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

Daily Morning Lesson: February 18, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. Table of Questions for the Meaning of the Words. #104 (No English Text)

Original lesson date: 01/01/1980

Reader: We will study from a TES lesson with Rabash, we'll be reading from Volume 2 of the Study of the Ten Sefirot, Part 5. We are in the Table of Questions to Topics, Question 104.

RABASH (Source Text/Commentary): (00:27) Look at Question 104, he asks this,

Why in the first expansion,

In Partzuf Galgalta, when Hochma and Bina ascended to Keter, when Hochma and Bina were refined, they did not cause raising of MAN there, as in the ascent of Hochma and Bina to Keter. So, also the raising of the MAN to Keter, there was another coupling on the screen of Keter. So the question is, what I asked, he's asking, so, look now at the answer for 104:

104

The departure of the first expansion in Partzuf Galgalta is considered one departure. All at once, where only one vessel was made there, and also, all the five levels that emerged there, Ta’amim and Nekudot from the refinement of the screen, are considered one light. Whereas here, in the second expansion, in Partzuf AB, the vessels preceded the lights. Since all the vessels with the sparks, and the records of the first expansion passed to the phases of the vessels of the second expansion, and were placed one beneath the other even before the light of the second expansion returned to the Partzuf AB. Therefore, each and every vessel is discerned here as a unique matter in itself. That's why, when the couplings of ZON, ZON we mean the clothing of the coarseness were made in the Malchut of Rosh, and the level of Hochma descended to the Partzuf AB, it all clothed in the vessel of Keter, and the light was not expanding in any other vessel. Therefore, the vessel of Keter is considered like a unique Partzuf that has its own expansion and its own departure. And likewise, the rest of the vessels. Therefore, the vessel of Keter became capable of returning to its coarseness and to its coupling through the ascent of the lights of Hochma and Bina in the manner that will be explained below in answer 105. Whereas the vessel of Keter of the first expansion is connected with the nine lower Sefirot as one level and one phase, and there is no difference between the vessels of Hochma and Bina and the vessel of Keter, since they are all together, only one light clothed in one vessel.

That's hard to understand, the question is simple: Why in Partzuf Galgalta we don't mention that the Nekudot refined and the Partzuf of Ta'amim went back to its place? That, there was another coupling on phase four of coarseness, and here in Partzuf AB, we say that after phase three of clothing refined and ascended to Keter, then Keter, again, receives the phase three of coarseness and illuminates again as it was before the refinement? It's a very simple question, so here he gives an answer. As we know, there's a huge difference, the difference is clear. Here, there still weren't any vessels, that's why he says that each and every vessel, all the vessels are one degree. That's why you can't say that the Keter would be with extra coarseness, that's one phase, it's like one phase departing and now there are no changes. But here in Partzuf AB, we already named them as empty vessels from Keter to Malchut. So, what remains from Partzuf Galgalta, that's why when the light came to phase four, when it came to the vessel of Keter, so they didn't expand on the rest of the vessels. We find as if the vessel of Keter is a Partzuf in its own right; afterwards, when Partzuf Keter refined phase four, the Ta'amim of AB and went to Nekudot of AB, the degree of Hochma, meaning phase three of clothing, phase two of coarseness, that's a different Partzuf.

RABASH (Source Text/Commentary): (06:42) That's why he says here that when it refined and ascended phase three of clothing to phase three of coarseness to the vessel of Keter, which is the Ta'amim of AB. The coarseness returns to its place, like the degree of the ascending MAN that was kept for the upper light, that it'll give it something. So, that answer is fine but it's still difficult; if we always say that the last phase is lost, so how can I say that it got more coarseness? That, he won't explain, that question remains, he explains that there can be MAN, why? Since there were two vessels, like two Partzufim, the lower one ascends up, awakens it, and then the lower one wants. The upper one wants a coupling for the lower one, but the last phase is lost. How could we say that? The upper one was already refined, so now he uses its coarseness again, his own coarseness. And the upper one – while here it's two degrees, like two Partzufim – that's why the lower Partzuf that it rises above, so the upper one goes back to where it was, that's what he says. What you have there is only one phase. So, you can't say that it divided into two degrees, that, we can see later in 105. What's difficult for me, what do you do with the rule that the last phase is a Partzuf on its own right? Why do I say that the last phase is lost if it's a Partzuf in its own right?

RABASH (Source Text/Commentary): (08:42) We'll look at question 105.

What is raising MAN?

Why is he even asking that? He says in 104.

Therefore, the vessel of Keter became capable of returning to its coarseness, to 4-3, and to its coupling through the ascent of the lights of Hochma and Bina.

It's like raising MAN, so he asks:

What is raising of MAN?

We should read it in 105.

105

Every branch that is emanated and emerges from its root exists in its greatest completeness during the act of its emanation before it's separated and comes to its own domain and to its own degree.

What's written there? Again, every branch, I'm speaking about the branch now, that is emanated and emerges from its root. That's why everything that remains in the root still did not come to its own domain and its own degree. Because then it is the place of its root, and it is considered the lower one, part of it, meaning:

Eats what its mother eats. However, afterward, when it descends to its place, it is diminished and becomes smaller according to its law. And by this, a permanent connection is made between every branch and its root, whereby the root tends to enlarge its branch to the same measure it had while it was with it before it descended to its place. Because of this, the first beginning was rooted in the root, and it desires to maintain it perpetually. However, the vessels of the branch, due to their smallness, cannot receive the bestowal of the root, and they receive only according to the measure of their ability.

But this is during the time that they're in the root, yes? It eats what its mother eats, it has the measure of the greatness of the root in value. But when is it distinguished as her own phase? When it descends below its place.

Therefore, when the branch returns and ascends to its root, the lower one awakens the root to draw to itself those lights it had when it emanated it and to adapt itself to the branch until it can bestow upon it all that greatness it was bestowing upon it since the beginning of its emanation. And this is the meaning of raising of MAN, which means that it awakens new lights in its root because of its ascent to it.

What's written here, look, look again, I'm going to repeat.

Therefore, when the branch returns and ascends to its root, it awakens the root to draw to itself those lights that it had, the root to the root, when it emanated the branch, and then adapt itself to the branch until it can bestow upon it all that greatness it was bestowing upon it since the beginning of its emanation before it descended below also.

There's two things here, yes?

And this is the meaning of raising of MAN, which means that it awakens new lights in its root because of its ascent to it.

Then the upper one needs to be in the same degree that emanated it. We'll still go, we'll go in a moment through this question, also, let's continue.

RABASH (Source Text/Commentary): (13:28) You already know that there are two kinds of opposites. First of all, we can already say what the previous question was, we can understand the previous question: If the lower one rises to the upper one, and the upper one had in its nature to illuminate the branch and while the upper one says to the upper branch its greatness, then it causes the upper one to once again be in its greatness, and then it will be receiving what it can receive. It turns out that the question we asked before, whether the lower one rises to the upper one and awakens, that the upper one needs to give the lower one what the lower one can receive, not what the upper one can receive? So, here comes the answer: Since when the upper one is emanated to the lower one, and it was in the upper one in its great degree. Now, as he wants to illuminate again to the lower one, then the upper one must be in its great degree, and therefore awakens it.

So, this is hard for you. We learned, when did Keter emanate Hochma? After it lost its degree of Keter, then phase three emerged, and here it can again be. Like, in order to, for the lower one in phase three, it must be – phase four must be refined. And here too, there must be the same action, to have four and refine, and then it will come out as three. So here, we can explain it this way. So you're asking, why does Keter need to give Hochma? Keter must be refined. I always have this question, why those who learn in first grade in school need to have a qualified teacher that will go through this, and this, and that. What do they learn there in first grade, the alphabet, or just how to dance? So there's a saying, a teacher that knows the Pentateuch does not know how to teach the students the Pentateuch, the Torah. One who only knows the qualities of the Gemara cannot be the teacher of the Gemara. A bestower needs to be greater in order to be able to have something to bestow. It's also with Keter, if he wants to give to the lower one, phase three, then it must be great, with three – three, it doesn't go. This we see also in corporeality, that's why the answer is that if the upper one needs to give the lower one phase three, the upper one needs to be in a higher, a greater degree. If so, it causes the degree to be greater but the difficulty is that the last phase is lost. So, I don't have an answer. I asked a question; we learned the last phase is lost.

RABASH: (16:48) So we asked, in the Partzuf in the world of Nekudim, where there – in the world of Nekudim, there was, what was in the world of Nekudim? Four – three, the Gadlut of Atzilut also is phase four - three, although the last phase is lost. And as we said, the last phase is lost, it has no more the force that it had before. So, I explained that in the world of Atzilut, we learned that GAR of Hochma does not illuminate, only VAK of Hochma. So I asked, in the Partzuf of correction, we learned that the first restriction illuminates GAR of Hochma, there. If the last phase is lost, after all, we need GAR of Hochma, so we also learned that the last phase is lost. Meaning the world of Nekudim had the level of Keter, it expanded below to the Kli of Da’at. Here, in Atik, it cannot bestow to Malchut anything; if so, to give to himself, he has, but what can he bestow to the other? Here, too, there's the last phase that is lost, meaning its degree was diminished from what it had before. So here, he wants to explain what we're saying, that this level where we say Mati expands in Keter, so that the lower one, Hochma, and the last phase is loss of itself? So, the allegory isn't like the explanation, so one, we say that expands in Keter. Here we're talking already about Guf. So, what was before it departed, was there more expansion in the Keter? And after the departure, was it the same thing? Before it did not illuminate only for the vessel of Keter, and now it doesn't illuminate more than the Kli of Keter. What was in the world of Nekudim was before it illuminated to the Guf of Nekudim, and Atik does not illuminate in the phase of the Rosh. It doesn't illuminate anything, the lower ones, and here, we see no change. Before, it used to expand below, only in the Kli of Keter to the Guf, and now, also in the Kli of Keter, to the Guf. If so, what is the change from now that wasn't before?

Now, accordingly, I don't understand this answer. So, while phase three was emanated from the Kli of Keter, how did it not have something, or did it have it? It already didn't have it, in everything, it could have given to him – don't run! Meaning, that it had four-three, and it was lost, and it didn't remain with three, it remained in three. Now, four-three, the upper one doesn't have; three, the upper one doesn't have, what will it give him? Before, it had four-three, and it was refined to three-two, and three-two, it already gave to him. Now, three is already refined, what will it give him? It doesn't have anything, not four-three, and not three-two, it doesn't have the upper one now. True, the Hochma needs three-two. Hochma does not need two-one, two-one belongs to Bina. Now, we're talking about Hochma, why? Hochma demands. This is how you should learn it: Bina does not demand a thing. We're learning that this is another thing. When phase three was refined, two were confused, and then later. And then it descended. We learn now that the light of Hochma that was refined – this is where we get confused – three rose to Keter, and the light of Bina that was in the Kli of Hochma descended to Bina.

RABASH (Source Text/Commentary): (21:12) Don't forget, don't forget. It turns out that now Hochma has ascended to Keter. It was in Keter, not phase four. Not four of clothing and three of coarseness that you could say that something was refined and give to him. And also three of clothing, it doesn't have, who would give it? Therefore, it's nothing similar from there. In Bina, there's here, where we get confused; here, there's the illumination itself and the refinement alone. We'll see later, we'll see this later; it causes the upper one to receive again four-three in order to be able to later give to Hochma, phase three, Bina took the remnants from Hochma. And Hochma remains, Hochma is three, it remains in two and two receives Bina. But Hochma three, there is no three, we learned that it demands three. Therefore, the upper one must awaken itself to receive those lights. But phase three was refined. What remains? Two. And two receives Bina. You understand this? We're going to move to…

You already know. You already know that there are two kinds of turning of the anterior downward in the manner of the emanating of the lower one. The first is the turning of the anterior of the vessel, in which the Keter canceled the anterior, which was only for the bestowal of VAK.

You didn't learn this yet.

And raised his posterior, which was for the bestowal of GAR, and made it into anterior in order to emanate the male of the vessel of Hochma.

I'll explain this later; the second is the turning of the anterior,

Of the phase of the screen, which is the refinement from the great coarseness to the lesser coarseness. Namely. the refinement of phase three of the female of Keter to phase two, which is the level of Bina, and she did this for the female of Hochma.

He says this: there are two phases, two discernments of anterior and posterior. Anterior, Panim, is called, what's more important. Posterior, Achoraim, is considered what is not so important. An explanation, an example: We'll talk about coarseness. Phase four is considered more important than three; the four brings the level of Keter, whereas it cannot in order to bestow only three phases from the end of lower and smaller degrees called the posterior. Let's say one who has phase three of coarseness on two, if it can, it will only, it will do only on two, which is called, two towards three, the posterior, not like that. Now, there's an additional anterior and posterior called, Panim and Achoraim, phase anterior and posterior of the vessels. An example, the anterior with Bina, we learned is called, Hassadim, the posterior with Bina is called Hochma.

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Reader: Let's go to the next part of the lesson, studying between friends as a preparation for the Congress!

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Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm