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

Daily Morning Lesson: December 8, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: We are studying TES, “The Study of the Ten Sefirot,” “Inner observation,” item three. And in preparation for the lesson, we read excerpts from the Kabbalists on the subject of the power in the study of the Torah, the reforming light, selected excerpts. Rabash writes in excerpt number 1.

Reading: (00:34) We engage in the Torah in order to subdue the evil inclination. Meaning, to achieve adhesion with the Creator, so that all our actions will be only in order to bestow. By ourselves, we will never be able to go against nature. Since the mind and heart that we must acquire, require assistance. And the assistance is through the Torah. As our sages said, “I have created the evil inclination. I have created the Torah as a spice. By engaging in it, the light in it reforms them.”

Reader: We shall read again.

Re-Reading: (01:36)

Reader: We shall now read item three from “Inner observation.”

Item three, above.

Reading: (02:55) Study of the Ten Sefirot. Vol. 1. Part 4. Inner Observation. #3

The first coupling by striking makes only the roots of the vessels. The second – the vessel and the light are mixed, and the third makes complete vessels

3. The root of everything is the coupling called the first look. All the light in the Partzuf is extended from it, and its issue has been thoroughly explained in the ARI’s words (Part 3, Chapter 1, item 1 and Chapter 12 items 2 and 3). However, it is sufficient only to elicit the roots for the vessels, called “potential clothing,” not “actual,” because here the reflected light clothes from below upward, which means resistance to the clothing in the coarseness of the vessel. This is why the ten Sefirot in the Rosh are called Ein Sof, or Keter, as the ARI wrote (Part 3, Chapter 6, item7).

Moreover, even afterwards when the ten Sefirot from Malchut of the Rosh expand down into the Guf through the Tabur, they are still not distinguished as vessels in and of themselves. Rather, it is as though the light and the vessels are mixed together, as the ARI wrote here (Chapter 6, item1). The manifestation of the HaVaYot of the vessels begins primarily in the second look done on the screen in the vessel of Malchut during the refinement, meaning the four levels that emerge in the degrees of its refinement.

Reader: Let's enter the lesson. Item three.

RABASH (Source Text/Commentary): (05:27) In BYA, Hassadim can come without Hochma. He doesn't want to receive Hochma in BYA. BYA, as we learned, was made of the vessels of Atzilut, which fell to the shattering of the vessels, and these vessels, which are vessels of bestowal, received a correction such that the light of Hassadim shines there. Therefore, they do not want to receive it, so Hochma can remain. He does no harm, since he doesn't want to receive it. That said, it's not possible to live without life. Again, though I say that there is no Hochma in BYA, only Hassadim, because there is a shattering in the light. The explanation is, if he doesn't want it in order to receive but wants only to bestow, then there's nothing to fear. He will not want to receive what's there in the Hochma into his vessel of reception. What does he want now? Only to bestow. If so, Hochma does not have to be removed from the Hassadim, meaning that Hochma does exist there. What is there to receive? An illumination, even though he doesn't want it. He receives vitality, life. Without the life, there's nothing, without the light of life. And so, although we learn that in Bina, SAG, Hochma exists everywhere. He says that there is a lot to discuss regarding SAG. We'll see more in Part five, as well as Part four. There he teaches about SAG. I say, I once studied Part five, touching and not touching in SAG. One time he receives Hochma, one time he receives Hassadim. When Bina is Hassadim, he receives Hochma again. But SAG is Hassadim, so from where does he receive Hochma? Part five. If he has Hassadim, it says there, Bina receives Hochma. If it has Hochma, here it's for Hassadim. Then it receives Hassadim. And when it has Hassadim, she can then receive Hochma. And she does receive Hochma. She receives Hochma. Now she lacks Hassadim. Where does she receive Hochma? SAG is a Bina. That, too, requires clarification. As we now said, it's impossible to exist without Hochma. Does he draw Hochma, or is Hochma there not of his choosing? Moreover, even afterwards, when the ten Sefirot from Malchut of the Rosh expand down into the Guf through the Tabur, that is receiving already. It's called the clothing from above downwards. The lower one is receiving from the upper one already. They are still not distinguished as vessels in and of themselves. Rather, it is as though the light and the vessels are mixed together, as The ARI wrote there. Why? We learn that both fulfill the same role in the clothing of the light. As we learned regarding the meal, the hunger and the meal both serve the same purpose, and if so, both are important. A vessel is not yet recognizable, since a vessel is considered inferior compared to the light. The manifestation of the vessels begins primarily in the second look done on the screen in the vessel of Malchut during the refinement. Meaning, the four levels that emerge in the degrees of its refinement.

