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

Daily Morning Lesson: February 3, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #10. (First we will read the letters live)

Original lesson date: Jan 1, 1980

Reader: We're going to enter into a TES lesson with Rabash from Volume 2, Part 5. We are going to be under the words of The ARI, Item ten. We've reached, “For them, the three of them are equal.” Beforehand, we will read Item ten, above the words of The ARI.

Reading: (00:33) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #10.

10. Nukva of the Keter must also receive from her upper root, which is the upper Hochma. Hence, the root of the upper Hochma descends in Bina, Bina in Hesed, etc. until Yesod descends in Malchut. Afterwards, that Keter, which rose to the place of the root of Malchut, descends in its place, for it cannot be there since it has no similarity with the root of Malchut. In addition, it is a branch, and Malchut is a root. Hence, although it receives from Keter, it is worse than her. However, it comes down to its place and can be there together with ZON that were in its place since then they are all equal, having received equally from the root of the upper Keter.

RABASH: (02:10) Let's keep going. The first coupling that took place after the departure of the light is AB. So, where is the light of Hochma now? Below the Malchut of Rosh. Then it goes up, and a coupling in the Rosh of AB takes place on phase three of clothing and phase two of coarseness, which is the main coarseness of phase three. It also wants to expand below the Guf, but it can't. It doesn't have phase three of coarseness. Then a second coupling happens. So, we have to say that it's phase two of coarseness, because it expanded below AB, and expanded on the degree of SAG.

Student: Inner SAG.

RABASH (Source Text/Commentary): The inner SAG. So we have to say that there is phase three of clothing, phase two of coarseness. Then we learn that since Malchut of Tabur was incorporated in coarseness from below upward, that expanded to the Chazeh of AB. From the Chazeh of AB awakened the phase of Rosh that extended another degree. Which light does it extend? Three, two. Before, it made a coupling on phase three of clothing, and incorporated in phase two of coarseness on the Rosh of AB, and the Rosh of SAG was external. Then it made a coupling on phase two of coarseness, and expanded below, and incorporated a phase three of clothing. So, you can say that below the Rosh you have the same thing. Since then, the three of them are equal. Who are those three? The light of Keter and ZON of Keter. And they are received from the root of the upper Keter equally. They are all equal, having received equality from the root of the upper Keter. Before the second coupling was made on the screen of coarseness from phase three, only of the phase of female of Keter, the female was still incorporated with phase four of the male. And the male of Keter was incorporated in the light of Keter. Hence, now the three of them are equal in their reception from the upper Keter, meaning they still receive from the level of Keter of Rosh. So, I explained that there is nothing new here. But now, meaning that there was a coupling of phase three. At that time, the illumination of the root of Hochma was extended downward. And then it was the opposite. The male of phase four of clothing was incorporated in the Nukva. The Nukva receives first. Why? Since she equalizes in merit with the male, and both receive from the root of the upper Keter equally. Since they now receive from root of Hochma, the Nukva receives first from all three. They receive from her and incorporate. That's what he talks about husband and wife. So, what does he mean here? At that time, the illumination of the root of Hochma was extended downward. It means that the coupling was made on the screen of phase three of Malchut of the Rosh, without the participation of the coarseness of extension of phase four, you need a clothing of phase four, that's a mistake. At that time, the reflected light that ascends from below upward attains no more than the level of the upper Keter, but only up to the level of the upper Hochma of the Rosh. It is written about that, at that time, the illumination of the root of Hochma was extended downward, meaning Hochma of Rosh. So, that's simple. So, what is incorporated in Keter?

RABASH (Source Text/Commentary): (07:27) Look again at 11. Since she equalizes in the merit with the male, the Nukva receives first. What does he say here? Since she equalizes in the merit with the male, and both receive from the root of the upper Keter equally, that's one. And the other, since they now receive from the root of Hochma, the Nukva receives first from all three here. So he explains, the male was incorporated in Nukva, and both receive from the root of the upper Keter equally. Interpretation. Now that the coupling was made on screen of phase three that draws only from the level of Hochma of the Rosh, you find that the light of Hochma of Rosh clothed the phase of the vessel of Keter of the Rosh. Since Keter and Hochma were incorporated in one another in Rosh too, it follows that the male, which is a record of the level of Keter, and the female, which is a record of the level of Hochma, were also incorporated in each other, and the male receives the light of the coupling of the female. It is said that since the male and the female received in the first coupling equally from the upper Keter of the Rosh. There was an incorporation of the male and the female. Now too, after the light of Hochma came to the vessel of the Keter of the Rosh, they receive from the vessel of Keter too, both of them equally. What's written here? Here we learn, in the vessel of Keter of the Guf… well, what's he trying to tell us? We need to discuss two issues here. One, the place of the coupling. There are 20 records. The extension of the light comes from above. The coupling is on phase four of clothing. So, what would illuminate in the upper Keter of the Rosh? Phase four of clothing. And the Hochma would also incorporate there. Why? We learn, if you remember, that the record of Keter ascends to the place of Keter, and the light of Keter to the place of the Malchut of Rosh. Malchut is in the Yesod of Rosh. That's called that the coarseness of phase three incorporates in Keter, which is the light of the Yesod and the vessel of Yesod. That, he thinks, the vessel of Keter of the Rosh, where the Hochma is incorporated. So, what do we learn? Since the vessel of Keter of Rosh would incorporate in phase three of the Rosh, and they both receive coarseness of phase three, the degree of Keter. Now, when the coupling is made, so it's the opposite, the light of Hochma and the vessel of Keter. So I say that also Keter received Hochma. That's what he says here. I repeat, male and female received equally from the root of Keter. What is he trying to prove? That they both got from the upper Keter. According to that, also the female, so what does he want? So now he explains.

