Daily Morning Lesson: January 22, 2026

Part 2: LESSONS OF THE RABASH ON TES

Reader: We will learn now from TES in a lesson with Rabash. We will read from answer 113 in the table of questions and answers, answers to the matters. Notice that there is a transcript on the screen for anyone who wants to follow.

RABASH (Source Text/Commentary): (00:30) 113. In the first expansion. He explains, the illumination of the upper one that reaches the lower one is regarded as one degree above its own phase. If it is in the phase of Nefesh, the illumination it receives is considered for it as Ruach. If it is in the phase of Ruach, the illumination is regarded for it as Neshama, etc. The illumination it receives from the upper one of its upper one is regarded for it as two degrees higher than its own phase. If it is in the phase of Nefesh, this is two degrees higher than him. The illumination is regarded for it as Neshama. If it is Ruach in itself, the illumination is regarded for it as Haya. Thus, in this case, Zeir Anpin is the phase of Nefesh, and the illumination it receives from Bina is considered for it as Ruach, which is its upper one. Similarly, the illumination it receives from the upper upper one, meaning from Hochma, is regarded for it as Neshama. Similarly, what is the question, and what is the answer? The ARI says, they all come out in the manner of Nefesh. Here it speaks of the world of Akudim, and the world of AK, and Partzuf Galgalta. The ARI explains that they all emerge in the phase of Nefesh. In that case, if they all emerged as Nefesh, how can they say that Zeir Anpin has Haya? So, he explains it this way. The light is only Nefesh, and the greatness of the light depends on the vessels. Meaning, the light of Nefesh that comes to the Kli of Keter, and this light of Nefesh which comes to the Kli of Zeir Anpin, let's say, Hochma, Bina, Zeir Anpin, it has Haya of Nefesh. And if the light of Nefesh descended to the phase of Malchut, it has Yechida of Nefesh. Why? According to the number of vessels in the degree, such the sparks in the degrees. Now he comes and gives another picture of this. When Zeir Anpin comes in the first expansion, also Nefesh comes. Only Nefesh for Keter, to Hochma, to Bina, until Zeir Anpin. In that case, how many vessels went through? Four vessels. So, Ruach is now Haya of Ruach. How? When the light of Nefesh of the light of Ruach descends from the Kli of Keter to the Kli of Hochma, he says that Nefesh is in the Kli of Keter illuminating to the Kli of Hochma. Nefesh is considered to be in Keter in the manner of Ruach. Also, when Nefesh of Zeir Anpin descends in the Kli of Hochma to Bina, it receives the Kli of Keter, two degrees higher from her, the quality of Neshama. And from Hochma it receives Ruach of Ruach, the actual phase, being that the place of Bina has Nefesh of Ruach. And if there is an additional Kli, meaning Zeir Anpin descends to the place of Zeir Anpin, then in place of Zeir Anpin it only has Nefesh of Ruach. Meaning that it receives Ruach in the vessel of Bina, then there is Ruach of Ruach. Now he says in the Kli of Hochma, there is Neshama of Ruach, and in the Kli of Keter, it has Haya of Ruach. This depiction that he gives here are the vessels in all the Sefirot. Meaning in this stage emerged Nefesh with Yechida of Nefesh, and Zeir Anpin with the four vessels, it has Haya of Ruach, and Neshama has only three vessels: Neshama of Neshama, and Hochma, which is called Haya, there are no more than two vessels, it has Nefesh Ruach of Haya, and Yechida only has one Kli, it has Nefesh of Yechida. Only in the matter of Nefesh.

RABASH (Source Text/Commentary): (07:30) Because what is received from the Peh is the phase of Nefesh, and what is received from the Hotem is light of Ruach. However, it is the opposite in the vessels. The level of Keter is from the Peh, the level of Hochma is from the Hotem, meaning there is an inverse relation from vessels to lights. This is very, very difficult. He says, why did vessels emerge in Nefesh? They should have received Malchut of Rosh. Malchut does not have Nefesh, therefore they all emerge only in the matter of Nefesh. What is difficult? We'll see next what's hard here. He asks this. Why is the illumination of Ruach not completed for Malchut before all the VAK of Zeir Anpin emerge? In that case, he's asking a different question. The first question was, why did vessels emerge as Nefesh? He said that because they need to receive from Malchut of Rosh, Malchut is called Nefesh, therefore, everything that the Guf receives is only Nefesh. In their Gadlut, they are divided according to the vessels where the light clothes them. Now he asks another question. Why is the illumination of Ruach not completed for Malchut before all the VAK of Zeir Anpin emerge? He says that although Zeir Anpin is six degrees, meaning one phase, and I'm also saying that there are six degrees there, and there are six parts, that's one phase. He says, prior that all the VAK of Zeir Anpin emerged, the illumination of Ruach to Malchut is not completed. We say Malchut in her place has Nefesh of Nefesh. And from Zeir Anpin she receives Ruach, which is one degree above him. So, as long as Zeir Anpin did not emerge upon all its VAK, in that case Zeir Anpin is lacking, therefore the light of Ruach that which she needs to receive from Zeir Anpin is also not in perfection, in wholeness. We'll see the answer. Because Ruach is extended from the Hotem, which is the phase of Zeir Anpin of the Rosh, meaning phase three. It is known that it contains the six Sefirot HGT NHY, which are all six parts of the Ruach.

RABASH (Source Text/Commentary): (11:05) In question 114, what I said, the question is different. He gives more. He asks, why did the ten Sefirot of Akudim emerge only in the phase of Nefesh? He doesn't explain this. There's no answer to this. What does he give as an answer? Because what is received from the Peh is the phase of Nefesh. And what is received from the Hotem is the light of Ruach. However, it is the opposite in the vessels. Okay. But why do they all emerge on the degree of Nefesh? He doesn't say. The next question, he says another matter here.

RABASH (Source Text/Commentary): (12:10) In 115, he says: because the light of Ruach is extended from the Hotem, all right, which is the phase of Zeir Anpin of the Rosh. If so, what is he saying? The vessels emerged on Nefesh. There's a clash here. Why is there Ruach if we were to say, let's say, they emerge upon the degree of Nefesh. We can explain it even that since all ten Sefirot of Rosh, NRNHY, Ruach extends from Ruach. But since it emerges through the Malchut below, therefore, it does not illuminate, only Nefesh. Again, the question was in item 114. Why did they all emerge only in the phase of Nefesh? And what is the answer? Because what is received from the Peh is the phase of Nefesh, and what is received from the Hotem is the light of Ruach. In that there is a contradiction. What is he saying that they all emerged in the phase of Nefesh? Because what is received from the Peh is the phase of Nefesh, and what is received from the Hotem is the light of Ruach. Already they all emerged on the phase of Nefesh. How is Ruach also emerging? This, in this explanation, he doesn't explain. Only according to that which illuminates. You can explain it in another way. What comes from Hotem is Ruach. What emerges from Ozen is Neshama. What emerges from Ayin is Hochma. What emerges from Keter is Yechida. But it turns out that they all need to go through Malchut of Rosh. Therefore, all the phases that went through there are no more than Nefesh, since they descend to the lower one. And how are they connected? By the vessels that are in the Guf.

RABASH (Source Text/Commentary): (14:26) Now we can understand, in question 115, why we need all six phases of Zeir Anpin in order for Malchut to receive the illumination from Ruach? Then he will have Ruach of Nefesh. So, he explains. Because Ruach is extended from the Hotem, which is the phase of Zeir Anpin of the Rosh, meaning phase three. It is known that it contains the six Sefirot HGT NHY, and they're all part of, which are all six parts of the Ruach. Therefore, prior to the degree of the light of Ruach emerge, there's no Ruach, light of Ruach that can illuminate in completeness, in wholeness, the Ruach to the vessel of Malchut. But it itself, what does it have? Only the light of Nefesh in its place. Why? Since it went through Malchut of Rosh.

RABASH (Source Text/Commentary): (15:34) Then we will see 116, what he explains. Why is Yesod of Zeir Anpin not included in its five edges? And what's the answer? See Item 19. Answer 19 says that usually, we have no more than five phases. Here, there are five phases of Hochma, they're called Keter, Hochma, Bina, Zeir Anpin, Malchut. If there's no light of Hassadim with the illumination of Hochma, they're called five Hassadim. And no more than that. In that case, what is Yesod? It is considered inclusive, or collective, as it includes also five phases. Meaning, there are five phases in an individual level, where each phase is differentiated in itself as a special edge or a special phase called HGT NHY. And there's an inclusive of the five phases. Why does there need to be this inclusive, Yesod that includes all five phases? He doesn't say. In the end, in the corporeal reality, we have six edges in the corporeal reality, meaning south, north, east, west, above, down. There are six edges. So, he says it's all included. No more. The main essence of the names, as we say, are taken from the world of Atzilut, which came where more discernment came from. An example that is in “Panim Mazbirot,” he explains it this way: Zeir Anpin is called HGT. No more. Why? So here he explains: every new form there is distinguished as a new phase. So, he says there: what is ZA? So, he explains: the light of Hassadim which Bina received by wanting equivalence of form as Hochma in its end felt that she is the receiver and wants to be in equivalence of form to be the receiver. Therefore, she rejects Hochma and wants adhesion, and by this, the light of Hassadim is extended upon her. And so he says that the light of Hassadim that she extended nullifies before her as a candle before a flame, because in the end, Bina is the essence of Hochma. Hochma in its end extended Bina in order for her to have this light. He says that in and of itself, she went out of the degree of Bina. Bina took it outwards, and this is called Hesed, the light. And since the light of Hesed comes by Bina overcoming and not wanting Hochma, therefore, it is also called there Gevura by the way with what she extended from it. And Tifferet is the name that he is kind of impressed by himself, that meaning Hochma, which is phase one, cannot yet make a Kli upon the overcoming of Bina. On the contrary, it became phase two of coarseness. But the vessel that we need be distinguished as the desire to receive in order to receive, which is called the created being and is in an opposite value than the bestower. Whereas ZA, in its end, when it overcame to extend more than ZA wants to extend the light of Hochma as it illuminates in Hochma, while there is no light of Hochma in the degree, it turns out that there is now a yearning to fill its deficiency.

RABASH (Source Text/Commentary): (21:58) So, a plea was made. And here he brings evidence to this from the verse that "the Tifferet, the glory of a person is glowing as a home." ZA, it's called the Tifferet upon the making of a home, of a house, for Malchut, which is what extended the Hochma. In Hochma, the Temple will be built where there was the desire to receive, the Kli. And then he says: the light that comes afterwards. He explains about the afterwards, meaning the light comes from ZA to Malchut. There will be a coupling of striking between the light and Malchut. So, the light that comes from Hesed he calls Netzach. The light that comes from Gevura he calls Hod. The light that comes from Tifferet is Yesod. It turns out what is NHY? It's just the expansion of HGT. This we learn in the screen, and the same thing we need to learn before the restriction as well. As he says, that in its end, Zeir Anpin wanted, wants to extend more light than its expansion, more than Zeir Anpin, only expansion, and it doesn't have that. So, the light came to Malchut. Every lower one receives by the upper one. So what it receives through HGT is called NHY. There, he does not explain that Yesod is called the inclusive. What does the Yesod include? There are many matters that were added later. Therefore, what he asked before, in reality, we see six edges, and Yesod is actually called west. It's called west, it's called Malchut.

RABASH: (24:51) There's a tale that we talked about, this tale about a king. He had a Paltin [castle]. What is a Paltin? A castle. And people came. Each time pictures came, painters, they painted all over the walls. In the end, the western wall, they didn't have what to draw upon, what to paint. They waited, and waited, and waited. There's nothing to draw on, all that is in the world, in the reality, it's already drawn. He says that he can draw there. What did he do? He put a mirror on the western wall. What is there? All five walls. Everything is where? In the western wall, on the western side. Although there's no picture there. Malchut receives from them all. Here, Yesod is considered receiving from everyone. That's why Yesod is called West, and Yesod is called Malchut. So when we're speaking of Malchut as outside a part, and Yesod a part. That's also hard. That's why when they say that Yesod is not West, the meaning is about Malchut.

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