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

Daily Morning Lesson: October 31, 2025

Part 3: LESSONS OF THE RABASH ON TES 

Reader: Before that, we're going to tell you where we're going to be reading from, it's Volume 1, Part 4. We're studying from Study of the Ten Sefirot, Volume 1, Part 4. We're going to read Chapter 3, Item 3, and then connect to Rabash’s lesson, where he continues from Item 4. And before that, an excerpt from Rav, from a lesson, in 2018.

Reading: (00:31) His speech was special. Later, you would get used to it. Even if you hear (the sound of white noise), you understand what he's trying to say. It's clear for him, the language was very rich, no kind of tricks. But you get used to it. You would know how to conceal and sometimes to reveal. It's worthwhile to hear it, to cleave to the accents, to the words, to everything you have. To try to incorporate yourself in the flow. We'll learn this together.

Read again

Reader: We will learn this together. And before going to Rabash, let's read item three from the words of The ARI. 

Reading: (01:50) Baal HaSulam. “Study of the Ten Sefirot” (TES). Vol. 1. Part 4. Chapter Three. #3

The first expansion of Akudim illuminated to the receivers from above downward, and the levels that emerged with their departure illuminated from below upward

3. It is known that when the Sefirot of Akudim came, their faces were downward(4) because the purpose of their coming was to shine downward. Therefore, their faces were through the receivers. However, when they returned upward, they turned their faces upward toward the Emanator and their backs downward (5).  

Reader: Let's connect to the lesson. 

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RABASH: (02:51) Let's take, for example, the Partzuf of Ta'amim of the degree. It shines through the Panim, the face. I want to interpret. Later we'll see his interpretation. I interpret from what he said before more succinctly. So, afterwards we learned that there was a clash of inner and surrounding lights where the surrounding lights cancels the screen. And since the screen comprises four discernments or five discernments, the five discernments of the screen, there's a rule that so long as there's a screen, the light is revealed on the degree. What was before? 

The face is turned downwards.

The face, the Panim, illuminated towards a place below, below in coarseness, lower in coarseness, then the Achoraim was made, the posterior, the back, and what happens with them?

Above, meaning less coarseness. So as they return, they turn their faces upwards. 

They bestow to a higher degree, meaning more refined, not as before, which was coarser, which is called their faces are turned downwards. It was more refined, and the face before, it was Dalet towards Gimel, Gimel towards Beit. Again, first, let's understand things. Not their faces are turned down, not upwards. What do you have here? Names, two names. He wants to explain to us that in the Ta’amim, the light of Keter shines, and after Keter departs, began to be refined, the light came during that departure. That's why it's called, Nekudot – dots – because each time, in the lowest, the lower degree, a point of judgment is revealed, which is called, A point of restriction, which is called, Reflected Light, and the light now shines during the return of the lights to their Emanator, and now it is called, judgment, Din. 

The judgment is now revealed, and due to this judgment that is revealed, meaning that it's forbidden to receive in order to receive, to receive in order to receive. So why is it revealed now, can't he make a screen? In any case, the light shines, so each and every discernment is revealed now through judgment. And with the flavors, Ta’amim, the coupling that happened in the Rosh over judgment, he made a screen, and the screen, he made reflected light, and he was allowed to receive, he received it. It is not so now, now he's afraid, and departs reception. Each time it is revealed that what was before was judgment – what does it mean, judgment? That it's forbidden, it's forbidden to use it. Why? Because there's no screen, he has no screen. That follows that each time, in the degrees, it is revealed that he can't use them. That is called, Ta’amim, flavors, and now it's called, Nekudot, dots. 

So you can put it this way or that way. I can say, I can put it more abstractly, in a more abstract form:

Before his faces were turned down, and afterwards his face was turned upwards. 

When we mean face, that means importance. His face are turned down. What was important to him is what was coarser. Now his face is turned upwards. What's important to him? What's more refined? Why? The quality of judgment is revealed upon him. 

RABASH (Source Text/Commentary): (07:21) Or I can interpret it differently: His face are turned down. Face, Panim, that's called bestowal, downwards, below in coarseness, in greater coarseness. His face is turned upwards, smaller coarseness. His back is turned downwards before he used the discernment of below in importance, and now it became judgment. So what's written up here in Item 4? 

When the Keter rises to the Emanator, there is no doubt that the light of the Emanator never stops, even for a moment, from the receiving emanated beings. 

Then 6.

This is a great rule in the wisdom. The upper light flows and pours incessantly without any changes whatsoever. As it is written, “I the Lord do not change”, as we have written in length in part one. Also, during the departure, meaning during the refinement of the screen, the departure was instantaneous and at once. However, because the refinement necessarily ascends in the order of degrees, in the four phases of coarseness, 

It's according to the rule that we learned, that there's nothing that has no five discernments, yes, everything has five discernments. 

It is necessarily refined to Phase Three first, phase two next, then Phase One, then the phase of Keter, until it rises to the Emanator. It is therefore considered that the light of the Emanator, that does not stop, expands to it and couples with it during its ascent and arrival from phase to phase.

So this is what he's saying, the light always shines, and it never stops, not even for a moment. If so, why do we say that the light departs? So, he says, 

Everything depends on the screen that the lower one has. It follows that if the lower one, if his screen grows smaller, 

Grows smaller, right, 

Grows smaller to some extent, it follows that each time he sees smaller, he feels smaller, and he sees that the abundance is smaller. 

For what reason? It's according to the screen. That's why it follows that so long as he has a screen, there's a coupling by striking. The screen doesn't allow the light to enter, and by that there's reflected light, and by that he attains the abundance. That's what he says here. Accordingly, it follows that, let's read again, 

It is therefore considered that the light of the Emanator does not stop, expands to it and couples with it during its ascent and arrival from phase to phase. It elicits a new level of Ten Sefirot  in each phase according to the measure of its coarseness. 

What is the value of the coarseness? Using the screen, with the screen. 

For example, when it comes, the screen he uses, to Phase Three of coarseness, it elicits the level of Hochma. When it comes to Phase Two, it elicits the level of Bina, etc., until it is completely refined. He has no screen. If he has no screen, he sees nothing, 

That is called departure. 

And the upper light stops due to the absence of reflected light to clothe it, because although we say that there's no change in the light, it is not seen, for there is no manifestation of light without a vessel and clothing, and this clothing, that's called the reflected light, and the reflected light comes from the screen, and if he uses the screen, by default he uses the light. It's not always for clothing.

RABASH (Source Text/Commentary): (12:23) When we talk about it from our mind, intellectually, well, my mind doesn't clothe it, I don't understand it, that's what we say. I clothe the mind, his mind. Clothing and the vessel, there are differences. For example, he says that, 

The light of Hochma cannot come and be revealed in the vessel if he has no clothing of the light of Hassadim. Therefore there's a rule, 

He says, 

The Rav holds the light of Hochma, inner light, the light of the Panim, of the face, and the light of Hassadim, the external light.

It's the clothing, why? Because the light of Hochma always clothed, was always inside the clothing, so he says, 

External coupling, light of Hassadim, inner coupling, Hochma. 

Perhaps it's more accurate, but sometimes he specifies it's more accurate here, too. But now he repeats in Item 5, he concludes, summarizes, 

5.

It turns out that even during the ascent of the lights, meaning during the departure of the light, they extend downwards, light that descends from the Emanator to the lower ones, by them and through them. 

What does it mean? What is he saying? That even during the ascent of the light, they depart their route. So, at that time, they extend downwards, the light that descends from the Emanator to the lower ones, by them and through them. What is the meaning of it? As was said, let's see how it continues:

It is then extended through their back, that descending light. 

What is back? Let's see afterwards.

It is known that the face is mercy, and the backs, the exteriors, are judgments. And so it follows, the light that now descends, which we call Nekudot, dots, is called Reflected Light. 

Why? The light which descends from the Emanator is direct light. So the answer: Since it descends when the upper lights return to rise to their root and Emanator, he wants to imply that light which shines during the departure of the lights. And so he says that it's called Reflected Light. But it's a name, it's a term. In actuality, it is direct light. And this is why this light is judgment, why? Because now the quality of judgment is revealed, that it's forbidden to use all these vessels, because there is no screen to indicate the judgment. And the same thing we need to say, it's called, dots, Nekudot, each time the point of restriction is revealed. And let's see what he says in Item 7, what's written above:

Item 7.

They extend downwards, the light that descends from the Emanator to the lower ones by them and through them. 

What does it mean, by them and through them? 

7.

It means that the light descends from the Emanator to the lower phases that were made in each and every Sefira as the screen ascends and becomes refined. 

What does he say here? 

By them and through them.

Above, it's written, they extend downwards, the light that descends from the Emanator to the lower ones by them and through them. 

So, what does he say, emanating to the lower ones here? What is the one who emanates towards the lower ones by them, through them? So, I'll tell you shortly, in short. We learned before, there is no change in the light.

RABASH (Source Text/Commentary): (17:14) All the changes are in the screen. To the extent that we can make a screen, which is called, the part which can receive in order to bestow on the part that can't. To that extent, he receives. 

It follows, if he cannot make a screen, but he does want to receive, there is no light.

It follows that while he has lower discernments, 

What does it mean, lower? Up to here, meaning, I don't want any more. 

Then the light shines. It follows that when he has no lower qualities, discernments, when reception is not called, the lower discernment, but rather he wants to use it, if it's holiness, I don't use it.

So, what does it mean, to the lower ones, by them? He has this last quality, discernment, where he says, up to here, I don't want any more, meaning he descends to make a screen, then it's revealed. If he has no screen, he can't say, up to here, and the light departs completely. This is what he says, 

The light descends from the Emanator to the lower phases that were made in each and every Sefira. 

How do we make the lower ones? He says, I don't want to receive, this is lower in quality for me, as he says, recognition of evil. From that, we get the quality of the lower ones.

As the screen ascends and becomes refined, every place to which the screen of Malchut rises becomes the lower phase. It means that it stops the light of the Emanator and detains expansion from her downward. Does the light of the Emanator end at that place? This is why we call the place to which the screen comes by the name, the lowest place. Who says that this is the lowest place? The lower one himself. He cannot say that this is the lowest place, so the light departs completely. Each time you have lower, the lowest places. For example, before that, he said I can receive down to level four and no more, the lower four. Then later, he says, I can receive down to level two. Then that's already his lowest place, no more. Later, he says, level one, I can receive, and no more. Then the coarseness, a root level of coarseness, and no more. Later, he cannot say anything, so the light departs completely. 

Turns out that each time he has the lowest phase, the lowest place, the lights go from below up, we learned. This is called, the Nekudot, dot, and that's what the Rav emphasizes here. 

The light that descends from the Emanator to the lower phases, by them, and through them. 

What does he want? To tell us that the light extends from the Emanator only by the lowest phases, the lowest places. Who makes the lowest place? The lower one has to make a screen and says, down to here, I don't want any more. This is called the lower place, there's no more; and using these lower places, meaning the screen that raises reflected light, as it extends and is gradually refined. When it comes to Phase Three, which is  Zeir Anpin, Phase Three becomes the lowest phase that strikes the upper light and detains it from expanding from it downward. 

It turns out that the entire measure of light that was suitable to be received in it had been rejected and pushed back as reflected light. It says down to here, I don't want any more. By that, it continues on the level of Hochma, if he has courtesans level three, and so on and so forth. And you find that the extension of light always comes from the lowest phase that has been initiated. And the light that she did not receive became Reflected Light. 

RABASH (Source Text/Commentary): (22:40) It's written in here, look above:

Indeed, that light, a light of Nekudot of dots, has extended through their backside, exterior. 

During what? During the time of the greatest degrees stop shining. It turns out that the Panim, the face, are mercy. From the first phase, it will shine in greatness, called, Ta’amim, tastes, it's called, face. Whereas now, what does he shine? It shines to the posterior, the backside, meaning the previous phase is not shining. This is called, shining through the backside of the upper one. But relative to the lower one, it's not backside or posterior. 

Again, when I say Nekudot dots, level three, phase three, then I will ask a question. Why three, phase three, in Partzuf of Galgalta, we call that the Nekudot dots, exterior, backside, reflected light, judgment. In the phase three and the part two of AB, we say this is a direct light, a mercy. Answer:

In Galgalta, where he used to shine with tastes and tastes with phase four, this is the face. 

Now it became the posterior, he receives now through the posterior of the upper one, relative to the previous degree. Whereas the light of AB, from the get-go, the light comes over the Phase Three. There are four phases in three alone, and there also I discern from the Phase Four in the degree of AB, and there too there are dots. And the moment it started to be refined, also it shines to the posterior of the upper one. And what is considered this phase relative to us? Posterior.

He wants to explain to us. What The ARI says, 

The ascent, the light that descends from the Emanator to the lower one, by them and through them. 

So he says, he mentions a rule. In short, we know that after the restriction, there is no light without coupling and striking. Why? This light that rejects it, it acts, it gets reflected light, which we will call it, in order to explain it, the intention that he wants to bestow. With that, he can clothe the light.

It turns out that as much as the reflected light rejects, 

It's called the light that clothes on what? On whom? On the abundance. You found that each time has a different lower phase. What is the lowest phase? It says down to here and no more.

So before the lower phase was four, later the lowest phase was three. He said no more than two. It says, for example, it comes to two and it says down to here.

It turns out that then he rejects the light and then he clothed the reflected light on Phase Two. And this is the meaning of with all the phases. 

Item 6.

Turns out that when Keter returns and rises to the Emanator, before all the Sefirot, 

Why does he emphasize here before all the Sefirot? He says according to the order that we study, 

First Nefesh enters the vessel of Keter. Until the very end, the light of Keter enters the light, the vessel of Keter. It follows that Malchut emerges first, 

The light of Malchut 

And Keter emerged last. Phase Four was refined up to Keter. He departs first. Keter that enters last, departed first. Malchut that entered first, 

The light of Malchut, it departs last. 

As it says here that the light below Keter When it returned and went up to the Emanator, before all the Sefirot, that light that descends from the Emanator to the Sefira below from the Keter, extends and passes through the posterior of the Keter. And this is judgment.

RABASH (Source Text/Commentary): (27:43) Here we talk about a lot of dots, as we mentioned. And in this way, during the ascent of the rest of the Sefirot. Except there is only one argument, which is that one difference, which is that Hochma receives only from the posterior of Keter, one posterior, and Bina receives from two posteriors, making it more judgment.

But it is likewise in all of them until you find that Malchut receives from nine posteriors, making it more judgment than all the other Sefirot above her. 

That's what he says. Let's see how he interprets it.

Item 8. Inner Light. 

What does it say above? 

When the Keter returned and ascended, 

Meaning why did he ascend? Why is he departing? Isn't the light coming to shine? 

Meaning because of the refinement of the screen from a phase. Forward to Phase Three, when the reflected light that descends from Phase Three does not come to clothe the light of Keter, and therefore returns the light of Keter and ascended to its root. 

Why? What do you mean why? We have a rule, we don't speak about the place of departure in the light. Rather instead, we don't see it. Why don't we see it? There's no screen. Because there is no manifestation of light without clothing called, Reflected Light, and Reflected Light comes through the screen. Says he lost the screen, he lost the Reflected Light. He has nothing with which to clothe it, that's why he can't see it. 

And this departure of the light of Keter is called the posterior of the Keter. It is because the interior of face means bestowal and expansion, and posterior means departure from bestowal. 

It turns out that he receives from what? From the posterior of the Keter, meaning Keter doesn't shine for him. The posterior, so what does shine? Hochma. Bina, she already had posterior. Keter doesn't shine for him, also Hochma  doesn't shine for him. That's what he says here. What does it say above, about Item 9? 

Because Hochma receives only from the posterior of Keter. 

He has only one posterior, 

Item 9 – nine below Inner Light. 

The posterior means departure. In the first expansion, all the Sefirot  emerged on the level of Keter. It follows that all the Sefirot received from the face of Keter. 

Keter is the bestower, 

Since they were with it on an equal level. Unlike during the refinement, since when it was refined to Phase Three, and the level of Hochma  emerged, and the light of Keter remained concealed in the Peh. It follows that now Hochma receives from the posterior of the Keter. In other words, she suffers and feels the great lack from the concealment of the light of Keter. And it is said that Hochma receives from the posterior of the Keter, meaning the state of judgment, because she feels the lack of its illumination, is likewise in the rest of the Sefirot. 

In order to understand it, you can make a little introduction here in Part Five, page 309, Item 23. It says, 

And you know because there the name of HaVaYaH begins from Hochma and below. 

What is he saying? We know that there is Keter, Hochma, And Bina, where is Keter? The reason is that these four phases do not belong here only from Hochma and below, but not in Keter. 

RABASH (Source Text/Commentary): (32:44) And the reason is, it says, 

Vessels are called deficiencies, lacks. 

That's why when the light of Keter would shine in the taste, Ta'amim,  was there any deficiency there? No, but after Keter was refined and Hochma starts, it's called even when it shines, it already feels the absence or the deficiency of Keter, that's why it's called the Yud Hochma, Hissaron, deficiency. And He is called the departure. What am I trying to explain here? That the vessels that he talks about here, it means that he feels a deficiency. That's why he says, if you'll be confused later, that's a discussion in of itself. I just want to I'll give you an example, that the Kli, the vessel, is called specifically a deficiency. Turns out that Hochma has one deficiency, Keter. Bina has two deficiencies.

Down to Malchut, that suffers from all the deficiencies. 

That's what he's saying. What does it say above in item Ten, about Item 10? 

Because the Malchut receives from nine posteriors. Making it more judgment than all the other Sefirot above her. 

He asks, why do we call Partzuf  of Ta'amim, of tastes, Keter? Are there Sefirot  there? There are. There's Keter, Hochma, Bina, Zeir Anpin. 

He says, why do you call it Keter? 

Since the coupling was on the degree of Keter, and direct light and reflected light, one needed the other. Therefore, this entire phase has a degree of Keter. Whereas when the fourth phase was refined, and the coupling was on Phase Three, we are missing now the degree that was shined before. We learned that the Malchut receives from nine degrees of Achoraim, of posterior. 

Item 10.

The rule is that all the forces of the upper one are always present in its lower one, which necessarily receives all the posteriors of its upper one. For example, when it is refined to Phase 3hree, and the level of Hochma emerges and receives the state of judgment. 

What is judgment? You cannot use it, it's forbidden to use it. 

The state of judgment that appears in her, due to the lack of illumination of the light of Keter, the Sefirot  below, the Sefirot  below Hochma, received the same posteriors too, since they too received from the interior of Keter in the first expansion, as did Hochma. For all of them were there on the same level up to Keter. Now on the level of Phase Three, they all lack the light of Keter, and have only the light of the face of Hochma. Similarly, when it is refined from Phase Three to Phase Two, and the level of Bina emerges, Bina too suffers from the departure of the light of Hochma, and she receives two posteriors into her.

RABASH (Source Text/Commentary): (37:06) These are the posterior of Keter that she has already received, and she was on the level of Phase Three, and the posterior of Hochma that she receives now. 

Thus, the Sefirot  below Bina also suffer from the same posterior of Hochma, in addition to the posterior of Keter that they received during the appearance of the level of Phase Three, and so on and so forth. When it is refined, 

The screen, let's say of Malchut to the phase of Keter, where only the level of Malchut emerges, and all the upper nine are missing, 

Malchut receives from nine posteriors, 

And it's all because when she was on the level of Phase Three, she received the posterior of Keter. When she was in Phase Two, she received the posterior of Hochma, and when she was in Phase One, she received the posterior of Bina. 

Now that she has only her own light, she receives from the posterior of Zeir Anpin, two, which are six Sefirot  HGT NHY. Thus, Malchut received nine posteriors. 

Here we need to say, in general, we say that the screen is included of all the Reshimot, the records. We learned, right? How, when there was time for coupling on Phase Three, what does the screen feel that he doesn't have Phase Flour, already. Later the screen went up to the second phase, he feels that he already lacks. Therefore if I will speak about Malchut with the screen, it's easier to understand, so the screen is now incorporated, he has only the courses of Keter, and courses of Shoresh, of Root, the light of Malchut. That the screen is included, of all the records that were there, and all the mysterious that were missing there. Then when he ascends, who? The screen in the Rosh. We say the last phase is lost, so all the records that it's incorporated in, it receives now on its uppermost phase, called Phase Three. 

There is yet another change according to the quality of the Sefira, because Tiferet receives from the posteriors of Gevurah, which are hard posteriors, very strong. Thus far we learned in quantity, one, two, three, that Malchut has nine posteriors. Now, he says something else, something new, there's yet another change, where Tiferet receives her light from the posterior of Gevurah. And they are hard posteriors and very strong Gevurot, and the other Sefirot above are not like that, not such strong judgments, and he doesn't interpret it.  

Reader: Let's continue to the next part of the lesson.