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

Daily Morning Lesson: December 10, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: We will learn from The Study of the Ten Sefirot, from page 262, from Item 26. As preparation for the lesson, we will read some excerpts from the Kabbalists on The Light That Reforms. This is Item 3, from Shamati 34, "The Advantage of a Land." Baal HaSulam writes:

Reading: (00:49) Preparation Excerpt for Rabash's Lesson

The power in the study of the Torah: The reforming light – Selected excerpts from the sources. #3. Baal HaSulam, Shamati, Article No. 34, "The Advantage of a Land"

What should one do in order to come to love the Creator? For this purpose, we are given the remedy of engaging in Torah and Mitzvot [commandments], for the light in it reforms him. There is light there which lets him feel the severity of the state of separation. Bit by bit, as one aims to acquire the light of Torah, hatred for separation is created in him. He begins to feel the reason that causes him and his soul to be separated and far from the Creator.

Reader: Before we go into the mutual study, we will read Item 26 from The Study of the Ten Sefirot, Inner Observation, Item 26.

Reading: (01:55) Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 4. Chapter 2. Inner Observation. #26 – Twice

26. Now we shall explain the second term, meaning the five levels of reflected light, which is an entirely different matter. It has already been explained in Inner Observation Part 2 (Chapter 6) that from the restriction down the reflected light became the vessel of reception for the upper light instead of phase four (see there, Chapter 2).

It is because that reflected light that was rejected from Malchut, which Malchut does not receive due to the detainment in the screen, became a vessel and a receptacle for the light, as phase four was in Ein Sof. Thus, no light is received in the worlds except by way of the reflected light, see there.

Reader: Now we'll move to hear the Rabash.

__________________________________

RABASH (Source Text/Commentary): (03:10) Item 26.

Now we shall explain the second term.

What was the first term? The changes in the four phases of direct light, which we said that there are changes there from the perspective of the lower one and changes from the upper one. The changes from the lower one is that anyone who is close to Malchut is of lesser importance. One who is farther from Malchut is more important. The other change is from above downward.

The first reason is more important than the consequences; the second reason is more important than the second consequence. So, anything that comes from above downward is less important. Now we will explain the second term:

Meaning the five levels of reflected light, which is an entirely different matter. It has already been explained in Inner Observation, Part 2, that from the restriction downward,

What is the restriction downward? That it's forbidden to use vessels that are called receiving in order to receive, yes?

The reflected light was made,

Meaning its intention is in order to bestow,

In vessels of reception, not from the upper one, became the vessels of reception for the upper one, for the upper light, for Phase Four.

They received in order to receive, now they can receive only as much as they can aim in order to bestow.

As we explained there.

Meaning,

It is because that reflected light that was rejected from Malchut, which Malchut does not receive, is due to the detainment in the screen,

Saying if she receives it, it will be in order to receive,

Became a vessel and a receptacle for the light as phase four was in Ein Sof. Thus, no light is received in the world except by way of the reflected light. See there,

What is written here: The second term and reflected light, what is reflected light? He wants to explain to us. So, he says this. Instead, where prior to the restriction they received in order to receive, afterwards, it's forbidden to receive in order to receive, this is called restriction. Instead of it, the reflected light is made, what is reflected light? The lower one wants to bestow upon the upper one, that's the vessel; if he has that vessel, he can receive, otherwise, he can't. He also explains to us here: Where the reflected light comes from. From the screen. That the rejected light, on the rejected light there are two interpretations here: One, light that is rejected altogether. He doesn't want to receive it, he only calculates how much he can aim in order to bestow, he will receive. And whatever he cannot aim in order to receive with, he will not accept.

RABASH (Source Text/Commentary): (07:21) Now, what is the order? The light comes – he doesn't reject it. Meaning, with the first rejection that he rejects it, by this he receives the reflected light. And then he interprets, there, that that reflected light is actual light, it's called direct light. And it's a result of two forces, because of their retiring – what he rejects, what he doesn't want to receive from the rejected light, which he does not receive. There's also a question about that, what is it, what it rejects, to not receive it with the intention? Not receive it altogether, or what he does not want to receive, in general. The rejected light means the light he does not want to receive altogether, and we should make another interpretation. The rejected light means light that is rejected from the screen, which he later calls, surrounding light, which he doesn't receive at all.

