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

Daily Morning Lesson: April 25, 2026.

Part 2: Baal HaSulam. Study of the Ten Sefirot, Volume 2, Part 5, Item 44.

Recording of The Rabash.

Reader: We will learn from a TES lesson with Rabash. We will read from The Study of the Ten Sefirot, volume 2, part 5. We are in the “Inner Light,” item 44. Enter the lesson with Rabash.

RABASH (Source Text/Commentary): (00:22) If so, he does not explain what is written above. What is written above? And look at item 44. It is the same matter in all the VAK, since when the lights are given in them, they turn their interior and shine downwards, since it is precisely Bina who did not turn her interior to Hesed. This he no longer explains below at all. He relies on what is written above. Meaning that Bina cannot give the Hey before she was refined from phase 2 to phase 1. This is what he says here. As for them giving to one another, there does not need to be any refinement because they are all one phase of coarseness. What you say that the light of Malchut? Malchut has no light. Where is this written? Here it is written. When it says Malchut, it refers to the ten Sefirot that exist on the level of Malchut. We must say coarseness. There was a coupling on the coarseness, so we learn. 

When we say root, what does root mean? It's the screen, the screen of Malchut, it has a root, so there are also ten Sefirot there, we're speaking about Malchut. And everything that we're speaking about, we're speaking about Malchut. However, there are ten individual Sefirot there called the nine first Sefirot, yet this is Malchut, that is another matter. We're speaking of a level or phase, what does phase mean? Coarseness, this is what we're already speaking about, Malchut of the degree. And if so, if the question is asked, why Bina cannot give the Hey, before she was refined, I repeat what we've learned until now. 

Here it is written as follows, he asks, why the light that emerged on the two phase twos in the vessel of Hochma, that light was given to the vessel of Bina before the phase two of Hochma was refined to phase one. Afterwards, the phase two was refined to phase one and give to the vessel of Bina. And afterwards, we learn that there was a coupling on the two phase twos, phase twos from which the Hey emerged. This Hey cannot be given to Hesed before Bina was refined from phase two to phase one. And unlike the light that Bina received, it wasn't said that phase two of Hochma must be refined. So his explanation is, from the perspective of the vessels, AVI come out as one and stay as one. This is GAR and Zeir Anpin from the perspective of the vessels. Unlike phase two from phase one, this is GAR and VAK. Meaning this Hey that has this rule of GAR in phase two, the VAK cannot receive. Now he says that we must know that all of the VAK are one phase, one quality. When we say the vessel of Hochma made a coupling, if the coupling was on the vessel of Hochma of the Guf, and afterwards gives to Bina of the Guf. Or if we say at the time that it was shining in the Guf, there was a refinement in the Guf of the two phase twos, there was a coupling in the Rosh. It is imparted to the Guf in the same form that was passed from the Rosh, from Hochma, Hochma to the Rosh, to Bina of the Rosh, and above all the branch below receives from the root above, as we learned in the beginning.

RABASH (Source Text/Commentary): (05:12) What did we learn? What is written on page 300, item 10, and then the female of the Keter, which is the phase of coarseness of phase three, must also receive from her upper root, which is the upper Hochma. 

So what is the order? The root of the upper Hochma descends to Bina, and from here the entire order descends downwards. One can also say here that phase two from Hochma to Bina and from Malchut of the Rosh descends downwards to the Guf. And similarly, as I say, the Hey, one can also say the same, but he does not say it. Only there, how does he say? According to the rule we must say this way, but he does not say it. 

When we learn about all of the refinements in the Nekudot, the dots, even in the Ta'amim, the tastes, even in the first expansion, we also learned how it was in the Rosh of the degree, and here too it was in the Rosh of the degree. According to the implication of what is written here, that we're talking about the bodies, the Gufim, is correct. It implies that the vessel of the Guf gave to the vessel of Bina of the Guf and the vessel of Bina of the Guf gave to phase one. 

