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

Daily Morning Lesson: November 12, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: Now we will hear our dear friends from Moscow 7, who will prepare for the lesson with Rabash, please.

Moscow: Yes, dear friends, we're very happy to see you all – you're all sitting like we're in the Congress! And actually, it's kind of worthwhile to change places sometimes, and in this part of the lesson, we want to start with great fear and great excitement and gratitude! Gratitude to our Rav, how he connects us to his teacher, his Rav, and how he really passes on to us all of this material. These lessons with Rabash are just unbelievable, it's such a great gift! And we're preparing ourselves for these lessons with great fear, spiritual fear. And that's how Rav connects us to Rabash, to his channel, to the connection to Ein Sof, to the Creator. And how he says, that the Shechina speaks through Rabash's throat. Just imagine, friends, what is it that we're facing, what are we studying in the coming hour? We are facing the Shechina – facing the opportunity to make a correction. And on our part, all that's required is to listen to Rabash, to learn how to listen, to try to look for ways to be closer and closer to him.

We're now facing the place where we discover with great fear and concern, and it's as if we weren't ready for it. And why did we receive it specifically now – it's a rhetorical question, but it's a fact. We just need to see how we, last, survive these lessons, and I need to see how much it depends on me. How I add responsibility toward everyone. Let's aim ourselves, that this place is intended for us to add in this effort as we work with the light and bestowal. So, we'll be closer to this work, so it can work on us; let's unite, connect to that, the lineage of Kabbalists, Rabash, and friends, each of us now, can be in that place. That point of connection, between us and with the Creator. As we heard Rav say a few minutes ago, tell the friend: The Creator brought us to the right place, and he tells each of us, take this. Now, if you don't take it, you'll never take it. The Creator gave us all the conditions, let's use them, with the help of the Creator, let's take these conditions together!

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Reader: Thank you so much, dear friends! We will very soon join Rabash, and we will read from The Study of the Ten Sefirot, we are in Volume One, Chapter Four, we will join Inner Light, Item 15. It starts from, It has been clarified that Malchut is incorporated with the Reshimot.

Before we start the study, we will read Item Six from the words of the ARI.

Reading: (04:25) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Four. #6

After all the departure, the lights returned to their place in the Partzuf AB of AK, except for the light of Keter. Then there was a clash between the record of Keter and light of Hochma on each other, and two vessels emerged, one for Keter and one for Hochma, which are male and female in the Rosh of AB of AK

6. Indeed, after the reception of these Sefirot from the Emanator, they returned to their place (50), except for Keter (60). The vessel of Keter was made only on the return (70) because when Hochma reentered him, light of Hochma struck the record that Keter placed in his place (80).

These were double strikes (90), for since the record of Keter is a higher phase than Hochma, it therefore strikes Hochma and elicits sparks. Likewise, since Hochma is now coming from above, she stands on the record and is higher than it. As a result, he now struck the record and elicited other sparks.

Hence, two vessels were made now, one for the record of Keter and one for the Hochma that has now come (100). We have already discussed at length in a different place (200) how there is male and female in Keter, which are the two we mentioned here, namely the record and the Hochma.

Reader: And now Rabash.

Rabash: (06:34) But what's the question: What does Malchut have? One phase or the first nine, or Ten Sefirot? The first nine and the Ten Sefirot are the same. I divide them not in the vessel, so, we should say this: Malchut, which has the first nine before her and it's called, light and vessel. The first nine without Malchut is called light, it doesn't matter where she is. Malchut is called, vessel; and the difference between the Guf, body, and the Rosh is that Malchut of the Rosh is not called, vessel. She doesn't receive, whereas Malchut does receive. The distinction is the distinction of the level, since each law that comes must close in the Ten Sefirot. Which light closed in the Ten Sefirot of each and every degree? This depends on the coarseness of the screen; accordingly, what we learn here, it follows that on the first nine, on the lights, there was no restriction. Restriction was only on the vessel, a vessel is forbidden to receive. And we say the first restriction is never canceled, it's always forbidden to receive on Malchut that is called, Receiving in order to receive. And we say for the lights, it doesn't, it is unrelated to receiving light but only with the vessel. If it says there is no other vessel in Malchut, on that Malchut, there was a restriction – Malchut operates only for a screen and reflected light. So who receives direct light, this is what you're asking. It is said Malchut receives on all the phases, on her own phase, she does not receive, what's her own phase? Receiving in order to receive. What did she do, what is receiving in order to receive used for, what is it for? I'll give an allegory: Why was man given the evil inclination called lust? To follow it, or to overcome it, to use it, or overcome it? Answer, yes or no?

