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

Daily Morning Lesson: July 4, 2026

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

Reader: We are learning from the Study of the Ten Sefirot, Part 6, in the ARI's words, Item 6. Again, the Study of the Ten Sefirot, Part 6. Item 6.

Reading: (00:36) Then it wanted to bring the externality of the inner MA and BON in it outwards, and then all the phases of the inner SAG, concealed in the inner MA and BON, ascended, and the inner MA and BON ascended with them. Then, these MA and BON are their MAN, to the tastes of SAG themselves, which are not clothed inside MA and BON. They are in the role of AVI to YESHSUT, since as upper AVI make a coupling for ZON, and YESHSUT are incorporated with them, so it is here, the tastes of SAG make a coupling with all of AB. Moreover, the dots, tags, and letters of SAG connect with them and become subordinate to them. Consequently, they do not merit a name, like the above-mentioned YESHSUT. Then they engender the phase of BON of externality and their garment is outwards. Thus, the female was now born first. 

Reader: Let's go into the lesson with Rabash. 

RABASH: (02:24) He tells us that he wants to imply for us, to interpret for us, what Ta'amim, the taste of SAG are. He says, one, that they are not clothed within MA and BON. He gives us another sign, that they are on the level of AVI towards YESHSUT. This should already be said, that it's taken from the world of Atzilut. In the world of Atzilut, we learned upper AVI do not suffer from the second restriction, whereas YESHSUT, which is ZAT of Bina, do suffer from the second restriction. Who's actually being taken? The Ta'amim of Sag towards YESHSUT. YESHSUT are called Nekudot of SAG, which are the part that descended downwards from Tabur to AK. Now he says another thing. Here a question is asked. Mostly, what we learn here, is that the records of Nekudot of SAG, that were clothed within MA and BON, ascend to where? To Ta'amim of SAG. Why do they need to ascend to the phase against them? To Nekudot of SAG. Why did they ascend to Ta'amim of SAG? So, he explains. That just as for the sake of ZON, AVI and YESHSUT are incorporated with them, so it is with the Ta'amim of SAG. And if we learn about the level of AVI, which couple with all of AB, and take the force in order to lower the lower Hey, nevertheless, the Nekudot Tagin and Otiot of SAG connect with them. With who? With the Ta'amim of SAG. And they connects to Ta'amim of SAG, and therefore they ascend in the example of YESHSUT, which gives birth to AVI, and this becomes YESHSUT in one degree, and YESHSUT does not rise by name, only who? The upper phase. When there are two phases, they're not considered an upper phase. Why? That's a different kind and that's a different kind, but when they become one, why must there be anything that equalizes them into one? It turns out, if there's one and there's one, we talk about the upper phase or the upper discernment. It turns out, if we're speaking of the higher, the upper phase, then why are we always talking about AVI and YESHSUT incorporated in with them? After all, there are two kinds here. Meaning, upper AVI are called having wholeness. YESHSUT of Atzilut is considered not having wholeness. These are two kinds. But for the sake of ZON, YESHSUT of Atzilut needs to receive Hochma, otherwise they're in Katnut, and a small one does not give birth to something, and therefore they have Hochma and they're in wholeness, and they're the same thing, like the two of them. Like AVI, they become one kind, one kind that speaks for the upper phase. This is where he says here, so it is in the Ta'amim of SAG that couple with all of AB. Nevertheless, the Nekudot, Tagin and Otiot of Sag connect with them, and that's on them, hence they do not rise and are not named, just as the example of YESHSUT. Next, and then they may get BON of externality and their clothing outwards.