According to what we learn in a general way, all the Nekudot- the dots that emerge, emerge first on the Rosh and afterwards are revealed in the Guf. So, there is no proof here that it shines in the Guf. Afterwards, item 45, I begin. After that, it returned to being expanding in Keter and then not expanding in Hochma and Bina since they both rise there. 

We learned the opposite. Since they both rise there, therefore it becomes expanding in Keter. It is also not expanding in Hesed because it rose to Bina. At the time when there is no Hochma for Hesed, it rises to the vessel of Bina, which is considered like a baby that needs its mother. And it is expanding in Gevura, also only Hassadim. And then it is not expanding in Tifferet, that also Tifferet has no Hassadim, so no Hochma. And then it is expanding in Netzach, also Hassadim, and not expanding in Hod, also Hochma that has departed. Then Hod turned its anterior, as it is written here, and gives the two lights to Yesod. Which two lights? We will see. Then it is expanding in Yesod. Then Yesod turns its anterior and shines to Malchut in all the VAK. What does et cetera in all the VAK mean? The meaning of the matter implies that there is no refinement here. Apparently, meaning from Yesod to Malchut, there is no refinement here. So let's see how he explains it below. 

Item 45, Inner Light, return to being expanding in Keter, etc, not expanding in Hod. It has already been repeatedly explained above that the bestowal of Bina to the Vessel of VAK, when Bina is refined from phase two to phase one, and then expanding in Hesed. Then the phase two was refined both in Hochma and in Bina, It causes to be expanding in Keter. In that state, the posterior of the vessel of Keter dominates, preventing any illumination of GAR, any illumination of Hochma in the Partzuf. Even in the vessel of Hochma there, there is no Hochma. Much less so in the vessels below, which receive from the vessel of Hochma. Here, hence the illumination of GAR, the illumination of Hochma, departs from the vessel of Hod.

Reader: We have concluded our lesson with Rabash, and before we move to the next part, we will hear a collaboration of our intention from the friends.

Reader: We will continue with Inner Light item 45, starting from Hesed to Hod. Let's enter the lesson with Rabash.

RABASH (Source Text/Commentary): (13:54) From Hesed to Hod. And now the Hod was refined from phase one. What is he telling us here? That the matter of the refinement of Hod was in two phases. One, from Hochma to Hassadim, and two, from phase one to the coarseness of the root. It is difficult here. What about the Hey? We learned earlier that the Hey was given to Yesod. Yes to Yesod before it was refined, we will see shortly. Now the Sefira Yesod of ZA has been clarified to us for its vessel is from the phase of Malchut. 

Look again, this is somewhat of a new thing that he's telling us. He wants to tell us that Malchut has three states. Hod is Malchut, Yesod is Malchut, and Malchut is Malchut. So he begins above. Now the Sefira of ZA has been clarified to us, for its vessel is from the phase of Malchut. How come? It is, since the vessel of Hod of Zeir Anpin is also a vessel of Malchut. We learned the vessel of Malchut that Zeir Anpin incorporated with Malchut is called Hod. And all the more so, the Yesod that follows it, it is certainly Malchut. It is not lower than eight. Thus all of these three vessels, Hod, Yesod, and Malchut, are only the expansion of the vessel of Malchut. They expand primarily because of that above-mentioned Hey that descended from the coupling of Bina, and also because of the posterior light that remained from the vessel of Hod after she turned her interior, because of the domination of the posterior of Keter, for these two lights are specific to the vessel of Yesod.

Which two lights? One light of the coarseness of the root, the light of Malchut, and the light of Hey. 

Something new. What he wants to tell us here is this. Malchut, he says, is Hod, that which is incorporated in Zeir Anpin. He wants to say that the light of Hod, which is the light of Malchut, is not like that. Hod, which is the vessel of Malchut, had from Hod, the light of Hassadim, an illumination of Hochma. The vessel, that vessel of Hod that descended to Yesod received a little bit on Hassadim and has now Hochma. But when she descended to Malchut, she received a diminution of Malchut on Hochma as well. This is why they learned that Yesod of AB is called narrow and long, narrow from Hassadim and long from Hochma, whereas Malchut also has no Hochma. So what is there in Malchut? We'll see later. Look, it's written, 

all those three vessels, Hod, Yesod, Malchut, are all expansion of the vessel of Malchut only. And their expansion from Hod downward is mainly because of that Hey that descended from the coupling of Zon of Bina, one, and from the light of, the posterior light that remained from the vessel of Hod, meaning Hassadim. After she turned her anterior, because of the control of the posterior of Keter, 

it became, it expanded in Keter, and then the coarseness, it has no Hochma. So what light does it give it? Root coarseness, because these two lights, the Hey and the root coarseness and Hassadim, are designated to the vessel of Yesod. So what two lights are there in the vessel of Yesod? One, the Hey that comes from Bina, and two, the light of Hassadim that comes after it was not expanded in Hod, now it has Hassadim. So it gives Yesod Hassadim without Hochma, which is called root coarseness. This is difficult in all the places. We learn in Yesod of AB, Hassadim, Hochma without Hassadim, and here it means Hassadim without Hochma. 

RABASH (Source Text/Commentary): (19:56) We need to explain it. Bit by bit, I wanted to describe it. On the one hand, when we talk about AB, being called Hochma, then even when I say Hassadim, it's also Hochma, and when he says Hassadim, that's a completely different matter. We learn a rule. In each degree, we discern two general lights, Hochma and Hassadim, that's a different matter. Or I say, ZA is called light of Hassadim in illumination of Hochma, that's a different story. When we say that Yesod has no Hassadim, it means Hassadim of Zeir Anpin, that he doesn't have. What does he have? Because in Partzuf AB, there is Hochma. Without Hochma, he is only the posterior, so Partzuf AB, his posterior is also called Hochma, even if it's Hassadim. So we need to discern that Hassadim of Zeir Anpin is something else, no matter what level I'm talking from, and when I say Hassadim, that the posterior is Hassadim, that's a different story. And the level of AB, Hochma, is also a different matter, meaning the posterior of AB is called AB. Why is it called AB? So, that's why there's a difference in those Hassadim, although they are one name. When he says he has no Hassadim, what Hassadim does he not have? Since he was refined in phase one, so he doesn't have Hassadim from phase one. When he says there is Hassadim, it's called posterior. When he says he has Hochma, but AB is Hochma. But Hassadim is Hochma that there is an AB and Hassadim that there is an AB. Either I say Hassadim or I say Hassadim that there is in phase one. 

Although it's a different name, but they are separate from each other. We should say this. What is Yesod of Bina? If I say the light of Hassadim in the vessel of Bina, you find that where is Yesod in the vessel of Hod? So we could say Yesod of Bina. Whereas Yesod of AB means Yesod of the degree itself. There is no Hassadim there. But this is not written inside. This is why he has a question about it. On one hand, he says Yesod of Bina has Hassadim. On the other hand, Bina expanded up to Hod, meaning Bina has no Yesod. 

So I want to interpret this way. Bina. When the letter of Hassadim is in the vessel of Bina, you therefore find that where is the letter of Yesod? In the vessel of Hod. When Bina expanded up to Hod, which Hod? The Hod of AB. Over his own phase, he does have Yesod. From Bina to Yesod on the phase of AB, that Yesod which stands below Hod already has no Yesod. Why? It's only the light of Malchut. But from the perspective of AB, it's called Yesod. It's only a word, but it's not clear. In that sense, he can explain it this way. He received his light again. Then it expanded in Keter. So it doesn't expand in Hochma, in Bina, in Hesed. It expands in Gevura and expands in Netzach. It does not expand in Hod. And Hod was refined into the posterior to root coarseness. And now it's called expanding in Keter. So Hod is no Hassadim. So then she gives root coarseness without Hochma, only Hassadim, to the vessel of Yesod.

Student: The refining happens by the Bitush? 

