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

Daily Morning Lesson: October 22, 2025

Part 2: Live broadcast with Rav: 

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5. Inner Light #10

Reader: Now, we will learn a lesson with Rabash on The Study of the Ten Sefirot, Part 5, Item 24; afterwards, we'll get back to Part 4. So, now we will begin with Item 24, and let's prepare part 4 as well. Before we begin to study, let's read from Rav's words that will give us a direction toward the lesson:

M. Laitman: In the recordings of Rabash, there is a lot of inner spirit, inner power, truly spiritual. It's very special to hear him – to listen to him and accept it this way, as it is written, the Shechina, divinity, speaks from his mouth, from his throat. Again, there is a lot of spiritual force in the recordings of Rabash, inner force, truly spiritual. Very special to listen to him and accept it as it is written, the Shechina speaks through his throat. 

RABASH: He asks: Why does he say, the Partzuf of Taamim from the level of Keter, there is no limitation, there is no limitation from Tabur and below, that the light did not shine. But we can say that Item 40, below the Tabur is also the level of Keter, the Sof, the end, shines. If it shines, it's still not regarded as limitation; whereas in the second looking, in the dots, Nekudot, even though it shines, it is called, Limitation; that what illuminated before is missing in it. That's why he tells, he says that we learned now in Part 5, Items 23-24, that he says, Yud is called Hochma, why? Yud means that the light shines. Nevertheless, the phase of Keter is missing there, which is not there. It turns out that what there is there is called, Limitation. What does the screen do? It limits for us. So, where is the limitation? When it shines, not when it doesn’t shine, even when it shines which is called Yud – Hochma – there is already a deficiency there of Partzuf of Taamim. It’s called, Limitation, there, a deficiency is apparent there. This is why it’s called Letter, a vessel, because of the deficiency that is apparent there even while it shines. The Rosh, the head we should learn two things about it.

What is written here? In the Rosh, we discern two discernments; on the one hand he says that is it Ein Sof, the Emanator, there are no vessels there, there's no vessel there. On the other hand, we say there are the Ten Sefirot of the reflected light from below upward there. What is the reflected light? The vessel that detains the light and doesn't want to receive the light. So, is there a vessel there or isn't there a vessel there? Are there Ten Sefirot of reflected light there or aren't there Ten Sefirot of reflected light there? There are Ten Sefirot of reflected, so what he say that Ein Sof, so what is Ein Sof inside without the Kli. So, he's asking is it the vessel or is it Ten Sefirot or is Ein Sof which has no vessel? Ein Sof and Keter in the Emanator are called, Giver not receivers. What is a vessel? It receives. If he says Ein Sof and Emanator and Keter it means that they're bestowing. So, the question is, is there a receiver there or isn't there a receiver there? So, he comes and says two things: On one hand I can say that there are Ten Sefirot there as he already receives. So, what does he say? Here is saying he is called, A Giver not a receiver. Listen, since these Ten Sefirot are only in potential, meaning he said how much he can receive but haven't received anything yet. So, there's still no attainment, he doesn't know the taste as he said before of the meal if he doesn't taste it. So, I'm saying that meal is still not received, from that perspective I'm saying that it's called, Keter, it’s called Ein Sof, it's Emanator. On the other hand, I say that there are Ten Sefirot of reflected light, there, and there's a vessel and the screen and limitation. In fact, that it's revealed to me afterwards if it there would this limitation before in potential, afterwards it would be possible to have it in practice.