Student: To overcome.

RABASH (Source Text/Commentary): (09:44) To overcome. Meaning, we say that Malchut, called the will to receive in order to receive, why were we given this –to build a screen. It follows that, why does Malchut, what is Malchut's own phase use for? Only as a screen, whereby making a screen, the reflected light comes out, and then she receives, she receives a great pleasure in order to bestow. This is why she says later, I want to receive light and pleasure, why? Because I want to bestow, this is called, On her own phase – she uses the screen and the reflected light. After that, who receives, Malchut – that's a different story. Let's begin again.

It follows that Malchut consists of all the records that remain from the first expansion. Therefore, after the screen rose to Malchut of the Rosh,

Because there are no places, what does it mean rose?

Meaning, the screen was refined from all its coarseness

In the Guf, in the vessels of reception,

And came into equivalence of form with Malchut of the Rosh. It is discerned that the screen that rose also consists of all the records that remained in Malchut except for the record of Phase Four.

What's written here? He wants to explain to us that we should discern from what the lights leaving a record in their place, we should discern: One, the record that remains in order to sustain the vessels, and the vessels with the records. He calls them, old vessels that move to the new Partzuf; and we should also discern that the screen in the Tabur of Malchut of the Guf is incorporated with each and every record that rises to the head, Rosh of the degree. The second Partzuf that comes out is on the basis of the screen and the records that came up, went up. So, we have two kinds of records: The record that remained in the vessels that he calls, the vessel of Malchut; and the record that will be in the screen that rose to the Rosh of the degree, that's what he says here. Thus, it is determined that the screen that rose also consists of all the records that remained in Malchut, except for the record of Phase Four, because the last phase does not leave a record, as the ARI said above.

RABASH (Source Text/Commentary): (13:19) What does it mean that it doesn't leave a record? There are many interpretations, we need to learn: Not leaving a record of a screen so he can again demand, give me a screen on Phase Four. No, on phase four I cannot overcome, again, because it grew weaker through the clash between the inner light and surrounding light. This is called, The last phase does not leave a record; but the record of clothing, the record from the light when the light was clothed in the vessel, that remains even from the level of Keter, and also from Phase Four. This is why we always discern the record of clothing, which is the same record, and the record of coarseness, which is called, female – called deficiency, called wanting to draw. But the record of clothing is not called female, there is no deficiency that you can draw, extend, why? There's no screen on it.

Now you will understand the words of The ARI here, who says, “After the reception of these Sefirot from the Emanator, they returned to their place, except for Keter.”

Meaning, after the Masach of Malchut of the Guf rose to Malchut of the Rosh, called Emanator to the Guf, as it is known. How did she rise, there are no places? And it is through the equivalence of form with Him, that is considered going up, rising.

You therefore find that he connected and was incorporated with the screen in the Malchut of the Rosh, like one phase. And since the screen in Malchut of the Rosh is always there in a coupling by striking because there is no refinement in the Rosh; then the screen of the Guf that rose to the Malchut of the Rosh and was incorporated with it, operates together with it for a coupling by striking and for raising reflected light from below upward, which is done in the Rosh, because it was incorporated in that same coarseness that there is in the screen in Malchut of the Rosh.

What is written here, what are we speaking of? We must remember the rule that there is the ending Malchut, and there is the copulating Malchut. The copulating Malchut means that she makes a coupling by striking. What is a coupling by striking? Two opposites, on the one hand, she says, I want to receive, why? The coarseness of Malchut because of the restriction of the light, she says, I don't want to receive, and from that striking comes the coupling, the unification. Meaning, she says, as much as she can aim in order to bestow, she will receive, but she has not received yet. Afterwards, we say that Malchut goes and receives. You find, what is Malchut in a coupling by striking? She says, I want to receive as much as I can bestow, this is in potential. And that part expands from the Peh to the Tabur, called Malchut of the Guf.

RABASH: (17:57) What is Malchut of the Guf, which is called, Tabur? That part, if she receives, it will be in order to receive, what does she say? I don't want to receive. This is called the ending Malchut.

