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

Daily Morning Lesson: November 20, 2025

Part 2: LESSONS OF THE RABASH ON TES 

Reader: Hello friends, so we are going to study from “The Study of the Ten Sefirot,” part 4, lesson with Rabash. But before, we're going to hear Latin 2, that will prepare us and open our hearts. Please, Latin 2. 

Student: Good morning friends. The importance of the Ten, in the place where we are now, in the place we're about to enter, listening to Rabash, there's nothing more important right now, at this moment, nothing more important than to listen to Rabash with the Ten, with the Rav. Such extreme experience, so important. We never had that, and now we're entering a lesson with him so that the heart can burn, so that the Ten has this warmth and appreciation of this tremendous thing he left us, and also gratitude to Rav, thanks to whom we can now hear this. 

Student: Yes, friends, we are at a point, a very important point in the morning lesson, that together with the Rabash, it's life, it's livelihood, it's where each of us gets forces from every word, every lesson, every exercise, every article, that Rav advises us to learn between the friends in the Ten. But we must believe in faith above reason that the upper force will be revealed between us, as the Rabash described it. That the studying between us and the connection between us, between the friends, don't forget it, that there will be friction in our hearts, we're not alone, never, we'll never be alone because the Rabash will always be with us and also our teacher.

Reader: Thank you, friends, and before we start studying with the Rabash, we'll read item 6, chapter 5, item 6. 

Reading: (03:07) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Five. #6

The internality of the vessel is more refined than the externality of the vessel as the inner light is limited ‎in her and receives complete illumination. The surrounding light, however, shines from afar in the ‎externality of the vessel.

6. Should you say that we can still ask and say, “We see that with our sense of sight that the internality of the vessel is more refined than the externality” (50). The answer is as follows: Although the inner light is smaller than the surrounding light, nevertheless, because it is confined inside the vessel (60), the vessel receives complete illumination from it. However, although the surrounding light is a great light, still, because it is not in adhesion with and restricted within the vessel, it does not shine that much in the externality of the vessel as the inner light shines in the internality of the vessel (70). That will put everything in its proper place. 

Reader: Let's go to the lesson with the Rabash.

RABASH (Source Text/Commentary): (04:32) Let's start from item six. Should you say that we can still ask and say, we see that with our sense of sight that the internality of the vessel is more refined than the externality, the answer is as follows. Although the inner light is smaller than the surrounding light, nevertheless, because it is inner light that's confined in the vessel, that's why the internality of the vessel seems to be refined. The vessel receives complete illumination from it. However, although the surrounding light is a great light, still, because it is not an adhesion with and restricted within the vessel, it does not shine that much in the externality of the vessel. Like the inner smaller light shines in the eternality of the vessel, it will put everything in its proper place, will answer all the questions. So, what does he explain in number 50 below? According to what we were explaining earlier, briefly, what was it? What were the questions? The question was, what he says, that the left light of Ozen would enter the Peh, and it became external. In the Hotem, it was an inner vessel. We find that the root of an external vessel is higher than Bina. And the root of the inner vessel was below ZA. So, he asks two questions. One - we see that the surrounding light is greater than the vessel that it should have been. It should have been a more external vessel, which was more important. And we see, in a sense, that the inner vessel is more important, because everything we receive is from an inner vessel. And if the inner vessel really is more important, why didn't the inner vessel receive from a higher root than Bina, and only from a root below ZA? He gave an explanation about that. That even though we need the inner light to connect with light, the external light won't connect to the inner light. That's why, since the surrounding light is great, it needs a higher vessel. It needs to have a bit more equivalence. By that, it can shine in the internality, to connect to the inner light. So, he explained in the inner light, and asked the question, what do you need the inner light for? The surrounding light needs to connect to the inner light. They need more connection. You can't say deficiency, that they're lacking to connect and be corrected. 

RABASH (Source Text/Commentary): (09:43) So, he explains there, the surrounding light wants to connect with the inner light already, meaning, be in equivalence of form. Just like the inner light shines in the internality of the vessel, so the surrounding light also wants to shine in the internality of the vessel. And if, in the externality, the vessel will be up from phase three, which is lower, and not from phase two, which is higher, so we also need to take into consideration that here we're speaking about Partzuf AB, where he says that its coarseness is phase three. We find, what light is he receiving in the internality, on which screen? On number three, phase three. And what he can’t receive now, goes out, as the surrounding light. The surrounding light also wants to connect in the internal, to shine in the internality of the vessel. If we let the surrounding light only shine in phase three, we say, how can it be surrounding light after the inner light departed? And we say that the last phase is lost, meaning already in phase three, it could never receive more light from the surrounding because it didn't have phase three. But then it receives on phase two, it can still make a screen on phase two, so it will receive parts of the surrounding light on phase two, and so on. That is what he explained above. Now, again, if you say that there is still a question, that we say that the internality is more refined, so finally what is the question? Because it seems he explained everything. Well, not yet. So, he asks in item 50. In the end, we find the externality of the vessels to be less important than the internality of the vessels, and they do not shine like they do. However, if they receive the externality of the vessels from the surrounding light, which is a greater light than the inner light, it should have been the opposite. What is he asking? We should interpret it this way. Like you asked yesterday, that before, he couldn't receive only 20%, so how can I say that afterwards he can receive 80%? This is what he is asking here. We finally find the externality of the vessels that are less important than the internality of the vessels, meaning that they receive less. If the externality of the vessels receives surrounding light, a great surrounding light has to be more important, so what was the answer? They only receive part of the surrounding light. Less. Earlier, they received 20% of 100. Now, let's say with an allegory that they get 15. They can't receive on the face three, but only on two phases. They only receive a part of the surrounding light. Just a part of it becomes internal. So, this is how he explains, meaning what was written above. Nevertheless, 

Student. Sorry for asking, but…

Rabash. He made coarseness, meaning he made a screen on the coarseness of face three. By that, he received internally, and the rest remained on the outside. We say, in which vessel will the surrounding light shine later in order for the internal to be in an external vessel? What is external? Inner, and external, and coarseness. Two is called external to three, and one is external to two, and coarseness of root is external to coarseness of phase one. We say, what we don't receive, you will receive later in a more refined vessel. Less important. Why is it less important to only receive a smaller part? That's why they say that SAG is smaller than AB, and AB is smaller than Galgalta. 

RABASH (Source Text/Commentary): (15:42) Let's see below in the number 60. So, what's written above? The answer. Look at that. Look above. The answer is as follows. Although the inner light is smaller than the surrounding light. The inner light, let's say, with an allegory that it received only 20%, and 80% remained on the outside. That it doesn't shine in the internality at all. So, what does it mean, surrounding? That it will illuminate later. Nevertheless, because it is confined inside the vessel,… who? The inner light. The vessel receives complete illumination from it. However, although the surrounding light is a great light, still because it is not in adhesion with the restricted light within the vessel, it does not shine that much in the externality of the vessel. As the inner light shines in the internality of the vessel, that will put everything in its proper place. 60. What is the meaning? Because it was confined in the vessel. In other words, since the level of the light is measured and limited in the greater coarseness of the vessel, in a way, it has coarseness. Had it been less, the measure of light would have been less. Therefore, the coarseness in the vessels receives complete illumination, as coarseness does not. It dims the light from darkness. What's a disparity of form? Whatsoever, on the contrary, by the screen it increases the coarseness. For that reason, the internality of the vessel is very refined even though the light is small. 

RABASH (Source Text/Commentary): (18:25) Now, what do you say about the surrounding light? We are speaking of something from surrounding light that does not shine in the internality. Don't forget, it's still on the outside of the surrounding light. 70 above. Still, because it is not in adhesion with and restricted within the vessel, it does not shine that much. Below 70. In other words, there is no vessel of extension there to draw this light as coupling by striking. Therefore, the light, surrounding, does not clothe in its internality. Why? There still isn't a screen. Why? It received from phase three the maximum it could receive. It cannot receive any more in order to bestow. Thus, that light is not adhered with the vessel, since the little coarseness which is necessarily present in the externality of the vessel as well, has disparity of form to the light which is completely refined. What did he say here? He says, what is externality? It's more refined. Phase three is more coarse, meaning that it performs a screen, so it doesn't bring darkness on the vessel. There's equivalence of form by the screen that can aim in order to bestow. More than that, it could not perform a screen. It is refined according to that. The externality of the vessel is more refined, but still it cannot be received without the screen. Let's say, the surrounding light shines in the internality of phase two, but it remains on the outside. In what shines from phase two, which is refined, only adhesion from afar. We should go and read number seven again. 

RABASH (Source Text/Commentary): (21:21) Still, it's written above, even though there's a greater surrounding light, because it is not an adhesion with and restricted within the vessel, it does not shine that much in the externality. Now we're reading 70 below. In other words, since the externality of the vessel, there is no vessel of extension there to draw light, coupling by striking, because it had no screen. The light, meaning the surrounding, does not clothe in the externality of, let's say, phase two. Thus, that light is not adhered with the vessel. Why? The vessel is refined, and phase two, and the externality of phase three. So, that light isn't adhered to the vessel since the little coarseness, which is necessarily present in the externality of the vessel as well in phase two, has disparity of form brought to the light, which is completely refined, for that disparity of form that could have been aimed in order to bestow the light as kept on the outside. Thus, the measure of coarseness in the externality of the vessel, the light is refined, that only phase two and not phase three. It diminishes the light. The light couldn't have come. It had been more refined. Had it been more refined, it would have received a greater surrounding light. Why? That there's more equivalence. Hence, any external vessel, even though there's less coarseness in phase three, phase one is more refined, then there's more equivalence with the light, still it remains on the outside. Why? Because every external vessel is not so refined for its coarseness. As much as it has, it's distinguished as a great demerit, separated from the light and not connected with it. Thus, although her light is great, it does not shine in the externality of the vessel. As much as the inner light shines in the internality of the vessel, we find... What did he tell us? That's a law. I'll give you an example, if I can understand what he says. In the world of Atzilut, he says, that because of the second restriction, there are only three vessels in the Rosh, Shoresh [root], Neshama [soul], and Guf [body], which are Keter, Hochma, Bina. ZA becomes the external vessel called clothing, already outside of the Guf. Malchut becomes an external vessel called the Ahal [hall], which is even more distant from the Guf. He says that the external vessel becomes a vessel to the surrounding of Haya. And Malchut becomes an external vessel to the Makif of Yechida, surrounding light. And he explains there, given if the light of Haya entered the degree, then the vessel of ZA enters the degree, the light is diminished. The light comes and receives another vessel, and now it follows that the light doesn't enter the internality. And why? No vessel. We learn it, going back and forth. And Malchut, which needs to be on the degree, it needs the light of Yechida in internality, seeing the light of Yechida is, and now this vessel is outside the degree, it's external. It becomes, from an external vessel, the surrounding of Yechida. Meaning, in the Rosh [the head], we have three Pnimi [internals], called Keter, Hochma, Bina, and two surrounding: Levush, Ahal, clothing and hall. Zeir Anpin, Malchut, they become the external vessels of Haya and Yechida. He comes and says that these surrounding lights of Haya and Yechida, they shine only in the Rosh, not in the Guf, only in the head, not the body. Why? Since the light that connected with the vessel, for that, there needs to be some equivalence. Therefore, at the Rosh of the degree of the Rosh, we learn that there are no vessels in the Rosh, in the head, only roots for vessels. Therefore, there is some small degree of equivalence. With whom? With the light. Then the vessels can receive some illumination from the surrounding lights, because they're refined. This is not so in the Guf. Those vessels are real, they're thick, coarse. The surrounding light does not shine in them.

RABASH (Source Text/Commentary): (28:39) What do we see here? For the vessel to receive some illumination from externality, there must be some measure of equivalence, but this equivalence is enough to receive an illumination from a distant, from the aspect of the surrounding, but not in Pnimit, in internality. It could be said that the difference we talk about, when we say that the vessel receives illumination, the vessel receives an illumination from the aspect of the surrounding, not the internal, it's not exactly Malchut. We could say that the inner vessel, he says, “I want to receive.” Why? Because he wants to bestow, he has a screen. That's why it is called internal, saying, I want to receive. If the vessels are restricted, what does he say? I don't want to receive. Therefore, there is a measure of equivalence enough for the aspect of the surrounding light to shine in externality, but not internally. But he can say, I do want to receive. No, he has no screen. This is what he says here. The smallest coarseness in refined vessels, it's also a detriment, meaning the light cannot shine in internality. It doesn't want. He says, I don't want to receive. Why? However much coarseness there is. if there's coarseness, he says, he doesn't want to receive, he doesn't want disparity of form. And so, although the vessel is refined, it's only an illumination from afar, whereas in the internality of the vessel, it's a smaller light, but he receives it. That's what he explains here, what's written above in that subheading. The worlds, the lower they are, the more incomplete they are. Until the world of Nekudim, there were five inner and five surrounding, and the changes were according to the proximity of the surrounding to the inner. This is what he's going to explain here in item seven. And know that in the upper worlds, the lower they are in degree from each other, the more incomplete they are compared to each other. Thus, until the world of Nekudim, you found that there were five phases of inner lights and five revealed surrounding lights. What does he mean by revealed? He doesn't say. The difference between them is that in some, the surrounding were nearing the inner, and in others, they were growing further away. What does it mean? Well, let's see what he explains below. 

RABASH (Source Text/Commentary): (32:57) In item 80, he says, “the lower they are in degree.” Why are they lower? He explains. 80. They diminish as they go because of the refinement of the screen. For in the second Partzuf of AK, where there was only coarseness of phase three in the screen, it diminished from the light of the Keter, and its level reached only up to Hochma. In the third Partzuf, where there was SAG, only coarseness of phase two, it also diminished from the light of Hochma, and its level reached only up to Bina, etc. Similarly, it is likewise also in the worlds. Okay, so below, he explains to us what Rav says. They diminish. How do they diminish? Who diminishes them? This he comes and explains through the refinement of the screen. That's what he interprets. Item 8. Okay, 90. Thus, until the world of Nekudim. 90. Meaning, only in the Roshim [the heads] of the Partzufim. From Malchut of the Rosh upwards. However, from Malchut of the Rosh downwards, even if in the first Partzuf of AK  there weren't more than five inner and two surrounding, as The ARI says. 90. He says, The ARI says, up to the world of Nekudim, there were five phases of inner lights, and there were surrounding lights which were revealed. But this was in the heads, not in the Gufim, the bodies. So I ask, why? This you already know. Why? Specifically in the Rosh, the head, not the Guf, the body. However, in the bodies, it wasn't in AK even, in AK, there were only five inner and two surrounding. And so here we can understand two things. Why the five inner and the five surrounding are specifically in the Roshim, in the heads. It means that in the Guth, the body, the surrounding light cannot shine, observe. And then he says, in the Guf of AK, the body of AK, two surrounding lights did shine. He contradicts himself, coming and going. So, not that the illumination is Bet. The answer: there is a rule, there is no light in which there won't be an inner and surrounding. We learn that there is no light that wasn't drawn except through coupling by striking. All light is drawn through coupling by striking. What is coupling by striking? Malchut of Rosh receives the light, performs a calculation to see to what extent she can receive from that, and that she receives, and the rest she does not. So, what is there in the Rosh? It follows that a part she receives and a part she will not. And what spreads and expands in the Guf, in the body, what expands there? What she receives. What she doesn't receive does not expand in the Guf. So, it follows that what remains in the Rosh. If so, there are the five surrounding lights only in Rosh. And so this begs the question, how can there be two surroundings in the Guf? If so, you said surrounding, that's what he doesn't want to receive. What he doesn't want to receive is not drawn, and it's not extended. Answer, these two surroundings of the body are a completely different matter. There is no connection to this at all. Why? I'll explain. 

RABASH (Source Text/Commentary): (38:39) This we will learn later. Here we learn the following. In the Guf, the body, we have Taamim and Nekudot, flavors and dots. In the Rosh, the head, there are no flavors and dots. Why? If there is an upper discernment, the lower discernment is not mentioned. And if we say that in the Rosh there is no departure, how can there be Taamim, Nekudim in the Rosh? Therefore, after the Taamim, the flavors expand and we indicate it as the palate tasting food. So, it's specifically from the Peh, the mouth and below. So, there were a hundred flavors. What discernment? Four of coarseness. And the degree of Keter emerges. But afterwards, there was the clash of inner and surrounding. Surrounding of thought, of the head. It purifies the screen, revokes its power to overcome, revokes its intentions. However, since each degree comprises many discernments, we learn that when the fourth phase was refined, there is still the power to overcome the third discernment. And so we say that Malchut rose to ZA. Phase three, the discernment of Hochma. There is a rule that this vessel needs to fill the previous, the empty vessel from before. And here he comes a and sets a new rule, in terms of level, we say that there are differences. In terms of the vessels, there is a difference. The coupling that is done over a phase four was only the level of Nefesh. Malchut received Nefesh. Now, when the coupling is made on the discernment of Hochma, Ruach illuminates there. You're sleeping. Ruach shines there. Ruach, in comparison with Nefesh, while each superior degree is called surrounding with respect to the lower degree. Each superior degree is called the surrounding of the inferior degree. That's a different name. So, Malchut received the surrounding from the coupling on the third phase. And after, it is refined also with the third phase, and the coupling is made over the second phase. So, two degrees higher than Malchut's, and Malchut receives another surrounding light. So, we already have two surrounding lights. What surrounding lights? This is internality. It doesn't mean that you receive the surrounding light. It's called surrounding light for a different reason, but it is received in internality. Zeir Anpin, which is the third phase, the aspect of Ruach, the coupling is done in Bina of the vessel of Neshama. Neshama, with respect to Ruach, is one degree higher. It receives another surrounding light. Later, when Malchut rises to the coarseness of Hochma, coarseness of the first phase, this is a degree higher than three from Zeir Anpin by two degrees, receives another surrounding light, but it shines in the internality of the vessel. Malchut does not receive the third surrounding light. The reason being, the coupling that was done over the coarseness of the first phase is called a thin look, a thin view. It does not spread down. Therefore, when Malchut rose to Hochma, then Malchut stands in Hochma, where does ZA stand? In Keter. Zeir Anpin, which is called the third phase, now has a head grow, a Rosh grow, and he can receive only from that thin port, only that illumination. So, it follows that Zeir Anpin has two surroundings in the Guf. Malchut has two surroundings in the Guf.

RABASH (Source Text/Commentary): (44:29) That's what he says here. The Rav says, this is about thus, until the world of Nekudim, you find that there are five phases, inner lights, and five surroundings. So, 90 below. Meaning, only in the Roshim [heads] of the Partzufim, from Malchut of the Ruach upwards, however, from the Malchut of the Ruach downwards, even in the first Partzuf of AK, Galgalta, which is a higher degree, it can shine below. Why? What is the surrounding? He doesn't want to receive it. How can he draw it downwards? No more than five Partzufim, and two surroundings. Where? In the Guf, the body. So, these two surroundings are a completely different matter than the surrounding lights of the Rosh. They shine in eternality. So, here we're done with item seven, and we need to start with item eight above. We're done with item seven. So, now, item eight. From Nekudim and below, there are no more than five inner and two surrounding. There cannot be less than that. What is that? This requires… Item 19, the headline says the following. There are five inner lights and five surrounding lights in the ten Sefirot of Rosh, but there are only five inner and two surrounding. Yechida and Haya, from Peh of AK downward. This is enough, now I start from eight. However, from the world of Nekudim downward, which is the world of Atzilut, there is one drawback. No more than five inner lights and two surrounding lights, no more than five inner lights and two surrounding lights, which are the surrounding of Yechida and the surrounding of Haya, manifested in all their details. However, the other inner three, Neshama, Ruach, Nefesh, do not have phases of NRN of surrounding lights. So what is there? Surrounding, but only in the phases of Yechida and Haya, which surrounds everyone, and it's not their own phases. What is the meaning? Which surrounds everyone and it's not their own phases. They do have other disparities and drawbacks, according to the order of the Partzufim and the worlds. But the rule in them is that there cannot be less than five inner and two upper surrounding lights. And we have learned before, that in AK, as we know, there are five inner and two surrounding. But where are the five surrounding and five inner in the Rosh of AK? From here it follows that we need to say that from Nekudim and below, even in the Rosh, there is no more than five inner and two surrounding. What does it mean? 

RABASH (Source Text/Commentary): (49:01) Yesterday, we explained that the two surrounding of the Guf there, that's not surrounding, that's inner. Why are they called surrounding? Since each one receives from a degree that is higher than his own. And each upper degree is called surrounding with respect to the lower degree. But what does he receive in internality? So here we are not talking about the same inner, not about the same surrounding. Here we're talking about the actual surrounding lights. As they were there, five inner lights and five surrounding lights in Rosh of AK, in Nekudim and below, there is no more in the Rosh than five inner and two surrounding. What are these surrounding lights? And the surrounding lights that we talked about before, their inner, why are they called surrounding? Since he receives from a degree above his own. Let's see what he says.