RABASH: (06:42) So, on the one hand Ein Sof and Emanator – on the other hand, it says it's the root of the vessel of reception, what is a root of the vessel of reception? On that, that decision that he made you'll have the ability to later actually receive, this is called, The root of receiving this is actual reception. He asked, why does the light that shines only shines only in the line toward the circles? It doesn't fill the circles from what was before. Why are the circles called, Deficiency, that they don't have light. There's a rule: That I can say there is a merit to the light which was never in the circles; the circles, what they had was in order to receive. They didn't have anything in order to bestow, whereas the line what comes comes in order to bestow. Whereas what I'm saying is that when it comes in order to bestow it lacks in order to bestow. This is called, The deficiency. Here in Part five, he says – this what I showed you in Part Five – he said in Item 23, that vessels are called, Deficiencies. So, I'm saying it'll have to, there'll have to be deficiencies. So, that's what it says in Item 24:

RABASH (Source Text/ Commentary): (08:44) And the reason that below in the nine Sefirot, 

Which are from Hochma and below, 

There are four deficiencies of light in them. This in itself causes the changing of the name in the upper light. So, we can call it by the name HaVaYaH, these four deficiencies. 

So, this means that the name HaVaYaH, it's called, Yud-Hei-Vav Hei, well, during the filling, but during the deficiency, then it's called, Keter. 

And they are, 

He tells us, 

The first is the first expansion of the light. Because then the light began to expand in Keter. The first among all, the first of all. And then all the nine below it were deficient of that light. In such a way that when the light was formed in Keter, the rest were still deficient. And this is one deficiency in the first expansion in the nine vessels. And this deficiency does not apply to Keter. 

So, what he says, sure, while it shines in Keter, it didn't shine below. In Inner Light, he interprets this, that the light shines in Keter, it shines in Keter. It was Keter, the expansion of the Taamim. So, he interprets this way: 

Then all the nine below it, 

while the Nekudot shine, was deficient of the light of the Taamim, was deficient of the light of Keter, that's how he interprets, while it shone, and 

it was the first deficiency in the expansion, the first expansion in the nine vessels. 

Nekudot are called Hochma, where there is no Taamim there, which is called, Keter. You find that even though it shines, there is a deficiency. He wants to explain to us the difference between a deficiency for the Yud of HaVaYaH, which is called, A vessel, and the deficiency of Hey of HaVaYaH, which is called, A vessel; and the deficiency of Vav, and the deficiency of the bottom Hey. He comes and says, 

Yud Vav is called, Expansion. What is expansion? When the light shines, there is nevertheless a deficiency. You find that Yud is called Nekudot. 

And that deficiency does not apply to Keter. 

While Partzuf Taamim shines, this is what he could receive in the first time, after the restriction, in order to bestow. This is called, Keter, that's why it's a deficiency. Onward: 

Item 25. In the second expansion, in Partzuf AB, that deficiency will be a second time in the nine Sefirot, and not in Keter. Thus, there are two deficiencies in the nine Sefirot, in Nekudot, and not in Keter. Because when no light is emanated, it is not regarded as a deficiency. 

Who fills it? 

But after this light already began to expand and it expands in Keter first, 

and then it doesn't have the same light but only a smaller degree called, Nekudot, which is called, From Hochma and below called, Nine Sefirot. 

Then the Nine Sefirot will be regarded as deficient of that light since the light of Keter preceded them. 

But that light was shining for them, now they don't have that light. 

But the two other deficiencies apply both in Keter and in the Nine Sefirot. And it is two, these are the two phases of departure, because this is called, A real deficiency whether to the Nine Sefirot or to Keter itself. 

What is he saying here? That, only this way when Partzuf Galgalta has been refined, the light of Keter would shine in the Keter. And it turns out that Hey means true deficiency. There's nothing, so they departed in the Taamim – both from the Taamim and from the Keter, there's nothing. 

And it is the two Bechinot Histalkuts, and this is called, A true deficit, 

Because nothing shines now. Before we learned that Yud Vav means the light shines, only it lacks the previous degree. After the refinement of Partzuf AB, there's nothing, this departure, he calls the first Hey and the lower Hey – that's already a different part. We learn from the fifth part, he tells us that even though we have one Kli, one vessel, and there are a few vessels, there's a discernment with regards to the lights. So there needs to be only one vessel here. And he answers that in Galgalta, there was the departure of the lights, meaning the Taamim departed Hochma departed, no Hochma, Bina departed, no Bina, until everything departed. However, in Partzuf AB, we aren't saying anything new. The Taamim departed before, after that, Hochma shines, Hochma departed, then the Taamim come back. And it turns out that the same thing comes back ten times even though there's only one vessel but they went in and out ten times. This is something we can discern in the Hey, that even though there's one vessel, there's ten lights. So, why does he say 

That there's the matter of SAG, where there's Matei Ve Lo Matei, 

Where there's ten entrances and ten exits? We'll learn that later. If so, the ten exits and the ten entries, even though we have just one vessel, still there's room to discern ten lights, that's what he tells us here, 

Student:  Why? Where did we conclude this, I want to see. 

RABASH: We need to start at Item 70. What's written above: 

Even in the expansion from the Rosh downward, it was still not apparent that there are ten lights, because the ten lights are regarded as a single light. It is so because that's what he says. Even in the expansion from the Rosh downward, it was still not apparent that there are ten lights, because the ten lights are regarded as a single light. It is so, because all the differentiations in the lights are from the perspective of the vessels in which they close. Since here there is only one vessel, the ten lights are also regarded as a single light. 

So, the question is: What's the difference between Rosh and Guf? In the Guf, he says, 

Since there was an actual vessel, therefore, there is a differentiation of ten lights.

However, he says, 

What is light? He refers to what's written above in the first line. 

Even though there are still not discerned as ten lights until after the end of Akudim, look in Item 40. What does it mean after the end of Akudim? 

Meaning after they emerged, the two Partzufim, AB and SAG of AK, then the light that entered and exited ten times from the vessel, where by these entries and exits, there is a differentiation of ten lights. 

It follows that even here in the first phase in the Guf of Galgalta, where there was present and not present, it was still not apparent. When are the ten lights apparent? After the end of Akudim, which is at the Partzuf of SAG – I, the Lord, do not change. All the changes we say with regards to the light is by the vessel. So, he says:

In the world of Akudim, there's only one vessel. In the Rosh, it's called, A vessel in potential, where there is still no limitation inside the vessel. Only from the Guf, in the Guf from the Peh below, there is what's called, Akudim, where there is one vessel. And so how do we say that there are Ten Sefirot? 

So, he answers, 

There's Ten Sefirot in potential, ten Sefirot in potential. 

Afterwards he says, no. 

In the Rosh, there's Ten Sefirot in potential. In the Guf begins a discernment of ten lights even though they are one vessel. 

So, there was still a development, by all means. It started from the Guf of Galgalta, where there was once a departure, so there was already Ten Sefirot there – they weren't apparent as ten. And in the departure, the vessel begins to be discerned. And in AB, it is more discernible, as it enters the vessel ten times back and forth. And so, there's a discernment of Ten Sefirot. And if in the Partzuf SAG, which had more revelation by the entries and exits, as I heard that determination, that there are ten lights. Now he says,

In AB, there's already a discernment of ten lights, as there were ten exits and ten entries. In Galgalta, 

He says, 

The light and vessel are mingled in each other. Therefore, there's everything in potential. And that also exists in the Rosh by way of development of the vessel called, The Guf. It started in Galgalta and ended in the SAG, the end of Akudim, that is. In the end, there was no difference of Rosh and Sof. And each time, the vessels begin to be more revealed until we say in the world of Ein Sof there was no vessel, and there was just light – Him and His name one. In the world of Tzimtzum, restriction, the vessel already felt what it wants, which is equivalence of form, and that vessel is called, Circles, where there was not yet a restriction, it was only at the choice. Then comes the vessel called, Line, where there's above and below in importance. This is called, Somewhat of a vessel, and from this line, we divide the Rosh – the line, meaning the Rosh of the Partzuf of Galgalta –  there was still not considered a vessel. Then in Akudim, in the Peh and below, it's considered somewhat a vessel. 

It's a vessel but still there's a discernment of ten lights, 

And in Partzuf AB, there's more discernments in the Rosh, and in the Partzuf SAG, where there were ten entries and exits, permanently, there's more discernment of ten lights. And afterwards, in the world of Akudim, there were ten vessels, and what's called, Lines correction was only in the Rosh and the GAR. Afterward, in the world of Atzilut, there were vessels in ZAT as well, and afterwards, the vessels remain in BYA. And afterwards, we learn that the main vessel called, Vacant space, which was left uncorrected. Afterwards, we learn from this phase, the Phase Four, comes man’s soul – the root of Adam HaRishon – and Adam HaRishon emerged included in Bina. This is called, Malchut mitigated by Bina, and in that respect, it rose to Atzilut. Then it came down again by the sin to BYA and became included with or incorporated with all the vessels of reception. 

So, it turns out whatever is lower, there's more limitation there, and there's more discernments there; whereas the higher you rise, the more qualitative it is. So, it's two separate things to the point that in BYA: We say there is purity and impurity – there's names of impurity, names of holiness; and in Atzilut, there are no names of impurity, only names of Kedusha, less discernments. 

It drew the light of Akudim from Peh to Tabur and departed once more to its origin in the Peh. What did the upper Emanator do when He wished to create that vessel called, Akudim, 

So, what did He do? He extended his light downward until a sufficient measure for the creation of Akudim had existed, which from the Peh to the Tabur. And after he extended it, that light departed upward and returned to its origin in the Peh. What's written here? 

80. Malchut of the Rosh is called, Peh, and Malchut of the Guf is called, Tabur. And the first nine Sefirot  of the Guf begin to expand from the Peh, meaning from Malchut of the Rosh, and end at the Tabur, which is the Malchut of the Guf. And the question arises, what about the end of the degree, the Sof? He's talking about the Rosh and the Toch, right? It's written until the Tabur, what about the Sof? 

Student: He writes afterwards. In the following sentence, he writes, 80:

Rabash: He answers, 

Know that the entire place from the Tabur down to the Sium of the Guf is regarded only as the Sefira of Malchut, 

This is called Tabur, if so, there's no reason to mention the Sof, speaking about the Tabur. From there, it's Malchut and below, there's only Malchut alone, that's the answer. 

Even though there are Ten Sefirot  from the Tabur down, they are regarded as reflected lights and female lights, and as receivers that cannot bestow. 

Why? We learned what is Tabur, what is Malchut of Toch, who says, I don't want to receive, so he doesn't want to receive, he can't bestow. If I interpret receiving, it's better if I interpret it as not receiving for himself, not bestowing for himself. Receiving, they give, she receives, I don't want to receive. By not wanting to receive because he wants Hassadim, the illumination of Hochma shines there. She says, I want, I don't want, I don't want. This means, this is called, Not being able to bestow; the light of, the female light is regarded as receiving, that they can't bestow. That's why he calls them also, light of Hassadim, since there is light of Hassadim, reflected light, because there's light of Hassadim there, that it wants equivalence of form and doesn't want to receive. But there is light there as well, direct light. It has to be, everything, there is a meaning. 

Therefore, the expansion of the direct light from the Peh and below is discerned there, only up to Tabur and stops there because of the screen that is there in Tabur. What did we say? What there is in the Rosh, later expands in the Guf. What there was in potential, later expands in practice. What was in potential, Malchut of the Rosh said, what I can receive in order to bestow, I will receive. And the part that if I receive I cannot aim, this I do not want to receive. Afterwards, what there was in potential expanded in practice. You find that the part from the Peh down to the Tabur, which is called, In order to bestow, it says, I want to receive delight from pleasures. Why? I want to bestow; this is called Direct Light – direct light means that it comes in vessels of reception. I want to receive. When light comes down to the Tabur, what does it say? I don't want to receive. I don't want to receive, so it's called, Reflected Light, it wants to bestow. With that adhesion that the light wants to bestow, illumination of Hochma shines there. You find that, what does it say? What does it stop? What does it say I don't want – in the Tabur. There in the preface, Item 52, it says that below Tabur, there are Hassadim. And there is also illumination of Hochma. Why? So, Hassadim, because Hassadim cannot be without illumination of Hochma, because they are one light. Meaning the rule is that there is no light of Hassadim, separated completely from the light of Hochma. But they have a small illumination to the extent of the illumination of Hochma. Here, he also adds, 

Know that this we always call by the name in the Rosh. 

Therefore, we learned in all the places. In order to understand it, go to Item 1. It's written:

Item 1. From the Peh of AK. From the Peh of Adam-Kadmon, Ten inner Sefirot and ten surrounding ones extended and were drawn opposite from the Panim, face, to opposite the Tabur of that AK, of Adam-Kadmon. And this is the core of the light, but it also shines to the sides, to every side of this Adam. 

Look at Item 2: Meaning that two phases of light are discerned in a complete Partzuf. The first is called, Light of Hochma. The second is called, Light of Hassadim. And corresponding to them, we discern in each Partzuf two illuminations: right and left, face and back, anterior, and posterior. Right and left are attributed to the illumination of the light of Hassadim. Why? When there is coarseness, we can speak of above and below. Hassadim is not coarseness. So, above, and below are impertinent, this is why it is to the width, right and left. This is why broadening is called, Hassadim; narrowing is a little bit of lesser Hassadim. 

It is known

Next. 

Face and back, anterior and posterior are attributed to the illumination of the light of Hochma. Anterior, 

as the verse says, we use the language of the verse. 

Man's face is called, Face. 

There is no face or back there, but he uses the words of the verse. 

Man's wisdom makes his face shine. 

That's why the ARI says, anterior face is called, Hochma. These are only names, signs, intimations, hints. 

It is known that the first restriction was primarily on the light of Hochma, 

So, it doesn't appear in Phase Four, that's the root of all the restrictions, and therefore, the Partzufim were divided into anterior and posterior, where the phases above phase four, which receive the light of Hochma, are called, Anterior. Those that are incorporated in Phase Four, that cannot receive the light of Hochma, why? Because if they receive the light of Hochma, it will be in order to receive; they are called, Posterior. Why? Since they have no Hochma. Why don't they have Hochma? Because they have phase four, they can't receive in order to bestow, only four. 

Both in anterior and in posterior, there are right and left. The phases that receive the light of Hassadim abundantly are called, Right. And those phases that do not receive the light of Hassadim abundantly are called, Left. You should also know that the names anterior and posterior are discerned mainly with respect to the Tabur. From Tabur and above, it's called, Anterior, and from Tabur and below, it's called, Posterior. 

Why do we divide it at the Tabur? Because Malchut of the Guf is called, Tabur, as is known. Now he explains the words. 

It is said, they are extended from opposite the Panim, the anterior, up to opposite the Tabur, 

Meaning that the expansion of this Ten Sefirot from the Peh of AK downward, it is extended and shines mainly in the anterior of the Partzuf, where Hochma shines. Where does Hochma shine? Above Phase Hour, which is called, Tabur, because there he receives in order to bestow. But from Tabur and below, it doesn't shine, Hochma. Why? Due to the restriction on phase four, where we said that from Tabur and below, it's called, What he will receive will be in order to receive. Nevertheless, he tells us, this is the core of the light. Where does it shine? Above Tabur but it also shines to the sides, all around the Partzuf. What is around? Meaning to its anterior phase as well, whereas the anterior, we just learned now, below Tabur, 

