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

Daily Morning Lesson: November 17, 2025

Part 2: LESSONS OF THE RABASH

Reader: Hello friends, it's preparation for our lesson with Rabash.  We're going to hear friends from the Florida group who will prepare us for the lesson. Please, Florida.

Student: Good morning, dear friends. This is a special time for all of us. And this part of the morning lesson is truly my favorite part of the morning lesson when the recording starts, and I hear Rav’s voice, Rabash’s voice, it's as if I'm sitting in front of the table right in front of him. And our job in the Ten is to connect and the whole Ten is there drawing this light that reforms. There's something so powerful in his lessons. His voice just carries throughout the whole lesson, and you feel how important it was for him, how it just flowed through him, and it's really something that's I am just in awe of, and I really want to be a part of it. It’s like a boyhood, boy curiosity, I just want to drink up every word that he says and learn to appreciate what he found most important in life. With that, I'll pass it to my friend.

Student: There’s something you have to remember; we are called Bnei Baruch, sons of Baruch. So, we're listening to these lessons, and we hear his beautiful, masterful voice. Let those words wrap around your heart. Don't listen with the ears in your head, listen with the ears in your heart. Feel those words, feel what he's trying to give us because he's given us everything we need.  

Reader: Thank you friends, before we enter the lesson, we'll read together from the “Study of the Ten Sefirot,” Hebrew in volume 1, part 4, page 241 in the Hebrew edition, chapter 5. And we'll read together item 3 by The ARI. 

Reading: (02:37) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Five. #3

The inner light shines at half the coarseness of the wall of the vessel from the inside, the surrounding ‎light from the outside, and the vessel shines and is refined through both of them.

3. The answer is this: know that the light is in complete evenness (5). When it wanted to enter and be limited inside the vessel (6), then that light that cannot enter the vessel remained outside as surrounding (7). The inner light shines from within the vessel and the light passes through half the coarseness of the walls of the vessel from within (8).

The surrounding light shines from outside the vessel and passes through half the coarseness of the walls of the vessel from without. The vessel shines and is refined through these two lights.

Reader: Let's listen to Rabash. 

RABASH (Source Text/Commentary): (04:00) Where? 241, Item 7. What does it say above? Then that light that cannot enter the vessel remained outside as surrounding. The inner light shines from within the vessel.

Item 7. The rule is that everything received in the Partzuf is called inner light. Everything that is not received yet, that is destined to come into the Partzuf later on, is called surrounding light. Therefore, what does inner or surrounding mean here? Here it is according to the matter that he cannot yet receive. However, he'll receive it later. The Ein Sof is the first surrounding light, surrounding only AK. It is so because the coupling by striking on the screen of phase four of the Peh of AK, and the great reflected light that rose there and clothed the ten Sefirot of the Rosh of AK up to the Keter, which is adjacent to and in adhesion with Ein Sof, that reflected light includes the surrounding light of Ein Sof. The meaning of reflected light is the entire measure of the light rejected from Malchut by the power of the screen. The measure of that reflected light is the whole difference between Ein Sof that fills the entire reality and AK, which is regarded as one thin line. One line compared to Ein Sof. Thus, all this surrounding, all of this Ein Sof, the great light of Ein Sof is regarded as the surrounding light of AK. What does it say here? What innovation does he give us? He gives us an example of what is surrounding light and where it started from; the first surrounding light. Here he begins to speak, after the restriction. How was it before the restriction? The light of Ein Sof was shining with no end. There was no distinction of degrees. Later on, when the lower one wants only to receive in order to bestow, the way we learned it, Malchut of the Rosh made a calculation of how much it can receive in order to bestow, that she will receive. Whatever she cannot receive in order to bestow, she will not receive. So, she rejects this light. This light is called reflected light. It reflects, returns the light. If it wouldn't reflect, return the light, then it would receive, receive all of the light. So, once again, Ein Sof would be filling up the whole of reality. However, by receiving only a part and the remaining part remains on the outside, we say that this is all of the distinction, difference between filling all of reality and the thin line. So, in what is the difference in this surrounding light? If this surrounding light would also expand once again, it would fill the whole of reality. So it brings us an example. What is the measure of this surrounding light, which is the entire difference between filling the whole of reality, and one thin line? 

RABASH (Source Text/Commentary): (09:11) Also, he says every Rosh is regarded as the surrounding light for the ten Sefirot of its Guf. Why? As the coupling by striking in the screen standing at the Peh of the Rosh of that Partzuf detains the upper light from expanding into the Malchut of the Partzuf. Thus, the entire light does not enter the Partzuf of Malchut becomes the reflected light clothing the ten Sefirot of the Rosh of the Partzuf. That reflected light that stands at the Rosh consists of all the light that cannot enter the Partzuf. Let's repeat that. Consequently, that reflected light that stands at the Rosh consists of all the light that cannot enter the Partzuf, or surrounding light. What does it say here? Here he explains to us that every Rosh is regarded as the surrounding light, the ten Sefirot of its Guf. What does that mean? We learned Malchut of the Rosh made a calculation of how much it will receive. As much as she can aim in order to bestow. Afterwards, she goes to do it in actuality. The part that she can aim in order to bestow expands down to the Tabur, meaning to the Malchut of the Guf, and the rest of it that she cannot aim in order to bestow, she doesn't let it enter. This is called the Tabur, or Malchut of the Guf. And she says, “I don't want to receive.” Why? Because I want equivalence of form. It turns out that all of this light that Malchut of the Tabur does not receive, where was it? In the Rosh of the degree, where it was, it is rejected. And there was another light. It was one light there it didn't receive anything. It follows that every Rosh is called Ein Sof. Why? There, the limitation is not yet evident. When is it called limitation? When it begins to receive, this is what it says. 

Student: In the Rosh of AK, for example, if there was no limitation, would it receive all the light? 

RABASH: Yes. 

Student: But it did not extend all the light, how could it have received all of it?

RABASH (Source Text/Commentary): (12:32) You don't know what you're saying. I know what you're saying. Following the restriction, vessels remained, which are called Igulim [circles], and a record remained in the vessels. The record that is in Malchut, Malchut drew all the light once again. From all this light that she drew, she made a calculation of how much she can aim in order to bestow. Let's say, as an image, 20%. So, she said, “I will receive 20% of this light, and 80% I will not.” But in the Rosh, there was no division yet. No, it didn't receive anything yet. This is all in potential. Now she wants to receive in actuality. This part that she receives, the 20%, it's called inner light. This is considered the first nine down to the Tabur, down to Malchut of the Tabur. The part that she cannot aim in order to bestow, meaning that it belongs to Malchut, she says, I don't want to receive it. If Malchut of Tabur would receive the 80%, it would once again fill up the whole of reality. It turns out that from all the light that was in the thought of creation, she now receives only a part of it. So it's included in this surrounding light, which is the 80%. And each and every time, parts of the surrounding light are revealed until it will be revealed in all 100%. This means that the light that earlier filled the whole of reality, the 100% of in order to receive, now this all 100% will be revealed in order to bestow. This is what it's all about. We see an airplane flying above 50,000 feet above planet Earth. And each one looks at it with different binoculars. One says the airplane is big, another one says the airplane is small. They're all saying the truth, each one according to what he sees. So, the question comes up, if one says the airplane is small, does the airplane become small? If someone else says the airplane is big, does the airplane become big? Or the airplane does not undergo any changes? It doesn't undergo any changes. 

RABASH (Source Text/Commentary): (16:08) This is what it says, what it said before in item five. This means, there is no discernment in the light in and of itself. The light is always even, equal, but only from the perspective of a vessel. Therefore, when we speak about the fact that the Rosh does not receive the light, it doesn't yet see them. If it doesn't see, and I'm talking only from the perspective of the light, the light is called Ein Sof. If I'm speaking about the Rosh, from the Rosh, meaning what expanded in actuality, that's already considered surrounding light, inner light, the part that it receives, the part that it doesn't receive. So, it depends on whether I'm talking about the Rosh in and of itself, or I'm talking about the Guf, what is revealed from the Rosh. Here he's speaking about the body, so he speaks about limitation. If I speak about the Rosh without the Guf, before it received, then what can we talk about? Only about the light in and of itself. So, it's one light. Malchut was receiving. So, we're talking about the vessel of Malchut that receives. And this Malchut will not make a Sof, an end. She received, and we say that there was no distinction of degrees. Whereas later on, when Malchut said that she wants to receive only in order to bestow, degrees are made because of the intentions. As much as we can intend, that's how much we receive. So, he comes and says that when we begin to speak about what comes after the restriction, only a thin line expanded. So, he asks, above there are no lines, there's nothing that is thin. So, what does it mean a thin line, he asks? So, he says that with reception, you can talk about up and down - up in importance, or above in importance, below in importance. Meaning, receiving in order to receive is considered lower in importance because it is forbidden to receive already. What is further away from Malchut is considered more refined. It turns out that it becomes up and down or above and below. When? When a prohibition was made. It is forbidden to receive in order to receive. Why is it called thin? So, there is a hint. Since we learned that every Sefira is incorporated with the one next to it, just like we have ten Sefirot one below the other, every Sefira is incorporated with Malchut. It turns out that the Malchut in each and every Sefira also does not receive. So, he gives us an intimation of that, which is a thin line. Now, when we want to give some understanding, we speak in terms of percentages. Let's say before it was 100%, 100% meaning His desire to benefit His creations, He wants to give the created being a certain record. 

RABASH (Source Text/Commentary): (20:08) This is why He created existence from absence, a vessel called the desire to receive, a yearning. It is a yearning to receive the abundance that He wants to give them. If we say, there's an allegory that the abundance was 100 kilograms, what should have been the measure of the will to receive? Also 100 kilograms. If the 100 kilograms of abundance enters 100 kilograms of deficiency, it is considered filling up the whole of reality of his deficiency. If it does fill the whole of reality, whereas later on, when she made a Sof, an end, she doesn't want to receive in order to receive but only as much as she can aim in order to bestow, then a distinction of degrees was made. Earlier, she could say, let's say that I can receive in order to bestow over 20%, later on less, etc. So, we say, when she said that she can only receive 20% but cannot receive the 80%, it turns out that the 80% remained as surrounding light, which she will receive in the future; not now. Where is this revealed in actuality? On the Tabur, when we receive. We receive this, but we do not receive that, so there is a difference. In the Rosh, they didn't yet receive anything. So, all of the light in the Rosh was not yet received. 

Student: But it made a coupling when it came to Rosh. 

Rabash: So, it turns out that what we say that there's a coupling and only a part is revealed. We're talking only in relation to the lower one, in relation to the Guf. In the Rosh when they receive both of them, what are we talking about? About the light. The light in itself is called Ein Sof. 

RABASH (Source Text/Commentary): (22:20) We need to begin item 8. Down below, item 8. It has already been explained above, that the four phases in the Peh of the Rosh is turned as a vessel of drawing, of extension, since the Peh of Rosh draws the light, are distinguished there in internality and externality. It is like the wall of a vessel that has four layers one on top the other, where only the interior layer touches and receives the abundance within her. It is in the in corporeality of the allegory. The lesson is, likewise, in Malchut of the Rosh, called Peh, the coarser phase there is regarded as the internality. Meaning as drawing the upper light, that there is a connection with the light. And the more refined ones are regarded as externality, as with the corporeal allegory. Meaning without direct connection to the light that is received there. Instead, they only operate as surrounding light. Let's say that the coupling was made on phase four. Phase three is considered as external. Phase three does not draw the light. It turns out, when will the light be drawn over phase three? Later on, in the future. This is considered surrounding light. This is what is said. It says, instead, they only operate, meaning phase three and phase two operate as surrounding light. And the inner light is connected to and shines only from the perspective of the internality of the vessels and does not touch the externality of the vessels at all. If the light comes over phase three or over phase two, it is considered externality. And the surrounding light, when it shines, it appears gradually over the externality of the vessels. It has no contact with the internality of the vessels. Moreover, the internality of the vessel is what prevents the surrounding light from entering the vessel, since it is the coarseness that the screen detains. Also, the externality of the vessel is the posterior of the inner light as it diminishes its levels. What does he interpret here? The internality of the vessel is called by the phase that it extends. If he extends a light on phase four, let's say on phase three, Partzuf AB, the light that belongs to phase two, He did not extend it. It remains as surrounding light. It will be extended later in Partzuf SAG. Furthermore, he says that the internality of the vessel is in contradiction to the externality of the vessel. Meaning, it doesn't let the surrounding light to shine.

RABASH (Source Text/Commentary): (26:51) And it says, up to here, down to here, and it doesn't receive anymore. It's a little hard to understand what does it mean, I'm not receiving anymore. If we say, Partzuf Galgalta received the maximum amount, let's say 20%, it cannot receive 21%. After 20%, in which degree, in which phase will it be revealed? On phase three, AB. It turns out that the screen doesn't let it have more of the surrounding light. Now, phase three is not using it. Why? Phase three will restrict its phase four. Therefore, it doesn't want to use phase three. Why? If it can extend 20%, it is not going to extend 15%. So, it's showing us an example. It's worthwhile to go over it again, what's written inside there. Then you find that the inner light is connected and shines only from the perspective of the internality of the vessel. On phase four, for example, it draws the light and does not touch the externality of the vessel at all on phase three. And the surrounding light that was revealed later on a lower degree, let's say phase three, appears gradually later only by externality of the vessel. It has no contact with the internality of the vessel of phase four. Moreover, the internality of the vessel is what prevents the surrounding light from entering the vessel, since it is the coarseness that the screen detains. What does it say here? We have to interpret it in the following way. In phase four, meaning if she received everything she could receive, for example, 20%, and it cannot receive 21%. That's its maximum. You find that later, the light remains as surrounding. It wants to enter. Who's not letting it enter? The screen of phase four. 

RABASH (Source Text/Commentary): (30:11) You find that the screen of phase four is called the internality of the vessel. It doesn't let the surrounding light to shine. And how will the surrounding light appear to us? Later, using the vessel on the lower degrees. On that, he says, also the externality of the vessel is the posterior of the inner light, as it diminishes its level. If we talk about, for example, phase four, that drew from the Keter. What is its externality? Three. Three is in contradiction to four? Certainly. If she uses three, it loses. Therefore, the internality is in contradiction to three, meaning it doesn't want to receive phase three. Why? Because she can't receive more. And there, on phase three, we learn that four diminishes its degree. Therefore, we see there are two differences here. The inner light is a vessel for the internality of the vessel that she can attain. And this is its higher phase. Whereas phase three, before that, a lower degree came out. And when will the surrounding light be revealed? Which phases? Specifically on three. Specifically on internality. In the externality, it rejects it. Why does it reject it? It's a question, I'll explain it later. There's a question here. If she can receive the light on phase four, certainly she can receive the light on phase three. 

RABASH (Source Text/Commentary): (32:40) What does it say here? Moreover, the internality of the vessel is what prevents the surrounding light from entering the vessel, since it is the coarseness that the screen detains. Why? It is phase four of phase three. So, if I will tell you according to the allegory, if it receives the maximum it can receive, all 20%, it cannot receive any more. It doesn't matter which degree it will have, it cannot. Who detains it? The screen. Why? If you will receive me, it will be in order to receive. That is why it rejects. Later, it can be revealed. Why later? After it lost phase four, it has nothing. It can once again receive 15%. Since it received 15%, it's already part of the surrounding light. So, how is it revealed in the surrounding light? Specifically in the outer or the external vessels. He asks, if I say that I don't have the ability, I cannot receive any more, and I made a screen not to receive any more. Where do we get the Partzuf AB from? When does Partzuf AB come? He doesn't have the 20%. Why can't it receive? But I will ask about that. If we say that there is no absence in spirituality, in that case, how can it receive this, and this, and this, and this? Answer: We learn, what we scrutinize in order to bestow, this remains in the degree. And he cannot see it now. That is why it scrutinizes whatever he can. A lower degree, a smaller degree. But this is happening now through the scrutinies of bestowal. It also departs, since it was scrutinized in order to bestow. It turns out that from here and below, each and every one scrutinizes which phase in order to bestow, in order to bestow, and it remains. In that case, the scrutinies gradually can scrutinize everything. What they scrutinized remains. That's why it can be that all the degrees that the lower ones scrutinize in order to bestow will remain with their corrections in the upper ones. Before, you asked me, if he drew previously everything he can in order to bestow, more pleasure than that, meaning more coarseness, he cannot correct. So, you're coming to ask me, okay, after he received everything he could, he cannot receive anymore. He received everything, everything he could. 

Student: So he should go and ask. 

RABASH: He cannot receive anymore. Whatever he could receive, he received. 

Student: So, he should ask to get the force. 

RABASH: What should he ask for? 

Student: The force.

RABASH: For what? He received already.

Student: He wants to receive more. How? 

RABASH (Source Text/Commentary): (37:16) How? He already received the maximum he can receive. Before, after he lost it, meaning he has nothing, then he has nothing, he can begin to look for something. Otherwise, he's asking for luxuries. You have everything, what do you want? What are you crying about? But when they take everything from him, then it's written in his favor. Meaning, when he doesn't see it, then again he has nothing, again he is crying. What are you crying about? I have nothing. Whereas what do you want? You have luxuries, what are you lacking? I want more. I want to explain it again. What is the meaning of Rosh of Galgalta, which is the first Partzuf that came out after the restriction, received on the coarseness of phase four.  What does it mean? Since we divide all the lights, all the phases, all the worlds into four phases with the root called together KHB ZON, so we learned the following. Four is called the greatest coarseness. They say that it drew all the light. Who? Let's say Malchut of Rosh, and Malchut is called calculation, and she made a calculation how much it can receive in order to bestow in phase four. This, she will receive, and what she cannot receive, the light that comes into phase four, this she does not want to receive, and this decision was in Malchut of Rosh, called Malchut in potential. Sorry, it receives in potential, and then the light is expanded in actuality. Now we learn who expands Malchut? Now that she's going to receive, who's going to receive Malchut? So, we say Malchut expands from it and within it, the ten Sefirot of the Guf, which is in actuality, in practice, and what she can aim in order to bestow, this part, made an allegory about 20%, from down to the Tabur, down to Malchut. The light has to come to Malchut, meaning if it will, she will receive it, it will be in order to receive, meaning the remaining 80%. I call it surrounding light, as it remains on the outside. She cannot receive it, meaning, it says if the screen of the Tabur, if there was no surrounding light on it, it would shine from below the Tabur. Meaning also in the vessel of Malchut, called receive in order to receive. You would fill all of reality once again. Turns out that everything we learn, AK is a thin line, according to the, in relation to the Rosh, before the restriction, that is, to fill all of reality, that the discernment is only in this surrounding light, the first surrounding light. What did we have later? They also drew light, but less. But when can it draw more? Now she received the maximum with everything, as much as it could receive, she received. She cannot receive any more. Later we learn, the surrounding light comes and says, it is the purpose of creation to receive all of the light, not what the lower ones received, to receive all of the light. And since you say only down to here, no more, you must say that your way is wrong. 

RABASH (Source Text/Commentary): (42:13) If we say so, then you will remain with your screen and will never come to the purpose of creation. So it says, you're right, and he loses the screen. They tell him, the screen is not lost all at once, in one time. Since each degree is included of four phases, it's refined in four, to the four, and three, two and three, sorry, four and four, three and four, two and four, one and four. Coarseness of Keter, the light of Malchut in the Dalet, in the four, until he loses everything, all of the light. He has no power to overcome. It stops receiving, and this is considered that Malchut rose to the Rosh. What does she want? She lost the screen. She's not missing light, she's missing the screen. She's asking for the power of the screen. What are you asking? I'll tell you a rule. I'll give you a rule. It says, The ARI, there is no light that will not include both inner and surrounding. It comes in the inner light, and it explains there why. Since there's a rule - there's no light that will not be revealed in the lower ones after the restriction, except through coupling and striking. On the one hand, he wants to receive. He yearns for it. On the other hand, he rejects it. And as much as he can receive in order to bestow from this degree, he receives. And the rest, he doesn't. Let's take corporeality, for example. A person says, I drink water only according to how I understand, for the sake of the kingdom of heaven. And the rest, I leave. Now, when you drink beer, I drink everything. Also the same. A part of what I can aim, I drink. And the rest, I leave. Drink wine, also the same calculation. Therefore, in each and every phase that comes through the coupling and striking, we have to aim in order to bestow, he receives. And if it's not in order to bestow, he doesn't want to receive. In that case, he receives many discernments, many phases. In each and every phase, he leaves a little bit behind. You find that in every phase, you have inner and surrounding. Therefore, there's inner and surrounding on phase four, called Galgalta. And there's a lower degree, phase three, called AB, and so on and so forth. The ARI says, no. Before the emanated beings were emanated, and the created beings were created, the upper light would fill all of reality. And there were no Rosh and no Sof. And I asked, what does it mean there was no Rosh? We teach from the beginning of the Atzilut of creation. What does it mean you didn't have no Rosh and no Sof? What about Toch? We have to learn what is Rosh. If we learn, Rosh means in potential.

RABASH (Source Text/Commentary): (46:09) So, we learn from there, there was no Rosh. Why? Because there was no Sof. After the restriction, now you cannot receive in order to receive. Now I need to make a calculation. Before, how much I can receive in order to bestow, and how much I cannot. This is in potential. And then I go to receive. There, they instantly received in actuality. It wasn't forbidden. It turns out, why do they receive in practice, in actuality? Because there's no Sof there. In that case, simple light is the opposite of the degrees. The light, from its side, there's no discernments of degrees there. Why? Another rule you have to remember. Why the first vessel that you learn through this depiction, it received all of the light in the form of filling all of reality. It received all of the light. Later, no. After the restriction, no. What is the fence, the definition that defines this is yes and this is no? We have to say everything that we ascribe to the Emanator has wholeness. Everything that we ascribe to the lower ones, a little limping, lopsided, lame. 

Therefore, before the restriction, what kind of vessel do we have? A desire to receive in order to receive. Who created it? The Creator created this vessel as existence from absence. Is there wholeness to this vessel? It received all of the light. After the restriction, what do we learn? The lower one wants the quality, equivalence of form. The lower one wants now to receive what it can aim in order to bestow. The vessel from the side of the lower one is already a little lame. Why? Ask yourself. See what you can do in order to bestow, and you'll see the difference between the degrees. The discernment of the degrees came at a time when we said that the lower ones need to receive on their vessels, on everything that they can correct. That's why we have the discernment of the degrees. We need to know, as he writes in Inner Observation, Part 8, that we have two types of cascading down. One from above down, where we learn from a higher degree, a greater degree to a small degree. It won't speak from below up. And it's the other way around. We begin in Katnut, smallness, then Gadlut, adulthood, depends on what discernment you're asking your question. You liken this to an embryo. There, we begin to learn in this way. After the shattering, we have records left in Atzilut. And we have vessels and sparks in BYA. And we begin to scrutinize. We say, the upper one scrutinizes. Who is the upper one? The previous degree. Look at what we have.