And afterwards, he tells us, no, that the ending Malchut, when she stops receiving, which is called, equivalence of form, that rose to the Rosh, this is called the coupling Malchut. How can she say that I do not want to receive, isn't her phase to end the level? Period. She is called Malchut, the ending Malchut on the coarseness of Phase Four, on Phase Three, she never ended, the light has not yet shone on Phase Three. Therefore, we say what we say, that Malchut of the Tabur called, the ending Malchut that rose to the Rosh and was included in the coarseness from below upward, the meaning is that it rose to the Rosh and was included in Phase Three. Therefore, we learn when the light departed, the Rosh of Galgalta made a coupling on coarseness level three, the ending Malchut awakens, which is already Guf and has no place above, she's already receiving and descends below. Not on Phase Four, called Tabur, but phase three is called Chazeh. Again, we learn now that what awakens with her is the phase that was included from the coarseness from below upward that can make a coupling by striking on Phase Three. This Chazeh that now makes a coupling on Phase Three emerges the Rosh from the Chazeh to the Peh of Galgalta, which he calls, Outer AB; and from the Chazeh down to the Tabur emerges its Guf.

So, there is in the ending Malchut, called Malchut of the Tabur, two phases: The ending Malchut, Phase Four, she was called ending. And now was incorporated in the coarseness of Phase Three, which never, never ending that phase. On this phase, it is called, the Malchut, coupling Malchut. His will to bestow to his created beings, let's say by way of illustration, He wants to give the created beings 100 kilos of pleasure. We say, His will to bestow to the created beings, so he had to create existence from absence, deficiency. How great must the efficiency be? Specifically, 100 kilos – that when the 100 kilos of light of pleasure comes to the 100 kilos of deficiency, this is called, Filling all of reality, there is no other deficiency in reality that will not be filled. If so, what is needed further? Why did there need to be a restriction? We say, in spirituality, every innovation of form is a new phase. Therefore, after Malchut received the light, we learn just as Bina, just as Hochma, after receiving Hochma. We say Hochma at its end, as if she made a calculation, contemplated, and said, now I am receiving, the Emanator is the Bestower, the branch wants to resemble its Root, so she also wants equivalence of form.

RABASH: (22:39) What did Hochma do at her end in equivalence of form? Light of Hasidim came.

Turns out this Hochma, we divide her before she made the calculation that she received, which is called, Everything from the side of the other one, both the vessel and the light. Now she already made the calculation that she's the receiver, and this is called, Bina. He comes and says,

The root of Malchut is Bina.

After Malchut received the light, also made the calculation like Bina, now I'm the receiver, He's the Giver. I want equivalence of form. To do like Bina, to receive from Zeir Anpin, it doesn't work, there's an abundance from above that needs to be received. What did she say? Receiving in order to receive, I don't want that; only how much do I want, how much I can receive in order to bestow, is it clear so far? He comes and says,

There's a law.

Why this law?

Each and everyone should ask himself. The maximum that she can receive from all this light, I call it four phases. More than this, she cannot receive. If she receives, it will be in order to receive, not in order to bestow. Now the question is asked, why can't they receive in order to bestow in the same measure that they want to receive in order to receive, you ask? Why? Because she receives only Four Phases, which is called, A part, which is called, Inner Light. And the main light remains outside in the secret of the surrounding light.

Why won't she receive everything in order to bestow? So, he says there's a law:

Everything that comes from the side of the Emanator is finished at once. Therefore, to receive His will to bestow, who created reception? It comes from the side of the upper one. Therefore, there's no created being in the world that needs to make any preparation when seeing some great pleasure, to make a preparation to receive it.

As soon as you see it, you want it.

According to the magnitude of the pleasure, so is the arousal of the body.

Now, what the lower one needs to intend in order to bestow, we've learned this, that it comes from the side of the work of the lower one – that's a bit lame. Why? Each and every one should ask himself. We say, what she receives as the maximum, I give number three, number five. It doesn't matter, one unit, number three, maybe five, the maximum is called five, so number three; and afterwards, each time, the power weakens. Therefore, we must say that in spirituality, there's a difference between each and every phase both in quality and in quantity, which we also see in corporeality. I was yesterday at a wedding, I wanted to give a gift to the groom – I passed by an iron shop yesterday, I wanted to buy one kilo of iron to give him as a gift. Or, to give him 50 grams of silver, or 20 grams of gold, or half a carat of a diamond. So, I see how much it comes out, approximately, that depends on the quality, this is one thing, and how much is another thing?

