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

Daily Morning Lesson: February 4, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #12. (First we will read the letters live)

Original lesson date: Jan 1, 1980

Reader: We will learn from the Study of the Ten Sefirot (TES). Vol. 2, Part 5, Inner Light, Item 12. We will begin from the words, “ZON, outside of their vessel, therefore Hochma cannot bestow.” Before we begin the lesson, we will read Item 12 together, from the words of The ARI.

Reading: (00:38) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #12.

12. Yet, the reason for the descent of the root of Hochma below, in the place of the root Bina, etc., is for several reasons: The first is that when she is near the root of Keter, she cannot shine, and her light is annulled in the light that is extended from Keter. Also, she must draw nearer down so that the Nukva in Keter may receive from him first. This causes the closeness of the root to her one degree more than the closeness of the male in Keter to His root.

In addition, we have explained that the roots never cease giving below since the lower ones want to receive. Hence, the root of Keter does not stop imparting downward the whole time ZON are outside their vessel. This is why Hochma cannot bestow. Hence, when Hochma departs and descends below to the place of Bina, her place will remain vacant. At that time, the abundance flows from the root of Keter fills that vacant space, Hochma bestows downward. It follows that then, even if Keter bestows, he does not revoke the illumination of Hochma.

Rabash: (02:39) That Hochma is empty. Let's see how he explains this below.

ZON are outside their vessel. This is why Hochma cannot bestow: This means that as long as they are at the Rosh,

Who? ZON, the records, they are discerned as

They are without a vessel. Hence, as long as the degrees are in their place, and the light of the upper Keter is in its vessel, its illumination always comes to ZON, and they are unwilling to receive another light that is smaller than that. Thus, the descent of the degrees is required so that the light of Keter will not shine in its vessel, but the light of Hochma. Then the lower one

Will illuminate in the vessel of Keter, then the lower one can receive from this.

Therefore he says, when

Hochma departs and descends below to the place of Bina, her place

Of Hochma

Will remain vacant.

What is this?

Interpretation: When the degree of Hochma descends to the degree of Bina, the degree of Hochma is vacant, and there is no other place for the light of Hochma to clothe if not in the vessel of Keter, as its own vessel serves the light of Bina.

What? Therefore he says,

At that time, the abundance flows from the root of Keter.

This will be difficult, look.

At that time, the abundance flows from the root of Keter, fills that vacant space, Hochma bestows downward: It follows that while a light that is extended from the vessel of Keter fills that deficient degree of Hochma, meaning that the light of Hochma itself

Does not use the vessel of Hochma but rather

Clothes

In the vessel of Keter,

The degree of Hochma gives below,

In the vessel of Keter,

And is not annulled in the light of Keter.

Why?

Since now

Hochma

Is the highest Sefira in the Rosh, and no degree is higher than it.

Everything goes in one direction, that the meaning is that the light of Hochma is in the vessel of Keter. It turns out that the place of Hochma is now not in her place. Meaning that the light of Hochma is not in the Sefira of Hochma. Rather, who is there? Bina. If so, Hochma is now empty of her light. Hence, she doesn’t have some light, she doesn’t have a place to clothe as if only in the vessel of Keter. It turns out, she, the Hochma, is in the upper Sefira; hence, she can not illuminate. Whereas what was in the light of Keter, illuminating in the vessel of Keter in the record of clothing, there is no more place for the light of Hochma to illuminate in the Rosh of the degree that nullifies the upper degree. This is what he says here.

Rabash: (06:27) So as we learn, all this order in general. He gives one point here, look. He says like this: The light of Shoresh, the root of Hochma, the ARI says, he relies on what the ARI added:

10

Nukva of the Keter must also receive from her upper root, which is the upper Hochma,

Why? Since this is called the coupling that needs to be on phase three upon the phase of coarseness of clothing, there is no expansion below in the Guf. Therefore, for there to be Hochma, hence, the root of the upper Hochma, now the Sefira of Hochma in the Rosh descends in Bina. It has a descent and does not illuminate there, only Bina, until the light of Yesod of the Sefira there, needs to be the light of Yesod now in Malchut.

Now he comes in Item 12 and he says, the points why we need descends in the root of Hochma? So that it won't be canceled, why will it be canceled? So he gives three explanations why it could be canceled. For it to be canceled they are given Ta’amim, tastes to the matter, because we learn what from it, these is two things. The coupling after coupling. This is one coupling, and this is another coupling, but this is how we learn when he asked, he gives him answers.

13.

However, the descent of Hochma below will not diminish her illumination when the Emanator grows one degree further. One

What is he saying here?

Since the light of the upper Keter fills that place of vacant space,

We learned, since in the Sefira of Hochma the light of Hochma cannot illuminate. Rather, where does the light of Hochma illuminate? In order to illuminate in the Sefira of Hochma in the vessel of Keter, hence, the descent of Hochma will not loose her illumination,

Otherwise, had a vacant space been left there, the light from the Emanator to Hochma would have ceased. She would even lose the Hochma, and it would have been better to leave her in her place. Now, however, when the light of Keter fills the place of that vacant space,

Meaning, the light of Hochma clothes in the vessel of Keter,

There is a passageway of the light of the Emanator to bestow in the root of Hochma, and she does not lose at all.

Rabash: (09:52) Let's see what he explains below.

13. Will not diminish her illumination when the Emanator grows one degree further.

What is the question here?

This means that after the vessel of Hochma descended to the degree of Bina,

Why?

Because the light of Bina clothed it. If

So, there is no light of Hochma in the vessel of Hochma,

It did not create any cessation between the Sefirot because of the missing degree of Hochma there,

in the Sefira of Hochma.

This is so for the above reason, that no vacant space remained there inside the degrees, as the vessel of Keter, where light of Hochma has clothed, fills the place of that deficiency of the Sefira Hochma.

It is written, "Now, however, when the light of Keter,

Meaning, that the light that shines in Keter, that the light of Keter, this is hard. If we're speaking, which light shines in Keter? Light of Hochma, and there it's like this.

"Now, however, when the light of Keter,

interpretation, that the light that shines in the vessel of Keter,

Fills the place of that vacant space, with what? With the light of Hochma.

There is a passageway for the light of the Emanator to bestow in the root of Hochma." This means that the light of Hochma,

This light,

This means that the light of Hochma that is bestowed from the Emanator, is bestowed in vessel of Keter, and Keter fills the place of Hochma. Understand.

Item 14, yes.

14

After ZON received from the root of Hochma, too, they do not need to suckle any longer. Then ZON descend in their vessel. Then the root Hochma rises to her place, and the root of Keter gathers a part of the light to it. That Keter at the end of the roots,

Meaning Keter of the Guf,

Receives only the vitality it needs.

Now he is called Matei [expanding] in the Keter to the vessel since the light returned to its vessel. However, the root of the upper Keter is called not Matei below in Akudim. Thus, we have concluded from all this that the light in the first vessel is called Keter.

He summarized it, himself. But

Having only light of Hochma,

Why?

Since the light of Keter remained above, at the end of the roots. This is the meaning of, "In wisdom

You have made them all." He himself explains the light. Let's see below.

Rabash: (13:26) What is written here,

ZON intended the record of male, record of clothing, and the female, the record of coarseness. These records ascended to the Rosh, after a coupling was made that received the light and descends from the records with their lights downward in the Guf to their place.

Let's see below, 14, Inner Light.

14 Inner Light

After ZON have received the

Record of clothing and record of coarseness. Here we need to remember what we learned, record of clothing, cannot couple alone, there is no deficiency. Hence, we learn from the record of coarseness being incorporated, record of clothing This is considered according to the ARI, incorporation of the female in the male. And then, there is the opposite of that, since phase three of coarseness was included in the male, now male is included in phase three of coarseness.

Therefore we learn now, in 14,

After ZON received,

That was the second coupling, during the first coupling, meaning the matter of clothing... could not descend in the Guf, because the clothing would expand in the Guf. Whereas now, when the second coupling on Nukva took place, but with the incorporation of the male. This is what he says,

After ZON have received the

Record of clothing, record of coarseness,

From the root of Hochma, too,

Then they

Do not need to suckle any longer

In the Rosh,

The ZON descend in their vessel: This means that after the coupling was made on the complete coarseness of phase three, both from the perspective of the extension and the perspective of the clothing, therefore, the Nukva of Keter can expand from above downward

In the Ten Sefirot to

The Guf, with the light that she receives from the Rosh. The male of the vessel of Keter descends and expands along with her to the Guf,

That’s not written above,

It is written that then ZON descend in their vessel, meaning the Guf.

Rabash: (16:08) If so, what is written here, look? One,

Therefore, the Nukva of Keter can expand from above downward in ten Sefirot to the Guf with the light that she receives from the Rosh,

Which light? Light of Hochma,

The male of the vessel of Keter descends and expands along with her,

Which is Keter. And then

The root Hochma rises to her place, and the root of Keter gathers a part of the light to it too.

What does he say?

Interpretation: The matter of the decline of the above-mentioned degrees that is done in the Rosh, was only

For the time of the coupling. We learned, in the Rosh there is no departure, so the Rosh always shines at the level of Keter. But what? For the lower one, it had to adapt itself for the benefit of the lower one.

However, after the coupling, and after ZON descended into their vessel, the degrees

Of the Rosh

Returned to their place as in the beginning, the light of the upper Keter returned to vessel of Keter, and the light of Hochma to vessel of Hochma,

Etc. Yet, t should shine downward also, the light of Keter.

Yet, the upper Keter did not shine to the light of Keter below Malchut until it could expand to the Guf as in the beginning. Rather, "the root of Keter gathers the light to it,

Therefore it comes out,

That Keter at the end of the roots receives only the vitality it needs," and not in a way that it can expand to the Guf as in the beginning, for the above-mentioned reason.

That it's not coarseness of phase 4, but phase 4 of clothing, and this is called

Matei in the Keter to the vessel.

This is because that light of the coupling that is made in the phase of female of Keter of phase three of the Rosh, which is in the level of Hochma, clothing the vessel of Keter, as mentioned, descends, this light, with the above-mentioned male and Nukva,

With these records,

Into the Guf, and clothes the vessel of Keter of the Guf, too.

It is written, "since the light returned to its vessel," meaning the vessel of Keter that belongs

Now,

To the light of Hochma, since it is extended so from the phase of the coupling. This is why it is called Matei in Keter of Guf.

What is there in Keter of Guf now? Light of Hochma alone. However,

The root of the upper Keter is called not Matei below in Akudim. It means that when it is written Matei in Keter of the Guf, it does not mean that the light of Keter of the Rosh shines in the Guf, as this light of Keter is always not Matei inside the Guf. Rather, it means light of Hochma of the Rosh, as mentioned, but clothing in the vessel of Keter.

Not in the vessel of Keter.

Thus, we have concluded,

Also that we speak of Keter,

Having only light of Hochma.

He lets us know that in this entire second expansion, when it writes "light of Keter," it means only light of Hochma, as we have learned here that there is no light of Keter in the Guf at all, but only the light of Hochma. However, because it clothes in the vessel of Keter, we call it "light of Keter."

Reader: We will move to the next part of the lesson.

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