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

Daily Morning Lesson: May 13, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #46

Original lesson date: 01/01/1980

Reader: We will learn from a TES lesson with Rabash. We're going to read from the writings. From The Study of the Ten Sefirot, part 5, In the Inner Light" of item 46. From the words, Now we complete the first phase. Before that, we'll read The Study of the Ten Sefirot, Item 46, in the words of the ARI:

Reading: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #46

46. Afterwards, it returned to being not Matei in Keter, and then it is Matei in HB and Hesed, and then it is not Matei in Gevura, Matei in Tifferet, and not Matei in Netzah, Matei in Hod, and not Matei in Yesod, as it ascended in Hod. At that time, it turns its anterior and gives light to Malchut below in her place, and then it is Matei in Malchut. Now the first phases are complete, which is the reality of the expansion. Thus, all ten lights have reached Malchut.

Reader: (01:29) We'll move to a lesson with Rabash.

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RABASH (Source Text/Commentary): If we say, Mati in Hesed, and expands in Tifferet, and expands in Hod, then the Hochma, that's in Hesed, how does it move to Tifferet, I'm asking? By Gevura, meaning Gevura receives the Hochma of MA, and when it rises above, and now gives Tifferet. The Tifferet that has Hochma bestows Hochma to who? To Netzach, this is called Netzach rises in Tifferet, and her remnants gives to Hod. We can say this from the other side, the opposite when we have Mati in Gevura. So we say that Gevura gives her Hassadim to who? To Netzach, how does it move there, how does it go there? We say also, it's not expanding in Tifferet, what remains from Tifferet, where does it receive that? That's also from the upper one, I'm not saying that there's a void that's created in the middle, but what? In each of the degrees, during each degree, an allegory. For example, Gevura, Netzach, Yesod, if they have the light of Hassadim, then they rise by name; and if they have Hochma in the degree, they don't rise by name, but they have it, only what? They're not mentioned by name, that's called a name.

What was the question: if I say that it expands in Keter 4.3, how is it bestowed from 4.3 to 1 in Hassadim? 4.3, it should be 3.2, 2.1, and then 1; or that it was in the same order, and he's not speaking of that? Or we can say, just like it was in Galgalta, what was in Galgalta? That phase 4 was not illuminating in the Rosh, meaning she was refined in the Rosh; there's no one bestowing the phase 1 of Nekudot. So the Rosh bestows 4.3, 2, 1, the Rosh can bestow on 1, but only if 4.3 is not in the degree. If so, we could say here that the 4.3, 2.3, 2, don't bestow but the 2.1, they bestow. Or that he's saying, we'll save the more details here.

Now, the first phases are complete.

What's the first phase?

Which is the reality of the expansion.

Meaning, this refers to the second expansion, called Partzuf AB of AK, and we learned the order that it depends on Keter Hochma, expanding, not expanding, expanding in Keter. So in all the degrees, there's no Hochma, due to the light of Keter that inverts its interior upwards, and vice versa – when it expands in Hochma, there's Hochma in every degree, in all the degrees.

Thus, all 10 lights have reached the Malchut.

This is what the ARI says here, what is he adding to this? It's written above,

Now the first phases are complete, which is the reality of the expansion,

Therefore he explains his intention, the expansion of AB. Then the Ari says,

Thus all 10 lights have reached the Malchut.

What is he adding in this, we'll see below: it means, we learned, all 10 lights have reached the Malchut.

RABASH (Source Text/Commentary): (06:19) Meaning, that now all the Sefirot are illuminated from Keter to Malchut, it's illuminating now – but what did we learn now? Not expanding in Keter, and expanding in Hochma, Bina and Hesed; and not expanding in Gevura, and expanding in Tifferet; and not expanding in Netzach, and expanding in Hod; not expanding in Yesod, and expanding in Malchut. How does he say that all ten Sefirot are being illuminated now, what's written here?

All ten lights have reached the Malchut, but in the middle there are breaks, there are stops.

Therefore, he explains:

It means that the refinement reached the level of Malchut.

And what he means is that each and every time that a new degree emerged, until it reached the level of Malchut, and also in the level of Malchut it was refined. And this is where he says,

It means that the refinement reached the level of Malchut. At that time, the screen is clean from any coarseness from the face of the Guf.

Since at that time, the screen is clean from any coarseness from the face of the Guf. There is no coarseness in the Guf to be able to serve Him and to receive it in order to bestow. If so, it's not being served using the coarseness – this is called that it ascended upwards, and there's also no places. And he means,

Until its form is equal to the face of the screen of Malchut of Rosh,

That doesn't receive anything.

It is considered the Masach of Malchut of Rosh,

Which is called,

It is considered to have risen there, even though there are no places there.

Only here, what is the meaning here of rising by degree? That it does not receive anything because it cannot make the intention in order to bestow.

And this, and what was there, it is considered to have risen there and become incorporated in a never-ending coupling in Malchut of Rosh.

There in Rosh, we learned, there's no cessation of the screen: three doesn't do anything. In that state, when the screen with the records rise to Malchut of Rosh, there are two things here:

One, where Malchut of Guf; two, which was incorporated with Malchut of Rosh, which is the coarseness from below upwards, that it itself can extend light and make a coupling of striking with the screen, and to raise reflected light and expand in the Rosh and Guf. So, who ascended? Malchut of Guf, this is what he says:

While a coupling in the Rosh was taking place, upon as much as the lower one can receive, which is according to the records of the lower one, in that state, the records of the Sefirot of the Guf contained in the full measure of their coarseness reawaken, and it thickens once more in the coarseness from the phase of the Guf, which is already distinguished as being Malchut of Guf.

By this, its form has been differentiated from Malchut in the Rosh once more, and it is therefore considered to have departed from there and become separated to a new degree.

(10:27) But here, we're lacking. Here, it should be said this way: afterwards, when it descended into the Guf, why did it descend to the Guf, why did it ascend? Since it didn't have a screen. Then, we had the screen of 4-3 that became a coupling in the Rosh, and it's considered that it's receiving, and it already began to receive. Therefore, it descends below. But there, there's an incorporation of what is incorporated in the coarseness from below upwards so that it would not illuminate and kind of make a coupling. And then, it clarifies that we should be saying, what's missing here is that there was an awakening here. That which was included in the coarseness from below upwards, that He, Himself, can extend light, who? the Malchut of Guf. It turns out that Malchut of Guf, called Tabur, which ascended to the Rosh and was incorporated in the coarseness from below upwards, has now Peh of Rosh. It turns out that Malchut that is coupling, let's say, in phase 3, not the other way around – the same way. Malchut of phase 4, which rose to the Rosh, the Rosh of Galgalta, it's included in the coarseness of Galgalta, what does it now have? Malchut, that is coupling upon phase 3. In phase 4, there should be the Malchut that is concluding in phase 3? So who received the coarseness from below upwards, who was the carrier? Malchut of phase 4, it's the same here, what was the coarseness in AB? Phase 3.

So it turns out that Malchut of Tabur, from phase 3 that rose to the Rosh by not receiving anything, and became now a coupling in the Rosh, let's say, upon 3-2. It's already discerned as the Guf, and it receives,and it returns below to the Guf. Malchut, that descended back, which Malchut? 3 of coarseness that is considered the concluding Malchut, is considered Malchut of Tabur. In her awakened, what was awakened, and what was incorporated in the coarseness from below upwards in the Rosh. If so, it's now the Malchut that is coupling upon 3, and also upon the coarseness, and phase 2 of coarseness. There's where he says,

At that time, an upper coupling emerges on it, and draws a new level of the 10 Sefirot of the Guf, and there's Rosh and Guf.

And here it's missing, he shortens it, next.

It has been explained there that the last phase does not leave a record, Ta'va.

Since here the last phase was there, 3, you find that phase 3, that was included in the screen of Tabur, ascended upwards, did not leave a record.

It is not contained in the screen, and the greatest record in it is phase 2. Hence, when the screen regains the coarseness, through its incorporation in the coupling of the Rosh, it could not be coarser than phase 2.

Why does it remain with the records that can no longer receive? It's weakened due to the beating of the internal and surrounding light.

You find that the level that emerged there reached only the level of Bina.

And this is called, by the words of the ARI,

This is the second phase of expansion of the light. After its second departure.

Again, this is the second phase of the expansion of the light after its second departure, it's called Partzuf SAG. He is saying, look at item 47:

The second phase is simple, which is phase 2? It's phase 3, phase 3 of the third Partzuf. And phase 2 of the filling of Galgalta. Phase 1 was AB, the second discernment fills him, SAG. So, we need to begin with Item 47.

(15:08) We'll start with item 47.

And now, phase 2 is simple.

The second phase is simple, what is phase 2 – he doesn't say.

Since now, it returned to being Mati in Keter. At that time, it is not Mati in Hochma, Bina and Hesed, and Mati in Gevura, and not expanding in Tifferet, and expanding in Netzach, not expanding in Hod, and expanding in Yesod, and not expanding in Malchut, and then it repeats as in the beginning.

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Reader: We'll move to the next part of the lesson.

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Iniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria13 Ara 2019(Mañana)
Preparación para la Lección

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm