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

Daily Morning Lesson: December 18, 2025

Part 2: LESSONS OF THE RABASH ON TES 

Reader: We are going to read from a TES lesson with Rabash. We're going to read from part four, “Inner Observation,” chapter three, item 54. Before we start entering, we'll hear Rav about the general topic of the lesson. 

M. Laitman: (00:26) What do we need to understand from this? Many records. And it's not that what he wrote here is everything. There's much, much more. However, this is what he decided that we should know; at least this. We see how the light that comes through coupling by striking into the vessel goes through the stages of the Sefirot. We see how its entrance and departure create an impression, records. And then, when later more operations, Partzufim are added, those records all remain within the vessels, and then in the same vessels we have the second expansion, the third, the fourth, and so on. Because ultimately, it's a single vessel, called Malchut, in which all these operations occur. You can imagine to yourselves how much happens in Malchut of Ein Sof, of infinity. All these actions all gather there with the records from the source until our work comes in where we tie all these things into one. Well, we'll get there. 

Reader: So now we're going to learn with Rabash.

RABASH (Source Text/Commentary): (02:14) Here I am speaking about item 53 that is the 11th type. We learned that the Partzuf  Taamim  of ten Sefirot came, and he says the first nine remained, the records remained in their vessels. Malchut does not leave a record. Why doesn't Malchut have reflected light, direct light, reflected light? What can we say? So, now a question is asked: when the coupling was made on phase three called ZA, the degree of Ruach, there's a question if the coupling was made on ZA or on Malchut. When I say coupling, it's specifically on phase four of direct light. And phase four of direct light is always the last phase that the restriction was upon. So it only depends in which place phase four of direct light dwells. If on phase four, dwells on phase three, two or one, because phase four of direct light, there's no difference. So, we say that if I say the last phase is lost, it's called phase four of direct light. There's phase four of direct light means that Malchut ascended to ZA, and it is called the last phase and there are the first nine. If I say that a coupling was on phase two, so I'll also say that there is four of direct light called Malchut that stands at Bina, and it has the first nine. We also find here in the first nine, a record remains and Malchut of that degree is called phase four of direct light that doesn't leave a record. Is that clear? This is how we have to learn. Now I see that he mentions it, because I said it a few times and here he specifically mentions it. So, what should we remember? Again, when we say Malchut ascended to ZA, what does that mean? Phase four of direct light. Again, all the couplings we learn about, there was a coupling on phase four of direct light. I say that ZA, it could be ZA, the private ZA, it doesn't have to be ten Sefirot. It's ZA of phase three of four of direct light. But when I say a coupling, meaning that a coupling by striking happened, it's specifically on phase four of direct light. Phase four of direct light is always called Malchut, and it always doesn't leave a record. It never has direct light, only reflected light. So, this is how we have to learn. And if there'll be answers, so we have to explain it, but this is what he says.

RABASH (Source Text/Commentary): (05:54) And so we have to start 54. Until now, we were discussing the records that remain from the Partzuf Taamim of the degree. We were speaking about the first nine of the last phases that remained. We learned the last phase was lost, but the refined light remained. In item 53, he was already speaking about the Nekudot from the degrees that came out while the screen refined. In 53, we're speaking about the first nine of those degrees. And here, in item 54, he wants to discuss the records of clothing that remains of the last phases in the above four levels. The last phase, we need to remember what last phase means. When it says, up to here, I don't want to receive any more, that's called the last phase. Before that, we have a degree that says, up to phase four, she says, I want to receive, and no more. So, up to phase three, phase two. The last phase means up to here. He says, I don't want to receive. 

RABASH (Source Text/Commentary): (08:17) 54. The twelfth kind is the records that remain of the last phases in the above four levels. It's called Nekudot that existed during the refinement. What was remained in the last phase, called Malchut of that degree, so we learn that the last phase is lost. Meaning, only the phase of the refined light in those records, the coarse light in these records was lost from the last phases, as was clarified with the last phases of the records that remained from the first light. It was called Taamim. Same thing on the last phase of Nekudot. I'll repeat again what a last phase means. Malchut, called phase four of direct light, where the restriction was upon, it ascends from one degree to the next. Meaning, there's phase four that performs a screen on phase four of the screen, or phase four of direct light. That makes it on phase three of the coarseness of the screen, and there's phase four that has direct light on phase one of coarseness. We find that the last phase is always called Malchut, don't forget that. And above the last phase are first nine. And that's in each and every phase, in every degree, if we discern the last phase of the first nine. The difference is the coarseness of the screen. So, he says, since the light would shine, the general direct light would shine in the general reflected light. Now when the reflected light departed, it has no screen. The screen refined. And so the light shines and departs. A part of the direct light called the refined light that clothes on the part of the reflected light called the coarse light. And together, they are called a usual record. He calls them by the name of the coarse record. When you go into details, you say that there's a seventh type of the refined light alone. And the eighth type of record is called a reflected light. A reflected light that remained on its own. So we say, that part of the direct light that glows belongs to Malchut, the last phase that remains. And part of the reflected light of the coarse light doesn't remain, and the refined light of that record ascended and clothed on the vessel of Yesod, where there is a refined light in the records and the coarse light of the record. That, we learned till here.  

RABASH (Source Text/Commentary): (12:53) 55. Now we have clarified the twelve kinds of records, which are: 

1. The records that emerge from the phase of clothing, the way the light clothed in the vessel and then the light departed, that's why just a small part of it remains, called a record, explained in item 40, 41, 42, 43. 

2. The records that emerge from the phase of extension, explained in the above items, too. 

3. The records clothed inside their vessels, explained in item 44.

4. The records that do not clothe in their vessels, but there are sparks of the reflected light that descends from the upper degree, it comes down to them, and then the records can come out as tags over the letters, explained in item 45.

5. The records that returned to their vessels after having left there, explained in item 46. Meaning the sparks that descended because of the light that shined, and now they are just a record, but after the light that shined refined, then the previous record returns to its degree. 

6. In general, the records that include refined light and coarse light, and the coarse light is not apparent in them. As we learn, that while direct light shines in reflected light, there is no difference, no difference between direct light and reflected light, but they are mixed together. And while the records of the refined light are clothed in the coarse light, there is also no difference between them, which is called six. So, I'll go back. Six - are the records that include refined light and coarse light, and the coarse light is not apparent in them, no deficiency. That's explained in items 47, 48, 49. 

7. The refined light of the records from which the lights of the males of the second expansion were made, explained in the above items, too. So, we learn a law that every degree is built on the previous records that remained from that previous record. There is a record of clothing and a record of extending. A record of clothing, the way the light was clothed, but there is no difference in that. We find the light of Keter in the vessel of Keter, the vessel of Hochma in the vessel of Hochma. A record of extending depends on the coarseness of the screen. This phase is lost. That's why when the second degree came, it's called a lower degree. Why? It was refined. That's what he says here. Seven - the refined light of the records, that's part of what remained from the direct light that would shine from which the lights of the males of the second expansion were made. Again, the light of Keter in the vessel of Keter called Partzuf AB of phase four of clothing. Explained in the above items too. Oh wait, I made a mistake. The language. So, number seven - the refined light of the records from which the lights of the males of the second expansion were made explained in the above items too. That goes together.

8. The coarse light of the records, from which the vessels for the males of the second expansion were made, explained there too, as well as in item 50.

RABASH (Source Text/Commentary): (18:36) He says two things. Lights and vessels both come as clothing. So he says that the refined light is a record for the light, and the coarse light is a record for the vessels. 

9. The record of the light of Malchut, which is only from the phase of the refined light in the record, because the last phase does not leave a record, explained in item 51. 

10. The records that were incorporated in the screen along its ascent to the Emanator. Those are the Nekudot. They were renewed in the coupling for the second expansion. Explained in 52.

11. The records that remained of the first nine Sefirot of the four levels that emerged during the refinement, explained in item 52. 

12. The records of the last phases from these levels, explained in 54. 

That means we should summarize it like this. From the refined light in the records with the coarse light in the records, of the first expansion called Taamim, the degree of Keter - by that, the male light and vessels, vessels for the male light called the degree of Keter that came on the phase of clothing of phase four. And the vessels of the light of the females. What are females? Coarseness. Coarseness is only from Nekudot. Not from Taamim. The last phase is lost. And it's a preparation for the vessels of the Nekudot on the second Partzuf called the second expansion, which is coarse. You're asking me, everybody asks the same question - How do I say that the Nekudot are the second Partzuf? Meaning, these Nekudot are the degree of Keter. And here it's Hochma. But when I want to draw the roots, I can say part of Hochma  from the degree of Keter from the Taamim. Where's the root? From the Nekudot. What's so difficult? It's not the same thing. It just extends from the root. Here, the refining was from one degree. And here it's from one degree to the next. Which root? It's not that difficult. But it was there. So we, you're asking about what's included of everything. So included of everything doesn't say anything. Included of everything means that everything that was revealed is included. There's an allegory. That if we say that we ascended to the degree of Taamim, that's the Keter of the degree. And we have Nekudot that refined from the degree, and it will remain with records. So, then he says I had an impression from this, and this, and this. Something that was never used, what does that mean? I want it. Did I use it? I'm just saying that if I had a force of phase four and lost that force, I say there's going to be still a smaller force, and that's what it was. It has to have some kind of impression, some phase that demands it. It would be inspired by it. So, one second. So I say, if it rises above the records of the third phase, from where does she have a screen of Rosh to give her the power of the third phase? They say, if the upper one is capable of making this power with the four phases, certainly He has the power to make a smaller degree. And this He gives to the lower one. When we talk about an awakening here, it indicates that there was an impression from something. Regarding the Rosh, it doesn't say so. How can the upper one give, since it comprises all forces? But here they say that the lower one must demand, must make a demand. This comes only from the Guf, the body, from the impression the lower one received. What he did not receive an impression from, we cannot discuss.

RABASH: (24:24) It is like I say, a person never yearns for something he never saw or heard of. Why not? If we talk about a demand, it must be a demand for something. What compels him? We have records. So this, and that, and this, I calculate for myself that this and that I need right now. It's not random. He divides for us between reflected light and direct light. And He gives us a rule. The general direct light shines in the general reflected light, which emerged via the screen. And so we learn that direct light is called the abundance. And the reflected light is called the vessel. Reflected, that's a general name that includes the coarseness as well, wanting to receive in order to bestow. We speak mostly of the reflected light with the intention to bestow, mostly. But he's asking about the will to receive. And later we learn that there occurred a clash of inner and surrounding. The screen was refined and it no longer has reflected light. It has no reflected light, and so the direct light departs as well. You don't start from the direct light. You start from the reflected light. He has no vessels, and so the light departs. And then we say that we have a record left over from the direct light, from the abundance that illuminated in it. It remains from the reflected light, from the vessels, the overcoming he made by his own power. Then he comes and says, the last discernment of every degree is called Dalet the fourth of direct light over which there was a restriction. She says, I don't want to receive, but only in accordance with her screen. He says that the last degree is lost. It hasn't this power to overcome once more. It follows that the record of the light of AB lost to it. But the abundance she received, something happened, and that doesn't go away, so how is it clothed? So he says, seeing as in the light of Yesod, the light of AB in the record remained, that part of the reflected light, the record, the light that belongs to Malchut, which clothes in the light of AB that exists in the vessel of Yesod, from that, it shines to Malchut, so he says. 

RABASH: (27:48) What does it mean? The screen from the records rises and receives light. Let's take, for example, Partzuf AB. It had the level of Hochma, direct light, reflected light, it was doing great. All of a sudden, the light departs. For what reason? We say that there is the matter of the clash of inner and surrounding, which annulled the power of his screen, so it can no longer aim to bestow. It doesn't want to receive with the intention to receive, and since it doesn't want to receive, the light departs. It's gone from there. What is he left with? He received an impression from what he had before, impressed by having had the light of Hochma, impressed by having had the reflected light before, which now he does not. He says that this impression, he was impressed by having had direct light, meaning a part of the light, and that impression remained in part of the record, in part of the light of AB, called reflected light. And we say that the last discernment is lost, meaning the light of AB. He had the power to overcome and receive the light of Hochma in order to bestow, but he sees that he can no longer muster such great powers. If so, what is it lacking? The power to overcome. They explain a law. Seeing as in the Rosh of each and every degree, the screen remains in full strength as it was before, then seemingly it rises to the screen in Rosh and tells it, listen, I lack the power to overcome. Give me the power to overcome so that I can aim in order to bestow. You want the power to overcome as before, on the level of Hochma, the third phase? No. I see that I don't have that power anymore.  I grew weak. You know, give me a lesser power, for the second phase. Therefore, the Rosh of AB extends to him a light for the second phase, performs a coupling by striking on the second phase, called SAG, and the Tabur, which rose to him from the screen to the Peh of Rosh, where the coupling took place, and he's then included in that coupling. And since he's included in that coupling, since he now has that power, he returns, the screen of Tabur returns to its place once more and begins to receive what he wants, the discernment of SAG. So, what did we learn? Another point was made. The screen of Tabur rose to Malchut of Rosh and was included in the mating Malchut, included in the coarseness from below upwards. So now we can discern two discernments in this Malchut. One - as for herself, and she's the third phase, and so she's regarded as Tabur. From the ending Malchut called Guf, and from the second phase, well, she's now reintegrated. So, the coupling made in the Rosh of AB over the second phase, from the Masach of Tabur. It is apparent that she is the discernment of Guf, body, and then she descended. But after descending, seen as she's incorporated with the second phase of the coarseness of Rosh, the head, then she extends the light, performs a coupling by striking, and from her upwards, that Rosh of SAG emerges, and we learn from it, from it to the screen of Tabur below, the Guf of SAG, the body of SAG emerged. That's what we learn.

RABASH (Source Text/Commentary): (33:46) So what are you asking about? The Rosh, the head of AB, which has the light of Hochma, and knows he cannot let his Guf, the screen of Tabur, the discernment of AB now, because it does not have the screen and doesn't have the power to overcome such a great light, therefore, he extends for himself and performs a coupling by striking over level two, Bet of coarseness. And that he gives to the lower one, and each lower one also needs to perform a coupling by striking himself. What the upper one does, the upper one's coupling by striking, that doesn't suffice for the lower one. He needs himself to Perform a coupling by striking. And so we learn about two discernments. One - the Tabur of AB was above, there was a coupling done over the discernment of SAG, he takes the light and descends. Sometimes he calls it the inner SAG after which he himself must perform a coupling by striking to discover his own powers, and this is called the external Rosh of SAG and the external Guf, body of SAG. 

Student: This is permanent?   

RABASH: (35:12) He says this, what is the record? The light. So, what is the record? He says, the light doesn't depart. There are no places. What does it mean that the light departs? It's not seen anymore. The lower one cannot see it. The lower one sees a tiny part, and that's what I call record. If so, all the descents that we talk about, well, the lower one doesn't see it. This is not with respect to the light. The light is not seen. And so I always said, we need to believe that the land is full of His glory, but this is hidden, concealed from pleasure. If the pleasure is concealed, if it was full, if the land was full of His glory, would there have been criminals? There wouldn't have been any criminals in the world, but we feel that there are criminals. A person knows his own truth. Do you assist? If you assist a criminal, well, am I a criminal now? No, I'm righteous. Well, when the light departs from the vessels, let's say, for example, Partzuf of Galgalta. We learn about two discernments. One - the record shines, illuminates into the vessel. That's one. The second - the records are included in the screen. What's the difference between this and that, and what do I need both of them for? To give life to the vessels, well, we understand that in corporeality. He had the light of pleasure, he had all the abundance, he felt great. But now, again, if you shine for me with that same record, I cannot live off of that record that I had in the past. I cannot live off of the impression of the past. We say, in general, that there is an abundance called the light, the pure light. And there's a vessel, and then we get a little confused. Our vessel, in truth, is made of substance and form, let's say. The substance is the desire and yearning for pleasure, for enjoyment. What is the origin of this? We say, this comes from the Emanator. What does it mean, it comes from the Emanator? The purpose of creation, we say, is His desire to do good to his created beings. And so He created in the created beings the desire and yearning to enjoy life, to receive goodness and pleasure. That is clear. That's our substance. What is done afterwards? There was a restriction, we say because of equivalence of form, the bread of shame, and other excuses. It doesn't matter to me right now. But from here, we find that this substance needs to be formed. That substance called the will to receive needs to receive the form called in order to bestow. And this form is then imposed upon this substance. And he says, then the upper abundance can shine there. If there is no such form, only the substance receiving in order to receive, that is called shell, it's called darkness, it's called an empty void, empty space. The first degree, which we started talking about, that's after the restriction.

