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

Daily Morning Lesson: January 30, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #9

Original lesson date: 01/01/1980

Reader: We will read from TES Lesson with Rabash we’ll read from "Study of the Ten Sefirot" (TES). Vol. 2, Part 5, page 298. Inner light of Item Number 9, starting from “Every matter of Malchut of Rosh”. And we'll read together from TES, Item 9, from the words of The ARI.

Reading: (00:43) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #9

9. Now the Nukva is contained in the Dechura [male], since the Nukva is the light of Hochma and the male is the light of Keter that remained in the vessel. Hence, it is the male that now receives from its root, the root of Keter. This is extended to it by refining that Keter that remained above at the end of the roots, and it is greatly refined by the upper illumination of the root of Keter. Then, a great light shines in that male of the Keter, and the female is incorporated in the male and receives illumination from it, until these three phases are even in their illumination. They are the male and female of the vessel of Keter and that Keter that is on them. Once they are even, they will receive their light from the root of the upper Keter. 

Reader: Let's listen to Rabash.

RABASH (Source Text/Commentary): (02:23) In the first column, this Keter, starting who to bestow. The Keter, which starts, what does he say here:

From the whole matter of Malchut of Rosh is only for bestowal, 

And is okay, 

Because it is not worthy of receiving from the restriction onwards. 

What is he saying, what is he telling us here? He is telling us, 

Only bestowal stands that she cannot receive.

Only reflected light we receive, what is he telling us? We learned that before the restriction when Malchut received in order to receive, she received only in the Rosh and so what now can she receive? She needs to make a calculation, how much is she allowed to receive and then she receives. It turns out, when does she receive? Then, later.

If so, Malchut of Rosh is only for bestowal standing. 

Let's say, Malchut has 

No who to bestow to, 

Whereas before the restriction, Malchut received in practice, not in potential, not in actuality, and she cannot bestow now only on phase three, therefore, while she is still in phase four, she receives phase three in order to bestow in practice. 

Accordingly, when the screen comes to ZON of Keter in it, if so, the Malchut receives and departs from there.

In that case, they are being coarsening immediately, as far as the coarseness of Rosh, meaning, they are incorporated in the Rosh, and since the phase four did not leave a record of coarseness, they cannot be coarsened more than the measure of coarseness of phase three. And then the Malchut of Rosh, with her great desire to bestow, left the coarseness of phase four that she had. 

Why? Since the lower one is not capable of receiving upon phase four, 

And she received Malchut of Rosh to coarseness phase three.

This is called by the words of The ARI, that Malchut 

Rose to the place of Yesod in order to make a coupling of striking, a new coupling of striking, upon the screen of phase three. For then, the female of the Keter would be able to receive this bestowal of hers. In this one coupling that the ZON of Keter caused in their ascent to the Rosh.

Hence, what is he explaining here, he is explaining about phase three. 

Although, here there is also the record of phase four of clothing. However, it is in the manner of clothing, meaning that it is the male of Keter.

So, this record is from her own side, and is not worthy of extending the light by her. Which means that it would perform a coupling of striking with the upper light, that will raise reflected light, and the reflected light will extend this light as noted upon her. 

And because there is no coarseness, there is no force of a screen, the last phase is lost.

RABASH (Source Text/Commentary): (06:56) But it is worthy of connecting with the female, which means the coarseness of extension, 

Which is the lower phase. 

Hence, the Malchut of Rosh made here a coupling of striking upon the common coarseness with phase four of clothing, and phase three of extension by which she raised reflected light until the level of Keter of the Rosh, and she was assisted 

By who? By phase three, 

With the coarseness of phase four of clothing. Hence it was clarified well, the two couplings in the ascent of ZON of Keter that were caused in the Malchut of Rosh, due to their ascent and incorporation. The first is the coupling upon the common coarseness from phase four of clothing and phase three of extension.

Whereas in this coupling she extended the level of Keter of Rosh. The second is the coupling upon the coarseness of phase three alone, 

without phase four of clothing, 

And in this coupling she extends only the level of Hochma of Rosh. It is clarified thus far, and you'll understand the words of The ARI here in item six this was, and he says, that ZON of Keter rise above to the place of the Keter at the end of the upper roots.

Meaning, that their reality in the Rosh was considered each branch under its root. The female under the male, and the male under the light of Keter. And he said, and he, 

The light of Keter in general, 

Rises to the place of the root of Malchut.

And then also the root of Malchut rises in the root of Yesod. There both remain in Yesod, which is ZON. Meaning, that in order to bestow upon ZON of Keter that have ascended, she leaves her phase four, meaning the place of Malchut of Rosh, and receives to the coarseness of phase three, which is the place of Yesod of Rosh.

Although you will see that The ARI is precise here in saying that they both remain in Yesod, which is ZON, in order to show the change that's here. Because everywhere 

We learn 

That Malchut rises to Yesod, turns out that Yesod rises to the Sefira that is above it. 

Why? 

Because Malchut receives to the coarseness of phase three, and the coupling that emerges from phase three extends only the level of Hochma.

And then the light of Hochma comes in the vessel of Keter, and the Bina in the vessel of Hochma, and Zeir Anpin in the Kli of Bina, and Malchut in the Kli of Zeir Anpin. And here Zeir Anpin did not rise to the vessel of Bina, rather they both remained in Yesod, 

Because I need the light of Yesod in the vessel of Yesod to extend the level of Keter. When is there the level of Keter? When the light of Yesod is in the vessel of Yesod.

RABASH (Source Text/Commentary): (11:16) This is what he wants to imply to us here. We'll continue tomorrow the rest, and we need to start with the words, and the matter is. Page 299, first column in Hebrew, and the matter is, here we learned, what did we learn? That the light of Malchut ascends to the place of Yesod, and there both remain.

And there both remain in Yesod, which is ZON. 

We learn everywhere that there is an ascent, then everyone ascends. If we say the records of the male-female of ZON, the clothing of the coarseness rose to the place of Keter, and Keter rose to the place of Yesod close to the place of Malchut, and Malchut rose to the place of Yesod, and Yesod needs to ascend higher. And he says, no, both remain in its place. And the matter here is that both remained in Yesod.

And it is clarified well with what was mentioned, 

Because here a common coupling from coarseness of the clothing of phase 4, of the level of Keter, with the coarseness of extension of phase 3, 

Of the level of Malchut, whereas Malchut of Rosh is from phase 4, 

Incorporated from them, 

From both of them together, from the force of the male of phase 4 of clothing, 

And the female of Keter, 

Which is phase 3, 

Which ascended in her. And because of this, the cooperation of phase 4 of clothing made a coupling of striking in the coarseness of the extension of the level of Keter of Rosh. Hence, the light of Keter came in its vessel, 

The light of Keter in the Kli of Keter, 

And the Sefirot did not change their places.

Nevertheless, Yesod remained in its Kli together with Malchut which rose to it, 

Which is now in phase 3. I

Not a manner that now there is male of, I'm sorry, there is now in the vessel of Yesod two lights together, which are both a connection of male and female, meaning a light, the light itself is of the male, the light of Malchut, which is female. This is where he says, he calls it ZON. It's written that Malchut of Rosh bestows upon the Guf.

Student: Malchut of Rosh needs to bestow to the Creator, not to the Guf. 

RABASH (Source Text/Commentary): (15:05) What is spoken of here? First, I need to know what is Rosh and what is Guf. Rosh is called that it receives it in potential.

The Guf is called that it receives it in actuality. And we learned that before the restriction, the vessel of reception is called receiving in order to receive. Hence, Malchut received, there was no Rosh there, and not Toch there, and not Sof, there was no Rosh and no Guf, rather just in potential, in practice, it just received in order to receive.

Now, when the restriction took place, where we're not allowed to receive in order to receive, Malchut is not allowed to receive, only to the extent in which Malchut will make a calculation that she can receive in order to bestow. But what she cannot receive in order to bestow, she does not receive. It turns out that she has, when we speak of Malchut, what she receives in practice, meaning in the Rosh and the Guf, she receives nothing.

This is called that the bestowal stands upon the intention, she receives in practice to the extent of the calculation she did in potential. Why? It's prohibited of receiving in order to receive, only in order to bestow. Hence, when we say that now Malchut is receiving in order to bestow, means that the intention is that she needs to receive an expansion in the Guf prior to, meaning if there was no expansion in the Guf. How does it expand in the Guf to the extent in which she has reflected light? Hence, Malchut emerges not being able to do a Masach and cannot receive in order to bestow to the Creator, so she does not receive. That's written here. 

So it is written.

What is written? They both remain in the place of Yesod. And then, after Malchut rose to Yesod and Yesod remained in its place, this shows us that the coupling is on four, level four of clothing, on the level of Keter, that the light of Keter remained in the vessel of Keter. Therefore he says: the light of Yesod also remained in its place and then the root of the upper Keter bestows below.

Why? 

After there is already a preparation for the lower ones to receive. This means, as mentioned above, he explains that the level that emerges by that common coupling is the level of the Keter of Rosh. Hence, the root of the upper Keter – what is the root of Keter? Meaning Keter of the Rosh. The Rosh is called root - bestows below. To whom? To the light of Keter of the Guf that is incorporated now in the vessel of Malchut that was there.

And from the light of the Keter 

In the Guf that is found in the place of Malchut, 

The light reaches his record called the male of the vessel of Keter. And from the male 

Of the vessel of Keter – this is the record of clothing 

The light reaches the Nukva of the vessel of Keter, as the three of them are incorporated together, as mentioned above.

RABASH (Source Text/Commentary): (19:43) It is written: "At that time, the Nukva of Keter is incorporated in the male." It means, 

What is incorporated? There is an essence and there is incorporation. The essence, who is it? The male – the level of Keter, four of clothing.

It is written: the Nukva of Keter is incorporated in the male. That means that the unique coupling for her was not done in Malchut of the Rosh, meaning the second coupling of phase three. And the above second coupling in the coarseness of phase three alone. Rather, she is incorporated with the record of clothing of the male. 

And here, a level comes down on four of clothing, that Keter. Therefore, three is incorporated in four.

It is written here in Item 9: "This is extended to it by refining that Keter that remained above at the end of the roots." 

What is this? What connection do these words have? Above, and there isn't the second line from above. Page 297, above, it's written thus: 

"Hence the male now receives from its root, from Keter, which is the root of Keter. This is extended to it by refining that Keter that remained above at the end of the roots, one. And it is greatly refined by the upper illumination of the root of Keter. And a great light shines in that male of the Keter."

We need to know what is the connection of this, what is this refinement? For what do we need this? It already rose upward. So let's see what he explains.

It is written here in Item 9: "This is extended to it by refining that Keter that remained above," 

Which is the Keter of the Guf 

That stands at the end of the roots. There is a very important concept here. The coupling that was made here now, 

On four of clothing, and three of coarsenesses, 

Is incorporated in it, is the upper coupling of the Rosh, which is done by the screen in Malchut of the Rosh. Thus how will the light of Keter be incorporated in this coupling, which is a light that has already clothed the coarseness of the Guf. 

When I speak of Keter, I am already speaking of which Keter that was already clothed in the Guf.

There is something from the Guf, which is very far from the phase of the Rosh. This is what The ARI tells us, this is extended to it by refining the Keter. It means that when the screen of the Guf rose, it was refined from any coarseness in the Guf, until it rose to the Rosh, 

Who is it? The screen of Tabur, those below, and received the light now until the refinement that stopped and operated with coarseness, 

As a result, the entire phase of the Guf that was incorporated in the light of Keter, was completely sucked out.

It became as refined as the face of Rosh itself. Hence it was incorporated in Malchut, in the coupling of the Rosh, received the light of Keter of the Rosh, and bestowed upon ZON the vessel of Keter. 

He asks a difficult question: If I say that the light of Keter to the Guf, it means that I'm speaking of the light of Keter that was in the Guf. I already have a new name there. That's something from the phase of the Guf.

RABASH (Source Text/Commentary): (24:46) How can it rise to Malchut of the Rosh, he asks. The answer is, 

This is extended to it by refining that Keter. 

How is it refined, what is the meaning of refining in the light? But we speak of the light of Keter that was in the Guf. Therefore he explains that, if you say the screen of the light of Keter that was in the Guf, it implies that the Guf was upon it. There is something. So how can it rise upward in the Rosh? And with this he answers with a second difficult question. The second difficulty is that, how can the screen of Tabur, which is called receiving in actuality, rise to Malchut of the Rosh, which is there only the root of reception? Is there only a screen in potential? The answer, after the surrounding light refined it, nullified the screen, meaning that it no longer operates with coarseness. So its coarseness was refined. The coarseness of the Guf from whom? From the Guf itself.

The screen of Tabur. All the more so the light that was clothed in this Guf, that is already completely refined. Naturally the screen can rise. Certainly the light of Keter can also rise to Malchut of the Rosh. This is the end of the line. 

It became as refined as the face of Rosh itself.

Hence it was incorporated in Malchut in the coupling of the Rosh, received the light of Keter of the Rosh, 

Who? The light of Keter of the Guf, 

And bestowed upon ZON of the vessel of Keter 

Above, and they received, is that clear? 

Then the female is incorporated in the male, as it is written in the adjacent passage. Since her phase three was incorporated and participated with phase four of clothing of the male.

After that, she departed from this participation. Since Malchut of the Rosh made a special coupling on phase three of the female afterwards, as he explains below. 

What is written above? First line of one verse.

99 

Until these three phases are even in their illumination, they are the male and female of the vessel of Keter. And that Keter that is on them, 

That was in the Guf. Once they are even, 

They will receive their light from the root of the upper Keter.

What is written here below. 

These three phases are even in their illumination. 

After they are equal, 

They will receive their light from the root of the upper Keter. The three of them were incorporated in this coupling of Malchut of the Rosh, in the common screen from the coarseness of clothing of phase four, with the coarseness of extension of phase three. The reflected light that rose from here, clothed up to the level of the upper Keter, namely Keter of Rosh, as mentioned above. In addition, the matter of the incorporation of these three lights, has already been explained above.

As each branch is incorporated in its proximate root, meaning the Nukva of Keter 

Three 

In the male four, and the male of Keter in the light of Keter of the Guf, which is light, and the light of Keter in Malchut 

Of the Rosh, Malchut of the Rosh in Yesod. It doesn't explain anything, only gives the order. 

Reader: We're going to move to the next part of the lesson, Study Between Friends.