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

Daily Morning Lesson: February 7, 2026

Part 2:  TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #25

Original lesson date: Jan 1, 1980

RABASH (Source Text/Commentary): (00:24) Also, on the first day, and he doesn't mention Keter here, but it's not written, you can, we can just say it,. The rationality tells you that also the nine Ta'amim of AB is also a big deficiency for the light of Galgalta.

Student: You can say that it's encoded in the Yud Hey. 

RABASH: That's the first Hey, but not now when it's obligated, Keter, it obligates, and that belongs to the Vav, and Vav, I can tell you why, because Vav for Hochma, or we could say that in Keter called Ta'amim, that it rides upon the Rachamim, the mercy, it's not called a deficiency. 

Student: There should have been, there should have been the tip, the edge of the Vav as well. 

RABASH: What? 

Student: Why is there no edge of the Vav? 

RABASH: He starts from saying the order of the expansion. He says, the order of the expansion is? What did he ask? If I say that the Ta'amim is called taste, it's called Keter, and the Keter is incorporated in the tip of the letter, the tip of the lights, no lights, it didn't have lights. It's asking if there's part to the Guf, or we don't mention it. We see that we're only speaking about the tip of the Yud; tip of the Vav, we don't mention that. Now, there actually are Ta'amim in AB, lacking the light of Galgalta, it's lacking, so I can't say that it has a tip. We can say that there's a deficiency, but we can say that since that is the Keter, that it sits in mercy, so, there's no apparent deficiency. Also that in general it's lacking, so you don't even mention it, and actually there's nothing there, but it's also apparent that there's nothing there. Why isn't there anything there? I'll explain it. Chaim Vital asks a question. Why do you say that by the light departing from Partzuf Galgalta, empty vessels remained? Because afterwards, when AB comes, again the light appears in the vessel, so then the vessels aren't apparent anymore. So, what's the explanation? That since Partzuf AB came with the light of Hochma in an empty vessel, it turns out that in the vessel of Hochma,...no, in the vessel of Keter, there is no light of Hochma, so a vessel remains a deficiency. So, what did he say there? Don't worry, in the empty vessel, which is the vessel of Keter, it remained in the deficiency. That deficiency, I can say it's called Hey, that the deficiency that remained after the departure, and the next light that came didn't have any change, only the vessel that remained remained in Hey. 

Student: There's nothing new about that. 

RABASH: It's difficult, but you can say that.

Student: It's difficult that there's nothing new in here, so it's not implied here. 

RABASH: I see what you're saying. 

Student: What's the answer? Why isn't no edge of the Yud, tip? 

RABASH: (04:52) I understand what you're saying. I told you the first time and you couldn't hear. Anyway, briefly, I know what you know. So, what did we talk about now? The vessel of Keter that remains without the light of Keter is called Hey.The Ta’amim that illuminate now, what the light extended, there is no apparent deficiency. It didn't extend anymore, but what remained from what was extended, what was deficient from what was extended, meaning the Nekudot, that's called Vav, and the Yud-Hey, you could say Yud was incorporated in the Vav, and the Hey is incorporated with the light of Keter from the general departure. So, the tip means that there is no deficiency, or there is. In Vav, there's more of a deficiency. If we connect what's lacking from Partzuf Galgalta, there's more of a deficiency. In Vav, there is more deficiency than what was lacking in Partzuf Galgalta, and it has a greater deficiency. In addition to that, there's also the Yud. Every expansion, beginning with the expansion, the end of the expansion, that's what he's saying. What's the difference between the Yud of HaVaYaH to Vav of HaVaYaH? In Yud, there still is no expansion. That's why the Yud that is in the Hey is called a small Vav. It hints about Zeir Anpin in Bina. After Zeir Anpin comes out, it expands more, and then it's called Vav. If we discuss the expansion here on the deficiency, so there is more of it. Even in Hochma, there wasn't any. There, there was Keter, and it's not so severe. Here, the Ta'amim of Hochma are lacking too, that's why there's more of a deficiency. 

Student: The nine Sefirot will be regarded as lacking that light. 

RABASH (Source Text/Commentary): (07:28) 25. In the second expansion, this deficiency will also be in the nine Sefirot once more, and not in the Keter. Hence, there are, he says this, before there was light, no fulfillment of deficiency. But when Keter comes and then Keter departs, so afterwards, the nine Sefirot will be regarded as lacking that light, as the light of Keter preceded them, and that light was lacking. Let's see below, Inner Light. The nine Sefirot will be regarded as lacking that light. As the light of Keter preceded them, this means that the matter of the deficiency in them is only compared to the light of Keter that preceded them in its merit. Compared to it, they are regarded as a reflected light in judgment. Although in themselves, the light, they are mercy. Why? Because it's the abundance that comes from above. Since they too, the light of Nekudot, are extended from the Emanator from above down, as The ARI wrote above. It is known that all that is extended from above downward is mercy, but compared to the light of Keter, they are considered judgment. Why? Since they only exist by the departure of its light. However, the two phases of the general departure of the first expansion, Galgalta, and the second expansion, AB, it implied in the two letters, Hey, Hey, of the name HaVaYaH. They are a true deficiency in judgment in themselves too, as The ARI says below. Why is there no light there? That's why it's called a true deficiency. We understand that from all the above, that the Yud in HaVaYaH is the light of Nekudot of the first expansion of Partzuf Galgalta, meaning the nine Sefirot from Hochma downward called Nekudot, that emerged in Galgalta, there, during the departure of the light of Ta'amim, called the light of Keter, that's what. The first Hey in the name of HaVaYaH is the general departure of this first expansion, meaning that also the Nekudot departed, and there aren't only empty vessels, that's called Hey, the female, a real deficiency. The Vav in the name HaVaYaH implies the light Nekudot of the second expansion, which are the nine Sefirot from Hochma and below that emerged during the departure of the light of Ta'amim during that second expansion. And we learn why it's called Vav, because here, there are already more lights, that deficiency also in Yud. Meaning, there is no light of AB during the expansion of the light of Nekudot. The last Hey in the name of HaVaYaH implies the general departure of this second expansion of AB. Thus, the two expansions of the light of Nekudot, which are MAN that illuminate light and call to deficiency, the expansion of HaVaYaH of Yud and Vav are usually called the males of the name HaVaYaH, that the light comes from above. And the two departures imply Hey, Hey, the female in the name of HaVaYaH, that it's a true deficiency. There is no light, only empty vessels remain.

RABASH (Source Text/Commentary): (12:52) He writes in item 23, Yud, Hey, and Keter, and HaVaYaH, and all the other Partzufim, it means that the expansion of the nine Sefirot from Hochma downward, that emerged during the departure of the light of Keter of the first expansion, Partzuf Galgalta, and the departure of the light of the first expansion in general, is the meaning of the Yud, Hey, and Keter. What is Keter? Keter of Partzuf Galgalta is called Keter as it is known that it is Partzuf Keter of AK. He interprets these two deficiencies of the light, meaning the departure in relation to Keter and not in relation to themselves. The phase of its real departure in themselves too. There is also no light of deficiencies is necessarily received inside the second expansion. Also, the phase that is there, the deficiency of all, which are the Ta'amim, both of the Ta'amim and of the Nekudot. Why? He gives another rule. Since all the forces that appear in the upper one must necessarily be in its lower one as well, hence the Yud-Hey of the first expansion, which are missing there, are in the second expansion too, which does not shine there. And it simply doesn't shine there, but he says that a deficiency is apparent there.

Hence, these Yud-Hey of the first expansion, what is missing there, are in the second expansion too, which does not shine there. It simply does not shine there, but it says that a deficiency is apparent. And added to them are the two deficiencies of the light with respect to itself, which are the phase of departure in relation to the Keter of the second expansion, when the light of abundance was shining, and not in relation to the lower nine themselves. Sefirot, that the abundance comes from above, it is also the real collective phase of departure of the second expansion, implied in the Vav-Hey. Thus, in the second expansion, there are all four letters of the name HaVaYaH. It is written HaVaYaH in all the other Partzufim. What are all the Partzufim? Both Partzufim of Ta'amim and Partzufim of Nekudot, of the second expansion. Not of SAG, only of AB, this he explains, and all the other Partzufim, 

Student: So, from your words it sounds… 

RABASH: (16:46) On the Partzufim of Nekudot. Now what does he want, why is it so difficult that he talks about it so much? He says Yud-Hey in Keter, fine; HaVaYaH in the rest of the Partzufim, fine; afterwards, he explains what is in the rest of the Partzufim, what do you have in Partzuf Tabur, what do you have in Partzuf AB? There is only Vav, Hey. How is there HaVaYaH? So, Yud-Hey in Keter, Vav-Hey in the rest of the Partzufim. So he explains that the deficiency of the upper Partzuf is also in the lower one, in that part it's Yud-Hey alone, this is called HaVaYaH. Meaning, as we say, that there are two deficiencies in Partzuf Galgalta. After the departure, it's filled, meaning that here four deficiencies are filled, that's the meaning. We'll come, we'll see later. First of all what he says, an example, he says in Part 8, that the records of all the Partzufim of Nekudim are in Malchut, all the deficiencies of all the vessels in BYA are in Assiya. What's the benefit of that, that he says there? This is why the lower one raises MAN by which he feels a deficiency of the upper one, corrects the upper one, that's what he says there, 

RABASH (Source Text/Commentary): (18:48) Let's see 26, on top, the words of The ARI. We shall explain this matter that is written, that these phases are called, for in Koh Yud-Hey is the Lord, HaVaYaH, an everlasting rock, this is the meaning of the verse, “Extol Him that rides upon the skies, whose name is in Koh, Yud-Hey,” We must be meticulous with this verse. He should have said His name is Yud-Hey. What is His name is Koh? The thing is that the entire name is contained in the Yud-Hey, and this is the meaning of whose name is in Koh. Yud-Hey in its fullest is Yud, HaVaYaH, comprised of the letters Yud, Vav, Dalet, He, comprised of the letters Aleph, filled with Aleph means 26 in Gematria, which is HaVaYaH, thus in Yud-Hey, in Yud-Hey filled with Alephim is the actual name HaVaYaH, and the name In Yud Hey, in Keter indicates how the name HaVaYaH emerged from it, containing all four letters of HaVaYaH. What does he want to say here? Let's see what he interprets. Thus, in Yud Hey, the actual name HaVaYaH, etc., indicates how the name HaVaYaH emerged from it. This is the meaning of the verse, “Extol Him that rides upon the skies.” Aravot in Hebrew. Aravot, skies, implies Eruv, mixture of the quality of mercy with judgment. It begins in the Partzufim of the second expansion, and it says whose name is in Koh, in Yud Hey. Yud Hey implies Keter, where there was still no mixture of the quality of mercy with judgment. We are in Inner Light of 26. And yet, the HaVaYaH of the second expansion was extended from it, and in all the other Partzufim, until the world of Atzilut, where in Atzilut, the mixture ends, of the association of the quality of mercy with judgment, and ten vessels emerge. This is the whole reason to give a good reward to the righteous, as it is written above. This is the meaning of the verse, “Extol Him that rides upon the skies,” mixed and associated the quality of mercy with judgment, which emerged from the Yud Hey, is His name in Keter, which is the meaning of expansion and departure. And in that, exalt before Him, for in that, all the good reward prepared and concealed for the righteous. What is written here? He explains there, judgment means great coarseness. Mercy, he says, is less coarseness. This is why he says, and afterwards, when the coarse light comes in the vessels of Galgalta, then, the light that comes in the vessels of Galgalta, they already change its lesser coarseness. It's a beginning of the association of the quality of mercy with judgment. Afterwards, in the world of Atzilut, because only in vessels of bestowal that were incorporated with vessels of reception, he receives. We do not speak of real vessels of reception.

RABASH (Source Text/Commentary): (23:30) Now, we will understand, if I say that Partzuf AB has deficiencies of Galgalta, I must say so, even though you don't understand. Why? If Chaim Vital asks, when is there a recognition of a vessel? He said, when the light departs. Afterwards, he asks, in Partzuf AB, the light of Hochma comes again, drawing it through the screen and the reflected light, where the screen and the reflected light he already receives in order to bestow. So, again, there is no recognition of a vessel. So, he explains that the light of Hochma comes in the vessel of Keter, so AB lacks these vessels, and the vessels of Galgalta move to AB. So, AB already feels what are empty vessels. If I say that he does not attain the empty vessels, how are there empty vessels there? So, you have to say that he felt the lack there. Otherwise, there is no deficiency there. In SAG, I can ask, but in AB, I cannot ask even so. But he says, he says this, but I was only giving an explanation. According to the explanation, he says there, it's a completely different matter, by which the lower one corrects what is missing above. 

Reader: Let's go to the next part of the lesson.