The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: February 14, 2026
Reader: We will read from TES with Rabash. We’ll read from the Study of the Ten Sefirot. Part 5, chapter 13, item 35. And before that, we'll sing a song, sorry, we'll read. Before we go to the lesson, we'll read the source. Item 35.
Reading: (00:41) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #35
35. *We must thoroughly explain thoroughly explain the meaning of Matei [expanding] and not Matei. It is said that in the beginning, the light comes in Keter, and all nine lights are contained in it. Afterwards, it returns to being not Matei, when the light that reaches Keter exits it once more, but the nine other lights remain in Keter since Keter has the power to tolerate them. In that state, when the light is not Matei in the Keter, the Keter extends the nine lights to Hochma face-to-face, and places them in Hochma. At that time, Hochma turns her anterior, after receiving the nine lights, and shines to Bina face-to-face. It is only illumination, but she still does not give her the seven lights.
RABASH (Source Text/Commentary): (01:54) Page 318, starting with not Matei. What does it say here? The light came out and returned once more, which is the Keter, exits there once more. Why not expanding? Which Keter do we need to explain here? The Partzuf of Ta'amim is because the screen of phase four of the male was refined to phase three, through the clash, the screen of phase three of the female to phase two. Hence, the two levels of male and female that were in the vessel of Keter departed. This is the meaning of his words. The light that reaches Keter exits there once more. This matter of the refinement that happens, happened in the male and the female of Keter is also because of the clash and the striking of the surrounding light and inner light, as we see in the first expansion. In Partzuf Galgalta, the same thing is seen here in Partzuf of AB. So, what is the meaning of not expanding in Keter? That the Partzuf of Ta'amim, tastes in Partzuf AB, was refined. After that, the nine other lights remain in Keter, because Keter has the power to sustain them. What remained in the simple reading, the light of Keter departed, and this remained and did not depart. Let us see what he explains. As we always learn, no remnants are left. If they departed, they departed completely. So, what is the meaning of remained? He explains, it means that the above coarseness of phase two remains in it, from which he can still receive something. Not that a light remained, rather what remained, a screen remained. Light must always be a new phase. It means that what is written, the nine other lights remain in Keter, it means that the above coarseness of phase two remains in it, where the coupling that emerges in this coarseness draws the level of Bina, and Bina contains within it always the upper phase, the level of Zeir Anpin and Malchut. We're also speaking of coarseness, which are eight lights. Phase three of the male of Keter also remained. Thus, there are nine lights in the vessel of Keter that remain after the refinement of her own phase. So then, what is the meaning of remained? Coarseness remained in it, which are eight lights, but the upper phase includes what is below it. It turns out that afterward, when I say that it's not expanding, it is the same thing as well. It departed and a new coupling was made. Here it is written, the screen was refined at every place from screen of phase four to three, to phase three.
In phase four to phase three was refined, and since everything is included of four phases, therefore, the refinement came out all at once, and they divide into Ta'amim and Nekudot. This is what is written here.
RABASH (Source Text/Commentary): (06:20) Next, look above, I'm not expanding in the Keter, the light to it, meaning it departed. Keter extends the nine lights to Hochma face to face and gave them to Hochma. What is written here? It retained the vessel of Keter and Hochma below, and this, it gives to Hochma. And then Hochma, after it received, turned her anterior, when after receiving the nine lights from Keter, it shines to Bina face to face. It is only illumination, but she still does not give her the seven lights; only the illumination alone. What is written here? Learn first, then ask. You don't yet know what is written. That is, after not expanding was made in Keter, and what remained in Keter from Hochma below, and this it gave to Hochma, how did it give to Hochma? Face to face and afterwards from Hochma it gives, since after receiving the nine lights and shines also face to face to Bina, only illumination alone. So, the seven lights she does not give her. So we have to understand what is illumination on its own. What doesn't she give her? What Keter did give Hochma? So, the expansion in Keter, meaning that it was refined, the Partzuf of Ta'amim, the Keter extends the nine lights of Hochma face to face. So what's the calculation? Nine lights from Hochma below. Look, you already know that these vessels of the second expansion are the same empty vessels that remained after the first expansion. Just have to add that except for having its own vessels, if we are discussing the empty vessels that remain in Partzuf Galgalta, Partzuf AB should fill them. So then he says, also the order of the making of these vessels has been explained in the ARI’s words above. Here, the intention was formulated, the recognition of the vessels, remember this. First, Malchut was made. How is that vessel made? She was the first to be emptied of her light. Phase four refined, which was the degree of Ta'amim. Afterwards, when the vessel of Zeir Anpin was emptied from its light, the vessel, the recognition of the vessel of Zeir Anpin was made. Then, when the vessel of Bina was emptied, the vessel of Bina was made, etc. The reason for this is that the vessels were made of the coarse light from reflected light that remains below while the screen refined, which did not rise and depart with the direct light. The direct light abundance departs, and then the reflected light remains below. Which reflected light? So we have to say that the light that overcame that remained below now doesn't have the forces. If it had the forces, it wouldn't depart. Hence, each and every vessel was made, every recognition of the vessel with the departure of the light from within it.
RABASH (Source Text/Commentary): (11:05) Again, the reason for this is that the vessels were made of the coarse light that remained below, because before the light remained below, it still remained above and didn't depart yet. There was still no recognition of the vessel. Just the light that departs and remains is considered a vessel. Hence, each and every vessel was made with a departure of the light from it. Since then, the coarse light remained below, after it departed above. What is reflected light? Doesn't it remain below? The legs remain below. Why don't they walk? They don't have forces. But it's called legs and not hands. This force that would clothe, called the will to bestow, was mixed in one another. The light is the bestower, and the reflected light also bestows. So, it's not called that there's a disparity of form in the vessel. But afterwards, there was a striking and inner surrounding light that refined the screen and couldn't aim in order to bestow upon that light. So, the light departs, and that force remains. So, it's apparent that it's coarseness. And before it, it wasn't called coarseness. Why? That force was an equivalence of form. So, we should adhere to two things here. The legs walk. I say that the legs remain below. They couldn't walk. So, I call it in a different name. That force of posterior that rejects and directs, that's called reflected light. But now it doesn't have any forces. If it did have forces, it would walk. It would clothe the light. The light would not depart from that phase itself. So, what does it mean the reflected light remained below? You understand? Now it came and said, after the screen, the rejecting force could not be used with any coarseness. That means that it's refined, meaning it can't use anything. That's called that it rises above. So, what does it want to ask or the rejecting force? We find that this force rose up with the records that remained in it and demands since above there is the force of the screen. So what does it give him? Only the force of the screen. That's the only thing lacking. It's not lacking lights; only a force that can intend in order to bestow. So, it ascends upward. What does it give it? The rejecting force. The force of the screen. So, it has a screen, and then we can discern. That screen is called the screen of Tabur, the two discernments, one. Now it's apparent that he was receiving. Only it ascended upward because it couldn't receive now. When the coupling in the Rosh on phase three of coarseness called AB awakens, which is the screen on the Tabur, the screen of the Guf, so the sense of the Guf. But we can discern something else. That the screen of the Tabur ascends to the Rosh, then it is incorporated in the coarseness in the Rosh from below upward. That it on its own can afterwards extend light, and a coupling by striking, and this we discern now as a new phase. And we see that it's called Partzuf AB.
RABASH (Source Text/Commentary): (16:01) When we go into details, we could get confused. Because first he calls it inner AB, and now when there's a new coupling, all it descends to the Guf, that's called the external AB, so don't get confused. Why to get confused? Because he's speaking differently now. Now, when he's speaking about the empty vessels that were in Galgalta, they go to AB, so then you won't get confused. Once I say it this way, once I say it that way, but it's the same discernment. I want to say there could be two discernments here. If we look at every new form, any form, new phase, we can say that we have Partzuf Galgalta that was filled prior to the external AB emerging, and then we can talk of the external AB, because after it emerged, it was included in them as well. It takes also the vessels of Partzuf Galgalta as well. But he doesn't say, I don't want to say, he doesn't give an interpretation about that here, so I don't want to add. I'm just saying that's how it should have been, because it could be that that's how it is, but he doesn't speak of that. He doesn't speak in too many details here. Therefore, this is something we should respond to. You find that the vessels were arranged from the time they were made one above the other. Where was this? In Partzuf Galgalta. Malchut first, ZA on top her, Bina on top him, up to the vessel Keter above all of them, which emerged by the refinement, meaning like the second expansion through refinement. Thus, when the lights expanded and emerged from the coupling of level of Keter, Hochma, called four phases, four of clothing and four of coarseness, where all those ten Sefirot were on an equal level close to Keter. Four of clothing is only VAK. The stage of three is VAK of Hochma, and here it's called Dalet, close to Keter. They have found who? Partzuf AB, which emerged. The vessel of Keter suited for them, standing ready for them. What we're learning about the order of the vessels, first they were made Ta'amim on phase four, and then upon phase three. In the end, the vessel of Keter was made in coarseness root level. If I speak according to the order of direct light, we can find that in the vessel of Keter, what else can it receive? Coarseness of root. What then? Let's not run. Then, the light of Nefesh in the Kli of Malchut, which is the only one in the Kli of Keter. Meaning, seemingly, he's speaking from what Kli of Keter? The Kli of Keter of direct light that illuminates in the Partzuf of Ta'amim, or the Kli of Keter, which emerged after the refinement of coarseness root level.
RABASH (Source Text/Commentary): (20:31) There, the Kli was made, meaning, it sounds like all the Ta'amim depart. When we speak of Malchut, there was no Keter there. We learned that the only, the light of Yechida was in the Kli of Keter, Partzuf Ta'amim. Hence, here, this clarification is missing. Meaning, here, you're learning Keter, but it intends to Keter of direct light where the Partzuf of Ta'amim emerges, and he combines it all at once. If so, it means that the Rav says, although we say that each time a degree departs, but to see that later comes a light in this Kli, even though it's a smaller degree, nevertheless, the Kli is not considered a Kli, because it still is with light in it. Here, he is combining the Keter of direct light, this Kli was departed in the end by there being a coarseness root there. It turns out I'm not speaking of coarseness root in this Kli, I'm just speaking by joining the Keter of Ta'amim, because there was the light of Yechida, and only at the end she received a smaller light, the light of Malchut. Hence now, when the light comes, then it thinks again that it comes to Keter of direct light, precisely like it was in Partzuf Galgalta, we also learned earlier, when it comes, every Kli, it comes out to Nefesh. Everyone comes out on the level of Nefesh. What did we learn? They all came to the Kli of Keter, if you remember, at the end of Malchut. This is the same thing. There's no scrutiny about this here. What is the meaning that they came to the Kli of Keter? If it's a Kli of Keter upon the screen of coarseness root, how can it receive in coarseness of phase three? And what is it unique about? If I'm speaking of Kli Keter, which Kli Keter of coarseness phase four? I understand, there the Keter had phase four of coarseness. Here I have the Keter, and it's phase four of clothing. Which Keter is he speaking of? The Keter of the Partzuf of Ta'amim, Keter of direct light. We say a Kli was made. Since now, it remains there in the coarseness root, and that too departed. If so, from which Keter do we need to speak? From Keter of direct light.
RABASH (Source Text/Commentary): (23:54) Otherwise, how can a Kli of phase root receive light of Hochma, light of Keter, and then the coarser one will receive a greater degree. How is that possible? While not Mati in Keter, meaning when phase four of the male of Keter was refined, as well as phase three of the Nukva of Keter, then the level of Keter of the male and the level of Hochma of the Nukva departed. It follows that all those ten Sefirot of male and female lost the level of Keter in them that they had as far as phase four of clothing, and the ten Sefirot of the male were diminished into the level of Hochma, and the ten Sefirot of female were diminished into the level of Bina. That level emerged now after this and is no longer attributed to Keter at all, but to the vessel of Hochma. Therefore, the Keter bestowed them to the vessel of Hochma, as the ARI says. What's written here? This is also difficult. Look. Here, it means that Keter was refined from four-three, to three-two.
By this, it lost the level of Keter, and was diminished in the level of Hochma. Hence, that level is no longer attributed to Keter at all. There is no Keter there, but to the vessel of Hochma. Therefore, the Keter bestows them to the vessel of Hochma as they are recessed. What's the question here? When we learn it superficially, it sounds as if there were nine lights there; let's say ten lights, and they were refined, so Keter gives these lights to the Sefira Hochma. But when we learn that Keter means the level Keter, and Partzuf Ta'amim that was refined, what remains there? Only the screen and coarseness. If so, the question is, what did he give? Either we learn about the screen and coarseness that remains and gave the vessel of Hochma, and the vessel of Hochma extended, or not. Keter extended this light, and since it was not for its phase, after extending it, he gave it to Hochma. And this is not written here. Did you understand? It is easier according to the order that he is learning. I should say that after four-three was refined, it extended who? The one that remained? Three-two extended three-two. And since this is already considered Hochma, not Keter, a new form, this is the interpretation that was given to Hochma, where now there is a new phase. So, I am not saying that Keter extends and gives the light. Only what am I saying? That it gives the coarseness, and Hochma extended it. He asked like this: if I say Keter extended, Keter already had this. And why do I later say that the reflected light gives the Kli that has the Reshimo, the record of Keter? After all, it had light. This is a question. If I will learn this way, then I will say that I am learning that Keter extended a new form. The previous form remains, and the new form. The new form, a new phase. So, I say that after there is a new form, which is this new phase, three-two, then it illuminates to four-three. These are two things. We will go onwards.