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

Daily Morning Lesson: February 26, 2026

Part 2: Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #40

Original lesson date: 01/01/1980

Reader: Friends, we will learn from a TES lesson with Rabash. Let's sit down quietly, and we will study a TES lesson with Rabash. We'll read from TES, this is Volume 2, Part 5. From the “Inner Light,” Item 40. Before this, we will read from Part 5, Item 40, from the “Inner Light.”  

Reading: (00:44) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #40

40. Afterwards, the light returns light returns to being Matei in Keter, and then both HB ascend there because of the desire they have. Then you find that there is a great distance between the sons and the light of GAR, for there are two distances between them, Bina and Hochma, in which there is no light. Hence, at that time, the light of Hesed rises to Bina and is called not Matei in Hesed. In that state, the vessel of Hesed turns its anterior and gives the six lights below in Gevura.

RABASH (Source Text/Commentary): (01:42) Therefore, when the ZON of the Kli of Keter, of the second expansion, when the male and female, the record of clothing, the record of coarseness of the vessel of Keter have to rise to receive their abundance, it is the light of Keter that stands below Malchut of Rosh, turns to them. What does it mean, turns to them? Meaning, it bestows to them all their needs. Meaning, even Keter. However, it is only while they are with him in Malchut of Rosh, after they are filled with their abundance, and they descend to the Guf, he immediately turns, the light of Keter, turns his posterior to them. Meaning, he denies them of the abundance that they need. Next. We must understand that thing. If he denies the abundance from them once more, how has the ascent to the Rosh helped? When they come down, they have nothing. Answer. The thing is that, indeed, they received all they needed during the ascent. Meaning, according to the screen in them, which are phase four of male and phase three of female, the level of that coupling is close to the level of Keter. Elsewhere, he says, it's close to, meaning, it's VAK of the degree. I repeat. And they descended to Keter of the Guf, with all this great abundance. They descended; however, we must therefore understand what was the benefit in that root Keter turning its posterior. Before that, he said that they descended, it has nothing. Later, he says that they ascend. When he descends, when they descend, they have nothing. So he says, yes, they do come down with the abundance. Now it's the other way around. Before he said, they came down, they don't have anything. In that case, he asks, what's the benefit of ascending, when they ascend, when they descend, they have nothing. Answer: they do have something; if they do have it, he repeats there, in that case, what was the advantage of Keter, who has his posterior below. That's what he asks again.

RABASH (Source Text/Commentary): (04:32) However, we must therefore understand what was the benefit in that root Keter turning its posterior to the ZON, that they descended. Let's say, if you say that he dominates them, he gives them, indeed, much is done by that, because of it, the vessel of Keter of the Guf must be in the phase of posterior toward Hochma as well, because this vessel is indeed the vessel of that root Keter from the time of the first expansion. After all, it's from her, from this vessel, that he departed, the light of Keter, and rose to the Rosh. By that, by doing so, the light of Keter operates on her, on this vessel of his, when he, the light of Keter is in the Rosh that came out of the vessel, as she equalizes with him, as he stands at the Rosh. The way it was in the Rosh, they were together; now, the light that belongs to the vessel of Keter descended, also, similar to the light of Keter that was in the Rosh. For this reason, the vessel, too, must be in a state of posterior to all the nine Sefirot below her. This means that she does not give them that abundance that she received in the Rosh, except to the posterior, meaning, by denying them the illumination of Hochma. What does it say here? He says, since the vessel of Keter receives its light, by the light of Keter, and since the light of Keter faces upwards, and its posterior is facing downwards, therefore, the vessel of Keter that rose to the Rosh, who is the vessel of Keter? The ZON that ascended to the Rosh, phase four over three that ascended to the Rosh and received fulfillment. While being in the Rosh, they are like Keter. How is the Keter? His face is facing upwards, and his posterior is facing below. Therefore, the ZON of Keter that descended in the vessel of Keter of the Guf, it says that the light of Keter faces upwards, and its posterior is facing downwards. It works on its vessel that was there before it ascended, on the ZON of Keter that are there, and even though they have the illumination of Hochma, the light of the Gadlut [greatness], because it ascended there, but when they descended, they stand with the face upwards, and its posterior facing downwards. And even the light that is in the vessel of Keter shines to the lower one through the posterior. You find that when I say that it's expanding in Keter, what can shine in the degree? Only the posterior. What is the posterior? He explains here, Panim [face], he calls here Hochma, and the Achoraim [posterior], he calls Hassadim. You find that when I say expanding in Keter, there is no Hochma in all of the degrees. Why? Because the light of Keter was facing upwards, and its posterior is facing downwards. So the lower one, it bestows only a posterior called VAK, and it dominates on the vessel, which will be only VAK. I would understand. 

RABASH: (08:37) What are you asking? You're asking me why the vessel of Keter does not need it? 

Student: Yes. 

RABASH: I don’t understand your question. 

Student: The vessel of Keter now has to be with its face upwards and backside downwards?

RABASH: Why? Why should the vessel of Keter have its face upwards and its posterior downwards? If I say that the ZON of Keter on phase four over three of the vessel of Keter, this is the highest quality, uppermost quality that rose to the Rosh of Galgalta and became in the Rosh of Galgalta phase four over three, and returned and descended below to Keter, to the Keter of phase four over three. It has to be phase four over three, Hochma to shine in the vessel of Keter. Why would the light of Hassadim shine suddenly? So he tells us that since the light of Keter did not descend back down, why did it not descend back down? Because you don't have here phase four of coarseness; only phase four of clothing. So I know, it's above. Additionally, he tells us that everything that the lower one receives, it receives through this light. Because of the cascading, it was before them, mostly, let's say. Now, the light of Keter that did not descend in the vessels, so in truth its posterior is facing downwards, meaning its light of Keter does not illuminate below. However, the judgment illuminates from it. Why? You can make a hypothesis. Why does he dominate or control Keter? Because Keter does not have the light of Hochma, it does not dominate. What is the meaning if the vessel of Keter of the upper degree dominates the degree? You say, is VAK what dominates? He says, since it dominates his vessel that was in the beginning, therefore it controls it. Therefore, when it expands in the Keter, then already the Keter that stands above allows it to illuminate with Hochma. So, what will illuminate in the Vessel of Keter? Hassadim. So I'm asking, if he can control this great vessel, certainly he can control the smaller vessels. Why am I saying expanding in Hochma? Expanding in the vessel of Hochma, shining in the vessel of Hochma, the light of the face, and not of the posterior, Hassadim. That's why I wish to interpret it this way.

RABASH: (11:28) Since the Light of Keter does not descend. Why? Because it lacks phase four of coarseness. Phase four of clothing, it does shine. It can be that if he shines here in phase four over three, the light of Hochma, the lower one would want to extend it, to draw it, I'm sorry, from above down. Therefore, as long as it expands in the Keter, there's no phase four of coarseness; it controls the vessels. It gives them because it protects them. But when the phase four over three of coarseness is refined, yes, but phase three of coarseness, it does let them shine. That's how we can interpret. We learn from phase four of clothing, there's a fear, let's say, that it will extend the light below. That's why there's no Hochma. In Partzuf SAG, there's phase three of clothing, also, there's fear that it can extend it below. Also, the light shines in the posterior. 

Student: So, it means that Keter is the cause? 

RABASH: No, it turns out that when the vessel of Keter illuminates, what can it illuminate below? Only Hassadim. Who causes that? Light of Keter. It's the result. And there, in the Keter of SAG, it will also be the result, because of the same reason. Because it's only clothing and not coarseness. Just like the light of Keter says, of course it has the light of Keter, only the posterior facing downwards, to the lower one. That's why it says also that phase four over three of the vessel of Keter, they have Hochma. However, they don't bestow down below. Who causes them to bestow below? If it would bestow below from phase four of clothing, the quality of Hochma can also extend from above to down as well, but it shines only in Hassadim. Hassadim in general are involved with bestowal, not in reception, so maybe they can extend it. You'll understand better if you have a question. Since the ZON of Keter was together with Keter up above, and it controls the vessel, then they are like it. The way it has its posterior below, and it has Keter, and it has Hochma, you have to learn what's confusing here. We're talking about the vessel of Keter, and the vessel of Hochma, the vessel of Bina, and the vessel of ZA, and the vessel of Malchut. You have five vessels. It comes and gives you a rule, but generally speaking, we have only two lights: Hochma and Hassadim in Keter, Hochma and Hassadim in Hochma, wherever there's light, it's light. There’re two lights. Also, when I say that the vessel of Keter illuminates in the posterior, meaning Hochma is there, illuminates only Hassadim. When I say that it expands in Hochma, it can even be the light of Bina, it's important to me. There, Hochma shines. What comes from Bina is a different matter; we have to explain why there are vessels of Hochma in Hassadim. 

RABASH: (15:21) That is also confusing. Why? Just like in Keter, Keter itself has light, except it does not bestow it below. No, we're speaking about the light of Keter. 

Student: There's vessel of Keter of the Guf also. 

RABASH: We also speak of vessel of Keter of the Guf.

Student: The lower ones cannot receive Hochma, where can they not receive? From ZON? 

RABASH: Again, when I say expanding in Keter, listen closely. Now in the vessel of Keter you have phase four over three, understand? So he says, when it expands in Keter, it's expanding in Keter, then the entire degree that was before the light of Hochma must depart. Why? The light of Keter, the vessel of Keter has control as a result of its light of Keter that it will not bestow anything but Hassadim. You find that the entire degree now, we're speaking about Partzuf AB. We have to speak through an illustration, an example. There's the light of Hochma, let's say the light of Hochma, in Zeir Anpin, the light of Hochma. So Keter doesn't let Hochma, doesn't let illuminate Hochma at all. But Zeir Anpin, even Netzach, let's say Netzach, let's say Gevura - they do not have Hochma. What does she have? Only Hassadim. The Hochma that was there must depart. Who causes it? Keter. In that case, you should direct, you should look at what he wants to emphasize for you. When I say light of Hochma in the vessel of Keter, I don't mean the height of the degree, only this, like a cliff. When I say expanding in Keter, all the degrees, all the Sefirot that had light of Hochma must depart from them, from this quality called Hochma, that's the point. When they become expansion in Keter, they already have phase three of coarseness, phase three of coarseness in the degree, then again all the degrees that had any yearning for Hochma, for whatever reason, we'll see later, they again receive Hochma. They don't receive Hochma in phase four, or Hochma in phase three, or Hochma in phase two. They receive Hochma, I'm talking about Zeir Anpin, they receive Hochma that exists in phase one. It's two things. 

RABASH: (18:21) You ask, why does he say that ZON of Keter didn't receive wholeness? Why, can he ask him? What does he care? He explains it, if they use Hochma, and since there's no coarseness phase four, there's no phase four of coarseness, they can extend something from this degree, from the, that's the lower ones, but when there is phase four, it only shines Hassadim, only after phase four over three will be refined, and phase three of coarseness does exist in the degree, that they know there has to be a screen, so they receive. Without coarseness, they receive nothing. So, Hochma can illuminate, and there will be no malfunction. But the four of clothing, I see, can shine something, without this screen of four of coarseness. Therefore, he guards them, they continue their vessel, they had Reshimot [records], but from now onwards, something can be. 

Student: And he himself cannot be there? 

RABASH: He took that, on the records. Again, how, what should we understand from this? Why did he receive Hochma? Why doesn't he shine? This question, we have to interpret again. Why four-three, like you ask, four-three did receive Hochma? To bestow downwards Hochma, when four shines, can't happen. The lower ones don't have level four; they only have a smaller degree, let's say, phase one. So, we learn this, when there is an expansion in Keter over four of clothing, and three of coarseness, then the vessel of Zeir Anpin, which has only phase one of coarseness, not more, can't use Hochma. Why? Since now in Keter shines the four of clothing with Hochma, so they can receive something for over four. Not necessarily for the fourth phase, but the aspect, the phase that they don't have coarseness of the screen. However, when there's nothing that shines on four of clothing, then the lower ones cannot receive from them. There's a difference between four-three themselves, and the lower ones that want to receive now, that four-three bestows to them. So what's four? Clothing without screen of coarseness. So they can, even in terms of phase one, they can receive something, as it has no coarseness. That's what we should say. 

Student: That's why they draw only Hassadim.

RABASH: Therefore, the Keter doesn't shine when it shines to four, then the lower one cannot see that he has Hochma. What does the lower one see? Only Hassadim. 

Student: The entire degree.

RABASH: (22:25) In every degree, we learn that. That's what he says. I'm talking about Zeir Anpin now, and we'll see that later. So, you're asking what is Keter without, Keter of the vessel of flavors, the coupling that was made on the Ta'amim. How can Hochma is already be a vessel of Nekudot. Bina is already a vessel of Nekudot. In Zeir Anpin, from one degree, they divide into pieces. He's asking, what does it mean, Keter and lower nine? All of the nine are already Nekudot [dots]. And the vessel of Keter is a complete degree. The Partzuf of Ta'amim is called vessel of Keter. 

Student: So there is Hochma. 

RABASH: Yes. So I'm saying this is one phase. To understand things better, I'll explain. The same question he asks, what are the lower nine Sefirot of Keter? Who are we talking about? Don't forget that we are only talking about the Malchut. That in the vessel of Keter, who's the receiver? Malchut, who has three and four, four-three, so the four, the four of the phases of direct light, she's the receiver. What are the first nine of this light of AB? It is called one vessel. So, when I say Hochma, it means there's ten Sefirot there. In terms of four phases of direct light, she's the receiver, she has a screen, this Malchut. Three, two. If I say that Malchut has first nine Sefirot, in first nine Sefirot, we're not talking about that, we're talking about what the Malchut receives. And that too is confusing. 

Student: So when I say expanding in Keter, what is that? 

RABASH: There's ten Sefirot.

Student: In Ta'amim or in dots? 

RABASH: It's Ta'amim, yes.