RABASH (Source Text/Commentary): (12:17) Now the coupling was made on the screen of phase three that draws only the level of Hochma of the Rosh. You find that the light, because we always learn, what vessels does the light clothe in? The upper vessel, the vessel of Keter. So you find that the light of Hochma of the Rosh clothed now in the phase of the vessel of Keter of Rosh, right? That's what he explains now. In the Rosh too, since Keter and Hochma were incorporated in one another in the Rosh, too. Right? Interpretation. Now that the coupling was made on the screen of phase three that draws only the level of Hochma of the Rosh, you find that the light of Hochma of the Rosh clothed the phase of the vessel of Keter of the Rosh. Now there's the light of Hochma in the Keter of the Rosh. Next. Since Keter and Hochma were incorporated in one another in the Rosh too, it follows that the male, which is a record of the level of Keter, and the female, which is a record of the level of Hochma were also incorporated in each other. So it turns out that the male receives the light of the coupling of the female. It is said that since the male and the female received in the first coupling equally, there was the opposite. The female was incorporated in the male. You don't say both of them. From the upper Keter of the Rosh, now too, after the light of Hochma came to the vessel of Keter, so they receive from the vessel of Keter too, both of them equally. So, in the vessel of Keter, there's the light of Keter, and the female is included in Keter. Now the light of Hochma comes to the vessel of Keter, so the record of Keter incorporates from the light of Hochma. So, we need to turn the page. Nukva receives first. So, what are we talking about here? In the second coupling that took place on the coarseness. That's why he says here that the Nukva that is now phase three of coarseness, the Nukva receives first from all the three here. They receive from her. Which three are here? The light of Keter. The record of phase four of clothing called male. Record of phase three called female. This means that in the beginning, the first coupling that was then phase one, four of clothing on the degree of Keter, the light of the coupling belonged to the light of Keter that rose from the Guf to the Malchut of the Rosh, as well as to the male of the vessel of Keter, who is the record of the vessel of Keter. However, Nukva, which is the phase of Hochma, did not have any connection to the light of the upper Keter, since she is a record of the level of Hochma. It follows that Nukva receives from all of those three. She received three times because of her incorporation in them. Now however, when the coupling is made in her, is made on her phase, namely phase three, Hochma, the Nukva is the prime receiver. She made the coupling by striking on these three lights, since the other two, the record of male and Keter in the light of Keter, do not belong to the level of Hochma but receive from it. It's only the relation, the way he explains it here.

RABASH (Source Text/Commentary): (17:15) We can look at the next page here, item ten. In item ten, this way. The Nukva of the Keter must also receive from her upper root, which is the Shoresh of the upper Hochma, the root. Hence, the root of the upper Hochma descends in Bina, Bina in Hesed, etc., until Yesod descends in Malchut. We'll move to item 12. Yet, the reason for the descent of the root of Hochma below in the place of the root of Bina, when the coupling upon the courseness of phase three took place upon the level of Hochma, we learned what is the root of Hochma below? The Sefira of Keter, which had the light of Keter before, received the descent and no longer has from the light of Hochma and the vessel of Keter. And Bina also descended, meaning Bina needs to receive the light of Bina. There's no light of Bina, only the light of Zeir Anpin, etc. Until Yesod, which needs to be the light of Yesod, it received a descent, and it has the light of Malchut. Yet, the reason for the descent of the root of Hochma below in the place of the root Bina, etc., is for several reasons. Now we say that the coupling was made in the Rosh upon the level Hochma. There's always a rule that the light comes in a more important Keter. And we're speaking in the Rosh, how it needs to expand below in the Guf. So what does the Rosh have to do in order for the light of Hochma to be in the Kli of Keter? It turns out that the root of Keter itself, where there's no departure, illuminates in Keter. What does it say now? In Hochma, what was before Hochma, what illuminates now? The light of Bina. For the lower one, this is. In itself, there's no departure in the light. Only now we're learning what it needs to give in the Partzuf AB, from the records that ascended. So we need to adapt oneself to what the records can receive. The first reason is that when she is near to the root of Keter, from the root Hochma, she cannot shine, and her light is annulled in the light that is extended from Keter. Therefore, it illuminates only Hochma in the vessel of 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 the corporeal depiction, according to what we learned, meaning it goes, and it should be interpreted otherwise, the root of Hochma, the root of the vessel that descends to Hochma, as if the light of Keter in the vessel of Hochma, and the light of Hochma in the vessel of Bina, and the light of Yesod is in the vessel of Malchut. It turns out that she is closer to who? To Hochma below. Whereas, for the light of Hochma in the vessel of Keter to be more distant, you understand what I'm saying? So what this means from this, also, she must draw nearer, down, so that the Nukva in Keter may receive from her first. This causes the closeness of the root to her one degree, one more than the closeness of the male in her, 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 vessels, which rose above. This is why Hochma cannot bestow. Hence, when Hochma departs and descends below to the place of Bina, the place will remain vacant. At that time, the abundance flows from the root of Keter and fills that vacant space of Hochma. So, the Hochma is in the place of Bina, bestows downward. It follows that then, even if Keter bestows, he does not revoke the illumination of Hochma. It is impossible to have a big light in a small vessel. There will never be the light of Hochma in the vessel of Bina. And never will the light of Yesod be in the vessel of Malchut. It could be the other way around, but here, not. A small light in a big vessel, but not a big light in a small vessel. That's why he interprets it differently. Now we'll see what he's interpreting here. He says, this causes the closeness of the root to her one degree more than the closeness of the male in Keter to his root. What does this mean? We'll look below in 12.

RABASH (Source Text/Commentary): (24:27) This causes, he says, the closeness of the root to her one degree more. Since she is near to the root of Keter, she cannot shine, and her light is annulled in the light that is extended from Keter. It means that if the degrees did not descend but the light of Keter would be in the vessel of Keter, and the light of Hochma in the vessel of Hochma, etc., then the light of Hochma would not be able to bestow upon the Guf, since then it is the light of Hochma annulled in the light of Keter as all the lower Sefirot are annulled and become indistinguishable compared to the highest Sefira in the degree. For this reason, each degree has Ten Sefirot. It is named according to what? If we say that the lower ones are annulled before the upper ones, it turns out, for this reason, although each degree has Ten Sefirot, it is named only after the highest among them. Hence, it is impossible for the light of Hochma to be revealed below unless a coupling is made only on phase three, for then the degrees descend, and the light of Hochma comes to the vessel of Keter, and then the light of Hochma is the highest Sefira and its illumination is apparent. This is where he says that there is phase four of clothing which illuminates the light of Keter.

Now, when the coupling was made on Hochma, on Hochma, there must be another complete different level, a completely different coupling. And here, there's no light four of clothing. If the light of Keter were to illuminate here, it would not be called the light of Hochma. Therefore, he says that it must illuminate. And he asks why we learned here that the light of foreclothing, the light would illuminate in the light of Keter. And here, in the coupling of Hochma, it is from a different degree. As if he's asking why it doesn't illuminate in the same degree; why we need to say that now the light of Keter does not illuminate here, in this coupling in order to not annul the coupling on phase three. He's not asking what you're asking. Why is there the matter of Hochma here? He's asking why is, meaning, I must say now that the light of Hochma in the vessel of Keter, and the Keter in the Keter of Keter, in Hochma will be in Hochma. You understand? Not the question that he's asking, why is there Hochma? Because there's no more phase three. That he's not asking. But he's asking why, for the coupling upon phase three, there needs to be the descent of degrees. Otherwise, it's canceled. And when Keter illuminates, it cannot illuminate. Therefore, one seemingly bothers the other. And here he explains. As we learn, it is simple. We need all the… It's redundant. But it is impossible to be any other way, we say. Three cannot be four. Four cannot be three. When we learn, we learn two, two is the answer. Whoever asks some question, the question isn't written here. Therefore, flavors are given to the reason of the asker. But not according to his opinion that there's no question. Therefore, answers. Whoever asks in the middle some question, he's given an answer. And the answer that he wrote, relative to Chaim Vital, and the answer that he didn't write.

RABASH (Source Text/Commentary): (29:21) We need to imply it, to explain it this way. This causes, also above, the third line there, also, she, if you look down below, also, she must draw nearer down so that the Nukva in Keter may receive from her first. This causes the closeness of the roots to her one degree more than the closeness of the male in Keter to his root. The meaning of this, what is nearness? Equivalence of form. What is distancing? Disparity of form. And since the lower one, the female, can only receive the light of Hochma, he must say, the coupling upon the light of Hochma in the vessel of Keter, the upper phase Hochma, there will be equivalence upon phase three, whereas when it limits upon four of clothing, it could not receive. It's three, and this would annul the light of AB. This is where he additionally says, 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. The Keter bestows. This is why Hochma cannot bestow. Hence, when Hochma departs and descends below to the place of Bina, her place of Hochma will remain vacant. At that time, the abundance flows from the root of Keter, fills that vacant space, then Hochma bestows downward. It follows that then, even if Keter bestows, he does not revoke the illumination of Hochma.

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Das Kapitel Ki Teze, das Stück 4

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Das Kapitel Ki Teze, das Stück 4

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