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

Daily Morning Lesson: October 23, 2025

Part 2: Lessons of The RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4 #9

Reader: We will now go to a special lesson with Rabash on TES. We're going to open the books first and start with Study of the Ten Sefirot, Volume 1, Part 4. We're going to open the books first and start with  Study of the Ten Sefirot, Volume 1, Part 4. I'm going to read Item 9 and then we're going to go to the recording, and Rabash is going to interpret from Inner Light, Item 200. 

Before that, we want to give some context because it's possible that some of the friends are new and will hear Rabash speak for the first time. Rav Laitman recorded Rabash and his lessons and these rare special recordings now open up before us. We have a very unique opportunity to enter that state where Rabash, with his own voice, is passing the light to us, really pulling us up, sucking us up. There aren't many words, just to annul and to give yourself to the Rabash, and we'll start with Item Nine, from the words of the ARI. 

Reading: (01:29) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4 #9 – Twice

A record that remained after the departure of the light became a vessel.

9. It is known that when the upper light expands and disappears once more, it necessarily leaves a record below. That light is the record that remains below. When the upper light departs and becomes concealed in its origin, the light of this record remains below, without that upper light. Then, a vessel is formed by the distancing [of the] remaining light. The expansion of the light and its subsequent departure caused the ‎making of the vessel (200).

Reading Again: (02:37) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4 #9

Reader: And now, let’s cleave to Rabash.

RABASH: (Source Text/commentary): (03:53) I see below Item 200, I explain there the words of ARI, 

Thus, the spread of the light and its subsequent separation was the cause of the creation of the reality of the existence of Kli. 

This is 216, below Item 200. Why is it that Kli is created through the separation of the light? He explains, 

For the basis of Kli is created through Reshimo, which remains after the separation of the light, 

As the word ARI is explained here. 

And if so, then both are equal in the creation of Kli. Therefore, here two Zivugim are required, the so-called Istaklut Aleph, literally the first contemplation, and Istaklut Bet, literally the second contemplation. For Istaklut Aleph is for the spread of the light of the so-called Teamim, and Istalkut Bet is for the departure of the light. And through these two types of Zivugim, the steps received by Kelim are performed. 

It is somewhat difficult to understand why he calls, Istalkut Bet, that it is for the departure of the light? It happens not so that the light goes away from there and again, but it is a result, because there was a collision of the direct and the surrounding light. And because he lost the screen, and because he AHP receiving, and all the time, while he has the screen, the light is shining. And this is called, Istaklut Bet. And if so, what is the meaning of Istaklut Bet, that it is for the departure of the light? I would say Istaklut Bet is for the time of the departure of the light. But because he wants to explain to us how the Kelim are created, by means of Reshimot, which remained in the light. It turns out that Zivug Bet, which happened on MA of Nekudot, it leads to the fact that in each Kli there is Reshimot of what was. Let's read it again:

Istaklut Bet is the departure, it is Istaklut for the departure of the light, and by means of these two types, Zivugim, the receiving Kelim of the steps are replenished. And this is the essence of what is written, when the Creator rejoices, enjoying you, he also rejoices

and this is, as is written, inside of you.

Because rejoicing and rejoicing mean Zivug, there is higher Zivug for the loss, which means the departure of the light, similar to the higher Zivug for the delivery of pleasure, that is, for the spread of the light, as it is said, higher, and therefore they are both called joy. 

However, here it looks like Istaklut Bet is for the departure of the light, then if there was no Zivug Bet, 

Student: There would be no departure? 

RABASH: (07:58) That’s why he says, now that even during the departure of the light there is Zivug, therefore it is a little difficult.

Student: The language?

RABASH: Yes, it is a little difficult to express in words, but Aliyah is for the departure of the light. That's why he says now, even during the departure, there is a coupling. So, it's a bit difficult. It's difficult. Yes, the language is difficult, the Rav calls the first light, direct light, the light of Rachamim, mercy. And the second light, well, the degrees that emerge during the departure, he calls them reflected light, Din, judgment. He calls them the departure of the light. That's what he relies on and therefore, we need to start from 216. This is Item Ten, let's see what's written in Item Ten.

RABASH: (Source Text/commentary): (08:49) When the first light departed once more, it departed at once, and in a single moment. Hence, all the remaining light became one vessel. It is called a vessel, called Keter, since the upper light has not yet been distinguished in Ten Sefirot, for there being Ten Sefirot  had not yet become apparent. The reason it is called Keter, and not some other Sefira, is that Keter is always close to the Emanator. 

Continuing with Item 11. 

However, although we have explained above that there are the vessels of Malchut and Yesod, of Keter, in this vessel, they are still not called Ten vessels, since they are still not recognized as Ten Sefirot. And also, because the light departed together, 

The thing is that it is like one long vessel.

It is like one long vessel, whose parts are not equal, according to the distance of these parts from end to end. 

In corporeality, we see sometimes one vessel, you have lines, whatever is further away from the bottom is called, Higher, up above. And we learned that the departure was all at once, and that's why it's called, One vessel. Let's see Item 300: 

He asks, although couplings by striking are done there along the departure of the light, and because of it, four levels of Ten Sefirot emerged, one above the other, as was clarified above, 

It is still regarded as a single departure, at a single moment.

It is so, because the upper light copulates with the screen as it becomes refined and concealed, therefore, these couplings are not regarded as expansion. 

What's written here? Indeed, there was a clash of inner and surrounding lights, which refined the screen. And so, by default, the light departed and so we say that in the middle, you had four couplings by striking. That's because the screen includes five discernments, and therefore, so long as there's some part of the screen, there, the light appears there. It's called, A departure that is all at once, immediate.; there were no changes here. All these couplings, the light that shone, doesn't come now to illuminate, it's a thing that continues so long as there's no screen and the light shines. The Bitush, the clash, it forced the departure. This is like a person who falls from the fifth floor, he's not coming from the fifth floor directly to the ground. He passes by the fourth, third floor, but he must fall, he can't stand in the middle. That's why it's called, Departure all at once. 

RABASH: (Source Text/commentary): (14:01) Item 400. 

You will understand that from what is written in part one, there are four phases in the upper light itself, there are four phases in the upper light itself, HTM, even before it expands by coupling, for coupling by striking, 

Malchut, this is called, Malchut.

Because of it, the single vessel too was impressed by the same four phases, Hub Tum in the light, thus these Ten Sefirot  are also discerned in that single vessel according to the distance of these four phases from end to end. However, since there is but a single vessel here, which is Malchut, the light is therefore regarded as a single light as well, without the discernment of Ten Sefirot. It is because we have no perception of the light, if not through the evaluation of its clothing in the vessels, and since the vessel is one, we also have a single light.

If so, if it's one vessel, why does it depart? So, he says that there is a rule in each degree, you have to have five discernments, and this extends from the direct light. And we learn that what's distant from Malchut is called more refined, purer. Therefore, there's one vessel of Malchut, he says, but in any case, it has five discernments. He explains:

The records that remain after the departure of the lights, the reflected light that descends during the departure contains Ten issues:

One, we must let you know by a different approach, which includes all the worlds, regarding the matter of the return of the lights to the Emanator. Besides what we have explained elsewhere, although they ascend and depart, they draw from above downward on the Emanator, the discernment of light called reflected light.

He means the light of Nekudot that comes during the departure.

One: Inner Light. 

During the departure of the light of Keter, because of the ascent of Malchut to ZA, he was purified, 

The fourth phase, and he rose to the third phase, in the Partzuf Galgalta. 

Then the coupling of the upper light on the screen of the third discernment, that was extended of 

Ten Sefirot 

Of direct light and Ten Sefirot and the reflected light in the degree of Hochma. And in this way, the couplings were done in all the degrees along the ascent of the screen for its refinement. As the ARI writes, although they ascend and depart, they draw from above downward from the Emanator a discernment of light called reflected light. Since every coupling by striking draws reflected light from the upper light, as that part of the light that is rejected from Malchut is called reflected light. 

(18:57) What does he tell us, here? He says, what was in the Rosh, the light came to Malchut of Rosh, Malchut of Rosh rejected it, repelled it, made a calculation how much it can receive in order to bestow, that much she will receive, and how much it cannot aim, it will not receive. And a part of the Rosh that cannot receive, it rejected, it's called reflected light –it rejects the light. And you find that the surrounding light is called the light that was rejected. Reflected light, yes? We say, the rule, every innovation, every new light comes, meaning from before it would shine in the Keter, and Keter includes all the Sefirot, now Keter does not shine, only Hochma. I'm not saying that Hochma was left from the previous degree, rather is a new light. If so, where does it shine now? Hochma. From the rejected light, from reflected light, from the surrounding light. That's why he says, the Nekudot that shine now are called reflected light because it comes now from the reflected light, that he rejects it, and he doesn't want to receive it. 

Item Two.

There is yet another great and very beneficial discernment. Even though they depart, they never completely depart from all of their own phases and ascent. Instead, they leave of their strength and of themselves some illumination below, in the place where they stood first.

In the place, there were lights at first, then when the lights depart, they leave an illumination in its place. The one place he interprets, and it's also hard to understand, he says, there's no departure of light, there are no places. Rather there are simply no vessels and you don't see it; however, you see this illumination and potential, when you see it, it's called a record. Now that the light departs, and parts of light, you cannot divide it, except you see a very small part. This means this is a record from the light, not that it was there and then a piece of it was left in one place, that's how he interprets it. And he says, and this illumination is never uprooted from there, even when they ascend upwards. This illumination is called a record, that it's written, Set me as a seal upon thy heart.

Mentioned at the end of Parashat Mishpatim in Sabbah. 

Inner Light Item Two. 

The record is like a seal. After the seal leaves the place it was once attached to, it leaves its entire form there. 

Nothing is missing. 

So is the manner of the upper light. 

He also speaks in the form of allegory. 

If it expands into some place, even when it departs from there, for some reason, it leaves there its entire form, 

Not a single impression missing.

And in the end, it shall return and manifest in the full measure as in the beginning. 

There are many things to ask here. What can you ask here? We learn that the last discernment is lost.

(24:04) What is the last discernment? The coarseness of the screen, not the light, the light relieves a record of clothing. What is the record of clothing? Clothing from the light that he had, but what was lost,? The overcoming is called Nekeva, female. The coarseness and the screen, this force does not remain. And the record from that will allow him to once again extend light as it was before. But the light remains, from the light what remains is the record of clothing. The record does not depart; the record does not depart from the light that was in it. In the Partzuf of AB, there was a light of level four of coarseness. So, what do you want from the Partzuf of Galgalta? The light of level four of coarseness. So, I'm saying it remains there, level four of clothing. 

Student: Where does it remain? 

Rabash: In the same vessels where there was light. 

Student: In Galgalta it remains, but in AB not?

Rabash: There was no light there. 

Student: So, what is the fourth of Hitlabshut that exists in AB, it's not from the Rosh of Galgalta? 

Rabash: You're confused. We learn from the Reshimo, from the records that remained in the vessels, they continue, they extend once more a new degree. It turns out that AB was elicited on the light that was in the vessels of Galgalta, and there was a record, records there. AB came out next Partzuf SAG came out on the records that were left from the light that was in the Partzuf of AB. What kind of light was there? We're talking about coarseness, level three of coarseness. Therefore, what was left in AB, the last discernment, and level three of clothing. Therefore, SAG has what's left of AB, there's only three over two – that's from that perspective. Again, we learn that Partzuf AB came out on the records of the records that remained in the vessels of Galgalta, from the light that was in the vessels of Galgalta, called level four, or fourth discernment. And they remained where? In the vessels of Galgalta. Then we learn that Partzuf AB came out on two records: The Reshimot of Hitlabshut, Reshimo Aviut, the record clothing and the record of coarseness. Later we learn the record of clothing exists only in the Rosh of AB, whereas in the Guf of AB there are no records. Then, later we learn that since in the clothing there cannot be coupling in clothing, that has to be in the participation of the third discernment of coarseness. 

Therefore, later when Partzuf AB, Rosh of AB makes a coupling on level three of coarseness, then level four of clothing is also included there, since they were there from the level four of clothing. Therefore, level three of coarseness that expanded below also includes level four of clothing, and this was only in the first expansion. In the Nekudot of AB, there is no record of clothing, level four doesn't exist there any longer. So, where there is AB, but level three of coarseness did remain. The record from level three of coarseness, we have to start where? 

Item Three. He gives a reason; he gives the reason here why the lights that depart leave behind records. So, he says, 

(29:07) The reason is that the upper lights are to the lower lights as a father to his sons. 

He always wants to bestow upon them, as it's explained regarding honoring the father and the mother. Because a single spark is extended from the father to the son and never moves from there. Similarly, here in the Ten Sefirot, the upper ones leave some illumination in the first place, called a record so that illumination would be drawn from there to the lower ones. The upper one leaves an illumination in the lower one, so the lower one will receive the illumination through the record from the upper light. Next. 

What do we have here? 

Item Three, Inner Light. 

This applies to both the light and the vessel, to the general and the particular. 

What does it mean? What is the meaning of record from the vessels? He interprets:

Because from the records that were included in the Tabur of the first expansion of Adam Kadmon, that ascended to its Peh, Rosh Toch Sof of the second expansion of AK, called Partzuf AB of AK, was born. 

What does he say? He says that from the records that were included in the Tabur of the first expansion of Adam Kadmon, Partzuf AB, called Partzuf AB of AK, the screen that was in the Tabur, the screen that rises from degree to degree until it rises in the Rosh, is included from all the records. And by that, a second Partzuf, a lower one, called second expansion, called Partzuf AB, this is in general. And also, in the particular, a record that remains in the vessel of Keter of the first expansion becomes a male in the vessel of Keter of the second expansion. We learned that what was left is Reshimo of clothing, Hitlabshut. And also, in the particular, because specifically, in the Sefirot, because the record that remains in the vessel of Keter of from the point of level four of clothing of the first expansion, it becomes a male in the vessel of Keter of the second expansion. Close in the record and from the record that remains in the vessel of Hochma it becomes a vessel for the male in the Vessel of Hochma of the second expansion and from their coupling the emerged a male in the rest of the Sefirot, as the ARI wrote. Also, the female of the second expansion are made of the records that remain of the four levels that emerged during the first departure. Meaning that we have Teamim, we have Nekudot, the first expansion is called Teamim and the lights, the rays that come out during the refinement during the departure are called, Nekudot.

So, he says that they're called sparks or letters, Otiot. He says there,

That we have Teamim, flavors, Nekudot, points, Tagin, crowns, and letters, Otiot. Teamim, flavors, is the expansion of the light that came from the first, came the first time before there was a clash of inner light and surrounding light. When the light departs what's left are the records. The records that are left is from the parts of Teamim. They're considered Tagin, crowns above the letters.

(34:51) Later, lights came out and they're considered Nekudot. Since even though when they illuminate each time you find the, they reveal the point of restriction. Meaning that when the third discernment illuminates, the fourth level is already in control. The point of restriction, you have level two over three, three already is in control – the point of restriction. Therefore, there are no Nekudot and the records that remain from the Nekudot are called sparks or letters. From there, the females of the second expansion are made. The incorporation of Malchut in Zeir Anpin is made of the sparks that fell from the level of phase three, namely Zeir Anpin, into the vessel of Malchut. Afterwards, in the second expansion, when the light of Malchut clothes the vessel of Zeir Anpin, it finds there the vessel of Malchut that belongs to it. 

Vessels, what are vessels? The Guf from below the Peh is called, Vessels. If so, what is the meaning of what he says here that from the remaining records? From the remaining records from the first expansion, we have males; and from the remaining records from the four levels, called sparks or Otiot, letters – that's in the vessels. We learned what are males, records of clothing. What are females, Nekudot, records of coarseness. We also learned what is the difference between records of clothing, the light that came out on the record of clothing and the light that comes out on the record of coarseness, the clothing does not expand in the Guf, whereas coarseness does expand in the Guf. You find that the records that were left from the Teamim are called, Tagin, crowns, or tags on the letters. From that, you don't have expansion of the Guf. There are no vessels in clothing.

Whereas from the records that were left from the Nekudot, which are a quality of coarseness, they are called, Otiot, letters; since from them, we do get an expansion in the Guf from below the Peh, called, Vessels. Here he says a side thing. He says that the Partzuf of AB came out. We learned the main expansion called AB, the light of Hochma in the vessel of Keter; light of Bina in the vessel of Hochma and so on and so forth. He says 

There has to be a preparation in the vessel of Keter so you'll be able to receive the light of Hochma. 

How is it? Here it gets a little confusing, I know, I know how to arrange it. We'll say it differently. 

(39:25) When the first expansion in the Partzuf of Galgalta came out, the degree of Keter was shining. When it was refined, Malchut rose to Zeir Anpin, meaning it acquired coarseness of level three. According to the rule that each new degree must fill the empty vessels. That is why Malchut of level three wants to shine in the vessel of Malchut because Malchut doesn't want to receive it. It has a record of level four of the degree of Keter and now they only have the degree of Hochma. So, there's a clash, as ARI says, between the reflected light that descends, as we learned everything is called reflected light, reflected light that comes down to the record in the vessel of Malchut which is the degree of Keter. 

But since it comes a new light and the vessel is only the record, therefore we learned that the sparks from level three came down to the quality of Malchut. And the record of level four that was in the vessel of Malchut rose above the letters in the form of Tagin, crowns, or tags. Now, you find that in the vessel of Malchut, which is the vessel of Keter, it now has a certain sparks of the degree of Hochma. Therefore, when it comes later, the light of Keter in the vessel of Hochma. In the vessel of Keter there are already sparks from Hochma. That will be the light of Hochma in the vessel of Keter and in this way he wants to explain to us how later the light of Bina fell in the vessel of Hochma. From that came out that the light of Bina came in the vessel of Hochma and there's no sparks, there's already appropriation, it's clear? Again, I'm going to go over it again.

I'm starting from the AHP, from the records. And from the records that remain in the four, there were four degrees that came out during the first departure called Nekudot. From there sparks fell called sparks or lights. After the departure, that place again that the departure of the lights and the records that remain from them are called, sparks or letters. As will be explained later, from there you have the females of the second expansions, right? Whereas the records that remain from the first expansion, we learned that the vessels of the males, right? The light of Keter, the vessel of Keter, of parts of AB, whereas here we learn it differently. It says,

From the sparks that fell from the degree of the third discernment, which is the unbidden, to the vessel of Malchut, which is the fourth discernment. Where there's an inclusion of Malchut in Zeir Anpin, then Malchut was included from Zeir Anpin; and later, in the second expansion, the light of Malchut was clothed in the vessel of Zeir Anpin. 

It begins from below up, that the light of Malchut is clothed in the vessel of Zeir Anpin, and it's a little difficult. Here below, he found the vessel of Malchut that belongs to it. The vessel of Malchut that belongs to it, and then from the sparks that fell from the reflected light of the degree of Bina, the second degree, which is Bina. It caused the incorporation of ZA in the vessel of Bina, and later, in the second expansion, the light of Zeir Anpin came and clothed in the vessel of Bina, and it found its vessel there.

(44:16) I said it a little differently than what it says here. So similarly, here from below up, it will be confusing. That's why I explained it, now it's easier to grasp. That's all the phases in the lower Partzuf. Are extended only from the records that its upper part left.

And the ARI writes, 

The upper lights are to the lower lights as a father to his sons. Meaning that the lower part is extended from an upper part as a son from a father. In other words, it cascades from the self of the lights in its upper part, by the records that remain in the vessels of the upper part, from its lights, as it's explained above.

And the ARI writes, 

The upper ones leave some illumination in the first place called a record, so that illumination will be drawn from there to the lower ones. Remember this in all the places, for this is the key to the cascading of the degree, by cause and effect, from the beginning of the line to the end of Assiya. 

Why? Because the light of Hochma expanded in the vessel of Keter, the light of Malchut comes out in the vessel of Zeir Anpin. He founded the vessel of Malchut that belongs to it. What does it mean? Zeir Anpin fell to Malchut, as if in the vessel of Malchut, there's a greater degree from the degree of Zeir Anpin. If I interpret it in reverse, that the intention here is of the place of coupling, I interpret since the vessel of Malchut, whose coarseness is smaller, the vessel of Keter, the sparks from the third degree fell, which is from the degree of Hochma, from the degree of Hochma. It's a smaller degree called a fall, whereas the degree of Malchut, there's no degree of Keter, only degree of Hochma. Therefore, I say that later, that there was a coupling, there's the sparks of Hochma in the vessel of Keter.

He says it differently here, look from the beginning: That from the sparks that fell from the degree of the third discernment, third phase, which is Zeir Anpin, which is shining now to the vessel of Malchut, that departed from the parts of Teamim, which is the fourth phase, the degree of Keter, you can interpret it differently, you can't interpret it differently. From that you get the incorporation of Malchut in Zeir Anpin, then I learned that the vessel of Malchut, called vessel of Keter, by the sparks, was incorporated from the degree of Zeir Anpin, from the coarseness of Zeir Anpin. So, he says Malchut 4, Zeir Anpin 3, that's already okay; but later, in the second expansion, where the light of Malchut is clothed in the vessel of Zeir Anpin, why? The coupling was in the vessel of Zeir Anpin, on the third phase.

_______________________

Reader: Let's continue to the Zohar. We are reading the book of Zohar, introduction to the book of Zohar, you can find the study materials on our website.