RABASH: (27:35) So, we say, Malchut of the upper one is greater than all the Keter of the lower one. Even in corporeality, we see there are differences in quantity and quality. Therefore, the effort that a person must give to buy a kilo of iron, if he wants to buy a quarter kilo of gold, must give greater effort, why? He doesn't ask such a thing. He asks:

We have the terms, Nefesh, Ruach, Neshama, Haya, Yechida.

He comes and says, there's a rule.

One, we don't have more at the origin, more than two lights and two vessels.

We don't speak of the lights, we only speak of the vessels.

The light, the abundance that is clothed in the vessel of reception, he calls it by the name light of Hochma. They rely on the verse, “And wisdom shall give life to those who have it.” “A man’s wisdom makes his face shine.” Therefore, he calls them by the name Hochma,

Since life is the face, therefore he calls it Hochma

Coming in vessels of receiving pleasure, that he wants to receive pleasure and delight. And we say this is called the light of the purpose of creation, to bestow to the created beings. That is that they should receive within the longing for them, that they have a desire to receive pleasure and delight. The second light is called the light of correction.

So, in order for the correction of creation to happen, to have equivalence form,

What we understand is to not have a bread of shame.

This is called light of Hassadim. That is, it comes in a vessel, which then wants to be a bestower, to mercy.

And so, at the source, there's no more light of Hochma, light of Hassadim.

Afterwards, more phases were added, for known reasons. There's afterwards light of Hassadim with illumination of Hochma. And afterwards was made light of Hassadim without illumination of Hochma. And after that, was illumination of Hochma without light of Hassadim. There were four phases that were made afterwards, following the corrections.

For example, what is the light of Yechida? He doesn't explain. In part three, he says this:

We don't have more than four phases called Hochma, Bina, ZA, Malchut.

And there's Keter. This Keter, he says,

Is divided into two phases. One is called Atik, and one is called Arich

The ARI says, relying on the verse, “And the earth was Tohu and Vohu.”

Tohu is called Atik, Vohu is called Arich Anpin. What is Atik called Tohu, says The ARI,

Because it confounds the thoughts of people. On the one side, it is called Ein Sof, Emanator. On the other hand, it's called created being. This is Keter of the lower one.

What is Arich Anpin? Vohu. The four phases called Hochma, Bina, ZA, Malchut, come from Keter. But what is the Keter itself? Nothing, only from it come all these four phases. Yes, Shabbat Kilo Yakhil.

RABASH (Source Text/Commentary): (32:30) So, what is the light of Yechida? He doesn't explain. There are four phases of Yechida that are united there, but in particular, there's no explanation. So, what is Nefesh, what is Ruach, what is Neshama? He does explain in the interpretation of the words, illumination of Hochma without Hassadim, because of Gevura. And Hassadim without illumination of Hochma, sometimes he calls it five Hassadim in general, but these are only words.

So, we've finished 236. You already know, we have to begin. Now he continues on page 236 in Hebrew, You already know:

You already know that these records remained in Malchut of the Guf are included in the screen that went up to the Rosh.

How many records remain? He demands to be given a screen to receive the lights that belong to these records, which are only up to coarseness of Phase Three, because from coarseness of Phase Four, no record remained. They could say that they want to draw that light again, the power of the screen weakened.

Therefore, after the screen of the Guf was incorporated and came into the coupling of the screen of the Rosh and received from it, received from it the coarseness from below upwards that is incorporated in it.

Now we're talking about the second discernment.

Then the records incorporated in it from Malchut of the Guf reawakened in it and returned to their coarseness as before. Meaning, the coarseness from above downward as it applies in the Guf in a way that initially the screen was incorporated in Malchut of the Rosh and grew coarser in the coarseness from below upward that is applied in the Rosh. Afterwards, the records included in the screen also grew coarser. In them, the coarseness was inverted and became from above downward.

He is explaining to us the two phases we talked about before.

One, the Malchut of the Tabur called Malchut of the Guf. It's called the Malchut that ends the degree.

He says,

Malchut of the Tabur says I don't want to receive.

Why? If I receive, it will be in order to receive; that screen, the ending Malchut, after the refinement, we said that Malchut went up to the Rosh, Malchut of the Tabur, and was incorporated with all the records; meaning he wants to draw light on the records that remained in it.

He interprets, what is a Reshimo, a record? Lust, meaning passion. If he had something that he has a flavor, a taste of what he had, that thing causes him passion to draw that light, that thing that he had before, but the last phase is lost, he was in holiness. If he knows that he doesn't have the strength to overcome, he doesn't want it immediately. Except what? Give me over three phases.

RABASH: (37:14) There were two actions there: One, the screen with the records were incorporated in the copulating Malchut, Malchut of the Peh of the Rosh. Meaning, he wants to explain to us what he gained – the surrounding light that wants to shine by cancelling the ending Malchut – it's called Malchut of the Tabur.

So, if he gained a lot, the ending Malchut, Malchut of the Guf that rose to the Rosh was incorporated in the screen and coarseness of the Rosh from below upwards, and made there, there was a coupling there, which the Rosh of Galgalta made on coarseness of the third level. And then a screen came out with coarseness, it's called Malchut of the Tabur – her own face, which is Malchut of the Guf that's why she went down, not to the four, only to three, to the Chazeh. But she, Malchut of the Tabur called the ending Malchut that stands at the Chazeh was also incorporated with the copulating Malchut from Malchut of Malchut, from Malchut from below upwards. He found that the ending Malchut, that said before, I don't want to receive anymore, now I do want to receive, why? Because I want to bestow.

This is called the Peh of Malchut of Rosh of AB that stands at the Chazeh.

So, there are two actions here: The first action called the main coarseness on the coupling that was at the Rosh of Galgalta called Partzuf, the inner Partzuf AB, which fills the empty vessels of Partzuf Galgalta. And then the incorporation is revealed, when she was incorporated in coarseness from below upwards, the copulating Malchut, he found that the ending Malchut now gained the copulating Malchut. But he asks, how can that be? So, he explains.

She, the ending Malchut, was on Phase Four, on phase three, she wasn't the ending Malchut. So the copulating Malchut is Phase Three. And there Malchut of the Guf is extended for AB itself.

Clear?

And first Partzuf Galgalta made a coupling on the level of Keter and expanded in the vessels of the Guf of Galgalta. Now Partzuf of four was refined and the screen went up into the Rosh and demands filling over the last phase, I'm speaking about Phase Three. So, the Rosh of Galgalta made now a coupling on the coarseness of Phase Three called, Partzuf AB. And that phase was extended up to phase three, went out in the Rosh of Galgalta and was drawn to the empty vessels of Partzuf Galgalta. What's missing for you that you should learn this, what do you gain by adding words?

Student: The question is the inner AB and the AB, Phase Three is not the same?

RABASH: (40:58) This is number one, this is number two, it's the same.

Student: That's what I'm asking. Their Phase Three is Phase Three of Keter. And here it is the general Phase Three?

RABASH: I don't understand your terminology – Three of Keter, that's not a terminology. What came out of Partzuf AB, we have to learn this AB now shines in the vessels of Galgalta. What's missing? Learn it this way: You're saying three of Keter? I know what Hochma of Keter. Hochma of Keter has five phases. If you are confused, if I say AB, you won't be confused. What would be missing if you learned this way? I like words that are added, not that we will confuse. If there's a question, I like to explain, AB is AB. Partzuf Galgalta, if you want to ask me about one light, I can tell you it's one light as well. Meaning, even a light that shines in a light in this world is also one light, except what? It depends on the recipients. And then I'll know what you're aiming for.

Student: Well, it's discussed several times.

RABASH (Source Text/Commentary): (42:09) To finish 236 you have to begin with, You should know.

You should know the great difference between coarseness from below upwards and coarseness from above downwards. From below upwards means resistance to clothing. Nevertheless, there is no relation of clothing there at all. Hence, she's discerned as the Rosh, called Keter, or Ein Sof.

What is written here? Here, he wants to explain to us what the ARI says.

Reflected light rises from below upwards,

And then it's written,

Malchut of the Rosh expands from her and within her from above downwards.

From above downwards, the ARI calls Rosh, it's called Keter, it's called Ein Sof. He comes and asks, what is from below upwards? So, he explains it this way in a different place:

Above is the Giver, the giver is called above.

What does He give? He increases importance. When are they called receiving?

When the abundance comes from above downwards, meaning that the recipients, receivers receive abundance from Him, then it's called clothing.

