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

Daily Morning Lesson: January 29, 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 learn from a TES lesson with Rabash. We will first read from “The Study of the Ten Sefirot,” volume 2, part 5, page 297. That's in Hebrew. We're starting from the words of The ARI, item 9. So first we'll read this item together. Here, item 9, in “The Study of the Ten Sefirot,” volume 2, page 297, again, that's in Hebrew. 

Reading: (00:36) "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.

RABASH (Source Text/Commentary): (01:55) It's written above, and this is extended to it, and the line before that. Hence, it is the male that now receives from its root, the root of Keter. What does it mean, of the Rosh? The Keter of the Rosh shines to whom? We lack the connection there. Item 9, above again. Now, in the coupling of now, the Nukva is contained in the male. The phase three of coarseness is included in phase four of clothing. Why? Since the Nukva is the light of Hochma, and the male is the light of Keter that remained in the vessel. After its departure, it wants to receive phase four of the records. Now, there's a rule. Each phase receives from the phase that corresponds to it. Hence, it is the male, which is level four of clothing from the degree of Keter that now receives from its root, from the root of the record, the root of Keter. But the Nukva, her root, now, the root is hers. Now, next. This is extended to it by refining that Keter that remained above, meaning Keter of Guf, that's one. Two, 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. What is this, this refinement? It doesn't, it doesn't tell me. Why do we need all this refinement? Let's see what he says. This is extended to it by refining that Keter that remained above at the end of the root. Here The ARI gives us a complete order of coupling and birth of a lower Partzuf by the upper one. Hence, these matters require a very accurate understanding. He wrote that these records that rose from the departure of the first expansion, called Partzuf of Galgalta, are the record from the light that remains in the vessel of Keter and the record that remains in the vessel of Hochma. But we should remember that Hochma, meaning from Hochma and below, all the lower nine are called from their Hochma, after the upper quality. So what is he saying here? These records that rose from the departure of the first expansion are the records from the light that remains in the vessel of Keter. And the record that remains in the vessel of Hochma rose under Malchut of the Rosh to the place where the general light of the level of Keter, of the first expansion, was after its departure from there. In that case, what does it say here? That the records rose to the place where there was the light of Keter of the Guf. When? After its departure from there. It turns out that here, in the Malchut of the Rosh, we have three kinds of lights of the Guf of Partzuf Aleph of AK that emerged from there. From whom? From the Guf of AK. After the departure came all those phases to the Rosh of the Partzuf. Who are those three phases? These are, one, the general level of Keter of the Guf. What does it mean, all of the general? Not necessarily Keter, only from Keter and below, you have to remember. This is all of it, the light of Keter. Two, the record, which is the light of Keter, and the record, that the level of Keter left in the vessel of Keter of the Guf after its departure. 

RABASH (Source Text/Commentary): (07:07) Afterwards, it too rose, this record, to the Rosh. How? By its incorporation in the screen of the Malchut of Guf that ascended to the Rosh. That record is called the male of the vessel of Keter. We must understand that that record is a branch of the general level of Keter mentioned above. Indeed, it is more of a branch. Who? More than a branch. Who? The record, since it is an actual part of his self. The only difference between the light of Keter and the record of Keter is that the general light of the level of Keter was removed from the Guf entirely immediately after the screen was refined from the coarseness of phase four. The record is that part that it left there. Who? The light of Keter in its vessel, and thus, you find that they are one self. What does he explain to us? We shouldn't think that the record is a different portion of Keter, a different part of the light of Keter. Only the light of Keter departed completely, and a part of it remained there. No, this is one light. And there is yet a second record here, which is phase three, namely the light of the level of Hochma of the Guf of AK left inside its vessel after its departure from the Guf. It is called the female of the Keter, since she too rose from her vessel of Guf to the Rosh, and also by her incorporation in the screen that was refined. We have already elaborated. And remember these three names of the three lights well. They are male, as a record of the Keter, the female of Keter, which is the record of phase three, Hochma, where there is coarseness, and the light of Keter, which rose according to their above explanation, because it is impossible to explain them every time. Also remember, I don't understand what you ask. 

Question (Petah Tikva Center): (10:23) There is the light of Keter that was refined from the Guf that rose upward. There is the light of the record, that the light of the record rises upward.

RABASH: Why does it rise upward? To ask for fulfillment. 

Student: Fulfillment. But this is also the light of Keter. This is also remnants of the light of Keter. What do we distinguish on its own? 

RABASH: Again, light. You asked what is the difference between the record and the light? The light of Keter is called the light that rose upward and departed from the vessels. It does not belong to the vessels. What does belong to the vessels? These records shine to the vessels that remain in the vessels, enlivens the vessels. And now we learn one more thing. The screen that rose to the Rosh was incorporated of these records that he wants to extend this light, draw it the light that belongs to the records. In that case, the connection with the Guf is only from the records, not through the light. That's what he says here. Look. 

RABASH (Source Text/Commentary): (11:40) We must understand that the record is a branch of the general level of Keter mentioned above. Indeed, it is more of a branch, since it is an actual part of itself. So what's the difference? The only difference between them is that the general light of the level of Keter was removed from the Guf entirely immediately after the screen was refined from the coarseness of phase four. If so, there's nothing more to say about the Guf. There's no connection. The record is that part that it left there in its vessel, in the Guf, that every record has a calculation with the Guf, and thus you find that they are one self. But what's the difference? He departs completely from the degree, from the Guf, and the record, it's there. And how did it rise upward? With the screen to ask for fulfillment. And there's also a second record here. Same thing. The light that the light of the level of Hochma of the Guf of AK left inside its vessel after its departure from that Guf, that there's no more connection to the light of Hochma with the record. He only has connection with the Guf. That's what he says, that he put into his vessel, into his Guf. It is called the female of the Keter, since she too… who? That record that was left in the Guf, rose from her vessel of Guf to the Rosh. For what? By her incorporation in the screen that was refined, to ask for fulfillment for the Guf. If so, the light of Keter has no connection to bestowing to the Guf. These records, what do they want? To bestow to the Guf, so they rose upwards to ask for fulfillment. So there's two things. You're asking me, what is the record, light? As if I'm saying that the light of the Reshimo is called light. But there is no attainment of light without a vessel. 

Question (Petah Tikva Center): (14:13) The light of Keter that rose was also previously in the vessel. 

RABASH: So, this means that it was in a Kli, in a vessel. So it comes with the light of Keter which attains it and then departs. It's not attained. When we say the record that's left is shining, meaning what the Guf attains as part of the light. 

Student: And this light departs? 

RABASH: What light? 

Student: The light of the record. 

RABASH: No, no, no, no, don't run. They are not saying that, wait. The Keter remains, leaves a record in its vessels to revive the vessel. Who attains the record? The vessels. Afterwards, when I say Malchut of the Tabur, which is called Malchut, where there is a screen which incorporates with those records, so he asked: how does he rise upward? Who raises it upwards? The screen demands, based on the records. So, we're also not talking about light without a vessel. I'm talking about the screen that is included or incorporated with the records. The force of overcoming rose upwards and demands, "Give me the force to overcome." How much? To the extent of what's left. If so, I'm not talking about the light. Light without a vessel can never be discussed. If so, either I talk about the light clothed in a vessel, or he talks about the record clothed in a vessel, or he's talking about the record that is included in the screen and the screen rose to the Rosh. But light without a vessel, even record without light, we're not talking about that. When we're talking about the records in general, we say that the record is referred to as two discernments: the refined light, and the coarse light. So he says, the refined light is what's left of direct light, and the coarse light is what's left of reflected light. Both of them together are called record. Both of them together exist in the vessel. 

RABASH (Source Text/Commentary): (16:33) And afterwards he says, let's say an example: the coarse light of the record went down to BYA during the shattering, and they are called sparks that go down to revive the vessels. And the record is left where?  

Student: Atzilut.

RABASH: Who receives from the record? It also remains there in the screen. They stayed in their place. And we say, the coarse light that they went down, they also receive illumination from the refined light in the record. So, it means one thing: light without a vessel - even a record also has to be... He gave an allegory once about a record. A person who ate something in a restaurant, he comes back tomorrow and says, "Give me that kind." Why specifically that kind?" I still have the taste left in my mouth of what I ate yesterday." If so, what remains? The taste of pleasure from the light. But where? In whom? There has to be a receiver. Meaning light, its record, also has to be found some in someone. There is no light without a vessel. You're asking me, who's holding it? We are talking about the light that rose by the order as it's an outcome of Malchut of Rosh. That's why we learned through the picture that stands below the Malchut of Rosh above. What comes out of it? Light without a vessel? But afterwards we're talking about this light of Keter that it causes something to the lower one. If so, we know there's light of Keter and it makes actions which we'll describe later. The light of Keter, if it doesn't make some action in the vessels, how do I know there's light of Keter? We will soon learn what the light of Keter does to the lower one. And then we're talking about the light of Keter named after the action that the lower one attains from it. So we'll see later what he gives there. He, that light, gives the posterior, so he also receives the posterior from it, which we'll discuss later. 

RABASH (Source Text/Commentary): (19:36) Also remember that all those three lights, who? The light of Keter, and there's the record of the male, record of clothing, and record of coarseness. Our branches of Malchut of the Rosh, since she, Malchut of Rosh, brought them out to the Guf by the force of the disparity of form and the coarseness of the Guf that she gave to them, called coarseness from above downward. Now that they have been refined from this coarseness once more, they no longer receive. They became a potential, like they were before, where they didn't receive anything. They have returned to her once more and were incorporated in her as in the beginning. This is considered that the three lights rose to the place of Malchut of the Rosh. However, their order of positioning there is considered that each branch stands under its proximate root, since the light of Keter, which is all the light that rose and departed from the Guf, is the closest to Malchut. Meaning, it started setting up the order of cause and effect as the first cause. The male of Keter stands behind it, since it is a branch of the light of Keter, which is the record that the light of Keter left in its vessel. The female of Keter stands behind it, as she is from the coarseness of phase three, which is a branch of the male of Keter, which is from phase four. Know that the ascents of the male and female of Keter to the Rosh caused two couplings by this ascent. The screen and the Malchut of the Rosh immediately rose to the Yesod of the Rosh. It means that Malchut left the phase four in her, even though we learned that there is no refinement in the Rosh. Leave that aside. And acquired the coarseness of phase three of the Rosh. The reason for her ascent is that the departure of the lights of the first expansion of the Guf caused a cessation of the bestowal of Malchut of Rosh, since she no longer had anyone to give to, can't get any taste anymore, no screen. The whole matter of Malchut of the Rosh stands only for bestowal, as she is not fitting for reception from the Tzimtzum onward. Instead, she raises reflected light through the coupling by striking that occurs in her. Through that reflected light that she raises, she gives and extends the upper light to the Guf. Thus, during the departure of the lights of the Guf, she cannot give to the Guf, but only a restricted bestowal, which is called an approximate record, which is what he refers to about the record. Only a restricted bestowal is sufficient only to sustain the vessels of the Guf so they are not completely revoked.