RABASH: (09:43) What's written here? What even is the second look? We should say, usually, The ARI speaks of flavors and dots, Taamim and Nekudots. So we learned, Taamim [flavors], are the first expansion prior to the clash of inner and surrounding, where the screen was refined, while the Nekudot [dots], are the lights that come during the refinement of the screen, from four to three, from three to two, and so on. And so it divides it into two discernments. The first look is the coupling made for the purpose of the flavors, the Taamim. The second look is the coupling made for the Nekudot, for the dots. Meaning, after the clash of inner and surrounding happens, before the refinement into the third phase, the vessel remains empty. What do we learn? The second look happened at the head of the degree, the Rosh of the degree, a coupling over the third phase. And this light came down to the vessel of ZA. So, Malchut remained empty. She can now be recognized as a vessel, since she's empty. Also, there are sparks, which descended into her, as we learned, from three to four, meaning that there's the incorporation of Hochma in the vessel of Keter, and so there are two things here. The subsequent Partzuf, where the light of Hochma can enter the vessel of Keter, that he calls a vessel, and there's an emptiness here that also denotes a vessel. It has no light of Hochma. Evidence that the light departed her. Yes, ZA becomes an empty vessel. And the sparks fell from three to two, it's called the light of Bina, or Hochma. So, the second look was on the coupling that was for the purpose of the dots, then the vessels became ready in the Guf, and before that, they were still mixed, light and vessel. Where's that? Before, in the Taamim, when the first look emerged. So, now he makes three discernments, three distinctions. One, the heads of the vessels in the Rosh of the first look

RABASH: (13:19) If so, again, from the beginning. So, we have three discernments here. One, the first look called flavors, which emerged from the Peh above, the roots of the vessels, meaning he doesn't receive yet. This is called potenial, rather clothing in potenial. Then from the Peh downwards, from the first look downwards, from that, the completed vessels were made, which clothing action they received, but are still not recognized as vessels. This is given, the light and the vessels are mixed together. That's what it's called, which is to say that they are both equal partners in this endeavor. One cannot be without the other. So, if there are no vessels, there are no lights. But afterwards, when the lights departed the Partzuf of flavors, I can now say that there is one vessel, recognizably inferior to the lights. Proof of this is that it cannot coexist with the light. And what correction could there be then? The correction of reflected light. It's called extension. We see that the majority of the light departed from her. And afterwards, there was a coupling on the third phase, which is called the second look. This is difficult for me. What does he say? The second look makes the vessels recognizable. But from the first look, the vessels were already apparent. After the departure of the lights of Taamim, the Malchut is recognizable. It could be said that you can recognize all the vessels. That's why he doesn't want to explain it here. Completed vessels, which he mentions here. He says that vessels were made here for Partzuf AB. The vessels of Partzuf AB, for them to exist, there must be a preparation of the light of Hochma in the vessel of Keter, the light of Bina in the vessel of Hochma, and so forth. And so it follows that before a coupling happens on the second look, meaning on the Nekudot, the dots, the first discernment is the third phase. It emerged on the third phase. And they fell into the fourth phase. And then the sparks fell from Hochma to the vessel of Keter. Then the vessel is complete, the completed vessel. It can later then receive the light of AB. And so, in the second look, the vessel of Malchut, it's the same. The sparks descended into the vessel of Keter. And so in the same way, the third phase was refined. The third phase remains empty. And then there was a coupling of the second look, which is called the look on the Nekudot of Bina. Then the third vessel becomes empty, and the sparks fall from two to three. And so we learn, until the vessel of Keter, where the light of Malchut emerged, there was no striking, and therefore, it's not a vessel yet. So you see what he calls vessels? It's specifically through the records. And so I can excuse it such that in the first look as well, it's called a vessel. But the light departed, and it's not yet over. So, I need a stop, a station. And therefore I say, in general, he says, Malchut did not leave records. Records mostly from direct light, meaning records are elevated into the vessels. But Keter, it has records, not a vessel. There's no one to strike it. What will strike it? Here, it's a smaller degree into a bigger degree. The light of Hochma to Keter and not to Hochma.