With that light, two discernments are made, the clothing light, which is the vessel, and the rejected light, which is also reflected light, which he doesn't receive at all. But that explanation isn't in there, there are aspects this way and that way, he doesn't give us a reason; maybe afterwards we'll see. But here, it is implied according to the order that first he rejects it, completely, and by rejecting it completely, the light that he rejects, that he removes, he rejects it and then he receives some of it as reflected light. And that part now is divided into clothing reflected light and rejected reflected light. But in the interpretation, he will explain it, he doesn't give any more here.

Twenty-seven

Therefore, if the coupling by striking performed on the screen of phase four, which is the primary receptacle in Ein Sof that clothed all the light up to Keter, which is the meaning of the light filling the entire reality, now, however, on all that great measure has been rejected from her and has risen up as reflected light, that reflected light also clothes the entire height of the light up to Keter.

That's okay.

However, if it is refined to phase three in her, and the measure of phase four disappears from there, then the screen that rejects the upper light from clothing in her rejects only the measure of three phases. Thus, even if the light had clothed this vessel of phase three, she would only receive from it up to Hochma. Hence, the level of rejected reflected light is also short and clothes only up to Hochma, ET cetera. Similarly,

What is written here?

RABASH (Source Text/Commentary): (11:34) We must remember a rule that we do not put ourselves into a trial, into a test, unless we are certain that we can succeed in the test, endure the test. Therefore, when Phase Four departed we learned that the last phase is lost, it has an impression, a record of overcoming the light that was before. Now, there is no strength for that anymore. So now, he wants the screen, the power to overcome over a smaller degree – let's say from phase three, which draws the level of Hochma. So now, he went and drew not the level of Keter, he drew only the level of Hochma, he drew a smaller light. And that light which he drew was rejected, so he receives a part of inner light from the level of Hochma and a part of surrounding light from the level of Hochma. But on the previous, Phase Four, he doesn't have it anymore. So, he explains to us how the levels gradually diminish, which depends on the measure of reflected light for the screen that he extends, that he draws. As we said, what is restriction? That he doesn't use coarseness; he doesn't receive whatsoever. What is the screen? That which lies on the coarseness – hat does it mean, lies on? I do want to receive, except what? It depends how much he can receive – four, or three, or part of them, it's called a screen over coarseness. So, each time he can use a smaller coarseness, it causes the degree to diminish each time. That's what he tells us here in Item 27. You're asking, what does it mean that he says here,

Even if the light had clothed this vessel of phase three, she would only receive from it up to Hochma.

What do we learn here? We learn that the screen rejects the light. On Phase Three, it rejects the light; if it didn't reject it, I would receive it in order to receive. How much would you receive of it? Only the level of Hochma, not more, as much as she drew. Again, I said in the Introduction, what does it mean?

Even if the Light That clothed this vessel,

That's not how we learn. Start from the top, from the top. At the top, it's written like this. However,

If it is refined to phase three in her, and the measure of phase four disappears from there,

What does that mean? Let me say this: First, she drew the light of Ein Sof, which shone. And she made a screen, and clothed the part; and this we call the biggest degree by the name, Keter of the light, or by the name fourth phase of the coarseness. When that was refined because of the inner and surrounding, we say, what is the screen? That which is on the coarseness. I told you that in spirituality, he doesn't draw abundance if he does not know that he cannot endure, overcome the abundance.

RABASH (Source Text/Commentary): (16:00) So, what level did he draw, did Partzuf AB draw? The level of Keter, he drew the level of Hochma, so, on the level of Hochma, he makes a screen and says, part I receive inside, and part I don't want to receive, so it's rejected. Why does he say that? If he didn't say that the screen only receives in order to receive. How much would he receive? Not more than what he drew – Phase Three. So, he drew Phase Four, he didn't draw initially to begin with. So, now he's telling us that he rejects. How much does he have? Only Hochma, not more. What are you asking about that?

Twenty-eight

Just as the difference between Keter and Hochma of direct light is indeed great, precisely so is the difference between the level of Keter and Hochma of reflected light, immeasurably great, even though in the reflected light

We learn

That the coarser is greater. This pertains to the vessels of extension, meaning the screen and the Malchut in which the coupling by striking is carried out. However, they need the more refined vessels or clothing of light, as it is necessary for the light to have equivalence of form with the vessel. The light is greater in the phases of direct light because it is more refined. See item 22. It is therefore obvious that when it comes to be clothed in the vessel of reflected light, that vessel must equalize with it. Consequently, it is necessary that if the level of reflected light reaches Keter, then there is refined and clear vessel there, fitting to clothe that great light of clear Keter. However, the level of phase three, whose level reaches only up to Hochma, the merit of the level that clothes the light of Hochma is immeasurably lower than the vessel of Keter on the level of phase four.

Here, too, it is unclear what is written, here. When he begins to speak, on one hand, we understand, meaning we learn a rule. We have Four Phases of Direct Light, four phases of direct light; in this, there are no changes whatsoever. If I say that Malchut receives Nefesh, which Malchut of direct light? Malchut of – meaning there is Zeir Anpin of direct light receives Ruach. Bina of direct light receives Neshama; Hochma of direct light receives Haya. Keter of direct light receives Keter. So, what do I see now? That the vessels are organized, arranged according to the direct light. Now, if we say that the level of Hochma came, it means his Malchut, Malchut of direct light cannot overcome but only over coarseness of Phase Three, of the level of Hochma. So, I need to say, Keter shines, Keter of Hochma, and in Malchut Nefesh of Hochma; in Zeir Anpin, Zeir Anpin in Hochma. Can we understand this? Although Malchut drew the light, which Malchut? Malchut of direct light, the Malchut of direct light gives reflected light, even Keter, Malchut who gives reflected light, even Keter. Until we learn that by this, all the level is called the level of Keter for this reflected light, which equalizes each and every one to be at the same level.

RABASH (Source Text/Commentary): (20:55) But we learn that the vessels of direct light do not undergo changes, everything is according to its own direct light. This, too, we can understand.

Two

It tells us here, that although Malchut drew the light, there must be clothing. Now the question is: What does it mean clothing? And if clothing means according to the direct light – meaning it's true Malchut of direct light drew the light, but since the light wants equivalence with the vessel. And since the vessel of Keter, we learned is more refined than the vessel of Malchut, from the perspective of direct light. So how does the Keter of the level clothed, specifically, in the vessel of Keter? How does Nefesh of the level clothed, specifically, in Malchut? Now we need to go over it again, so we'll see what it says. I'm starting 28 again.

Twenty-eight

Just as the difference between Keter and Hochma of direct light is indeed great, precisely so is the difference between the level of Keter and Hochma of reflected light immeasurably great.

What is he telling us here? He gives us an example from one degree, is there a difference between the Keter of a degree and the Hochma of a degree? Likewise, there's a difference between the degree of Keter and the degree of Hochma. That's what he says here, look inside.

Just as the difference between Keter and Hochma of direct light

On the same degree

Is indeed great, precisely so,

We should learn,

Is the difference between the level of Keter and Hochma of reflected light immeasurably great.

That's it, now another thing.

Even though in the reflected light, the coarser is greater.

There's a point missing here.

Even though in the reflected light, the courser is graded,

Period,

Greater, this pertains to the vessels of extension, meaning the screen and the Malchut in which the coupling by striking is carried out.

One:

However, they need the more refined vessels for the clothing of light.

Why?

As it is necessary for the light.

This is called bestowing.

To have equivalence of form with the vessel

Which receives it. Therefore, the light that is

Greater in the phases of direct light, because it is more refined,

Meaning the vessel that receives it is more refined.

It is therefore obvious that when it comes to be clothed in the vessel of reflected light, that vessel must equalize with it. Consequently, it is necessary that if the level of reflected light reaches the Keter, then there is a refined and clear vessel there, fitting to clothe that great light of clear Keter.

