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

Daily Morning Lesson: May 19, 2026

Part 3: Baal HaSulam. Study of the Ten Sefirot (TES). Vol. 2. Part 5. #48

Lesson With RABASH

Original lesson date: 01/01/1980

Reader: We are going to start studying TES with Rabash, but before that, let's watch a clip by Rav that is directing our heart and mind for the right intention to be in during the lesson.

M. Laitman: (00:21) I would also say that the study resembles being given a line, a communication line. If you remember, at some point there weren't phones everywhere. I would go from my house to the post office to make a phone call overseas. You couldn't just do it from home. I would go to the post office and make the call from there to make international calls. So, you were told, okay, you have a line now. Go into the booth and start talking. You get in, and you start talking. So, that's very similar to what we feel during the study, that you are now given a line and you're told: Speak, you have a few minutes. Say what you think. Say what you want. Say what you ask for. That essentially is the time of the study. That's how we should relate to it.

Meaning, what a person wants from the study, he now needs to utter internally, to pass it through the study itself. The study itself is like some words in which he needs to put his intention, his thoughts. As in general, it's required of Kabbalists that the external words will be kind of simple and trivial, but internally, there have to be great forces, great yearning for the goal. And here is the whole concentration of man's action, because the truth is that our action is in the intention during the study. Our thought, our intention is what operates on reality during the study time only. As opposed to this time of the study, all the other times are just marginal. They are weak. The time of the study is the opportunity to send upwards, to influence and demand what you think that is for you. And the more your thoughts and desires are collective, coming from the group, coming from the Ten, the Minyan, coming from the whole, then the more influence they have upwards. Because altogether, the whole is not just that it's more than the individual. That Ten is just ten times one. Rather, because they wish to connect, meaning they are willing to give up on themselves so as to connect to the Creator, it's a fundamentally different action. That connection to the group is already a Kli for their reception of the light.

However, an individual is not a Kli. The Creator sits in the middle in the connection between two broken pieces, as written, "man, woman and divinity between them." Therefore, with the prayer during the study, if the request during the study is collective, then it works towards the goal. And the individual's prayer almost doesn't meet the goal.

Reader: So, let's start with Rabash. We'll read from the “Study of the Ten Sefirot,” part five, item 48, please.

RABASH (Source Text/Commentary): (05:00) Expanding in Bina, then is also expanding in Hesed. Why? Why not? Why yes? What is the novelty here? Previously, he says, look at what he said in item 48. Now there are several phases. The first, he gives a rule that there is always a craving in the lower one to adhere to the upper one. According to this rule, it turns out, when there is expanding in Yesod, it is not expanding in Malchut. Why? Because, the light of Malchut, it ascends there in Yesod because of the craving. It is similar to all the other Sefirot. If there is a light in the upper one, then the lower one rises, except for Hesed with the Bina, since when it is not expanding in Bina, what should it have been like expanding in Bina? Then Bina should have risen to Hochma. So it is written, there is not expanding in Hesed. Why? What should have it been? Because if it's not expanding in Bina, where is Bina? He says, according to the rule, the lower one rises to the upper one, not expanding in Bina. Bina should rise to Hochma. Or the opposite, if it's expanding in Bina why doesn't it expand in Hesed? Since when there is not expanding in Bina, there is not expanding in Hesed. What is the connection? Does this have to the previous rule? Once more, we learned that in AB, in the beginning, we learned such a stage. When expanding in Keter, there was only Keter, Ta'amim, Hochma does not exist, yet. There's nothing to speak of.

Afterwards, when phase four over three of Keter was refined, phase three over two remained, and it gives to Hochma. Then it is expanding in Hochma and not expanding in Keter.

Afterwards, we learned, a second coupling was made on the two Bets of Hochma, and the level of Bina emerged in the turning of the anterior and gives this to whom? So, it is already expanding in Bina, but we learned that phase one still remained in the vessel of Hochma. It turns out that according to this we must say, expanding in Keter and expanding in Hochma and expanding in Bina.

Afterwards, we learned that also phase two, that the vessel of Hochma was refined, it is not expanding in Hochma, and now expanding in Bina, a level of phase two, which is the male of VAK, from phase one that was refined from phase two of the vessel of Hochma. It is phase four, the record of clothing that remained in Bina. So we learned now, expanding in Keter because phase three over two of the vessel of Hochma rose to Keter. So, expanding in Keter, and not expanding in Hochma, expanding in Bina, not expanding in Hesed.

RABASH (Source Text/Commentary): (09:33) Afterwards, we learned that it was not expanding in Keter, then it was expanding in Hochma. Then Bina rises to receive Hochma for the sake of the children which have phase 1, and then it is not expanding in Bina, we learned. Why? Bina rose to Hochma and was refined from phase 2 to phase 1 and gave phase 1 to Hesed.

It turns out that now the combination is not expanding in Keter and expanding in Hochma and not expanding in Bina, since Bina rose to Hochma and was refined from phase 2 to phase 1 and expanding in Hesed. Afterwards, we learn: at the time when it was expanding in Hesed, then Bina was refined. So he learns again that ZON of Bina and ZON of Hochma rose to Keter. It was again expanding in Keter, not expanding in Hochma, also not expanding in Bina. Bina was refined to phase 1 in order to give phase 1 to Zeir Anpin and not expanding in Hesed. Why? Due to the two distances.

It turns out that we learned not expanding in Bina, Bina was refined and rises to Keter. Hassadim - expanding in Keter is made, and then since there are two distances and there is no Hochma, not expanding in Hesed, expanding in Gevura. Is that clear? When dud it not expanding in Bina, so it's not expanding in Hesed? What's he saying? Let's keep going.

However, that one moment when Bina descends to her place, she finds Hesed in her place, and instantly Hesed descends to his place. So what is he saying? What does he want here? This is the meaning of VAK being a degree in and of themselves, and they cannot adhere to Bina, who is from GAR. This is implied from here that he wants to explain what is written that expanding in Bina, when the light of Hesed that was in the vessel of Bina descends to Hesed. Why? As light of Hesed is not equal to the entire light of Bina, therefore Hesed descends to its place.

However, that one moment when Bina descends to her place, even though the light of Hesed is not equal to the light of Bina, she finds Hesed in her place and instantly Hesed descends to its place, because it cannot shine in Bina, as if Hesed is not comparable to the entire light of Bina. This is the meaning of VAK being a degree in and of themselves and cannot adhere to Bina, who is from GAR. Therefore, it turns out that it must descend to its place. Why was it not like this before? It was an infant that needs its mother when it had Hochma, then it is equal to the vessel of Bina. So now he wants to explain onward.

RABASH (Source Text/Commentary): (13:52) The matter of expanding and not expanding in GAR is also a different matter. This is because when it is expanding in Keter, both Hochma and Bina rise above in Keter. What does this mean? We always learn the opposite. At the time when not expanding in Hochma and Bina, then Hochma and Bina rise above to Keter. Their raising of MAN makes expanding in Keter. Here it is written differently. When it is expanding in Keter, both Hochma and Bina rise above in Keter. Because it is implied from here that first it was expanding in Keter and afterwards they rose. We learned the opposite.

For this reason, the GAR are regarded as one. Why? Hochma and Bina are found above in Keter. For this reason, the GAR are regarded as one. Where it is not expanding in Keter, it is expanding in Hochma. And it would be fitting that Bina should remain there and not expanding in Bina. Only because he desires mercy. I would explain that since it has phase one of the children, that it needs to give them Hochma. Therefore it descends to its place. They need Hochma, therefore it is expanding in Bina too. There are also many explanations for this. Sometimes this is called not expanding in Bina, and sometimes he calls it expanding in Bina. Expanding in Bina means that Bina receives Hochma from Hochma. Not expanding in Bina, means that Bina was refined then from phase two to phase one. This too is mixed here.

47. “Inner Light.” The second phase is simple, since now it returns to being expanding in Keter. He explains to us, as has been explained in the previous item, after the second departure that was made, where in Partzuf AB, the screen with the records contained in it returned to the screen in Malchut of the Rosh of AB. And there a new coupling emerged on this screen that rose to the Rosh with the records, since all it had was coarseness of phase two, because the last phase is lost, which is phase three. And what remains? Only phase two. Therefore it drew only the level of Bina, which is called SAG. And this level of Bina expanded once more into the Guf. Which Guf? That of Partzuf AB, just as we learned in AB, that it took the empty vessels of Partzuf Galgalta. So, we learned that the empty vessels of Partzuf AB pass the Partzuf SAG.

This is what is written here. And this is expanding in Keter, meaning the light of Bina and the vessel of Keter which remained from Partzuf AB. Here too, in Partzuf SAG, the vessels preceded the lights. Why? Since all those vessels that remained empty after the second departure of Partzuf AB, the aforementioned of Partzuf AB are found passing to that new Partzuf, which is called Partzuf SAG. What did we learn? That all the empty vessels that remained after the first departure of Partzuf Galgalta, we learned passed to the second expansion called AB. And so it is here, and all the empty vessels of Partzuf AB pass to Partzuf SAG. Also all four phases of male and female that were in Partzuf AB, meaning male and female of the GAR Partzuf male and female of the Bina Partzuf male and female of the level of Zeir Anpin, male and female of Yesod, apply here too, but in a different level, since there is only a small level here in the Partzuf in general, which is called phase three over two.

RABASH (Source Text/Commentary): (20:14) Let's explain the four pairs of male and female in this Partzuf. Because that level of the light of Bina that descended to Keter, meaning Partzuf SAG, phase two of coarseness, is the phase of female of the vessel of Keter. And just as in Partzuf AB the record of phase four of clothing was made into the phase of the male of the vessel of Keter of AB in Partzuf AB. Similarly here the record of phase three from the phase of clothing that remained in the vessel of Keter of Partzuf AB was made here into the male of Keter of the Partzuf, of the level of Bina, which receives from the light of Hochma through, we must say, from the light of Hochma that rose under Malchut of the Rosh of AB during the second departure and did not return to the Guf of Partzuf Bina. That light remained above under the Rosh of AB. And when a coupling was made in the Rosh of AB for the sake of Partzuf SAG, it passes through the light of Hochma that departed from Partzuf AB and stands below Malchut of the Rosh of AB. Just as we learned in Partzuf AB that it receives the phase four of clothing, through the light of Keter that stands below Malchut of the Rosh of Galgalta.

Therefore, Keter of Partzuf Bina too denies the illumination of GAR, the illumination of Hochma from the Partzuf. Also, I repeat once more the rules. In all the light, the Sefirot, we discern two general lights. One is called the light of Hochma, and one is called Bina. Therefore, when we learn SAG, we also learn that there is Hochma there, and there is Bina there, even though the overall level is called Bina. And in each and every Sefira, we discern there are Sefirot that belong to Hochma, there are Sefirot that belong to Bina. We'll see afterwards, in exactly the same order that we learned in Partzuf AB. If so, what's written here?

RABASH (Source Text/Commentary): (23:47) Therefore, I repeat once more, also the Keter, the vessel of Keter, of Partzuf Bina, of Partzuf SAG, when it's expanding in Keter, denies the illumination of GAR from the Partzuf, denies the illumination of Hochma, which is called GAR, from the Partzuf. Why? Because the light of Hochma that departed from Partzuf AB that rose above, and it stands under Malchut of the Rosh. Why? Malchut of the Rosh is its Emanator. It is under the Emanator. It turns out that its posterior is downward. What does it mean that its posterior is downward? Meaning it does not expand to the Guf. Why? Since there is now no phase of three of coarseness, only phase three of clothing.

Therefore, it controls the vessel of Keter, where there's phase three of clothing, so that it will not shine Hochma downward, so that they will not draw it from the phase of three of coarseness, since there's no screen. It turns out that, what does the posterior shine? Hassadim.

This is what he says, since the light of Keter is found with its posterior downward, meaning the light of Hochma that now belongs to the vessel of Keter, which is phase three of clothing, stands with its posterior downward, meaning it is without expanding to the Guf.

How does it do this? It controls the vessel of Keter, which also should be the same way. Just as the light of Hochma that departed from Partzuf AB has its posterior downward, so that it will not shine downward in the Guf, it also demands of its vessel of Keter, and it demands of the vessel of Keter that it too, the vessel of Keter, turns its posterior downward, and does not illuminate except only illumination of VAK, and denies illumination of VAK, and denies illumination of GAR from the Partzuf.

It turns out that at the time that we learn expanding in Keter of SAG, there is no Hochma there, only Hassadim, exactly like expanding in Keter of Partzuf AB. It is written, expanding in Keter, at that time it is not expanding in Hochma, Bina and Hesed, because the posterior of the vessel of Keter denies any illumination of GAR, any illumination of Hochma from the Partzuf.

Even from the vessel of Hochma, it has no Hochma, much less for illumination of GAR, illumination of Hochma, of the Rosh-Toch-Sof of the seven lower Sefirot, which are called Hesed, Gevura, Tifferet, Netzach, Hod, Yesod. It is written, “expanding in Gevura, not expanding in Tifferet, and expanding in Netzach, not expanding in Hod, and expanding in Yesod and not expanding in Malchut.”

It means that then the light reaches the vessels of VAK, of the Rosh-Toch-Sof, of the seven lower Sefirot, which are Gevura, VAK of the Rosh. The Sefira Netzach - VAK of the Toch, the Sefira Yesod - VAK of the Sof. And the vessels of GAR, of the seven lower Sefirot, which are Hesed, GAR of the Rosh, Tifferet, GAR of the Toch, Hod, GAR of the Sof. The light is not expanding in them. They have no light of GAR. They have no Hochma, because the posterior of Keter denies them illumination of GAR from them.

Reader: Let's go to the next part of the lesson.

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