As we say, my mind clothes it, meaning I understand it. We're speaking about, when we talk about subtle things, we call it clothing, instead of receiving. Received what? I received, I accepted what you're telling me, this is called doing – here it's called understood – here it's called clothing, my mind clothes it. Therefore,

It is therefore called that from below upwards, the lower one wants to give the abundance again upwards,

Meaning he doesn't want to receive. If he doesn't want to receive, then it's not called clothing. Why is it called Rosh, head, or mind? Precisely by not wanting to receive, he makes corrections. He will have the ability later to receive from above downwards, that's why it's Rosh, the roots from which afterwards there will be expansion. And it's precisely by not wanting to receive. From below, the lower one, upwards, he wants to give the abundance back upwards, it's called Ein Sof. If it doesn't clothe, there's no limitation.

You find it the light as it is in itself without clothing of the lower one, there is no change in the light. As the light was called Ein Sof at the beginning of its emanation.

Explanation: Ein Sof is a name, as he said,

What we don't attain, we don't define by a name.

The first time we begin to speak of a connection between the Creator and the created beings, called His will to do good to His creations. He created the created being existence from absence. That created being is called Malchut. That Malchut is called receiving in order to receive. That Malchut didn't place any end, and the light was shining inside that Malchut. So, the light was called Ein Sof, no end. No change was done on the part of the upper one as well. He wants to receive into the receiving in order to receive, so you find that that name remains. In the light, there are no changes. All the changes we give later are on the part of the receivers.

RABASH (Source Text/Commentary): (47:08) It turns out that if the lower one doesn't receive it, then the light remains in its initial name, Ein Sof. That's why it's called Rosh, head, and it's called Ein Sof. And it's called Keter, Keter is called the root from which there is later expansion. And all this is only when he doesn't want to receive it, he returns it afterwards, which is called, from below upwards. The lower of one wants to give upwards. This is what he says here, again inside.

You should know the great difference between coarseness that is used from below upwards, which he doesn't want to receive, and coarseness from above downwards, which he does receive, from the upper one to the lower one. Because from below upwards means resistance to clothing.

He doesn't want to receive it.

Hence, there's no relation of clothing at all.

Why? He doesn't want to.

Therefore, it is regarded as Rosh, root, and it's called Keter, or Ein Sof, One. It’s opposite is the coarseness from above downwards. Below, downwards means from the upper one to the lower one, the lower one does receive. It means complete clothing of the direct light, the abundance.

That's why it's called Guf, body,

Which is called receiving, or emanated being.

There's already a recipient.

It is never called Ein Sof, or Emanator.

Who? The body, the Guf.

That discernment applies to the Rosh and the Guf in all the Partzufim in the world, even in the world of Assiya. The Rosh of the world of Assiya, Keter of the world of Assiya,

Is also called Ein Sof, as long as it doesn't receive it. It's only named after the light. Light is called Ein Sof. There are no changes in the light.

RABASH: (49:27) You're asking, why is it called coarseness from below upwards? There is a rule: When we speak of the Rosh, we speak of the Root. There must be someone who attained. Malchut, without Malchut, cannot be spoken of. If the coarseness called, Malchut, receiving in order to receive, does not want to receive, then we are already speaking of the coarseness. Except he doesn't want to attain, he also doesn't attain, but if there's someone who is, so that will to receive sometimes does receive. So, you call it, sometimes Malchut that is called receiving in order to receive, doesn't want to receive at all. What is in the Rosh? What is the Rosh, we learned, Malchut of the Rosh, it's when the abundance comes from the upper one – it comes without any limitations. But Malchut of the Rosh made a screen. She doesn't want to receive, she calculates how much she can receive in order to bestow. This, she will receive, and what she cannot aim in order to bestow, this she will not receive.

For the time being, she hasn't received anything. You find that the coarseness, when he makes all the calculations, does he receive already? He still doesn't receive, it's called that now he engages in, he works in from below upwards – I don't want to receive – now I'm making calculations how much I will be permitted to receive, how much I will be able to receive; for the time being, I'm not receiving anything. That state, the coarseness in the will to receive, operates for not reception. Afterwards, after all the calculations, he says, Malchut expands from her and within her. Meaning we can say that there are Ten Sefirot only in the Rosh. What is the Guf? Malchut that begins to receive, find that the whole Guf is only Malchut; this is called from above downwards. Meaning Malchut begins to clothe and receive. You find that from below upwards, from whom is he speaking? If there's no coarseness, there's no Rosh. Who says there is a Rosh? It must be someone who says, I don't want – also, this is called not wanting.

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

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Kabbalah Media
Copyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten