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

Daily Morning Lesson: November 13, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: We are going to read from the “Study of the Ten Sefirot,” part 4, “Inner light,” item 50. We’re starting from the words, “The screen has been completely refined.” Before we're going to start studying, we'll read a preparation part from Rabash.

Reading: (00:30) Question. How does Rav feel when he hears recordings of Rabash of lessons that Rabash delivered? What does Rav recognize or discover when he hears them after some time?

Rav's answer: I hear Rabash, who is in close contact with the Creator. From this point of connection of Rabash with the Creator, he bestows to us, projects upon us the same force that he discovers while he speaks. And this force reaches us. And through our intention, it influences us and can transform us from reception to bestowal.

Reader: Before we start listening to Rabash, we're going to read number 6 from the words of The ARI.

Headline.

Reading: (01:27) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Four. #6

After all the departure, the lights returned to their place in the Partzuf AB of AK, except for the light of Keter. Then there was a clash between the record of Keter and light of Hochma on each other, and two vessels emerged, one for Keter and one for Hochma, which are male and female in the Rosh of AB of AK

6. Indeed, after the reception of these Sefirot from the emanator, they returned to their place (50), except for Keter (60). The vessel of Keter was made only on the return (70) because when Hochma reentered him, light of Hochma struck the record that Keter placed in his place (80).

These were double strikes (90), for since the record of Keter is a higher phase than Hochma, it therefore strikes Hochma and elicits sparks. Likewise, since Hochma is now coming from above, she stands on the record and is higher than it. As a result, he now struck the record and elicited other sparks.

Hence, two vessels were made now, one for the record of Keter and one for the Hochma that has now come (100). We have already discussed at length in a different place (200) how there is male and female in Keter, which are the two we mentioned here, namely the record and the Hochma.

Reader: Let's hear Rabash.

RABASH (Source Text/Commentary): (03:45) To value oneself, it can be that he wants to control the table. When we have a prayer, they don't let him. Why? Because he's making the table dirty. So, now he has to overcome. He didn't want to? He did want to. So, we need to remember what we call a screen. It's a force that detains from his will to receive. If I don't have a desire, what am I detaining? That's why they say, who's detaining? Specifically, when there is a desire, what's a big screen? That he has a big desire. That's obvious. He had a force to overcome; it should also be greater. That's the difference between the screen of phase four, phase three, phase one. Meaning, he couldn't overcome, but only on a small desire. There's even a small desire that you can overcome to receive in order to bestow, only the vessels of bestowal. Meaning, while he says in the prayer of Shema, for the commandment, in full devotion, where he can hardly aim in order to bestow. So, there you can't speak. And also, well, you can't do that either. Indeed, while the screen completely refined from all its coarseness, and equalized its form with the phase of Malchut of Rosh, which is completely clean from the coarseness from above downward, naturally, the records included in it were completely silent and were regarded as nonexistent. That means, when we say that the screen was refined, what was refined? The will to receive remains. What was refined? The screen. He didn't want to use it. We find that the force to overcome that was lost goes upward. What does that mean, goes upward? There aren't any places, there's only equivalence of form. Before the Malchut of Rosh expanded and descended downward, it didn't receive anything, even though there was the will to receive, you have to say. Now, when the screen rises, we also have to think, what does it mean that the screen went up? We learned that it didn't have a screen, so what does it mean that the screen rises? The screen was completely refined. So let's say it in a different way. The detaining force he had and lost that force. So, how can I call it? Let's call it a detaining force, that force ascends. Give me the forces again so I can detain myself and make us free. I lost that force, because who ascended? The detaining force ascended. What does that mean that it ascended, that it rose? It rose and asked, give me the force to overcome. That's what it says here. Even though he doesn't want to receive now, we find that he now, just as it was in the coarseness that's from below upward, why didn't he have a screen? So, there's a question that we'll see later.

RABASH (Source Text/Commentary): (08:29) He says, then the screen of the Guf became incorporated in the screen of the Rosh, with a coarseness from below upward. However, since the screen gained coarseness, who? Though it is only coarseness from below upward, still, those silent and resting records incorporated in the screen awakened and were revived because of that. Meaning, they too gained coarseness. However, since these records came from the Guf, where they had already been clothed, the coarseness was naturally inverted in them into the state of from above downward into the state of Guf. Consequently, the screen acquired a disparity of form from that. It is very far from the Rosh as the measure of the difference between the discernment of Rosh and the discernment of Guf. What is written here? He tells us, how could the screen rise to the Rosh? Because it stopped receiving. The records were silent. They didn't receive anything. When it rose to the Rosh, the screen of the Guf turned out the screen of the Rosh in the coarseness from below upward. So, then he says, because it became coarse, the screen, meaning it already received the force to detain. Before that, it didn't have the force to detain. So, if it's holiness, he doesn't want to receive anything. He's in a state of rest. He doesn't want anything. Why? Because he had no screen. He didn't have the force to detain. We find that while he was incorporated in the screen of coarseness from below upward, he already has a force to detain. He already has a screen. His records, that couldn't receive before, awakened. While they had a screen, they were receivers, and now they want to receive. Why? They already had a force of the screen. We find that in that same moment that the coarseness from above downward was revealed in the screen, which is the Guf. By what? That she got the force of detaining of the Rosh, that she could already detain itself and not receive. So it was obvious that it used to receive, so it wants to receive. Why does it want to receive now? Because now it can aim in order to bestow. That's what he's saying. So, we find, at that moment, the coarseness from above downward appeared in the screen. What was revealed? That it's in the state of the Guf. It is so that the screen returns, it departed from the Rosh. There aren't any places here. So, it came out of the Rosh. Why did it ascent? Because it didn't want to receive. If it does want to receive, it's considered that it came out of the Rosh. But not to phase four or Tabur, but only to phase three of the Guf called Chazeh. Why? Because it had a screen. The screen couldn't get coarse, only upon these three. Because phase four didn't leave a record in the screen that would want to extend.

RABASH (Source Text/Commentary): (13:36) Again, because maybe it's afraid it won't be able to overcome. We therefore find that the same moment that the coarseness from above downward was revealed in the screen, when the screen was made, that the light comes out, and the screen and the records were revived. They discover that they're receiving, that they used to receive. So, we see that the screen came back and came out of the Rosh and descended to the Guf, but not to phase four of the Guf, called Tabur, but only to phase three of the Guf, called Chazeh. Why? Because the screen couldn't get more coarse only to phase three. Who? Only the screen from below upward. That's why the coupling that happened in the Rosh was on the coupling from below upward on phase three. And the main coarseness, which is the Guf, also received on phase three of coarseness, because phase four didn't leave a record on the screen. So here, there's two things to say about it. He's speaking from the Guf, the screen of the Guf goes down. But why does the screen of the Guf descend? The screen of the Guf descends because it received coarseness. Which coarseness did it receive? From below upward. Meaning, there was only already coupling on phase three of coarseness. So, it can receive for phase three of coarseness. As long as it didn't have what to receive, it's considered a silent record. So, it's similar to the Rosh, and it can be in the Rosh. But afterwards, there's already something to receive. There's already a coupling on phase three of coarseness, and that they are able to receive. So, the vessels of reception awakened. And it's considered that they came out of the Rosh and descended to the Guf.

Student: But how does it know it's its place?

RABASH: (16:33) He's asking a question. Because in spirituality, there is no place. What does it mean that it ascended? What does it mean that it descended? Ascended, when up, means when it stopped from receiving. Because it had no screen that could receive in order to bestow. So what did it do? It didn't receive. That's similar to the Rosh. The Rosh from below upward doesn't receive, and now it doesn't receive either. That's called that it ascended. There's equivalence of form. From all the records that are silent records and considered as if there's no reality there. But now, when it was incorporated in the coarseness from below upward, that means that there was a coupling on those records. What did they demand? When did they demand? Because they're silent. The moment it's incorporated in the coarseness from below upward, they become... They are activated. They are performing. So, they're performing on the records that are in them. So, we learned that there was a coupling in the Rosh of Galgalta on phase three. Then, when there's a screen, when they say coarseness, they're not speaking about coarseness. We're speaking about a screen. That they have to remember. So these records, it seems that they're receiving. Why? They received earlier, now they also want to receive. When they want to receive, that's called a descent. But how many descents? They received only phase three. Why phase three? There is no more coarseness. That is called that they went down to the Chazeh. When they took phase three, that's called that they descended to the Chazeh. But if they would receive on phase four, I'd say that that's considered that they went down to the Tabur. It's not places, it's only coarseness of phase three, that's called Chazeh. Coarseness of phase four is called Tabur. And the external AB is the same degree. I'll say that again.

Student: Why?

RABASH: Why did we... We learned that. First, listen. That's a law. You heard?

Student: Yes.

RABASH: Why? What's the external AB? What's the internal AB? I'm asking.

Student: Pnimi is Hochma of Keter.

RABASH: No, no, no, no, no. I don't know. The inner AB is the coupling the Rosh of Galgalta performed on phase three.

Student: In general?

RABASH (Source Text/Commentary): (19:53) I don't know what's general. He's asking here, what is the difference when I say inner AB or external AB? So I'm asking, what is Galgalta? What's the difference between Taamim to Nekudot of Galgalta? I always go backwards. Galgalta, unless it's a Partzuf of Keter - first there was Keter of Keter, that's called Taamim [tastes] - now, when it's Hochma of the Keter, that's already called Nekudot. There's a bottom nine of Nekudot, Hochma of the Keter, and then Nefesh of Keter. Nefesh of Keter refined and rose up. It came out on phase three of coarseness. What is phase three of coarseness? There is no Keter, nothing. In phase three, I also learned about Taamim, Nekudot. The first degree is called Keter of Hochma. The Nekudot are the bottom nine of Hochma. So, we start learning about the difference between the external AB to the inner AB. What is inner AB and external AB? Where did that come from? So, he explains. What is the order that Partzuf AB was even created in? We learn order, that every degree came on the records that remain, what he wants to receive now. Every person goes according to the Reshimo of himself, but he's not extending second. So he sees a surrounding life that weakened his force to overcome. That's why we say that he only had phase three, of coarseness. What does it mean that he didn't have these three, of coarseness? In coarseness, we're not speaking about holiness. When we speak about forces of holiness, we're only speaking about the screen dwelling on that coarseness. So, he says phase four coarseness, we can't receive. Meaning, I don't have the forces, and I think maybe I won't be able to overcome phase four on the degree of Keter. That's why he ascends upwards, asks for the screen, the force to overcome on phase three, because in general, the last phase is lost. He comes and tells us: what is the meaning that he ascended? What does it mean that he descended? There are no places. Ascended, meaning after he stopped using the coarseness - why? Because he had no screen. He stopped from receiving, and that is like the root, that it came from Malchut of Rosh that didn't receive. Equivalents of form means that it ascended, that it's similar to the upper one. They're considered like silent records, and he says that they're not in reality at all.

RABASH (Source Text/Commentary): (24:04) The third line he says, then he was incorporated in the screen of the Guf, in the screen of the Rosh, and the coarseness from below upward. It's a different coarseness. You don't have that in the Rosh, only from below upward. Incorporated in coarseness - what is that? The screen, don't forget, the screen from below upward. So the silent records that were late and incorporated in the screen awakened because of that and were revived. Meaning, they also became coarse. So, we have the screen. Since the records came from the Guf, but they already had the clothing, we see that from that coarseness they inverted in him from above downward. Meaning, they wanted to receive in order to bestow. That's considered that they descended to the place. There are no places. They descended to the Chazeh and not a Tabur. There are no places. What? Gimel [tree] was called Chazeh, four was called Tabur. So, who performed this coupling? The Rosh de Galgalta. Where is that light clothed? In the vessels of your Galgalta. On which degree? Degree of Hochma and not Keter. We learn that the preparation made by the beating of the reflected light that descends to the degree of Nekudot in the vessel of Malchut - there's a record of the light of Keter. Then by that beating the reflected light fell to the degree of Hochma on the vessel of Keter. And that's a preparation for the second Partzuf that could be the light of Hochma in the vessel of Keter. There's already a preparation from those sparks. That's difficult. Why? Which Hochma do you have here? Hochma of Keter. And there? You can say as much as possible, what's so difficult? What you couldn't was better and there's no possibility. But what? There's already a preparation. That from a smaller degree to come in a vessel of a higher degree. There's a deficiency. It would be better if not, but no, there's no such possibility.

Student: So, you could say first he received five doses, now four?

RABASH (Source Text/Commentary): (27:35) Only ever five, because you only have five, always, always five discernments. We need to know, here, each and every new discernment, it doesn't have anything of the Keter.

Student: And it is…

RABASH (Source Text/Commentary): (27:51) Only what comes from, you only have the degree of Hochma. As the light expands further down, that's a greater degree. If it expands to Bet [two], it has the degree of Bina. If it expands to Aleph [one], it has only the level of Zeir Anpin. If so, if it spreads down to Tabur, you have the level of Keter.

Student: Well?

RABASH (Source Text/Commentary): (28:20) If it can truly expand all the way down, it has a smaller degree. So he says, what is the order of Nekudot of Galgalta? And we need to say, it is the same order which exists in each and every degree. Meaning, if I say of Partzuf Galgalta, from Peh to Tabur, that it has five discernments, five phases. So we need to learn that the third phase was refined, that should be called Chazeh. If the second phase was refined, he doesn't say Chazeh. He only says, Malchut rose to ZA, and then Malchut rose to Bina of Guf, and then Malchut rose to Hochma, and then to Keter of Guf, and so all the way up to the Rosh. That's the names he uses there. And you're asking me what names he gives them? He doesn't give, let me tell you. What is Tabur? Wholly, that I understand, I can write. What is the difference if he says from Chazeh of Tabur or if he says Malchut of ZA? What is the difference? You ask, why is it in AB that we learn about the external and internal AB? Then you ask, why in Galgalta don't we say that? So, we do, we do say. What is Kav [line]? The light which comes after the restriction. A line implies straightness. Straightness is the Guf, the body, the actual expansion in practice. Whereas prior to the restriction, there wasn't the matter of Rosh, Toch, Sof. Why? It's a question. Everything that we learn about in terms of potential and actuality stems from the fact that it is forbidden to receive in order to receive. So, he needs to calculate to what extent can he receive. Then he goes to receive. So we have potential, and we have actualization. Whereas, prior to the restriction, the first ten Sefirot that emerged received immediately in practice. Now, when Malchut of Rosh of Galgalta emerged, performed a Zivug, a coupling, it expanded from above downwards. With what vessels? There were no vessels. It is the discernment of Toch inside. There was no Toch there. If so, can I say two Galgalta, twice Galgalta? I do say twice in the Rosh. So, we call them circles and straightness. Why are they called the inner circles? And then it's the opposite, Who's the one bestowing? The line. Bestowing to whom? To the circles. But here it is the opposite. First, the vessels of Galgalta receive, and it expands to the third phase called Chazeh, and then in Malchut, from the coarseness, from below upwards, it awakens, included in Rosh of Galgalta, then it extends the light, performs a coupling by striking from Chazeh to the Peh, and Rosh of AB emerges from Chazeh and below the Guf of AB. That's the second discernment called the external one in relation to the previous discernment. But there it wasn't the same. What was otherwise opposite? From where did the light come? First the light, where did it come to first? Straightness or circles?

Student: Straightness.

RABASH (Source Text/Commentary): (32:53) If so, how can you say that it's the external? It gives a different hint, so we understand. Ruach is the bestower, therefore it's called Yosher, Ruach, straightness, Ruach, and also Nefesh, the aspect of Nekevah [female]. So that is received, they receive from straightness. I didn't understand your question yet. So, we learn that the Reshimot, the records, demand fulfillment. And so, this is what we learn. First, we learn that the upper one creates something from nothing, a will to receive, which is called yearning, also called the fourth phase, which is also called Malchut, which is also called the receiver, receive in order to receive. What does it mean to receive in order to receive? Since it has great yearning, wanting to fulfill that yearning, there is a lack. This is called receiving in order to receive. And this is also called Ein Sof, infinity. Why? Afterwards, a Sof [an end] is made over that phase. This phase no longer shines and will never shine. Then we learn, records remain. The last discernment is lost, meaning the light that illuminated prior in receiving in order to receive, that is gone. That is not wanted anymore. So, what records does she wish to extend now? What remains? The Malchut of circles now wants to draw records, so, in order to receive in order to bestow, and this is called circles. There was no other discernment. After the light came, we say that there is no other light but the light of the line. Why is there no other light but the light of the line? And to the extent that the circles also have to receive through the line. We need to understand. We need to know what a line is. The line is called up and down. Before the light came, the ten Sefirot are called circles because there is still no up and down. There is no up in importance, no down in importance. The vessel is circular, round. Why? We learn. Since Rav wants to imply to us that the restriction didn't happen because of low importance, but rather because it was an adornment. That's what he calls it. That when Ein Sof [an end] was made in the circle, meaning an end in a circular thing, there is no up or down in importance. That's the implication when he calls the ten Sefirot circles. Afterwards, the light comes. Who extends it? Malchut of circles, these records. And then he says, this is a law. The desire of the upper one becomes a law, an obligation in the lower one. If the first phase was only in desire and choice, later, it is forbidden to receive. Forbidden. There's already a below in importance, down in importance. So, the light is extended. There is no choice. It's forbidden. And so, what light can be received? Only the light called four on four, Dalet of Dalet. This is called the line, up and down. Therefore, who extended it? Malchut of circles. The light which comes now is called a line, up and down. What did this Malchut do? And they say another thing. Any change of form in spirituality is called a new discernment. Therefore, I don't call it Malchut of circles anymore. Now, I call it Malchut of straightness.

RABASH (Source Text/Commentary): (37:45) And so it turns out that we have two Malchuyot: Malchut of circles and Malchut of straightness. The Malchut of straightness made a screen, made a calculation, seeing to what extent it can or can't receive. And it is said that the circles are the first ten Sefirot. They are similar to Rosh of Galgalta, the Rosh of the line, which is called the ten Sefirot of Rosh of Galgalta. So, after performing the coupling in Rosh of Galgalta from below upwards, this is difficult to understand; this shines in the circles. And therefore, he says, why doesn't the Rav speak of the circles? It's like it's impossible to attain the head of the degree, the Rosh of the degree. In the same way, it's not possible to attain the ten Sefirot of circles. So, what is being discussed? Straightness, the Guf, from here, from Peh, downwards. That's the order. And that's called the Rosh of Galgalta. He first elicited a coupling by striking the phase of ten Sefirot of Rosh from the Chazeh upwards by the force of the coarseness from below upwards included in it. Meaning, only on the level of Hochma, as it has only in its screen, it has only the coarseness of phase three. And afterwards, it expanded from Chazeh downward to the phase of ten Sefirot of Guf, because of the coarseness from above downwards included in it. This is called the second expansion. What's the difficulty here? We've always learned, the screen of Tabur, regarded as having coarseness from above downwards, called Guf, it was refined, it lost the coarseness, and then it comes into equivalence of form, like Malchut of Rosh. It rose upwards, incorporated the coarseness from below upwards that exists in the Rosh. And then there's a screen, two kinds of coarseness: one which is his own, and one which he incorporated from the coarseness from below upwards. And we learn that before, the main coarseness is called the coarseness from above downwards, it expands downwards in the Guf, down to the Chazeh. More than that, there's no awakening; it didn't receive any more than that. And afterwards, the coarseness from below upwards awakened in it. And then the screen of the Tabur, placed at the Chazeh, extended the light to the Chazeh, and there performed the calculation, like a coupling by striking in the Rosh, and it is called Rosh of AB. And what exists in the Rosh, later spreads into the Guf, into the body. What exists in the head, spreads into the body. Here he doesn't say that. What does he say then?

RABASH (Source Text/Commentary): (41:24) Look, from the line starting with the Chazeh in Guf, it first elicited a coupling by striking of the phase of ten Sefirot of Rosh, from the Chazeh upwards by the force of the coarseness from below upwards included in it. Meaning, only on the level of Hochma because it has only the coarseness of phase three. And afterwards, it expands from Chazeh downward to the phase of ten Sefirot of Guf. What is in the Rosh here spreads later into the Guf. So what's written here? Afterwards, it's expanded from the Chazeh downward to the phase of ten Sefirot of Guf, because of the coarseness from above downwards included in it. That's an additional matter. This is called the second expansion. Simple. The second expansion is called the Partzuf of AB. If it wasn't, if it didn't include it, it wouldn't have expanded. Why? There's a rule: what exists in the Rosh, the head, later spreads to the Guf body. What does he say? He teaches us, he says another thing, another notion. Because Malchut is included in it, in the screen of Tabur, therefore, it could expand from above downwards. This is a bit difficult. Let's continue, let's see. It is said, after the reception of the Sefirot from the Emanator, meaning after the screen of the Guf had been refined entirely, regarded as having risen to the Emanator, which is Malchut of the Rosh, there it received once again the power to expand once more for clothing the ten Sefirot as in the beginning. In other words, the coarseness reawakened in the records in it up to phase three, at which time it returned to its place in Malchut of the Guf, as in the beginning. In that state, the second expansion occurred in the ten Sefirot of Rosh and Guf, as in the beginning, and the ZA returned to their place, meaning the place of Malchut of the Guf. So, now we need to start with the next item.

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