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

Daily Morning Lesson: January 11, 2026

Part 2: LESSONS OF THE RABASH ON TES
Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. "Questions and Answers on the Meaning of the Topics". #87

Reader: We will read from the start of the Ten Sefirot, part 4. Questions and answers on the topics. Answer 87. From the words, “The seventh kind is the reflected light called coarse light.”

RABASH (Source Text/Commentary): (00:03) The seventh kind is the reflected light called the coarse light, which remains below and without light after the departure of the direct light. It is so because then the coarseness in its own essence manifests, which was contained in it even before it expanded from the Peh and below. What's the seventh kind? What did we hear before? How about the third kind? Which direct light, direct light and reflected light, which clothes are mixed with one another. Why? Since there's a special relationship. He's to the bestower and He is the bestower. But after the expansion and the departure of the light, this reflected light is considered to receive in order to bestow. And his place from which it is extended is from Malchut of Rosh. We learned that there it was in potential. Even there, there was also coarseness, desire to receive. Only what? It received the correction in order to bestow. But in its origin, what is it? Malchut of Rosh, called receiving in order to receive. And he wanted to be a bestower. He has an attitude of bestowal, so it's considered that it is in coarseness. But after the departure of the light, the question is asked, why did the light depart? Because it could not aim. If, to begin with, you would say, the coarseness that was in Malchut of Rosh, in order to bestow, we're also speaking from the point of a receiver. To understand this, we need to learn the eighth kind as well. 

RABASH (Source Text/Commentary): (02:31) The eighth kind is the reflected light to a double coarseness to its own, was added since it remained below without light, and after the departure. That darkness that it now acquired is a new coarseness, it did not have before it expanded from the Peh and below. He's telling us that this departure that was in the Guf, we should note two discernments. One, that to very begin with, this reflected light, which dwells upon the coarseness, its source is coarseness. It's not the source to bestow, whereas the abundance, its origin is to bestow. Only what? When it received in potential in order to bestow, and when you receive in practice in order to bestow, it is noted, it's not yet distinguished, the coarseness, and both are considered a mutual relation, which are in order to bestow. But, after the departure of the light from the Guf, to very begin with, the reflected light that came from the Rosh, also the Rosh was the matter of coarseness, only that it received correction. That's one. But we need to remember that in Malchut of Rosh, it did not depart. There is still, from the very start, this departure of the Guf, and in the Rosh, it was like that. Whereas in the Guf, it comes to us from the sin, that is now darkness. Besides that, it is distinguished that the coarseness was also made to darkness. Whereas in Malchut of Rosh, no. Look at the eighth kind inside. The eighth kind is the reflected light, where a double coarseness was added to its own, since it remained below. Without light, after the departure, the darkness that it now acquired is a new coarseness it did not have before it expanded from the Peh and below. Before the expansion from Peh below. Before the expansion from Peh below, there was no darkness, that's why it expanded. That's why there's now a new thing that was not there before. What was there to very begin with before in Malchut of Rosh, where the coarseness was added also, but there was no darkness. The new coarseness that was not there before, there was no darkness before. Why is darkness called coarseness? If we were to learn about coarseness, there was a restriction. The restriction is called an empty void, a darkness from light. Now from this discernment, it becomes darkness. It's considered coarseness, and there's a restriction that up on it. Only one. In this too, there are many discernments, in allegory. 

RABASH: (06:39) We learn in the world of Nekudim that the light departs and the vessels shattered. They don't say the vessels remained in darkness, only that the vessels broke or shattered. What's the difference? When the light departs, and from here the light departs. Here the light departs, there it's darkness, it remained in darkness. But the records remain in them more, to give vitality to the vessel. Why? So that they will sustain this restriction. What does it mean that they'll sustain the restriction? To receive in order to receive, they don't want to receive. So from this, the vessel remains, the light departs. On one hand it's already considered darkness, the coarseness is here,  therefore, when there's coarseness here, I must sustain the restriction. Whereas prior to that, there was no need to sustain the restriction, he could receive. And in this Kli, the light illuminates from the Reshimot. Whereas here, in the world of Nekudim, the restriction was cancelled, they wanted to receive in order to receive, and that is called death already. There's a difference between darkness and death as well. Here, darkness, why darkness? There's a restriction, I don't want to receive in order to receive. This is where he feels the darkness. There, where they wanted to receive, there's already someone that would bring back the darkness. Why? Here it is written, in their life they're called dead. If they want to receive in order to receive, that's their death. And here, when there's only darkness, it's called, if there is someone that feels darkness, this coarseness, then there's a restriction dwelling upon it.

RABASH (Source Text/Commentary): (08:48) So, we need to start with the ninth kind. The ninth kind is the direct light, on the levels that come out during the refinement, regarded as reflected light and judgment, because of their exit at the time of the departure. He's telling us there's a ninth kind of reflected light. What is the ninth kind? It's actually direct light. If so, why does he call it reflected light? Because the light departs during the return of the light to their Emanator, and this direct light he also calls, and we have an allegory about the reflected light there. 

RABASH (Source Text/Commentary): (09:50) The tenth kind, he's explaining to us that there are twelve kinds of reflected light. Eight, we already said what they are. Now he's giving us nine. Nine is reflected light, and is really direct light. The tenth kind. The tenth kind of reflected light is the reflected light that descends from the illumination of the coupling in the upper phase, to the vessel below her, which is empty of its light, and comes through the coupling by striking with the record that exists there in that vessel. It's also called reflected light. What is he saying here? There's the reflected light that descends from the illumination of the coupling in the upper phase to the vessel below her, which is empty of its light. It comes through coupling by striking with the record that exists there in the vessel. What's he saying? Sometimes it's written reflected light, and the meaning is… We learned that there are Nekudot, there are Ta'amim, dots and flavors, and this comes from the refinement of the screen. We will start with the first Partzuf. Partzuf Galgalta of AK, when Ta’amim departed, which is called by the ARI’s language that Malchut rose to Yesod, which was refined from phase four, and the Kli of Malchut became empty of light. The light now came in the Kli of phase three, which is the Yesod, which only has the level of Hochma there. It remains an empty vessel called Malchut. The next light that comes, the light that comes anew illuminates inside this vessel. So this light that comes in the Kli of Malchut, in Malchut there is a record of the level of Keter that we had before due to the Ta’amim, and its phase three was a smaller degree, and there is a clash between them. Why is this clash? Since there is a force of resistance between one another. On one hand, the record is important, on the other hand, the light that comes is only a light that remains from the light. Therefore, we are saying that the sparks descended from the descending reflected light to the empty vessel of Malchut. These sparks come from the descending reflected light. Sometimes he calls the sparks themselves descending reflected light. When you get into detail, in detail, sometimes he details, but mostly from what we learned, the descending reflected light. What does it mean, the descending reflected light? So, he says, this light comes from reflected light, meaning from Nekudot. But this is only one reason, there’s another. That each discernment, each phase that comes from a coupling below Tabur, meaning, we say that it illuminates in phase three, so we should discern there that there’s also the Rosh of phase three. The light ends in phase three, above the Tabur, below the Tabur, and we also learned that below Tabur in each degree, it's also called reflected light.

RABASH (Source Text/Commentary): (15:09) The fifth kind is an illumination, not in detail. In general, the light that illuminates from Tabur below is called reflected light. Why is it called reflected light? Since it doesn't want to receive the light, it reflects back the light, and therefore there are details here. Mostly, what is below Tabur, what is Tabur? Malchut, who says, I don't want to receive, and reflects back the light. Why? Since I can receive in order to bestow, that's called below Tabur. Phase four, Malchut, which receives from the upper phase, here she already receives below the Tabur in the upper phase. Therefore, this light that comes in the empty vessel and the clash takes place, all is called descending reflected light, since it comes below the Tabur of the upper. This is called what the lower one receives from the upper one, and below Tabur to the upper phase, this is called the tenth kind. Here below Tabur of the upper, that's how he says it. Below Tabur there isn't. The light comes to the empty vessel of phase four, what light is there in the Rosh of phase three, and what light of above the Tabur in phase three? This is only the light below Tabur in phase three. Why? We'll see later. He calls all of this the tenth kind, meaning where he says look inside. The tenth kind is reflected light that descends from the illumination of the coupling in the upper phase, let's say phase three, to the vessel below her, which is empty of its light. And the lower one that does not want to receive this record, and we learn it comes through the coupling by striking with the record that exists there in that vessel. This light is called descending reflected light.

RABASH (Source Text/Commentary): (17:34) The eleventh kind he gives detail. Prior to this we learned in the tenth kind, the illumination that he receives is reflected light, and it comes from the clash with the record which remained empty in an empty vessel. Now he's saying, The eleventh kind is the sparks that fall into the vessels that were separated from the above descending reflected light. They overpowered the record because the illumination of the coupling shines on them. Again, we need to explain it this way. The eleventh kind inside is the sparks that fall into the vessels, empty ones. What are these sparks that were separated from the above descending reflected light? How did the sparks get departed from the descending reflected light? They overpowered the record. Why did they overcome the record? This record is what remained from the lights that departed, whereas when they come, because the illumination of the coupling shines on them, upon these sparks. It turns out now that he's dividing two things, the descending reflected light, which comes to the empty vessels, and now he's clarifying the eleventh kind, the same thing, about the falling sparks from the descending reflected light into the vessels. And here, what fell into the vessels? So we should say, into the empty vessels. Here it works out that the vessels that were departed, there are none. That's why there was this separation. The sparks from the descending reflected light that fall to the vessels, that's how he should have written it. Sometimes he speaks of the reflected light. Well, again, the ARI gives us twelve kinds of reflected light. For what? In order to understand the words of the Rav, that it's written reflected light, to know from which reflected he's speaking. For example, the ARI sometimes explains to us which reflected light, or which light the lower phase that was empty from its light received. He comes and he says to us, you received the descending reflected light. Two. Sometimes the ARI wants to explain what I'm speaking of here, about the descending reflected light. The meaning is after the Bitush, after the clash, after the clash the sparks have fallen. If so, we should discern the reflected light before the clash, and the reflected light after the clash. That was separated, a part of that, and descended downwards. This is all he's telling us. It turns out that prior to this clash, it is called the descended reflected light in general, and after the clash the ARI calls them sparks that have fallen from the descending reflected light into the empty vessels. If so, there are two differences. Sometimes the reflected light cannot come directly, but only as sparks after the clash. There's an immense difference.