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

Daily Morning Lesson: April 9, 2026

Part 2: Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 5. Part 5

Reader: Starting from today, we are going back to studying from the TES lessons with Rabash. We will read from the “Study of the Ten Sefirot,” volume 2, part 5. We are in the “Inner Light,” Item 35. Starting from the paragraph “Not Matei in Keter.” Starting from the words: “You already know that these vessels of the second expansion.” So, we will read from TES, Volume 2, Part 5. This is from item 35.

Reading: (00:48) Baal HaSulam. TES. Inner light

35. *We must thoroughly explain the meaning of Matei [expanding] and not Matei. It is said that in the beginning, the light comes in Keter, and all nine lights are contained in it. Afterwards, it returns to being not Matei, when the light that reaches Keter exits it once more, but the nine other lights remain in Keter since Keter has the power to tolerate them. In that state, when the light is not Matei in the Keter, the Keter extends the nine lights to Hochma face-to-face, and places them in Hochma. At that time, Hochma turns her anterior, after receiving the nine lights, and shines to Bina face-to-face. It is only illumination, but she still does not give her the seven lights.

RABASH: (02:08) When we say the vessel of Keter, we are already confused. Why? He learns there, or he teaches there, that in the beginning, the vessel of Malchut comes out. What is the vessel of Malchut? There was four there. The light of Keter in the vessel of Keter, this is still… there was no light. From what phase? Afterwards, when Malchut rose to Zeir Anpin, the level of Hochma illuminated. Then there was a light of Hochma in the vessel of Keter. You find that Hochma is still not called a vessel. Keter is not called a vessel yet. It's got coarseness. But it has no coarseness, but it has light. You find if I say, “the vessel of Keter,” it means, it was refined into the root coarseness. Which light came into the vessel of Keter? The light of Malchut. Afterwards, when he says that the vessel of Keter to also be refined, there is no light in the vessel of Keter, then the vessel of Keter is called empty vessel. Now, which vessel of Keter am I speaking of? Keter means it had a vessel of Ta'amim, taste. It remained this way, except what? It's still light from a lower degree. So, that confuses us. We learn that Partzuf AB took the empty vessels of Partzuf Galgalta. Therefore, when I say expanding in Keter, which vessel am I speaking of? Am I speaking of Keter of Partzuf AB? And here, he's not speaking of Keter of Partzuf AB. Where's the Rosh of AB? He's not speaking about it at all. When I say expanding and not expanding, the departure of the light only in the Guf, you find that he doesn't speak of the Rosh of AB at all here. What does he speak of? The coupling that was in the Rosh of Galgalta, and then to expand to the Guf of Galgalta, which we call the Guf of Galgalta after AB, which took these vessels. Why am I being confused here? Partzuf AB, and we're speaking about the vessels of the Guf of Galgalta when the light departed. Now, when he tells us he has vessels of Keter, Hochma, Bina, Zeir Anpin, Malchut that remain for us in Partzuf Galgalta, that the light departed from them. And he says, when does a vessel become a vessel? A vessel is recognized precisely after the departure of the light from it. Now he begins to speak. When Partzuf Galgalta came out the first time on the phase four of coarseness, there was a level of Keter there. Then the light shone in the vessel. There was no mixture there. On the contrary, when the light and the vessel were mixed, it was not called a vessel. What happened afterwards? The clash of inner and surrounding. So Partzuf Galgalta, the level of Ta’amim, the level of Keter was refined from phase four to three. 

RABASH: (06:23) Now, about the tastes, we count ten Sefirot. When I say that Malchut was emptied, the question is, was only Malchut emptied? Or in all the level, in all of Keter, in all ten Sefirot, did the light depart? We learned that the light departed in all ten Sefirot. So, Rav is asking, The ARI is asking, why am I saying only Malchut was emptied? Since afterwards, there was a coupling on phase three, called Malchut, she went up to Zeir Anpin. So from Keter to Zeir Anpin, it was filled with smaller light. But there was light. This is still not discerned, he says, as an empty vessel. And then, when phase three was refined as well, and the level of Bina is shown, then Zeir Anpin too says, it's got no light now. So, he also considers it a vessel. And in Keter, Hochma, Bina, I consider the Partzuf of Ta'amim as well, which had light before, now it's regarded that they have light as well, although a smaller light. They only have Bina. Then she was refined when Malchut rose to Hochma, so that level went out as well, and the empty vessel was filled as well. With what? Keter, Hochma. They had light of Zeir Anpin and Malchut. Then phase one was refined as well. The level, the coarseness of Keter is shown, which only has the light of Malchut. So there was a light of Malchut in the vessel of Keter. Then Malchut was refined as well. So now, in the vessel of Keter, there's no light at all. Now, we learned, Keter was refined and has no light of the light of Malchut, root coarseness. Then we learned that light came to the vessel of Keter. So I consider that vessel by the name Ta'amim [tastes], and it's got four, three. And I don't think about Malchut, only about Keter. From where is Keter built? That's a little strange. So, I say that Keter had tastes. Where? In the first degree, in the first state, but in the end, it came to the light of Nefesh, to the root coarseness, not to Malchut. And I'm thinking about, that's the highest phase yet. What did Keter have from the upper phase? It had four. 