But reaches it through the sides, 

Meaning from the right side and the left side also, because through the reflected light that phase four brings in the Partzuf, which is the light of Hassadim, that wants equivalence of form, and she says, where I cannot aim in order to bestow, I want to receive, which is the light of Hassadim, you find that she receives illumination of Hochma as well, but in the phase of the female light, meaning only receiving and not bestowing. Why does she receive Hochma? Since it is light, but she doesn't want to receive – there's a little bit of illumination. Whereas, what does it mean below, from the Sium Raglin, where she doesn't want to, the end of the Raglin, where she does want to receive Hochma, so there's no Hochma or Hassadim, there. Why are there no Hassadim there in a place where Hochma cannot reach, if it reaches, it will receive it in order to receive. But here there's no fear of receiving Hochma in order to receive because it doesn't want to receive, and this is called, Below the Tabur. Next: 

After they drew on it, 

What does he say about it here? I'm repeating what is written. 

He extended His light, he drew his light down to the, until there was a measure, an amount worthy of making it a, the Akudim, phase of Akudim, 

Which is from Peh to Tabur, and we asked what is from Tabur and below, so he interprets,

Below. 

Tabur means Malchut, and from Tabur and below means the Sefira of Malchut, but we make ten discernments there. 

And after he drew it, the light departed again up to its origin in the Peh. 

90. At the end of the second looking, in the words of the ARI, 

which comes after the light was drawn into the vessel, not before. 

What is written here? 

Above. After he drew the light again and the light departed, after he drew again, the light departed above to its origin in the Peh. This means that the light expanded from the bed downward, 

as it's written. The Partzuf Taamim emerged. The light, it immediately departed to its origin in the Peh and was completed? No. There are also Nekudot there, there was the light of Taamim and the light of Nekudot. The light of Taamim is called, The first looking, the first coupling by striking that was done. What is the second looking? The coupling that was done on Nekudot. How was that? After the clash of inner and surrounding, the second looking emerged. Again, he wants to explain here:

After he drew, the light departed again above to its origin in the Peh. 

Then he interprets in Item 100: From Malchut of the Rosh called, Peh. 

She is regarded as the source, origin in the root, where all the light that expands in the Guf of the degree, 

Because she drew it through the second looking. He wants to give us the procession, the order by which Tabur rises to the Peh. Malchut that stands in the Tabur, rises to the Peh. We learned this: First, there was Partzuf of Taamim, the first expansion, from the Peh to the Tabur. Then there was the second looking, what was the second looking? There was already one looking at the Rosh, then there was Partzuf of Taamim. There was the clash of the inner and surrounding. We learned that by this, the screen was refined because it could no longer receive in order to bestow, Phase Four. This is regarded as Malchut ascending to Zeir Anpin, to phase three. And then again, the looking, the level of Hochma emerged. 

And we learned that the refining of the screen rises at once and rises from four, to three, and likewise onward. That's why it loses the force of Phase Three and it remains in two, Malchut stands in two. And another coupling is made in the Rosh, everything is called, Two, Nekudot. And then it was refined from Bina to Hochma, so now Malchut has coarseness of phase one. Then Malchut rose to the Keter of the Guf, it was refined from that coarseness, too; this is called, Rising to the Peh of the Rosh. You find when did that Malchut rise to the Peh of the Rosh? The second looking, as it says here, 90:

After he drew it, the light departed again to its origin in the Peh. 

That was because of the second looking. On the second looking, where there was a coupling of Nekudot, so Malchut rose from Tabur up to the Peh. Next, the Reshimo, the record that remained after the departure of the light was made into a vessel. So, that's how he's going to interpret.

Item 9. It is known that that light, that the upper light, when it expands and is concealed again, it leaves an impression, 

A seal below necessarily. 

And that light, which is the record that remained below, when the upper light departs and disappears from its place, from its origin, that light of the record remains below without that upper light. And then, through its departure from it, of the upper light, the remaining light remains and becomes a vessel. 

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Reader: We will collect all the impressions and discernments from Rabash and go into a prayer with the book of Zohar. We are reading in Zohar for All, this is volume one, the introduction of the book of Zohar.