RABASH (Source Text/Commentary): (24:50) Expanding in Keter. So Hassadim shines. How do I say not expanding in Hochma, in Bina, not expanding in Hesed, expanding in Gevura? So I learned that the vessels that are there now receive the posterior from Keter, Hassadim. So it expands in Gevura and doesn't expand in Tifferet. It expands in Netzach and doesn't expand in Hod. So Hod gives to whom? To Yesod through the refinement of phase one. 

Now, who causes the refinement? That's the question. Because he could say the upper one to the lower one. As we learned, Bina wants to give to Hesed. She, how do we say, turned her anterior because she wants to give to Hesed. Again, when Hod gives to Yesod, then Yesod expands in Keter. You find that in all the degrees there is no Hochma. Therefore, now in Yesod there is no Hochma. That's what it says here. Only the posterior light. We'll see afterwards. In a way, that the vessel of Yesod, yes? Is the vessel of Malchut. That's what we learned.

And the light in it is made of both judgment and mercy. Why? Because the posterior light that remains from the Sefira Hod after she turned her anterior is the harsh judgment, the harder judgment. Then in all the five edges of Zeir Anpin, since it is the vessel of phase four, Hod is called Malchut from the time of the first expansion. But when it came to him, to whom? To Hod. Illumination of GAR of Tifferet, when it was expanding in the Hochma. Then, on the contrary, it was regarded as Hesed. Why? Because the illumination of GAR turns everything to Hesed when Hochma shines. But when it disappears from Hod, the illumination of GAR, only the quality of judgment remains in her. And that quality of judgment, when there is no Hochma that was in Hod, descended to the vessel of Yesod. 

You should know that this was an innovation, a novelty in the Partzuf, because until now, the quality of judgment was not revealed at all in the Partzuf, in all five edges. 

On the contrary, the Light of Hassadim of the level of phase one was controlling the entire Partzuf. But once with illumination of Hochma, illumination of GAR, and once without illumination of GAR, but there's no Hesed. But now, the level of the Light of Hassadim has already been refined from the Sefira Hod, and there's only the level of Malchut, root coarseness. The illumination of GAR also disappeared from the Partzuf AB, because it expands in Keter. Therefore, all the power of judgment in the vessel of Hod is revealed, and that residue, the judgment, descended to the vessel of Yesod. And you find that the power of the judgment is the innovation that was now revealed in the vessel of Yesod. 

RABASH (Source Text/Commentary): (29:19) Therefore, now, all five edges that are in Yesod are discerned as five Gevurot, because of the innovation of form that they obtained in the vessel of Yesod, in a way that now there are two phases. One, five Hassadim, which are five edges from Hesed to Hod, and the second, that these phases of Yesod descended, and they are only Gevurot that have no Hassadim, and they exit the vessel of Yesod. 

However, he says Malchut is called the quality of judgment, and that Malchut is in the Sefira Hod. Why is Malchut in the Sefira Hod and light is called judgment? So he says, since it draws Hassadim, and also from the illumination of Hochma, moreover, the judgment is sweetened, meaning that Malchut draws in order to bestow light of Hassadim in illumination of Hochma. He couldn’t receive the light of Hassadim in the illumination of Hochma in order to bestow, so what was left of it? Judgment of what it had before. We find that the five Hassadim that was before, from Hesed and to Hod, they are now in the vessel of Yesod. On the side of Gevura, the five Hassadim. That is considered judgment. That's what he said here. So what are you asking about? There's a light of AB, Hochma, and there's Hochma, the anterior of AB called Hochma, and there's a posterior of AB. On behalf of the posterior of AB, it's considered VAK of Hassadim. 

It's a different matter of posterior. Those posterior can be in all degrees. Even in Bina, there was light of Hassadim. In the first state, when it expanded in Keter, and not in Hochma, expanded in Bina. So which light expanded in Bina? The posterior light of Keter. That's called the light of mercy. So we find that posterior is one thing, and Hassadim is one thing. Now when we say that the vessel of Hod had the light of Hassadim with the illumination of Hochma, from what forces? From the coarseness of phase one. So it means that coarseness of phase one could receive in order to bestow Hod, the light of Hassadim, with the illumination of Hochma. 

Now when we say that it lost the screen, that means that it can't receive the light of Hassadim with the illumination of Hochma in order to bestow. So what does it have? We say that the Hassadim of phase one, it doesn't have. The Hochma in AB, it doesn't have, because it expanded in Keter. So what does it have? The light of the posterior of AB. What is that? Sometimes he calls it Hassadim, sometimes VAK, but it's the posterior. That's called Hassadim. 

So we have to know that Hassadim means posterior, it means something. So if it's mercy, Hassadim, what is posterior? So you should discern between the Hassadim of phase one to the anterior of AB that illuminates Hochma of AB, from its posterior of AB that illuminates Hassadim of AB. That's not called posterior, it's another name. That's why the phase of Malchut that was in the vessel of Hod, had Hochma and Hassadim, so that Malchut isn't called judgment. Why? Because it has light, the light of Hassadim. It can receive in order to bestow, receive in order to bestow is called judgment. But when it went down from its place, it couldn't receive in order to bestow Hassadim with the illumination of Hochma, so it was called judgment. So what does it have? The light of posterior. It's still not done. 

RABASH (Source Text/Commentary): (34:07) However, there is a light of Hey in the vessel of Yesod. Meaning what came to it from the coupling of ZON of Bina. As mentioned above, it is a very great light, since from the root of its emanation, she is phase two, since it comes from the coupling of ZON of phase two afterwards. When she descended along with the light of Hesed to the vessel of VAK, her level was lessened to phase one. And now, she received the Yesod, she was lessened to the level of Malchut once again, however, since she is from the coupling of phase two, she is regarded as the light of Hesed, but on a low level. It has Hesed, and it is called a low level. Thus, from her perspective, the five edges are regarded as five Hassadim once more, sweetening the above five Gevurot as descended to the vessel of Yesod from the residue of the light of Hod. Thus, we have thoroughly learned that the light of Yesod is a combined light of Hesed and Judgment called five Hassadim of Gevurot. The five Gevurot are from the residue of the light of VAK, and the five Hassadim are from the residue of the male and female of the vessel of Bina. They mix and join together in the vessel of Yesod. Bear in mind that all this is done here during and because of the control of the posterior of the vessel of Keter. 

So what did he summarize for us? 

That in this Yesod there's Hey that is in the coarseness of the root. What did we learn before? That the Hey came before it was refined. So we see from this that after the upper one was refined from Hey to the coarseness of the root, so below there could be the coarseness of phase one, and that also refined. 

Student: Just like what's refined? 

RABASH: (37:23) We find that the light of Daat that came from the vessel of Hochma called a male, and Hey is called female. We learned that. That came to Zeir Anpin, so what did we learn? That the light of Daat that came in phase one is called male, and Hey is the female. Here we learn the opposite. The light that came from phase one, from the vessel of Hochma that refined to the coarseness of the root is called judgment, and from judgment it's called mercy, Hassadim. The Hey called female, Nukva, is also called Hassadim, it's the exact opposite. So that's why I asked the question, that phase one came from the vessel of Hochma, so that means it’s called mercy. And the Hey that was born from the phase two of Bina, is called female. 

Student: it's inverted. 

RABASH: (38:47) Here we learn that when it comes below, so phase one that came from the vessel of Hochma is a male, in the value of Hey, 

Student: In judgement. 

RABASH: (39:01) and here when it comes from Bina, so it's called Hassadim. Why? That's what I asked. The answer that he said, he says it, but it's not clear. 

Student: It comes from Bina? 

RABASH: (39:17) Since it came earlier, it received the Yesod of Hassadim, it's considered phase one. So even afterwards when it refines in judgment…  

Student: It was refined?

RABASH: (39:29) in that vessel there's already Hassadim to begin with. That's why the Hassadim of the judgment that came now can sweeten the vessel of Yesod that received before it was refined. So, we can explain it. That's an assumption. That means that the vessel of Yesod has already been corrected on behalf of Hassadim. Afterwards Malchut, we can say that it's the quality of judgment, also sweetens from the Hey that came before it. Now they're both on the same degree.