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

Daily Morning Lesson: February 2, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #9. (First we will read

Original lesson date: Jan 1, 1970

Reader: Now, we will learn from a TES lesson with Rabash, from “The Study of the Ten Sefirot,” part 5, in “Inner Light,” item ten, from the words, “However, after the first above-mentioned coupling that was completed.” First, we will read the words of The ARI on item ten.

Reading: (00:42) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #10.

10. Nukva of the Keter must also receive from her upper root, which is the upper Hochma. Hence, the root of the upper Hochma descends in Bina, Bina in Hesed, etc. until Yesod descends in Malchut. Afterwards, that Keter, which rose to the place of the root of Malchut, descends in its place, for it cannot be there since it has no similarity with the root of Malchut. In addition, it is a branch, and Malchut is a root. Hence, although it receives from Keter, it is worse than her. However, it comes down to its place and can be there together with ZON that were in its place since then they are all equal, having received equally from the root of the upper Keter.

Reader: We'll move to a lesson with Rabash.

RABASH (Source Text/Commentary): (02:25) However, afterwards, this first above-mentioned coupling that was completed, what is that? The level of the upper Keter was extended in the form of from below upward, as it is in the Rosh. Then came his time to turn around and expand from above downward, downward to, for clothing in the Guf, as it is in all the couplings. When we learn what Malchut of Rosh expands from below upward, why? We learned that according to that, there is that rule that Malchut of the Rosh expands to the Guf. At that time, the light of Keter in the place of Malchut of Rosh was awakened to expand to the Guf once more, as it was there in the beginning. Why? So we learn this. We learn the rule that the Emanator of the Tabur rises to the Rosh, incorporates in the screen of Rosh. The screen of Rosh is never cancelled. If so, Malchut of Tabur was now incorporated in Malchut of Peh. So now, we should discern of the Malchut of Tabur that is phase four, that was now incorporated in phase three. Yes? Again. Malchut of Rosh, which is phase four, is now incorporated in phase three. Which phase three? That from below upward, in the phase of Rosh, but after the coupling on phase four of clothing takes place, and a degree of light came from below upward, at the Rosh, it is instantly apparent that the Malchut of the Guf, the records which are the Tabur and not the Rosh, so she wants to expand from below Malchut of Tabur that ascended upward. We find according to that, that if the Malchut of Tabur wants to expand below, also the light of Keter that stopped receiving in phase three, that could have been in the place of Malchut of Rosh. Why? Because Malchut itself of Tabur, refined, now it becomes the Malchut of the Tabur again, which is a hard discernment, as the Guf of the Rosh, that's why she has to come out of the Rosh. Who? The Malchut of Tabur. That's why the light of Keter, which is the discernment of the Guf, again, it's the discernment of the Guf that also must leave the Malchut of the Rosh.

RABASH (Source Text/Commentary): (06:18) That's what he says here. At that time, at that time, the light of Keter, in the place of Malchut of Rosh, awakened to expand to the Guf once more as it was there in the beginning. However, the phase of Nukva of the Rosh was not in her place in phase four, since the phase four of the phase of extension was missing there. There was only phase four of clothing. Hence, she could not expand from above downward in ten Sefirot, from her and within her, down to the Tabur of the Guf. And all this great light of this coupling remained in the Rosh still, because the light of Keter had awakened to return and expand in the Guf, as in the beginning, even though it did not return from a different reason; there was lacking the force of the screen. This awakening still caused the disclosure of the coarseness of the Guf in it from the time it was there in the beginning. And since in it appeared, in the light of Keter, the coarseness of the Guf, that also came from the force of the screen of the Tabur, I say, its form has changed from that Malchut of Rosh that it has no root of the coarseness of the Guf, and it no longer had any semblance to her, since it has grown as far from her as the Guf is far from the Rosh. He says, afterwards, that Keter, which rose to the place of the root of Malchut, descends in its place. Why? For it cannot be there. Because he explains that it expanded in the Guf even though it couldn't, since it had no similarity with the root of Malchut. In addition, it is a branch, and Malchut is a root. It means that after the coupling is completed, the coarseness of the Guf awakened in him, and his form was changed from Malchut until he had no similarity to her. Hence, he necessarily descended from there, the light of Keter, and returned to his place, below the Malchut of Rosh. It is written, for this is a root, and that is a branch. Since the phase of the Guf is a branch, and the phase of the Malchut is a root. Before he says, it has no resemblance. Why? Because it is coarseness from below upward, from Malchut of the Rosh, and now it wants to expand in the Guf. According to that, he is the root, he is the Guf. But before it's revealed that he wants to expand in the Guf, meaning in the Malchut of the Rosh, the root wasn't apparent. It's a Guf, meaning it's a result of the awakening that he wants to expand in the Guf. If so, while there is no resemblance, so what comes out of it? That is a Rosh, and that is a Guf. The light of Keter would shine in phase four of four, started refining till the coarseness of the root of four, Malchut departed from it, the light. You understand? That is considered the light of Keter that ascended to the Emanator. 1. Afterwards, he comes and tells them, which Emanator? Where the Malchut of Rosh came from. But we learn about the relation, there are no places, so it stands below Malchut of the Rosh. Why? It is the root, and it's the expansion in the Guf. Afterwards, he says that he ascended in Malchut of Rosh. How could it ascend? That was the Guf, and this was the Rosh. So they say that everything we learn that's called the Guf, that who is the Guf? The screen of the Tabur, which is the Guf that received from above.

RABASH (Source Text/Commentary): (11:26) Now, when that entire Guf, the screen of the Tabur refined and stopped receiving, that it himself already ascends upward. If so, the discernment of the Guf that I mentioned, I also said it about Keter, and it also departed, it also ascended upward. So I know what? That the light of Keter could already ascend in the place of Malchut of Rosh, that also the Guf itself ascended upward. Now we learn that an awakening came from above, a coupling took place, and again, the light of Keter came below, to Malchut of Rosh by the coupling. There's a law we learned, that Malchut of Tabur that ascended to the Rosh while the coupling on phase three took place. So, there's already a screen to receive in. So, it becomes apparent that the records, which are the Guf and not the Rosh. So, what is that called? The screen of the Guf. If so, once it's called Malchut of the Guf, and the discernment of the Guf is apparent to the light of Keter also, then it becomes apparent that the light of Keter doesn't have any resemblance to Malchut of Rosh. Why? Because it's already called Guf. The phase of Guf ascended. Also in the Rosh, the Malchut could not descend in the Guf because there was a lack of clothing, because of the lack of the screen of coarseness. And then the light of Keter obviously couldn't go down, but that awakening is already called that there's a resemblance from Malchut of Rosh, which is the Guf, and this is the Rosh. It turns out that it's apparent again that this is the root, the Rosh, and that is the Guf. So what were you asking about? Below the Tabur had ascended, we also say the Tabur did not ascend. The vessels remained in their place. They're above the Tabur, and these are below the Tabur. So, which of them are we talking about? Malchut, that would receive till the Tabur, said, I'm receiving below Tabur. She said, No, I don't want to receive. So, now Malchut says, even above Tabur, I also don't want to receive. I don't want to receive. It's similar to the coarseness of the root that didn't receive anything. If so, what did we have here? That Malchut of Tabur that was receiving also said, I don't want to receive. So, there were two Malchuts there. We learned that Malchut said, in order to bestow, I want to receive. And in order to receive, I don't want to receive. So what happened now? This Malchut that said, said now, why didn't I want to receive below the Tabur? Because I could not intend in order to bestow. Now, above the Tabur, there's also no screen that she could aim in order to bestow. That's why she didn't want to receive anything. If so, it goes back to the root as it was before it descended downward. But now a coupling took place on phase four of clothing, meaning the upper one gave a screen that could aim in order to bestow. And the coupling in the Malchut of the Rosh of Galgalta on phase four of clothing and phase three of coarseness that was incorporated in it, now she could receive in order to bestow. So she wants to receive in order to bestow, and a record awakens that she was receiving in order to bestow. That's considered that she already descended below, that there was already no resemblance to the Malchut of Rosh. She always does not want to receive because of the coarseness from below upward. And the Keter of the Guf and the Malchut are vessels that would receive in order to bestow. That's why I don't understand what you are asking.

RABASH (Source Text/Commentary): (16:14) In Malchut of Rosh, she calculated as much as she could receive and how much she couldn't. Then she went and received. If so, there are two things here. After the calculation, she starts receiving. After the second state, now that you stop receiving, so what are you left with? A Malchut of the Rosh alone. That's considered the Malchut of the Guf goes back to its root. The Malchut of Rosh agreed to receive. Then another calculation comes on what she could receive and what she couldn't receive. There's already something she could receive. That is considered the Guf that expands to receive. We find that we're speaking on one phase. It comes down to its place that is below the vessel of Malchut of the Rosh, meaning a medium between the Rosh and the Guf. This is because it cannot descend and expand to the Guf since the Nukva of the Rosh does not expand in her ten Sefirot of reflected light to become vessels to clothe him. The level of Keter, because there's only four of clothing here. He also cannot be in the Rosh because of the above-mentioned disparity of form. Hence, he is regarded as a medium between them, standing under Malchut of the Rosh, below the Guf.