So, here's the question: Who does he refer to when he says there's a vessel that is more refined, meaning, what's the question here? We know that Keter is always the most refined; if so, what is he telling us here? It sounds as though it's about the degree of Keter, Keter of reflected light, the fourth phase of coarseness. It has a degree of the most refined? Or Phase Three is not so refined, but it's smaller.

RABASH (Source Text/Commentary): (25:24) Meaning, what's the cause here? The reflected light. So, according to the meaning here, it's the clothing of direct light. That's not clear here, that's what he says here.

It is therefore obvious that when it comes to be clothed in the vessel of reflected light, that vessel must equalize with it. Consequently, it is necessary that if the level of reflected light reaches Keter, then there is,

Where, he should say, in reflected light,

Refined and clear vessel there, fitting to clothe that great light of clear Keter. However, the level of phase three, whose level reaches only up to Hochma, the merit of the vessel that clothes the light of Hochma is immeasurably lower than the vessel of Keter on the level of phase four, etc.,

Similarly. So, what does he say here? It follows from here that it depends not on direct light but only reflected light, and that's not clear. We could say this: On the one hand, when I say much more, then there has to be a greater overcoming. Where is the greater overcoming, in Malchut or in Keter? Again, what am I asking here? What he says, that in every degree there is the aspect of a refined vessel where the greater light is clothed. What does it mean that the Masach actually exists in the most coarser vessel?

I would give a simple interpretation: According to the Four Phases of Direct Light, Keter is called, his desire to bestow. So, he doesn't want to receive anything, but only to bestow. So, he has equivalence with the light, that's where the light of Keter shines. As soon as I finished what I want to receive afterwards, he has everything that he wants. If so, he doesn't have that much equivalence with the light, so it receives a smaller degree, Nefesh. It follows; the clothing is according to the Direct Light; the height of the degree is according to Reflected Light. The same thing I can learn from Partzuf AB. The order of clothing goes by direct light, light of Nefesh in vessel of Malchut, light of Yechida in vessel of Keter. The height of the degree is given by Malchut, this is very clarified. Now, what's missing here? He says, of course, where the light of Keter is clothed in the degree of Keter, it is more refined and it has more equivalence from the clothing of the vessel of Keter, of the coarse one, where there's only degree of Hochma. But the question is, who causes that? The Reflected Light causes this; since he has less reflected light, does he have less clothing, and if he has more reflected light, he has more clothing? That's not clear here, we should start with Item 29. We could say this. Certainly, if I give the rule, then the greater light clothes into the purer vessel.

RABASH: (29:44) Accordingly, there is another rule, that the vessel of Keter, where the light of Yechida shines of the degree of Yechida with respect to the Keter of Partzuf AB, where there is light of Yechida that shines of the degree of Hochma, it is not so refined, why? Question arises, who causes it to not be so refined? When you say, if I am talking about reality, I see an order, whereas if the light is greater, the vessel is purer. So, if I say that Keter of the degree of Keter is purer than Keter of the degree of Hochma. But, what’s causing this? According to the direct light, why is that to blame? According to Reflected Light, meaning, not according to reflected light. So, if I say, one who has great coarseness that he has to overcome. Then I have to say that he has greater force of refinement; if he wasn’t so refined, he wouldn’t be able to overcome the fourth phase. So, why does he overcome only three phases? Because he is not as pure, as refined, so that he can overcome Phase Four. Therefore, his clothing is only of lower overcoming, that’s what I would interpret, even though through the words, it doesn’t sound like that. OK, What item should we begin?

Student: 29.

RABASH (Source Text/Commentary)

Item 29

We might ask, if only the coarseness of phase three remains when coarseness of phase four is refined, it turns out that the phase of Malchut disappeared from there, and only the first three phases KHB and ZA remained, in that case, that level should have been cut off from Malchut as that part of reflected light is missing there.

The reflected light of Malchut.

Why then was the reflected light cut off from clothing in Keter while that phase is not absent from there?

The coarseness of Keter remains there.

The thing is,

Why, what is he asking? If he is telling us that if there is coarseness of Keter, then there is refined light there. If there is a coarseness of Phase Four, there – sorry – if there is coarseness of Phase Four, which brings the degree of Keter, we say there is the most refined thing there, where the light of Keter shines in the most refined aspect. Now, if it has been refined to phase three, then there is the most refined matter there, Hochma. So, he asks, what has been refined here? Coarseness, or the most reined matter was refined? The coarseness was refined here, if the coarseness was refined, what was missing? Malchut, but the clothing remained, it wasn’t refined, why? Why wasn’t the light of Keter left there? That’s what he says here.

In that case, that level should have been cut off from the Malchut as that part of the reflected light is missing there. Why then was the reflected light cut off from clothing in Keter while that phase

Of clothing

Is not absent there?

RABASH (Source Text/Commentary): (33:58) The thing is that the matter of the two directions in the ten Sefirot has already been explained in Inner Observation, part 2, Chapter 9. The ten Sefirot of direct light are regarded as from above downward, and the reflected light is the opposite, regarded as from below upward. Thus below, in the place of Malchut of direct light, there is the Keter.

And in the place of Zeir Anpin of direct light, there is Hochma of reflected light, etc., until in the place of Keter of direct light, there is Malchut of reflected light. The answer is the following. If we say that Malchut is called, Keter, Malchut of reflected light, if Phase Four is missing, Keter of reflected light is missing, there is no one to clothe the Keter, and there is only Phase Three, which is the Hochma of the reflected light, so he can only clothe the Hochma.

Item 30.

Now you can understand what is written in Sefer Yetzirah, Book of Creation, that its end is embedded in its beginning, and its beginning is in its end. Phase four, which is Malchut, is the end of all the Sefirot, and through the striking of upper light on the screen in her, she draws the light of Keter into her,

Meaning she binds it to shine in the Partzuf. Thus, she is literally embedded in the beginning, meaning Keter, the beginning of all the Sefirot. This Keter is drawn to the reflected light of phase four. All Ten Sefirot are drawn along with it, since Keter contains all of them,

Meaning actually the level of Keter.

Thus, Malchut is regarded as Keter of reflected light, meaning the actual measure of Keter. Phase Three is called Zeir Anpin Bina of reflected light, which is second to her, attributed only to the Sefirot of Hochma, as she is the second to the place of the coupling at the level of Keter, and one degree more refined, until the Keter in it. It continues similarly until the Keter in her, which is the fifth from the place of the coupling, regarded only as Malchut of reflected light. Thus, the end of the direct light, namely the Sefira of Malchut, is embedded in the beginning of the reflected light, namely Keter of the reflected light,

Meaning its beginning. The end of the direct light gives us the level of the direct light.

Thirty-one

Now I can simply understand the question we raised. If it is refined to Phase Three, then it lacks only Malchut. Why then was the reflected light so shortened that it cannot clothe up to Keter, but only from Hochma down? Now this is clearly understood since there is an inverse relation here. Phase four is regarded as Keter, here, its end and its beginning. Phase three, as Hochma and so on, the complete opposite of the direct light.

Phase three, as Hochma and so on, the complete opposite of the direct light.

RABASH (Source Text/Commentary): (38:12) Thirty-two

However, we must still consider the measure of the reception of the direct light explained above. Although its end is embedded in its beginning, and Malchut draws the light of Keter for herself and becomes the Sefira of Keter, it does not mean that Malchut draws the actual light of Yechida for herself. It is utterly impossible for the light of Yechida to come through the drawing of the vessel of Malchut, but only through the drawing of the vessel of Keter of direct light. Moreover, how can the relation of the phases of direct light with the upper light that are clothed and extended so from Ein Sof change? The difference of above and below in them is immeasurably great, as we have explained above. However, they are kept in utter precision, and each phase does not move from the value of her merit even a bit.

So, what does it mean that he says, The matter of its beginning is embedded of its end is embedded in its beginning? Means that the light of Nefesh of Malchut ascribed to her by the direct light grows and attains its own phase, which is included in Keter.