RABASH: (09:37) We learned in Part Four that first, before it was refined, there was the clash of inner and surrounding in Partzuf Galgalta. And there was a refinement of the screen until the screen went up to the Rosh. And what are you asking? In the Rosh, its records rise, and since the last phase is lost, the surrounding light weakened its screen. That's why in the Rosh of Galgalta, there's no four, three. One - who raised it to the Rosh of Galgalta? We learned the screen of Tabur. The screen of the Tabur went up to the Rosh of Galgalta with all its records. We learned something new there. That the screen of Tabur was incorporated with the coarseness of Malchut of the Rosh. It's called from Tabur upward, where he himself can draw light and make a coupling by striking. And Malchut means, it's called the copulating Malchut, making a coupling by striking. Afterwards, we learned that the Rosh of Galgalta made a coupling on four, three. So, the coarseness of the screen of Tabur that he can already receive, which is the Guf, not the Rosh, descended to its place. But it did not descend to the place of Tabur, instead of phase four. It was not made on phase four, but only in phase three. So, it's deficient. Okay. We learned that this light filled the empty vessels of Partzuf Galgalta. Afterwards, we learned that this is called the inner AB. What is inner? That AB, three, four, is inside the vessels of Galgalta. Then we learned that the screen of Tabur that went up, which is incorporated in Malchut of the Rosh, that returned to being below after the coupling by striking that was on four, three in the Rosh of Galgalta and descended to the phase of Chazeh, awakens the coarseness of below upwards by itself, and drew the light like Malchut of the Rosh, called the copulating Malchut, where from the Chazeh to the Peh, the Rosh of AB came out, and from the Chazeh downward, the Guf of AB came out. We learned here. I asked about this before. What's missing for us is that he does not speak of the Rosh of AB, and we must learn that first the Rosh of AB came out, and then the Guf of AB, the Ta'amim, the tastes of AB, and then the Ta'amim, the tastes of AB had to be refined, and then the Nekudot, the dots of AB, as we always learn. Here he says, empty vessels that remained, remained from below, from the Peh downward. So, which vessels is he speaking of? The vessels that moved to AB. When am I speaking of them? Either I speak of them before AB went out at all. And here it says, as soon as the vessels moved, even before AB comes out. Look at page 319.

RABASH (Source Text/Commentary): (14:31) From, and you find, I'm beginning with “Not expanding in Keter.” Do you have it? You already know that those vessels of the second expansion are those empty vessels that remained after the first expansion, after Partzuf Galgalta. It was also explained above in The ARI’s words, the order of the making of those vessels, where in the beginning, Malchut was made. Why? Because she was emptied of her light. She was the first to be emptied of her light. Then, when the vessel of Zeir Anpin was emptied of its light, the vessel of Zeir Anpin was made. Then, when the vessel of Bina was emptied, the vessel of Bina was made, etc. The reason for it is that the vessels were made, here we should speak of the recognition of the vessels, from the coarse light that remained below and did not rise and depart with their direct light, with the abundance, as The ARI writes above. Hence, each and every vessel was made with the departure of the light from within it, because then the coarse light remained below, and the vessel was made. We learned it already. You therefore find that the vessels were organized from the time of their making one above the other. First Malchut, above it Zeir Anpin, above it Bina, until the vessel of Keter, above them all. By this you know, that here too, in the second expansion in Partzuf AB, even before the lights were expanded, the vessels are already arranged and stand from above downward. The Keter at the top of them, and finally Malchut, as it went out in the first expansion, the vessels one after the other. What is written here is, as they went out in the first expansion, the vessels one after the other, as they went out one after the other, meaning after their departure. We'll see. Therefore, when the lights expanded and went out from the coupling on the level of Keter and Hochma, all those ten Sefirot were on an equal level near Keter. They found for them, ready and standing, the vessel of Keter that's suitable for them, only from the vessels of the Guf of Galgalta. And where was the coupling? In the Rosh of Galgalta. From the Rosh of AB, it does not speak here at all. You find that all the refinements, from everything we learn, we learn from the three of AB, how it was. What we learned, that's the question, that it has, then, when there was a coupling in the Rosh of Galgalta, in the Hey and fill the vessels in the internality of the Guf of Galgalta, and then we learned the Rosh of AB comes out in the Guf of AB, or in Tabur of the Guf of AB, there was a clash of inner and surrounding, and then there was the order of refinement of Ta'amim and Nekudot, tastes and dots respectively. And here he speaks of empty vessels that passed. He does not speak of the Rosh of AB at all. He's not saying that we're speaking of the Rosh of Galgalta also. He only speaks of the vessels of Galgalta that moved to Partzuf AB. So, what are we missing? He should have said here that the Guf of Galgalta moved to the Guf of AB. This is difficult for us. Why is it difficult? 

RABASH: (19:21) We learned that's the order of clothing, where the Rosh of Galgalta, AB, clothes HGT of Galgalta, from the Chazeh to the Peh, we learned. And the Guf clothes from the Chazeh to the Tabur of Galgalta. So, we're missing this order, which he tells us. And when we learn about the clash of inner and surrounding, that was already in Partzuf AB, not in Partzuf Galgalta. There, inside, he does not speak. Or he does not speak. I want to speak about it a little bit. I don't want to speak about it. I like to speak about what he does speak. What else did we learn? That in Partzuf AB, in his Tabur, there was a clash of inner and surrounding, we learned. And there, Ta’amim, Nekudot, the level of Keter comes out, the level of Hochma, Keter, Hochma, Bina. And here, it's missing. He does not interpret. We learned the clash of inner and surrounding. The surrounding light comes and says, receive more. But while this did not receive, what are you going to receive more? That was still in the internality of Galgalta, and it's still not revealed. This is why we need to reveal the four, three in the Rosh of AB, and then phase four, three in the Guf of AB is revealed, until here. More than that, I don't want to receive. So where did it stand in the four, three? In the Tabur of AB? So he says, receive more. So he hasn't completed receiving four, three. What does it mean, receive more? I haven't received this yet.