nekudim, because each vessel and vessel was made of ten. Look what's written here. Then, when that great light expanded from above downward to the vessels of Nekudim — it's already the Guf, the bottom seven. 

What does The ARI say? Divided into ten Nekudim. Does he refer to the bottom seven? Again, we should remember the rules we learned here, in NHY of Keter. The cancellation of the Achoraim, the posterior of Abba and Ima in the bottom seven. I need to understand that he should explain to us, when was the breaking in the bottom seven. He says many explanations about that. One, it was in Akudim, meaning in Keter, incorporated in ten. When they came out of Keter, they were incorporated in ten Nekudim. Then was their exit. According to that, there was still no exit. Again, there is no place. What is an exit? When they were revealed, expanded. So what does it mean? The bottom seven. How does he say? Were divided into ten Nekudim, ten dots. Dividing into ten Nekudim, means that each and every vessel in itself consisted of ten. That's already a different explanation. Not as I asked before, if there was ten or there wasn't ten in Keter at all. 

RABASH (Source Text/Commentary): (13:05) Let's speak a little bit, not from the text. We have a rule. If we are speaking of some degree that is divided into GAR and ZAT, then you already have ten dots or not? So I will ask myself, what are the GAR, who are the GAR of the bottom seven of Nekudim? AVI, Keter too. Only AVI, not Keter. It's already called Rosh, are they expansion of Keter, of AVI? So I know that the breaking begins from the time of the exit, of the emergence of Gadlut of AVI, but Keter is not counted. They do not come out of there. Then I can say, ten Nekudim, when they come out of Keter, AVI will be the GAR and the Guf will be the ZAT. Now you already have ten. He explains differently. He explains that each and every vessel in the bottom seven consisted of ten. What is the calculation? Look onwards.

 As it is known, regarding the 320 sparks, therefore they immediately broke and died, like the sparks that clash, that the craftsman sends out when he hits the iron with the hammer, and sparks come out and immediately quench. And they are 320 sparks, because each and every king consists of four phases, HBTM. This is what The ARI says. And each and every phase had ten dots, thus 40 sparks to each king, and they are eight kings, thus eight times 40, which are 320. And this is the meaning of the 320 sparks mentioned in all the places. Their time of death was when they came out as Nekudim. When was that? When they came out of Akudim. What is Akudim? It is their being incorporated together in the Keter. 

So he explains below what is Akudim. We learn that there is a difference between AVI and Keter of Nekudim. Keter of Nekudim is two of clothing, two is called SAG, whereas AVI is one of coarseness. One of coarseness is no longer SAG. We also learn that they had incorporation from the light of Ozen, only incorporation, not the actual, whereas Keter was the actual one. So I understand that when it emerged from Keter, even though there was Gadlut, it's still not called Nekudim. It still had the correction of lines there, called two, SAG. And he calls SAG Akudim. But since Akudim is regarded as above the Tabur — no, yes — Keter, Hochma, Bina, Galgalta, AB, SAG are regarded as above the Tabur, whereas below the Tabur is called MA and BON, the level of phase one, Zeir Anpin, and the level of Malchut, which is BON. And we learn that Keter has two of clothing, and SAG, in that sense, from that relation, is still regarded as Akudim.

Reader: We're going to move to the next part of the lesson, but first we'll sing a song.

Song: (17:24)