RABASH: (40:24) And we learn, what remains after the restriction? This Malchut is called the fourth phase, the last phase. But she said, by its own free choice, that she wants equivalence of form. She doesn't want to receive in order to receive. And so, the light departs from her. And these vessels remained. And they are called ten Sefirot, the ten Sefirot of circles, of Igulim. And there's the third phase, Malchut of circles. And certainly, the record remains from the light that shone in them prior to the restriction. What did Malchut say then? She doesn't want to receive the light in order to receive, but only in order to bestow. Refusing the intention to receive, that is called restriction. Agreeing with in order to bestow. So then, we learn this through a corporeal description. You can say that she went and drew light afterwards. She drew the light in order to bestow. Who? Who is she? The Malchut of circles. And we add one word. The light that came afterwards, after this Malchut called the Malchut of circles, extended light. We say that the desire of the upper one becomes a law enforced in the lower one. So now, it is forbidden to receive the light with the intention to receive. Forbidden, means this is inferior in terms of importance. So it follows after having extended that light, that light is now called a thin line, a fine line. What is a line? It means that there's up and down. Up in importance and down in importance. Superior and inferior. What's closer to the vessel of reception, that it's forbidden to receive, that's called below in importance, inferior in importance. Otherwise, the opposite of that is above in importance, superior in importance. And he comes and asks, what is a fine line? There's a meaning to that. When we see a line in corporeality, there must be some width to it. A millimeter, half a millimeter. The width of that line. If I say a fine line with no width, is the line even apparent? What does that imply to us? The light, the line that came to Malchut of circles. And the Malchut of circles can no longer receive. It's forbidden. We say any new form, any new discernment, well, you said it's forbidden to receive. So, who can attain it? But it's fine line. There is above and below here. But it's very fine, that line. Who attains it? There's no coarseness. Therefore, after making a screen, she then receives the desire in order to bestow called reflected light. And now there's coarseness. She attains now. Then it begins to attain the line of up and down. There's coarseness. Who provides that coarseness to receive? It's the reflected light. 

RABASH: (44:45) So I know, for example, before there was a fine line, and now it was thickened. By what? By the reflected light. Fine. However, we learn that prior to the restriction, there was no Rosh and no Sof, no beginning and no end. Afterwards, Rosh, Toch, Sof were made. What does it mean? In spirituality, there was no Rosh, no head or beginning. But we start from the beginning of creation. So, what does it mean there was no Rosh, which means head or beginning? So, we need to know how he interprets Rosh. And we learned Rosh, that means in potential, and Guf, body, that means in practice, in effect. If so, before the restriction, there was no Sof, no end, meaning they received in Malchut, called receiving in order to receive. So  they received it in effect, but we should say that it was in potential. So, what does it mean that afterwards there was a restriction, a Sof, an end was made? So Malchut, who drew the light, well, now it's forbidden to receive it. It's called below in importance. It's a new form. So I call it, we call it Malchut of direct light. And she made a calculation, finding the extent to which she can aim in order to bestow, and to that extent she will receive. And to the extent that she cannot aim in order to bestow, well, that she won't receive. And that is called a Rosh, a head. That is called, in potential. And afterwards, the Guf, the body is revealed in effect. What does it mean that the body is revealed in actuality? It's like, well, in the Rosh, there are two things. What she can aim in order to bestow over, she can receive. What she can't aim in order to bestow with, she won't receive. And we say, in the language of Kabbalah, we put it this way. From Peh down to Tabur, mouth to navel in Hebrew. It's called the first nine, the first nine inside the degree. Meaning, the lights come into the vessels, they are attained. What does it mean? I want to receive the good and pleasure because He wants to bestow it upon me. And then Malchut of Tabur comes, because that's the part that receives, it will be in order to receive. So, up to here. More than this, I don't want. And this is called Tabur, the ending Malchut. However, we learned that in the Sof, in the end, we also talk about ten Sefirot. Why? Meaning, why doesn't he want to receive? He wants equivalence of form, wants adhesion, wants Hassadim. And so the light of Hassadim shines there. It's called Rosh, Toch, Sof. I see that you're ready for tomorrow, right? So, where should we finish this? Where did we get? Not a letter, but in the middle of the 56, we'll see tomorrow.