RABASH (Source Text/Commentary): (17:57) So I see, he interprets it here. How can there be a vessel specifically through the second look. This matter of refinement is done by the striking of the inner light and the surrounding light on each other, as The ARI wrote here. It explains there that the surrounding light refines the coarseness in the screen until it becomes as refined as the screen in Malchut of the Rosh. Indeed, this whole refinement is done instantaneously, all at once, as The ARI says. However, the upper light does not stop shining even for a minute. And thus, the upper light makes a coupling with it in the four degrees to which the screen comes during its refinement. It elicits four levels of ten Sefirot there, which are Hochma, Bina ZA, and Malchut, as it is written in “Inner Light.” What does he say here in item four? He interprets, what is a coupling by striking? The three, which is made from the surrounding light and inner light, that through this clash there is an outcome. The screen is refined. And by the screen being refined, there is an outcome, each time a new level is revealed, even though this refinement happened all at once, in a single moment, instantaneously. And so he explains. “Inner light,” we learned there, how can it shine in the internality of the vessels? When it is possible to aim in order to bestow, when there is a screen, then he receives by that boundary, he receives to this or that degree, and whatever he doesn't yet receive, remains outside. And we learn that's not what happened in the Rosh, in the head of the degree, since in the head of the degree, he still received nothing. But afterwards, when it expands in action, when he receives, he receives a part, and a part he doesn't. The part he didn't receive, that part is called surrounding light. It is part of the Creator's desire to do good to His created beings. He receives this benefit, but only in part. So, it's a surrounding light. The surrounding light says, claims, the purpose of creation will never be fulfilled, and therefore there is a clash. Before we learned about the clash, what is the striking? Two things which are in opposition. One says, he's just, and the other says that justice is with him. And so, here the inner light claims, seemingly, if there is a screen, he can illuminate to a point of, let's say, 20%. 80% he cannot receive. But if he's gone, if he departs with the screen, he will have nothing. If so, what does he say? That the screen should remain as is. Now, what does the surrounding light claim? The opposite. I don't know what you're saying. You must thank me. If you remain with this screen, then 80%, what, no one will receive them? How will it work out? The goal, the purpose, how will it be fulfilled? And so, this is called a clash. One has a just claim, and the other has a just claim. Each one has a valid opinion, a strong opinion.

RABASH: (22:17) And so, we learn that ultimately, justice is with the surrounding light. It weakens the force of the screen. And therefore, we find that the clash brought about a weakness in the power of the screen, the force of the screen. And so, we know that the outcome of the clash and the coupling by striking, it's called the coupling by striking of the third phase, and its outcome is the refinement of the screen. And so, he comes and says, it is true, in truth, the screen was refined all at once, the departure was all at once, instantaneous, so he doesn't need to say it again. He doesn't need, again, to say, no, cancel the screen, revoke the screen, revoke the screen. However, he told him, revoke the screen, but this isn't right, since the screen includes four discernments, according to the well-known rule that five discernments exist in everything.

Therefore, when it began to depart, it departed through four and three. And we learn, this is by way of parable, it's similar to a person who is in the fourth room of someone's house, and he says, I want you to get out. He can't jump from the fourth room out. He must go through first, he must first go through the third room, and the second part until, ultimately, he exits. But when he comes to the third room, he doesn't want to settle there. He continues, he continues falling, declining. But there is another rule here. So long as a screen exists, so long as he can receive something in order to bestow, he receives. And so, the screen was refined instantaneously, but on the other hand, the screen is refined in segments, in parts, and each time there is a part of the will to bestow, a light shines upon it, which is called the light of Nekudot, of dots. And so, what do we learn here? What is the third coupling by striking, which is the clash of inner and surrounding? The outcome by which, the outcome of this is the refinement of the screen, and the refinement of the screen, he says, comes instantaneously, all at once. However, since the upper light never stops, so long there's still something to receive, it is called dots. The light is revealed upon it in Hochma, Bina, ZA, Malchut. That is what we learn here. However, in parts of AB, we don't learn that it is instantaneous. There we learn about touching and not touching. The light comes, departs, there is a refinement in the aspect of Taamim [flavors], and from the discernment of Hochma, Hochma is then refined, and Bina, from Bina, returns again to the Keter. It's not the same order. Why? We'll later see. So, you ask me, in Taamim, in flavors, we learned, let's say he took 20 percent. And these 20 percent, we call the degree of Keter, the level of Keter, which was refined from the fourth phase, remaining in the third. Where did it receive that light? It is not said. He receives, remains. However, there is nothing new in this light. There's no new light except that which is, all light comes from Ein Sof.

RABASH: (26:17) So, we find that the light revealed in these vessels, between the vessels, comes from Ein Sof, infinity. Any discernment is a new discernment. And so, we say what relates, what belongs to the fourth phase was revealed, but not all of it, not yet. So, from there, we can discern smaller degrees, which will later be revealed. And here we say that a part was revealed. He's asking a question. If we say that later, in Nekudot, in dots, he receives parts, parts of who, from who? From the surrounding light, we should say. Otherwise, what is the benefit of rejecting the light with the screen? First, it received the maximum. More than that, it cannot receive. So, let's say 20%, more than that, it doesn't work. When it loses 20%, the 20%, he receives a part, lesser part, and less and less, until he agrees to receive it. The clash happens again, but I have no screen. And here as well, we say that he now receives the power of the screen over a smaller degree. And it follows that even though we don't say that, we say that each time he receives a smaller degree, but these are multiple small parts, and they're revealed until the 100% are revealed. So, before that, it was 20, and then 16, and then 18 parts. They're all divided into parts, but it's three parts until everything is gathered, all the 100%. So, what did he receive in the beginning? Parts of the fourth phase, but to a lesser degree of what he received. But what he received, he received as new, meaning parts of the surrounding light. In the surrounding light, it will be revealed. That will be the end of correction, meaning that the Ein Sof, infinity, is revealed. Meaning the 100% which is revealed in the world of Ein Sof, in the aspect of receiving in order to receive, that needs to be corrected so that the 100% will be entirely in bestowal, receiving in order to bestow.

RABASH (Source Text/Commentary): (29:03) We learn that there is phase four, the degree of Keter. We also learn there is Partzuf AB, the level of Hochma, phase three, but this we understand as two new lights. This is a new Partzuf, and that's a new Partzuf. So he comes and tells you that over the degree of Keter, where there's coarseness level four, phase four, we discern that first he receives the four within four, meaning Keter of Keter, and then he receives Hochma of Keter. So what happens to Hochma of Keter? It's not a part that comes with what's left. Only a new phase, where in the previous degree it's considered Hochma of Keter, until he receives their Malchut of Keter, or completely becoming purified. Meaning all the four that was there was refined, and there's no more force to overcome, and he rises above and asks for a new force to overcome. How much force to overcome he receives? According to the Reshimot that he has left from the last phase that is lost, the great power I had before, I don't have anymore. We say AB receives a smaller degree, but what does he receive each time? The same, meaning it's not that he receives leftovers, as if each time he receives a smaller degree, we think he receives what's left. If so, he had Hochma and the flavor of surrounding light, but what happens? Nothing. Rather, each time by revealing something new, the whole light becomes revealed. So, where did we conclude? We need to begin with page 258, item 5. Now he tells us, the completion of the manifestation of the vessels is only through the second look. That's where the revelation of the vessels ends. If I interpret the end of the revelation of the vessels, that's okay. First, it was difficult that the Zivug came in the first look. It's the vessels of Rosh, he said, and the vessels of Guf, that's in the second look. The first expansion is also called a vessel. Why? When there's a departure of the light, there's a discernment of the vessel, and the departure of the light happened before the second look. If I say three, that's okay. The Bitush, the clash begins. The departure of the light, but still, there was only a vessel of Malchut. But afterwards, when there was more looks, more lights that have been revealed, meaning five Sefirot, and the light departs from them, we have five empty vessels left.

RABASH (Source Text/Commentary): (32:40) Let's see what he says in item five. The difference between the three kinds of coupling by striking has been explained. We started with the title that says five kinds of coupling of striking. Now he says three. He interprets: the first look, though it is the root and the origin of all the lights and the vessels in the Partzuf. Who? Partzuf of the Taamim, flavors, still has no ability to actually manifest. Same thing. Why? Next, the entire manifestation is only through the second look, done in the degrees of the refinement of the screen. And this matter of refinement is done by the striking and the clash of the inner light and surrounding light with each other. What is difficult here, for me? What does it mean when he says, in any case, look before that, the first look, though it is the root and the origin of all the lights and the vessels in the Partzuf, still has no ability to actually manifest. Why? There's already an expansion in the Guf, in the Partzuf of flavors, Taamim, and there was also a departure. So, what does it mean no actual revelation here? The entire manifestation, if we've learned, like he says above, the completion of the revelation of the vessels, then we can say, then there's no actual revelation in all the five vessels. Or we can say, as I explained yesterday, meaning what he tells us here, the discernment of the vessels. That doesn't mean vessels for the Partzuf of Galgalta. In Partzuf Galgalta, there's nothing to discuss. The light was here after the departure of the light. The vessels that were made here for the purpose of Partzuf AB, in the vessels of Partzuf AB, there should be a preparation for the light of Hochma to be in the vessel of Keter. This happened specifically by the second look on the degree of phase three, where the degree of Hochma emerged. And the sparks that descended from phase three to phase four, so phase four received a diminution that was Hochma in the vessel of Keter, then there was preparation for the Partzuf AB, where it was light of Hochma in the vessel of Keter. Accordingly, it turns out, if there was no second look over the third phase of the degree of Hochma, there's still no vessel for the Partzuf AB. Therefore, there's no actual revelation of the vessel. But for whom? For Partzuf AB. Vessel means that it's qualified to receive the abundance. So there has to be preparation. Like he says, if the light of Hochma comes into the vessel of Keter, it turns out that in the vessel of Keter, there's sparks of Hochma. Where does that come from? From the second look. Turns out, even the first vessel of flavors hasn't been completed before the second look emerged.

RABASH (Source Text/Commentary): (37:18) What does it say in the headline? The last two couplings through striking are the following Partzuf. All these three kinds of striking are the purpose of the Partzuf itself. What three kinds of striking? He said, next, however, the striking and the clash of the record and the reflected light with each other is for the vessels of the following Partzuf. Similarly, the striking of the light of Malchut on the record is for the purpose of the vessel of Malchut of the following Partzuf. And so on. Thus, it has been clarified how the first three kinds of striking are for the purpose of the Partzuf itself, and the two final strikings are for the purpose of the following Partzuf. What's written here? He says three kinds of couplings of striking, the first ones are for the Partzuf itself. What are the three couplings? The first look, the clash of inner and surrounding light, and the second look. That, he says, is for the Partzuf itself. Four. Striking and clash of the record and the descending reflected light with each other. In truth, these four and five, it's one matter. It's just there are changes that we will later clarify. What does it mean for the purpose of the Partzuf itself, and what does it mean for the following Partzuf? The first look is simple. Emerged over the degree of flavors Rosh and Guf, of course, for its own purpose. Two, how much has emerged? One Sefira called the degree of Keter. Afterwards, when there's the clash between inner and surrounding lights, that was in order for the light of Nekudot, dots, to emerge. Meaning, the light of Nekudot cannot emerge before there's clash between inner and surrounding lights. Why? She first received all she could, the maximum. She couldn't receive more. But by the surrounding light cancelling the screen, and now she has nothing. She can receive a degree because she still has a screen left. So, it turns out, the second look, what is the second look? It's for the light of dots. The clash of inner and surrounding light is for the light of dots to shine. Understood? If there was no clash between inner and surrounding lights, then there would be only light of flavors left. Would we have the light of dots in the Partzuf of Galgalta? No. So, it turns out the first look of the flavors of Galgalta, the clash of inner and surrounding lights, that's preparation for the second look to happen afterwards. Again, that's where the light of dots comes from. So, we understand these three couplings are for the purpose of the Partzuf itself.

RABASH: (41:27) Then we learn the light of Malchut and the Reshimo, the record, are two bits of data. Meaning, when the vessel of Malchut was refined, meaning phase four, and there was a coupling over phase three, degree of Hochma. So, the coupling that happened in the phase three, Zeir Anpin wants to shine in the empty vessel of Malchut. Meaning, as we say, Malchut does not leave a record. He calls that light of Malchut, the reflected light of phase four. He wants phase four. And the light that comes anew is three. Therefore, they're in contradiction to each other. But what's in one that there's not in the other? That is, it is a Reshimo of Keter, but it's just a Reshimo, a record. And now, what comes is true light of phase three. We learn that the sparks fell from three to four. It turns out there's preparation here, that in the vessel that was the degree of Keter, there's already Hochma. Why do I need this vessel? Afterwards, in Partzuf AB, where the light comes, the light of Hochma in the vessel of Keter, that the vessel will be ready for that. So, why do I need vessels now? For this following Partzuf? About that we said, there cannot be complete vessels until there is a second look, which gives us vessels for the purpose of AB. And afterwards, we learned the same thing, it's one and the same. The three, he says he has direct light, we also need to understand that. The vessel of ZA has a record of phase three. Now comes light of phase two. Also, three and two is the same. The light of phase two fell into three. It's a preparation of the light of Bina in the vessel of Hochma, and that's for the following Partzuf. That's what he tells us here, that the three couplings of striking are for the purpose of the Partzuf itself, meaning flavors. The clash of inner and surrounding light, that's preparation for the degree of dots to later shine. And the second clash that happened from a low degree inside the record of the upper degree, that's vessels, a preparation for the Partzuf AB. You're asking me what's the meaning that the first three couplings were for the purpose of the Partzuf itself. And the first two couplings were for the purpose of AB. The first three couplings were what? In order for the Partzuf Galgalta to have light of flavors and light of dots. And the two other couplings were only to have vessels for the second Partzuf. Turns out, for his own purpose, there's light there. The first look, what came out of that? The degree of flavors. The clash of inner and surrounding light, meaning the refinement of the screen. By that, he could receive the light of dots afterwards. So it turns out, all is for the light of the Partzuf itself. However, the first two couplings, what happened at the end? Vessels. For whom? For the following Partzuf. What does it mean, light of Malchut?

RABASH (Source Text/Commentary): (45:43) Look at 257. He says four. What's four? Sharing, and striking, and clash of the record, and the descending reflected light with each other. One. The record is called from the upper degree that the light departed from, and the reflected light that now comes, and the light of dots of a smaller degree. There's a beating. There's a clash. The record is from the degree of Hochma, let's say, then the light that comes from the degree of Bina, a lower degree. So, there's a clash, meaning two opposite things. What does he say? That justice is with him. He says the justice is with him. Meaning, the record claims, if I had first light of Hochma, how could I receive the light of Bina? Comes the light of Bina and claims from before, what do you have now in the record? It's just a record, but it's actual light. If so, this has what the other doesn't. They say, since this is a new light that comes as if overcoming the record and the sparks of reflected light fell, say, the degree of Bina into the vessels of the degree of Hochma. So there's an incorporation here, a preparation for the light of Bina to come into the vessels of Hochma. Since in the vessels of Hochma, there's also vessels of Bina. The clash of the light of Malchut with the descending reflected light. What is the light of Malchut where he says descending light? As I said, from the degree of the record to when it comes to the light of Malchut, the reflected light that descends, it's the same thing. Meaning, the reflected light that descends of the phase three, the degree of Hochma, goes into the light of Malchut that comes from the degree of Keter. So, the question is, why does the light of Malchut not receive from the record of the fourth phase, one and the same? Meaning, since we say the light of Malchut that loses the last phase, Malchut doesn't leave a record, therefore he calls it light of Malchut. To understand that, let's look at chapter four, item three, take a look, page 232, what's written here.

When the light of Malchut rose to the Yesod, the Yesod would shine in the vessel of Malchut through the posterior of the Yesod by way of reflected light. And then reflected light that descends into the vessel of Malchut hits the first light itself of the Malchut that rises upwards, and this clashed with that, and the sparks from the descending reflected light descended in the vessel of Malchut. It remained empty with the light it had before. So, before, it had greater light, light of flavors, light of Keter, and now comes a lower degree, let's say Yesod, to phase three, it's degree of Hochma.

RABASH (Source Text/Commentary): (49:36) What's written below in three, it's the first light itself, that light is in the degree of Keter, that where the greater Aviut, coarseness, becomes the phase, and the reflected light that descends is for the bigger coarseness of phase four.

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