RABASH (Source Text/Commentary): (18:08) So, what did we learn previously, two lines ago? What is written? Hence, she could not expand from above downward in the ten Sefirot, from her and within her, down to the Tabur of the Guf. And all this great light of this coupling remained in the Rosh. Which Rosh? It's Galgalta. And in AB, it descended from the Peh downward. Which Guf am I speaking about? The Guf of Galgalta. Accordingly, the question is, if the light remains in three of Galgalta, the light of the great coupling of four of clothing, accordingly, in the Rosh of AB, there is no such thing. There is no, how do we say, four of clothing there, and three of coarseness. We don't, in the three of Galgalta, in the Guf of the lower one, there is a state of clothing. I'll speak more; I'll clarify more later. We'll begin with AB. In AB, when there was, let's say that the light of AB, there was their departure, and AB went up to the Rosh of AB. A coupling was made in the Rosh of AB, but three of clothing and two of coarseness. And he says, three of clothing, where does it remain? In the Rosh of AB. And what is in the Guf of AB?

Student: Two of coarseness.

RABASH: Two of coarseness.

RABASH (Source Text/Commentary): (20:36) And what do you have in the Rosh of SAG? Accordingly, there shouldn't be two of coarseness in, like, three of clothing. And what do we learn? That even in the Guf of SAG, there is three of clothing. Where is that from? Do you understand what I'm asking, or not? Do you understand? Again. Slowly, slowly. He says here, you see? Hence, she could not expand from above downward in ten Sefirot from her and within her down to the Tabur of the Guf. And all this great light of this coupling remained in the Rosh. Why? Because there's only four of clothing, and four of clothing does not shine in the Guf.

Student: So, what remains in the Rosh?

RABASH: So, what remains here? Four of clothing does not go down to the Guf. Listen, don't ask questions. Do you understand me or not? So, if I say four of clothing does not descend to the Guf, which Guf? The Guf of Galgalta. So, what is there in the Rosh of AB? There's certainly no clothing. And what do you have in the Guf of AB? Certainly no clothing. And what did we learn? What is written? In the Rosh of SAG there is clothing of phase three, as well as in the Guf of AB. In the Guf of SAG, there is clothing of phase three. Accordingly, what we learn here, we should say the same, that in the Partzuf of AB that departed, when there was a coupling in the Rosh of AB on three of clothing, two of coarseness, and the lights of phase three cannot expand in the Guf. So, in the Guf of Galgalta, in the Guf of AB, there's no phase three of clothing. So, what does the Rosh of AB have from phase three of clothing? If we don't… in the Guf of SAG, there's also phase three of clothing. That's what I'm asking. Do you understand it? If you have questions, ask later. First, understand the question.

Question (Petah Tikva Center): (23:31) So, now it's clear. Why there's three of clothing?

RABASH: The same.

Student: Why not outside?

RABASH: Why? He says it does not go down.

Student: Galgalta made the coupling alone.

RABASH: Again, I don't understand. Start with Galgalta. What is written about Galgalta? Take it easy. What is written about Galgalta? It descends to the... four of clothing descends to the Guf. The same thing we need to learn about AB as well. It doesn't go down for clothing in the Guf. Why? He lacks three of clothing. So, from where can we say that in the Guf there is clothing, in the Rosh of clothing, and also it remains in the Guf? As we say this, in the Rosh of AB, we learn that in the Rosh of SAG, there is three of clothing, except it is not clothed in the Guf. Why? Because it lacks three of coarseness. So, how can I say that in the Guf of SAG there is also three of clothing? So, he explains this way. Since three of clothing cannot have a coupling on it for lack of coarseness, therefore, at the Rosh of SAG, two of coarseness, it is incorporated in three of clothing. Therefore, after the coupling is made on two of coarseness in the Rosh of SAG, where two of coarseness of the Rosh of SAG does expand down to the Guf, then it is also incorporated with what? With three of clothing. It's written there. Now, I want to explain this way. Here, in Galgalta, when there was a coupling in the Rosh, it cannot expand downward. But afterwards, when there was a second coupling on phase three of coarseness, in the Guf of Galgalta, there is already four of clothing and three of coarseness, and it expands down to the Hazeh, the chest, the Hazeh of Galgalta. And thus far, it is called the inner AB. Afterwards, we learn that Malchut of Tabur that was at the Rosh of Galgalta, was incorporated with the coarseness from below upward. So, I am saying now that the Hazeh of Galgalta, where there are two phases, has now become the state of Rosh. So, she cannot take three of clothing again into that Guf. Who? The Rosh of SAG, which is incorporated with the coarseness from below upward. It's kind of Rosh again. But where is the Hochma? In the Guf. By what? By the coupling of three of coarseness. Now, I'm saying that they're in the Rosh of SAG. They're in the Rosh of AB, let's say, on four of clothing and three of coarseness. That in itself is Rosh. So, we can say that in the Rosh of AB, there is now four over three. Afterwards, it becomes two couplings.

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Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm