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

Daily Morning Lesson: January 31, 2026

Part 2: TES Lesson With RABASH

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

Original lesson date: 01/01/1980

RABASH (Source Text/Commentary): (00:30) Item 10, what is above.

10. Nukva of the Keter must also receive which is the record of phase three, from her upper root, the Nukva which is phase three, which is the phase of Hochma, there is her upper root the upper Hochma. Hence, the root of the upper Hochma descends in Bina, Bina in Hesed, etc. until Yesod descends in Malchut.

What is written here? The root of the upper Hochma descends in Bina until Yesod descends in Malchut. Afterwards, that Keter that rose to the place of the root of Malchut descends in its place, why? for it cannot be there since it has no similarity with the root of Malchut. At the same time that I say that Yesod descends to Malchut, then the Keter that rose to the place of Malchut descends to its place. What, where will be its place? Below Malchut of the Rosh. for it cannot be there, why? since it has no similarity with the root of Malchut, it is Guf, In addition, it is a branch, and Malchut is a root, what are these two things?

Hence, it is worse than her, as much as I say two reasons, and also. 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.

Here two things are written. What is written here? He says, one, that the Nukva of Keter also needs to receive from the upper root, in Hochma, this is one. Therefore he says, the upper Hochma descends in Bina and Yesod descends to Malchut. Naturally the light of Keter that was in Malchut needs to descend below Malchut, since it has no similarity with the root. In addition, it is a branch, and Malchut is a root. Hence, although it receives from Keter, it is worse. So what is there receives from Keter.

However, it comes down to its place and there that it descends to its place, Keter below Malchut of the Rosh, it can be there together with ZON that were in its place. I don't say they need to descend, only what, they remain in the place of Keter. since then they are all equal, having received equally from the root of the upper Keter.

RABASH (Source Text/Commentary): (04:46) Continue, look at Item 11.

11. At that time, the illumination of the root of Hochma was extended downward, and the male was incorporated in the Nukva, that the coupling is made on phase three, which is the phase of Nukva, the phase of Hochma, The Nukva receives first, since she equalizes in merit with the male, and both receive from the root of the upper Keter equally, so what is there? Since they now receive from root of Hochma, the Nukva receives first from all three here, they receive from her. That is to say as if the light of Keter, and four of clothing, receive from whom? From Hochma. and are incorporated in her, as in, "A virtuous woman is her husband's crown."

Continue.

12. Yet, the reason for the descent of the root of Hochma below to the place of the root Bina, is for several reasons. We always learned the opposite. If a phase is missing, phase four, only phase three, we learn, we don't learn the light of Hochma in the vessel of Bina, and the light of Yesod in the vessel of Malchut. We always learn the opposite, the light of Hochma in the vessel of Keter, and the light of Yesod in... and the light of Malchut in the vessel of Yesod. And here it's written seemingly the opposite. Let's see how he explains.

12. Yet, the reason for the descent of the root of Hochma below to the place of the root Bina, etc., is for several reasons. The first is that when she is near the root of Keter, who? The root of Hochma, she cannot shine, and her light is annulled in the light that is extended from Keter. Therefore she needs to descend to whom? To Bina.

Also, the same reason that the light of Hochma... the root of Hochma needs to be in the place of the root of Bina, she must draw nearer down so that she the Nukva in Keter may receive from him first. This causes the closeness of the root to her one degree more than the closeness of the male in Keter to His root. That is to say, previously with... with Hochma, there was distance, it was close to the record of clothing. Now that it... further down, closer to the root of the five and six, to the records of the female of phase three, that stands under the record of Keter. Yes.

RABASH (Source Text/Commentary): (08:42) In addition, we have explained that the roots never cease giving below since the lower ones want to receive. Hence, the root of Keter does not stop imparting downward the whole time ZON are outside their vessel. This is why Hochma cannot bestow. Hence, when Hochma departs and descends below to the place of Bina, her place will remain the last place vacant. At that time, the abundance flows from the root of Keter fills that vacant space, Hochma bestows downward.

What is written here? the abundance flows from the root of Keter fills that vacant space, that Hochma descended from there, At that time, Hochma in whom? In Bina, can bestow downward. It follows that then, even if Keter bestows, he does not revoke the illumination of Hochma.

Page... Inner Light.

10. Nukva of the Keter must also receive from her upper root: Interpretation: This great coupling that was made on the common screen of the male and the Nukva together that drew the great light of the upper Keter, as explained, remained entirely in the Rosh. It cannot expand to the Guf because the phase of coarseness of extension of phase four is absent there. There is a rule, the record of clothing remained only in the Rosh. This matter of the association that was made there the phase of extension to phase three, was sufficient for the ten Sefirot of the Rosh, since there is no actual clothing in them. However, it is not enough for actual clothing inside the Peh.

Thus he gives a rule. If there was three of extension, a screen of phase four, there could be expansion in the Guf. But since it only has four of clothing, and four of clothing cannot have a coupling except with the participation of phase three, then phase three participated from four of clothing. But this is sufficient only that it can extend, only that it is a level in actuality, in potential, in the Rosh of the level.

