Daily Morning Lesson: January 19, 2026

Part 2: LESSONS OF THE RABASH ON TES

Reader: We will study now from a TES lesson with Rabash. We'll be reading from “The Study of the Ten Sefirot,” Volume 1, Part 4. We are in the questions and answers on the meaning of the topics, answer 103, we'll start with “the ninth is a record of the light of Malchut.”

RABASH: (00:30) The vessels are called males. A male, meaning the way it clothes, it clothes the illuminator of Keter in Partzuf AB, then the record for the light of Keter remains from the light, and the vessel to the light of Keter is extended from reflected light, called the light of AB. 

RABASH (Source Text/Commentary): (00:58) The ninth is a record of the light of Malchut, which is only refined light that remained of her light. However, the coarse light in her disappeared, and no record remained of it. Meaning, the record from the extension in her, about which The ARI says that Malchut did not leave a record, the meaning is on extending, but from the refined light she got some kind of illumination that also remained in Malchut. The tenth are records incorporated in the screen, as it passes in the Sefirot on its ascent to the Emanator. We also learn that records remained in the vessels of Galgalta itself. That's one discernment. But he says that since the screen ascends from one degree to the next, the screen is included in all the records until it ascended to Malchut of Rosh. Yet, when it ascends to Malchut of Rosh, they were renewed there in a new coupling for the second expansion. Then comes Partzuf AB. The eleventh are records that remained of the first nine Sefirot that emerged during the refinement of the screen. The twelfth are the records from the last phases of these above-mentioned levels. It could be that he's dividing it in a way that he says the opposite. First, he says that what's included in the screen, then he says what remains in the vessel itself. The eleventh are records that remained of the first nine Sefirot that emerged during the refinement of the screen. The twelfth are the records from the last phases. What's question number ten? Discernment ten, phase ten. The tenth are records incorporated in the screen as it passes in the Sefirot on its ascent to the Emanator. They were renewed there in a new coupling for the second expansion. One. He mentions the ascended. Now he's asking the opposite. So, eleventh, it was what remained in the vessels, while the refining, it means in the vessels of themselves, remained in the first nine Sefirot compared to what was remained in the last phases. He calls it the light of Malchut. He asks this. He mentions that we learned that Malchut does not leave a record. There's a lot about that. There are a lot of contradictions. What does it mean that Malchut does not leave a record? Once it says that Malchut does not leave a record that was there of direct light. Malchut did not have direct light. So, what does it mean that she did not leave a record from direct light? It means that from the reflected light in her, she does leave a record. Meaning, so what was it before? The screen and coarseness on phase four remained. Then we say that Malchut, the last phase, is lost. Why? You hear? He means the way it extends the light. So what remains? The light. Which light? So, we have to say that she received something of the light of Malchut. So, the light, what I'm saying, her light, there is none. But there was light. Her light means screen and coarseness, reflected light that she received. From what she received, that remained. What was extended didn't remain. So, when I said that Malchut does not leave a record, what I meant was that in each one, light remains in her own vessels. From the vessel of Malchut, when it receives in order to receive, no record was left because she didn't receive light. She never had it. But there was some kind of illumination in Malchut, which we call the light of Nefesh. That's why we should discern in the Malchut, one - that the last phase was lost specifically of the extension, that was her light. From her light, nothing remains. From the screen and coarseness, the last phase was lost. Next.

RABASH (Source Text/Commentary): (07:14) The record of her own light doesn't remain because it was never on her vessel, called receiving in order to receive. But an illumination remained of what she had earlier. So, that illumination she had, that's called the ninth record of the light of Malchut, which is only refined light that remained of her light. So, I'm only speaking about the light that remained from that refined light. So again, every vessel has its own light except for Malchut that did not have her own light. Why? Why is her vessel called receiving in order to receive? There is no light. Only the light that we relate to Malchut, that's her light, the screen and coarseness, the reflected light, what she gives, that specifically is called her light, and not the first nine. We find that in each and every Sefira of the first nine, a record remains from direct light of every vessel. So I say that Malchut never had light that her vessel called receiving in order to receive. That's why the record was not left. So, we say that Malchut does not leave a record, meaning from direct light that was never in her. Now, that light that she had, not her own light, she did receive some kind of light. From that light she had, now that the light departed, a record was remained, and that's called the refined light of Malchut. Now from her light, what is the light of Malchut? Screen and coarseness, reflected light. From that, a record wasn't remained, that's called the last phase was lost, meaning before she had a screen and coarseness on phase four, it was lost. Now, there's the last phase of three. So you're asking, what does it mean the last phase was lost? So I told you, you're joining two things here. There's a result, and there's an action. There's an action, that action, when we say that the light was diminished, that depends on Malchut. We say that in Malchut, the last phase is lost, that she could not use Keter, and only Hochma. According to that, we see the light of Hochma in the vessel of Keter, we see that the vessel of Keter is already lacking something.

Student: The first nine Sefirot. 

RABASH: (11:03) Yes, there's already a deficiency, but who causes that? The last phase was lost. It's a result, what we're saying. We find that in every vessel, in every Sefira, there isn't light that it had before. Who caused that? That the last phase was lost, what she extended. It's only the result, so he caused that action. Whoever does it, the last phase is lost. From this, we find that no one of all, that each and every Sefira didn't have the light it had before. If so, the last phase was lost, that's an action. What is the last phase? The last phase is called a screen. It limits up to here, I can receive. The last phase of Partzuf Galgalta is called phase four. Then she says, up to here, I'm willing to receive. But the Partzuf AB, the last phase that was in Dalet. What was that last phase? In three. From this, we get that the light of AB clothed on the vessels of Galgalta, we find that there, there's a record of what? Of the first nine. Keter of Keter, Hochma of Hochma. And now, which light comes? We find that in every phase, there's a deficiency. And that's a result of what? Of the record. The last phase is lost, that's why it wasn't extended, only the light of AB.

Question (Petah Tikva Center): (13:05) There's no deficiency there? 

RABASH: There, we learn how was the vessel made? When phase four became vacant, phase three refined and became empty, phase two refined and became empty, phase one refined and became empty. So, there he means on the making of the vessels. So, then he comes and says, how are the vessels filled there? Since each and every vessel, as long as it has light, it's still not consistent. But before, it wasn't like that. What? Everything was from Keter. Phase four of four, phase three of four, everything was part of four. And now everything's phase three. But in this, there are more discernment. He doesn't get into the details, but there are differences. There, everything is phase four, and here, everything is phase three. 

RABASH (Source Text/Commentary): (14:30) 104. Why does the upper light make a coupling with the screen during its refinement? What's the answer? Although the departure was instantaneous and at once, since the upper light does not stop shining for even one moment, one minute, and the screen necessarily passed the four levels of coarseness during its refinement, hence the upper light makes a coupling with it as it comes to each and every phase. What is the question? If we say that the surrounding light, where there was the clash between internal light and surrounding light cancelled the screen, then the light departs. When it departs, it departs. What is he saying? Even during the departure, the light also illuminates in the four phases called Nekudot, dots. After all, now during the departure, why does the light come to illuminate again? Answer. The ARI calls this departure, departure at once; in one moment. That's the language of The ARI. So, he gives us something, a simplification, where he begins on the way of the screen, where it already departs. It must depart, but that is called at once. So, why are there many couplings? Since the screen is made of four phases, therefore, and since there's no change in the light, only when there's a screen, then we see there's light, and the light performs a coupling of striking on the light. Therefore, this is discerned as on one hand, the departure was at once, where the surrounding light cancelled the screen, the screen must be cancelled. On the other hand, the light couples with light because there's no change in the light. So, he gives an example similar to a person who's sitting in the fourth room and wants to exit. So, when he has to come from room four to room three, he doesn't need to say, oh, keep exiting, only what? At once, that he had in the room number four, and he has to go outside. He went outside; only he can't leave from the fourth outside until he goes through the rooms three, two, and one. Therefore, on behalf of the departure at once, where the screen is refined by the surrounding light, on the other hand, there are many couplings because that it always illuminated. That's why there's always a screen, and he sees it and couples with it. Now, in the manner in which the screen is lost completely, then the light, he no longer sees the light. Therefore, there's no coupling with the light there.

RABASH (Source Text/Commentary): (18:55) 105. What are the seven discernments in the screen? The screen is one phase, one discernment - the screen. We distinguish within the screen seven discernments. Let's see what he says.

105. One. The first is that the detainment and the boundary, which is still not to receive, and the coarseness, which is to receive, come as one in the screen. Nothing of the screen is distinguishable while it is not incorporated with coarseness as then it does not exist at all. If he has the desire to receive, which has coarseness, we should say screen, meaning it surrounds itself to not receive anymore. However, as I have no desire, why is it to say that I'm surrounding myself? He wouldn't even surround himself because he doesn't want to receive it. Therefore, the first discernment is that the detainment, and the boundary, and the coarseness, come as one in the screen. The second is the potential detainment in the screen for Malchut of Rosh. The screen which is in Malchut of Rosh is only a screen in potential, it connects in potential, limits in potential. There's not much to talk about there. The third is the actual detainment in the screen in Malchut of the Guf called Tabur. Until the Tabur, light illuminates as long as he receives, and below it, he does not want to receive it. The fourth is the incorporation of the screen in coarseness from the first three phases during its ascent. 

RABASH (Source Text/Commentary): (21:36) Since there's Ta’amim [tastes] that are called coarseness of phase four, and Nekudot [dots] on the first three phases during their refinement as they arise upwards. The fifth is that the two actions, meaning rejecting the light from phase four and the clothing of the light in the nine Sefirot are both connected to the screen. Just as it rejects the light from the last phase, so it connects and clothes the lights from her and above. What's the difference between phase one and the first quality was the detainment, and the boundary, and the coarseness comes one in the screen, meaning you can't have a screen if you don't have the desire to receive. The fifth is, he explains, that the two actions, the rejecting of light from phase four and clothing the light in the nine Sefirot, the first nine Sefirot, are both connected to the screen. Whereas when he rejects and does not receive anything, it has to do with the restriction and not the screen. Therefore, he says, just as it, the screen, rejects the light from the last phase, so it connects and clothes the lights from her and above. The sixth is coarseness from below upward, renewed in the screen because of its ascent and coming in Malchut of the Rosh. We learned that the screen was refined, therefore, it ascended upwards. Malchut, the screen in Tabur, until Malchut of Rosh. It rises upwards. Malchut of Guf is incorporated there, receives a screen from below upwards, which is called the coupling Malchut. It turns out that Malchut of Tabur, which was upon phase four, was incorporated now in the coarseness from below upwards of phase three. It turns out that the surrounding light that canceled the screen with the force that it wanted to illuminate, asked, what did we benefit? After all, the inner light it had also departed. So, he explains that before, he explains now, the screen of Tabur, which is called the concluding Malchut, where he says that it does not want to receive, by the coupling of the surrounding light, which refined it and rose to the Rosh, in return, was included in the screen of the Rosh, so the screen of Tabur is now called the Malchut of Rosh, the coupling Malchut. He extends the light in return, and receives the light in return, and says that I do want to receive, so much so, that from Malchut of Tabur, which became now the Malchut of phase three, is divided from Tabur upwards, and from Tabur downwards, which means the Malchut of Tabur now became “as if”. The seventh is coarseness from above downward, renewed in the screen by the records incorporated in it, as it passed in the Sefirot of the Guf during its refinement. With that, as we say that the screen with the records ascended upwards in the Rosh of Malchut of Tabur, it's considered the concluding Malchut, which now becomes the coupling Malchut, and with that, when the coupling is performed on phase three of coarseness, just like in Rosh of Galgalta, then immediately the records are called, that are included in the screen of Tabur, which are the record of the Guf and not of the Rosh, hence they must descend downwards. But because they're lacking phase four, it only has phase three, the records of the Guf are renewed in the screen and descend to the Hazeh, and then what was incorporated in Malchut, the coupling in Malchut awakens from below upwards, that which was in the Rosh, then a coupling took place from Hazeh upwards till Peh, and the external Rosh of AB from Hazeh downwards, becomes the Guf of AB, the external Guf of AB. It turns out the awakening of the records was what was before clothing the inner AB, and now it's called the external AB. Hence, we distinguish seven discernments.