RABASH: (07:16) This is simple. The world of Nekudim is called here BON. Why? That's a huge question. Since it was born from the female node at first. Why? What's difficult here? There is a saying in part 8 that the world of Nekudim is called SAG. Why is he calling it by the name BON? Because there was the shattering, hence the deficiency is from the side of female, hence it now received a new name — meaning, before the shattering it was not called female. What's written here, and then they give birth, the phases of BON of externality and their clothing outwards. After all, the female was now born first. What's this? We'll see what he explains below. It's written in the beginning of item 6, and here he wanted to take out also from the MA and BON that are internal in him their externality outwards, and then they rose, all the phases of inner SAG immersed within the internal MA and BON. The internal SAG and MA and BON internal. We'll see what the Inner Light says here. All of SAG ascended that were immersed, the internal SAG that were immersed within internal MA and BON. The matter of this ascent is in the manner of the ascent of lights in the first departure with the internal AK called the Partzuf Galgalta, and in the manner of the ascent of lights in the second departure within Partzuf AB, which means the refinement of the screen from all its coarseness completely, until it equalizes with the screen of the Rosh. This equivalence is considered that the screen and all the records included in it ascended to the Malchut of Rosh and were incorporated with her there in the coupling of the Rosh. Here we need to interpret, meaning what was incorporated there in the coarseness from below upwards. Hence, we have a rule: although the coupling was in the upper one for the sake of the lower one, but when the lower one descends to its place, it itself needs to perform this coupling. Where does it have the force to perform a coupling of striking? It is extended, after all, from the screen of Tabur that ascended to Peh of Rosh, and all the couplings of striking are only in Peh of Rosh. So the answer comes here, where it says here that we learn that the screen — that's where it starts, with the screen — the screen and all the records included in it rose to Malchut of Rosh and were incorporated with her there in the coupling of the Rosh, from the coarseness from below upwards, considered Peh; and afterwards, when it descended downwards, it itself went through the coupling of striking. And here in the Partzuf SAG, what do I want to explain? We talked about this yesterday, this is the middle of the matter here even. We learned there that the coupling in the lower Hey, in the Eynaim, that was in Rosh of Sag, divides to Se'arot Risha and Se’arot Dikna. Se’arot  Risha is called Galgalta ve Eynaim, and is considered the branches of the inclusive AB. What is the inclusive AB? We learned that it's called indemnition, in the matter of the seed, which includes the tree within it. And also this is SAG, and there's a coupling upon Phase 2 of clothing and Phase 3, and also on Phase 2 of clothing and Phase 1 of coarseness.

RABASH: (12:37) However, here he calls them the branches of AB. Why? Because it is considered the Rosh, and in the Rosh there is no distinguished coarseness. Hence, this is similar to the branches of AB, meaning the second restriction here. And this entire restriction is not distinguished from below, which is Se’arot Dikna, or the hairs of the beard. And this is where there's a great question here. We learned that in the first Rosh of Nekudim, which is also called Rosh, and it's also called that it doesn't have the second restriction. Why? It's already the second Rosh. The first Rosh from the first restriction we learned was the Rosh of SAG. Hence, what you said now, where he says that the screen and all the records included within it, he's saying about the screen of Tabur, which rose to the Malchut of Rosh, were incorporated with her and were in the coupling of the Rosh. And in this coupling, they're included in the coarseness from below upwards. Hence, when it descends downwards, it itself performs a coupling. Turns out that it is the first Rosh that is performing the coupling there. Whereas here, there's a Rosh that the upper one made, and here it exists from the Rosh of who? The world of Nekudim did. Hence, if it is Rosh, we say that YESHSUT is still considered as far as the first restriction, and therefore it clothes from Tabur upwards. He asks, if we learned that they wanted to receive in order to receive, why didn't they shatter? And then we say that they wanted to receive in order to receive, they did shatter. What's the difference there — we learned that they shattered, and here not?

According to what he explains in the Inner Light here, in Ohr Pnimi, it turns out this way. Here, there was light, below Tabur of AK? No, only what was there? Desire. So they wanted to receive in order to receive, but they didn't receive anything. There's nothing but records there. Whereas, in the world of Nekudim, where the light itself, not the records, extended the light and they thought that it's allowed to be received, he's saying prior to the departure, they suckled something from the light. This suckling that they took from the light there, this causes the shattering. Meaning, there they received the light, and here there was nothing to receive. Hence, there they shattered, and here they were just restricted.

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

Song: (16:14)