It is so because Keter contains all Ten Sefirot up to Malchut, and the lights in them are regarded as the five parts of Yechida, called NRNHY of Yechida. Hence, the light of Nefesh of Malchut, now attains the roots that she has in Keter, called Nefesh of Yechida. Indeed, she does not attain anything above her own phase.

We should remember this order, and afterwards we will explain it. We learned there, in the beginning, when did it go to 33?

33

The matter of its end being embedded in its beginning means that the light of Nefesh of Malchut ascribed to her by the direct light.

Malchut has only light of Nefesh, she never has more than Nefesh. So, what does it mean that there is a level of Keter? Except what?

It grows and attains its own phase, which is included in the Keter,

As was received before.

It is so because Keter contains all Ten Sefirot up to Malchut, and the lights in them are regarded as the five parts of Yechida, called NRHNY of Yechida

That there is in Keter.

Hence, the light of Nefesh of Malchut now attains the root that she has in Keter, called Nefesh of Yechida.

So, if, as we said before, the light of Nefesh, which belongs to Malchut, went through five vessels, it has Yechida of Nefesh. And here it says a different order, a different understanding since she takes from the vessel of Keter. And Keter, with all that you have, is only Yechida, he has Nefesh of Yechida. She receives Nefesh of Yechida, but it's the same order as we said we learned there.

34

You can see that although there is an inverse relation between the Ten Sefirot of reflected light and the Ten Sefirot of direct light,

In the Reflected Light, Malchut is called Keter. In Direct Light, Malchut is called Malchut, and Keter is Keter. And vice versa, Malchut of Reflected Light is called Keter of Direct Light, and Keter of reflected light is Malchut of direct light, this is 34.

RABASH (Source Text/Commentary): (43:16) You can see that although there is an inverse relation between the Ten Sefirot of reflected light and the Ten Sefirot of direct light, they still do not cancel or diminish each other even slightly. One does not touch the other at all, although they emerge simultaneously from a single coupling. The level of Ten Sefirot up to the actual Keter emerges from the coupling of phase four, though only up to Nefesh of Yechida. The ten Sefirot on the level of Hochma emerge from the coupling of phase three, though it does not attain the phase of Hochma called Haya.

Who? Zeir Anpin.

And so because phase three is the phase of Zeir Anpin

Of Direct Light,

Which is the light of Ruach of direct light, and the light of Hochma is drawn only through Hochma of direct light.

Only the vessel of Hochma can receive Hochma of direct light, except what? What is the importance of the Ruach, that there is a big level?

Instead, it,

The vessel of Zeir Anpin, which has Ruach,

Attains its own phase, rooted in Hochma, called,

Now

It's called the phase of Ruach of Haya.

The level of Hochma is called, Haya.

It is similar with all of them, as each of them draws and attains only its own phase in the direct light. But the level of reflected light causes it to take its phase from a high place according to the measure of the level.

So, what is he saying? Malchut, there is always Nefesh. If the level is only Bina, he has Nefesh of Bina, from the level of Hochma, he has Nefesh of Hochma. From the level of Keter, there is Nefesh of Yechida. But direct light means that the vessels don't change, the lights don't change, the qualities don't change, except what? It depends on which level. According to the allegory, we said it's easier to understand, we always learned, as in corporeality, there's hearing, seeing, smelling, and speech, and that will never change. Between a child learning at first grade, a child learning at eighth grade, or a child learning at university, or a seminary, an adult seminary, except what? Here he has the Nefesh of the first grade, here he has Nefesh of the third grade. Meaning hearing, seeing, smelling, speaking do not change, and direct light means as it came out from the qualities of the world of Ein Sof, which is where there's no change. And reflected light means lower one, except the change is a level, the level that it gave. At what level is his intellect, at what level is his speech, but the vessels themselves are always the same qualities of direct light, which emerged in the first time, that's what he says here.

Reader: Let's summarize the workshop, and what inspired you in the lesson of Rabash, and what touched you especially.

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