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

Daily Morning Lesson: April 30, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 5

Reader: We are going to study the TES lesson with Rabash. We'll read from “Study of the Ten Sefirot,” Part 5, Item 46, “Afterwards, we'll need to discern a male and female.” And we'll read first the words of the ARI, Item 46.

Reading: (00:33) The ARI

46. Afterwards, it returned to being not Matei in Keter, and then it is Matei in HB and Hesed, and then it is not Matei in Gevura, Matei in Tifferet, and not Matei in Netzah, Matei in Hod, and not Matei in Yesod, as it ascended in Hod. At that time, it turns its anterior and gives light to Malchut below in her place, and then it is Matei in Malchut. Now the first phases are complete, which is the reality of the expansion. Thus, all ten lights have reached Malchut.

Reader: Let’s enter the lesson with Rabash.

RABASH (Source Text/Commentary): (01:40) It starts from the words, “Now we can understand.” However, in the male, the vessel that comes is the vessel of Malchut, which was extended from the vessel of Hod. He wants to let us understand, make a summary, what happened in the vessel of Yesod, what happened when they were Matei in Hod, that the vessel of Yesod rose to Hod, and what's left of it, the remainder was given to the vessel of Malchut. So he says, now we can understand the Sefira of Malchut, because the vessel in it is the vessel of Malchut, that extended from the vessel of Hod. What's he saying? The Sefira of Malchut, because the vessel in it is the vessel of Malchut that extended from the vessel of Hod. What does it mean? The light in it is phase four that surrounds the Vav in terms of the Hey that extends from the ZON of Bina. However, the light of Malchut itself is what was clothed in the vessel of Yesod, and then it is called the Malchut as a mirror that doesn't shine. What's written here? He says this: that in essence, Hod is called the vessels of Malchut. However, Yesod is called what was drawn from Hod, and Malchut is also called what was drawn from Hod. Only when it was not expanding in Hod, then what was drawn to Yesod was the light of Malchut from the vessel of Malchut, from the vessel of Yesod. And afterwards, when it became expanding in the Hod, then the light of Yesod rose to the vessel of Hod. And the vessels of Malchut that were drawn from Hod were drawn to the vessel of Malchut. And what light? We learned, the light of Malchut that was in the vessel of Yesod rose to Hod. Why? We learned a rule: VAK of the Sof called Yesod, when there is GAR to the Sof called Hod, connects to the GAR. We also learned that since there was a Hey in the Yesod, and the Hey is composed of male and female, the truncated Vav inside the Hey indicates Hassadim, which comes from the VAK of the male from the vessel of Bina. That's VAK. The Dalet that is on top of the Vav indicates GAR, but this is poor and destitute, because all the phase two that is in the vessel of Bina is called phase two of clothing. It has no light, only a record. Therefore, since the light of Yesod that was below in the vessel of Yesod, considered as judgment, as the light of Malchut, received sweetening from this Hey, which is considered as Hassadim. Therefore, when it rose above, it did not take its sweetening. That is what sweetened it, which is the Vav, Hassadim. Whereas the Dalet, it did not take along with it, because the entire Dalet was what it needed in order to have GAR. And that is a small illumination called Dalet, but it is GAR. Now that it rose to Yesod, to Hod, when there is now GAR, the light of Hochma in the vessel of Hod, therefore it left the Dalet below, and this Dalet was given to the vessel of Malchut. It turns out, what light does Malchut have? Not even the light of Malchut. Only a Malchut that is poor and destitute, and the rule was that it does not shine. So, we have finished here and need to begin, “You find.”

RABASH (Source Text/Commentary): (06:54) Yes, I begin once more. You find that there are four males and four females in this second expansion. And he specifies that the first two couples are ZON of Keter and ZON of Hochma. And the males in them are more important than the females. Why? Since the male of the Keter is from phase four of clothing, it comes from the level of Keter. But the female of Keter is only from phase three, smaller, further. The male of the vessel of Hochma is from phase three, but the female of the vessel of Hochma is from phase two. Thus, the males are greater than the females. However, in both, the males and females are one in one vessel, since they are close to each other, because the males are from the records that remained after the departure of the first expansion, hence, they are devoid of light. The females, however, are from the new second expansion and are filled with light. What is written here? When we say that from the vessel of Keter there remained phase four over three from the first expansion, both the four and the three remained. If I were to say that on clothing one cannot draw light, and on coarseness one can draw light, that is not what is written. Only what is written - here there is, here there isn't. Or let us put it in another way. I would also understand that from clothing, there is no expansion downward into the Guf, since we say vessel of Keter, meaning the vessel of the Guf, then the expansion comes only from coarseness. That too one can understand. After all, it is written - neither this nor that, only that is that light is abstract. You understand what if I were to explain from the vessel of Keter, there's no clothing. Only what is there? Only phase three of coarseness. We say that there is incorporation as well, something from the quality of clothing. But what does it add below? Only coarseness. Also, that too is not written. Let's see further.

RABASH (Source Text/Commentary): (10:32) However, in the male and female of vessel of Bina, the female is greater than the male. Why? What's written here? However, in the male and female of vessel of Bina, the female is greater than the male. What does greater mean? We need to explain from the perspective of coarseness. This is because the male is the phase of VAK of Bina, the light that came from the coupling that was in the vessel of Hochma upon the two Bets. And the GAR of the degree remained above. Only VAK came. It came to the vessel of Bina. Whereas the female is the phase of GAR of Bina. What is GAR of Bina? From phase two of clothing, which is the record that remained in the vessel of Bina during the first expansion. If so, why is it called “female?” Because of the record. There, it does not say that a record that has no light is called female. According to this, also in Keter, Hochma, we would also say so, since there is no light, it is called female. You understand what I'm asking? But one can explain that it is greater, greater from the perspective of coarseness. Here we learn that both are phase two. One is phase two of the first expansion, one is phase two of the second expansion, but both are Bets. The only difference is that it is GAR, a record that remained from the level of Keter, this phase two, the phase two that is received from Bina, that is VAK of Bina. This, one can explain. However, in the male and female of vessel of Bina, the female is greater than the male. This is because the male is the phase of VAK of Bina, and the female is the phase of GAR of Bina. Nevertheless, they are both in one vessel, as the female is from the record and lacks light, and the male comes from the coupling of ZON of Hochma, which is why it is filled with light. And also, although the male in the vessel of Keter is a record of clothing, considered devoid of light, that absence concerns only its GAR. Clothing does not shine GAR. He says not. The quality of VAK, he says, clothing shines VAK. From the perspective of VAK, however, it is full of light. However, in the male and female of vessel of Bina, the female is greater than the male. This is because the male is the phase of VAK of Bina, and the female is the phase of GAR of Bina. Nevertheless, they are both in one vessel, even though the male is greater. No, the opposite. We said the female is greater. He explains. Nevertheless, they are both in one vessel, as the female is from the record and lacks light, and whereas the male comes from the coupling of ZON of Hochma, which is why it is filled with light. That is straightforward. Now the question is asked. If we say the male of clothing has no light, then it is called the male in the vessel of Keter. Although it is a record, considered devoid of light, what is his difficulty? How do we say it there? He tells us. The record of the male that remained in the vessel of Bina is called female. The question is asked: why is the male that remained in the vessel of Keter called male? Answer, he explains. Also, although the male in the Vessel of Keter, although it is a record, considered devoid of light, that absence concerns only its GAR, but it is full of light from the perspective of VAK.

RABASH (Source Text/Commentary): (16:24) What's written here? What is the meaning? Does a record have light or not? We learned, when it is expanding in Keter, where there is phase four of clothing, then the light of Keter dominates the vessel, dominates it so that there will be no Hochma, only Hassadim. So, we learned that also phase three of coarseness, which is the female, also shines only Hassadim, not of clothing. And likewise, one must understand what is the precision of his statement that there are Hassadim there. Also, phase three of coarseness has no more than that. Clear? What's written here? He says, in the vessel of Keter, there is male and female. The male is phase four of clothing. The female is phase three of coarseness. So, he says the male is greater because of four. The female is smaller because it is three. If one is greater than the other, how can both be in the same degree? So he explains, clothing has no light, and the female does have light. Therefore, both can be in the same degree. To this I asked, if it has no light, then it is similar to phase two of clothing that is found in the vessel of Bina. And there I say that the male is called female, meaning phase two of clothing. Here, the male is called female. Why? Because it has no light. And why here, in Keter, do you say it is still called male? No difference in coarseness. And here, it's the same thing, but he doesn't explain it this way. He doesn't unify them. This is why I wanted to explain what he says, and what differently, what he says differently.

Student: Can you explain it to me?

RABASH: What's written, what I'm saying, is not light. VAK, it does have.

Student: VAK of phase four.

RABASH: Where does it have VAK of phase four? If I say VAK, also in the Rosh, there's no more than VAK. If I say there's no clothing in the Guf, even so, it also expands in the Guf. These are two different matters. Only what I wanted to say, that it's called VAK. It implies from here that when he says expanding in Keter, there are no Hassadim. If so, what it is VAK, one must say his intention is Hochma, regarding Hassadim, that it is a different matter from VAK.

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My Library
Sign in to like, save and subscribe to videos

Tägliche LektionSep 30, 2025(Morning)
Part 1 Baal HaSulam. Shamati, 108. Wenn du mich für einen Tag verlässt, werde Ich dich für zwei verlassen (10.12.2021)

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