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

Daily Morning Lesson: March 12, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #41

Original lesson date: 01/01/1980

Reader: We will learn from a TES lesson with Rabash. We're going to read from the Study of the Ten Sefirot, Part 5. Inner Light, Item 40.

RABASH (Source Text/Commentary): When we learn about Keter that was refined in phase four-three. So he says that from Keter, you have to give Hochma to Hochma. Then its face, which was in mercy, now became posterior, and now he uses – MA uses Hochma. So you ask, if it has phase four-three or not? It doesn't have four-three, so it doesn't have mercy, so what remains? What it has is three-two, that's what it seems like. Let's see another part. When we say that Hochma has three-two, so it had Hochma, yes. So now we say that Hochma, after it received the nine lights, it gives Bina the illumination face-to-face, what does it mean, what illumination did it get? VAK of the male, which is the degree of phase two. So, this degree that is in Hochma, there still is Hochma or not? If we say that it's face-to-face, meaning that the upper one is now using mercy, that means it refined, that it's not using Hochma. There's another question: We learn that the vessel of Hochma has two of coarseness and three of clothing. That, the face is on mercy – it's specifically what refined from phase two, so it uses Hassadim – or even on phase three that was refined, it's already using mercy and not Hochma. Or it can make a difference between them, that's what he means to say. That when phase three still remains phase two, it has Hochma, so what if it has Hochma?

So, you ask the question, what does it give then? The lower one, it gives mercy, and to itself, it leaves Hochma, you can do that. But it's not written, so I don't want to say it. There's a degree above that illuminates, and here, there is no degree above, because phase three was refined. It's hard whether it's three or two; that when phase two is refined, it still has the light of face. It still has the light of Hochma, just what it needs to give to Bina, she uses Hassadim on that phase. But for herself, she still remains with Hochma until phase two is refined. You can say that, but it's not written, it's not a must. According to what he says,

When do I learn that it expanded in Keter?

If phase three on its own ascends, or three- two, what's the difference? If phase three ascends, so it already expanded in Keter, I can't say, it still illuminates in phase two. So, I have to say that expanded in Hochma and phase three and two refined; if I say that three-two refined, so that means that before two refined, it still has Hochma, you could say. Just what is in face-to-face is for the benefit of the lower one. If I say that, you can say it, but it's not written, that's what I mentioned earlier. I'll bring another evidence that I can't say that it expanded in Keter before it expanded in Hochma. So, we find that before phase two was refined, it still didn't expand in Keter. And what it was face-to-face, it's only for the need of Bina, you could say that, or not. Here it's not written, you can say it's written, but when he says that the face remained in their place, you can interpret this: There were two discernments, when it refined from phase three, so the coupling on phase two, he wants to equalize the Bina, and it remained the phase of Hassadim for Bina. And for itself, still Hochma illuminates but when it refined from phase two to one, so then it expanded in Keter. We see that there is no Hochma on that degree, why, it expanded in Keter, why can't it illuminate Hochma? So we find, when phase one was in the vessel of Bina, there wasn't Hochma on that degree. Even when there was Hochma on the degree, we say on phase two, there wasn't Hochma? Of course there was but the deficiency wasn't apparent, whether it expanded in Keter or expanded on Hochma, and so on.

So where do we have to start? From all that was explained, you can thoroughly understand the order of the birth of the first light of Hesed in its phase of Gadlut, Broad, and the ARI’s words in Item 39:

To summarize his words, it returned to being not expanding in Keter, the light refined from the vessel of Keter, and then it was expanding in Hochma. When the light of Hochma that was in Keter descended to Hochma,

To the vessel of Hochma,

At that time, the seven sons in Bina are grown, and then Bina rises to Hochma because of the craving in her to adhere to her, and then they descend. The seven lights that were in the vessel of Bina, they descend and are given to Hesed face-to-face.

Meaning, how was their Gadlut of Zeir Anpin, we learned? When there was expansion in Keter and no expansion in Hochma, and Hochma refined and gave its residue to phase one, to the vessel of Bina, that's called that phase one, they were small, like a baby that needs a mother, it can’t be born on its own. So, when is Zeir Anpin born, meaning the first vessel of Zeir Anpin? When it returns to not expanding in the Keter; then expanding in Hochma, then Bina ascends to Hochma. Then phase one that was in the vessel of Hochma descended to the vessel of Keter. What does it give us, what do we need all this for, all this cascading before it comes to ZON? So, see what he explains.

Interpretation

What is expanding and not expanding in Keter, the ZON of Keter was refined once more, the male and female of Keter that are four-three and departed to the root of Keter, means that the light of Keter that was clothed in the Guf of Galgalta, ascends upward and stands below the Malchut of the Rosh of Galgalta. At that time, the vessel of Keter turned its interior,

what are its interior, Hassadim downward,

And gave the residue, which is ZON of Hochma, to the vessel of Hochma.

His face is down or his face is up, it's confusing. He gave its residue, which is ZON of Hochma, to the vessel of Hochma.

The face of interior of ZON of Hochma returned to its place as in the beginning.

Meaning, since the face of Keter, we should say, that was Hassadim, became lower in importance, and turned its posterior that was in Hochma to the face. Meaning, that now, it bestows and the face returns to Hochma, while it expanded in Keter, it was also expanding in Hochma. Now Hochma uses its face again, meaning Hochma, that's the face of Hochma. Then, when Hochma was in the vessel of Hochma, then Bina ascends to Hochma. Meaning that Bina and Hochma have become one vessel, similar to AVI and YESHSUT that became one Partzuf. You have to remember that, that it's a completely different matter. Meaning, we learned that in the world of Atzilut, that there was a second restriction. That's why Bina divided into two degrees: to Abba and Ima, that are considered wholeness because they were delighted in mercy. And YESHSUT, that they need Hochma, and they don't have it, they're not whole, so they were divided into AVI, called Hochma, and YESHSUT called, Bina. Now, that's also confusing. On one hand, you hear? On one hand, we say that Abba and Ima of YESHSUT are called Bina of MA, the degree of Bina, meaning the first Hey. Who's called Yod of HaVaYaH? Hochma of MA, AA.

On the other hand, we say it differently, that AA is called Keter, and the Rosh of AA is called, the tip of the Yod. And from that opening, called Yod of HaVaYaH, Hochma of the upper AVI, Abba is AB, and the first Hey is called, Bina, who's that? From the Chazeh of the Tabur, that is YESHSUT. We find that YESHSUT is Bina, the first Hey of HaVaYaH, and it is called Bina comes outside, and AVI are called AB, Yod of HaVaYaH, Hochma. And from there, while Abba and Ima did not have Hochma, they were two Partzufim, AVI and YESHSUT. Only after there was an ascending to MAN, and Abba, the upper AVI ascended to AA and received Hochma, then AVI of YESHSUT became one degree. And he says that Hochma and Bina became one degree there, now he wants to say the same thing. While it didn't expand in Hochma, he thinks that Bina is a second degree from Hochma. But when I say it expanded in Hochma, it means that there's already Hochma and the vessel of Hochma. So, Hochma Bina are one degree, as AVI and YESHSUT. That's essential, it's not one thing like there. Why there are they both one degree, and here he wants to say that they're also one degree? So what, are they one degree?

We learned that on the coupling of the two Betim in the vessel of Hochma, the light descended to the vessel of Bina, and it gave the phase one that refined from Hochma. It's the same phase one that is called, a son and it's birth, compared to Bina. What you take into account, phase two of Bina, it's as if there's Hochma and Bina, they are two separate discernments. This belongs to Hochma, this belongs to Bina; so in such a state, ZON needs to be in the illumination of Hochma. The Hochma is called, the baby that needs the mother, it remains in the vessel of Bina. But when I say it expanded in Hochma, Bina became part of Hochma, that's called Bina without Hochma. And then the phase one in the vessel of Bina is already called Hochma, who is it given to?

Then Bina ascends and connects to Hochma,

Meaning phase one descends to the vessel of Zeir Anpin.

Consequently, that Hesed in the vessel of Bina receives the illumination of the vessel of Hochma.

Why?

Since the vessel of Bina is united with the light of Hochma, you find that the Hesed returned to the phase of GAR, again to the phase of Hochma, not like before when the baby needs his mother, which is called that it has become great.

He writes, that Bina ascended to Hochma while it expanded in Hochma, then the seven sons in Bina are grown and do not need their mother. This means that they have acquired the phase of the illumination of Hochma and GAR, and that the lower ones are regarded as grown.

It has already been explained above that before the light of Hesed acquires the Gadlut, the light of Hochma, it cannot expand downward, since it cannot separate from the vessel of Bina.

Why?

Which its entire sustenance and self in the state of GAR, or the wholeness it has is only from Bina that is delighted in mercy. Hence, it is considered that it needs its mother, although now it has already obtained Zeir Anpin, the light of Hesed, the light of Hochma itself, it no longer needs the suckling of the vessel of Bina as delighted in mercy. Which is why it is written, and do not need their mother. The phase of Bina has the wholeness of the force of Hochma,

He's asking that here it means that Zeir Anpin could not be born from smallness, only from greatness that it has Hochma. We learned in a few places that Zeir Anpin of Katnut also, that's why there was a second restriction, there are corrections. I also want to explain the question, the first question we asked: Where do we find that Zeir Anpin was born in smallness? I want to see the first time it's born the seven lower ones of Katnut in the world of Nekudim, and that's difficult. It's not called Zeir Anpin, it's called the Rosh of AVI, what they had in the Rosh, expands to the Guf – there's no Zeir Anpin there, which Zeir Anpin is there? There we learned that it's not like the Partzuf of Zeir Anpin that we learned in the world of Atzilut, which is Partzuf on its own. To the seven lower ones of Nekudim, that is only the Guf of Nekudim, not the Partzuf on its own. So, AVI are the Rosh of Nekudim, and the lower seven are the Guf of Nekudim. As I say, Partzuf AB has a Rosh and a Guf, then I can say that the Guf is called, Zeir Anpin; only what's in the Rosh expands in the Guf. The seven kings that we call are the Gufim of the Rosh of AVI, and the Gufim of the Rosh of Yesod. If I say that ZAT of Nekudim are in the Partzuf of Zeir Anpin, only what's in the Rosh is in the Guf, so it asks that the seven kings are also considered Guf.

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