Student: ... ... thus in the Rosh?

RABASH: What what are you asking? For what is there need to be a coupling in the Rosh? In the Rosh there is no refinement. Only what will you ask? More...

Student: Why does four need,

RABASH: Yes.

Student: to participate with three?

RABASH: What?

Student: To be incorporated? Why does phase four need three? In any case this doesn't become a coupling inside, in the Guf. It remains in the Rosh, so in the Rosh four alone can make a coupling?

RABASH: For what do we need to make a coupling on four in the Rosh at all? I ask you. If you say in the Rosh there is no refinement, it has the level of Keter, in the level of Keter, so it needs to receive another calculation. There is a difference between clothing and coarseness, that clothing shines only the six extremities. It follows four of clothing is the six extremities of Keter. If the Rosh was refined... in the Rosh, the first three of Keter. For what is there need to produce four of clothing?

Student: ... ...

RABASH: (13:52) For the lower one. For the lower one. It implies from here, that the lower one will also receive this in the Rosh. Here it implies that the meaning is not so clear. The lower one called Partzuf AB will have this level in the Rosh of the lower one also. Only that we speak here in the Guf of the upper one, so this doesn't specify, doesn't give details. But in practice this shines in... clothing shines in the Rosh of the lower one, not in the Rosh of the upper one. This is one.

Two, what emerged here four of clothing, is another matter. That afterwards we learn, that it does shine in the Guf.

Student: The flavors of SAG.

RABASH: So it came out to him the Rosh, that the incorporation will be afterwards. It follows even of clothing also shines in the Guf in a different way. What in a different way? After coarseness expands in the Guf, it also can expand.

Student: It drags the...

RABASH: The screen of phase three of coarseness on this it draws, and on this it has a deficiency. From this, since a record remained to it from phase four of clothing in participation it can draw some power on phase three, on phase four.

That is to say if it has no screen at all, it cannot receive. Only a screen on phase three it has a record remained to it from the phase of clothing, so on this... phase three it can draw in order to bestow on phase four. Since this is only a screen of phase three, therefore there are here two deficiencies. One, that there is only the six extremities, the six extremities it can draw in order to bestow. And also this in order to bestow that it draws can shine only in the Rosh of the level, and there is no expansion in the Guf.

Student: There is the participation with the clothing, in the points there is already no participation, ... in the point this is SAG.

RABASH: We learn in the flavor... the coupling of clothing. What in... I don't understand what... we say three of coars.... Here there aren't yet the flavors, only we say the three that was incorporated in four, and afterwards when a coupling was made on three, since three was previously incorporated in four, there was to three Keter, so this three also expands downward in the Guf.

But this, after this was refined from the aspect that it wasn't incorporated there, therefore there is no expansion.

Come at the time... Hence,

Student: Where is this?

Student: Here.

RABASH: What did we learn above? However, it is not enough for actual clothing inside the Guf.

RABASH (Source Text/Commentary): (17:26) Look at page 301, column one.

However, since the above-mentioned light of Keter awakened to return and expand in the Guf as in the beginning, even though it did not return, this awakening still again caused the disclosure of the coarseness of the Guf in it from the time it was there in the beginning. Since the coarseness of the Guf appeared in it, its form has changed from that of Malchut of Rosh, and it longer had any semblance to her since it has grown as far from her as the Guf is far from the Rosh.

Hence, let's return again two, page 300. Hence, when the phase of coarseness of clothing awakened in the male of the vessel of Keter to expand with this great light to the phase of actual clothing, meaning to clothe in the ten Sefirot of the Guf, although it cannot, we said. Therefore, because of that, the phase of Guf incorporated in the light of Keter that stands at the place of Malchut of the Rosh immediately became apparent.

What is written here? We learned, that the light of Keter that was clothed in the Guf, could rise to Malchut of the Rosh, because the entire screen itself rose upward. Therefore also here what he says was clothed in the Guf, the Guf itself... was refined. But now, we said that... in the male of the vessel of Keter to descend downward, so there is already a phase of Guf on the level, it's already called a phase of Guf on the light of Keter itself also. Therefore the light of Keter that was in the vessel of Malchut, was also ready to descend below Malchut. This is what he says now.

Hence, when the phase of coarseness of clothing awakened in the male of the vessel of Keter to expand with this great light to the phase of actual clothing, from whom am I speaking? From the male? From the screen? From the record? because of that, the phase of Guf incorporated in the light of Keter immediately became apparent, which was once clothed in the Guf, which stands at the place of Malchut of the Rosh, as mentioned above. Along with it, his form became different from Malchut of the Rosh. By this, it is regarded that he was immediately separated from Malchut and departed from there to Malchut to his place, below Malchut. since disparity of form separates and distinguishes the spirituals from one another. Since he departed from the place of Malchut, you find that he was immediately separated from the light of the upper Keter, and only the previous restricted illumination remained in him, in the light of Keter.