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

Daily Morning Lesson: December 29, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: We'll learn a lesson from “The Study of the Ten Sefirot” with Rabash. We'll read from volume 1, part 4, page 276 in the Hebrew edition, questions and answers, item 11. And before we enter the study, let's watch a clip where Rav explains us the main topic in the lesson.

M. Laitman: (00:30) All in all, we have one will to receive. But as we have been learning from the four phases of direct light, it wants to resemble the Creator in phase two, in Bina, so we call this will to receive a will to bestow. Although there is no will to bestow, but the fact that it wants to appear in this way, it wants to resemble that, therefore we call it a will to bestow. From here, because we have a will to receive and a will to bestow, we have two fillings for these desires. In one, from one, light in the Keter, according to the desires, we have two fillings. The light of Hochma in the will to receive, and the light of Hassadim in the will to bestow. The light of Hochma that comes to the will to receive comes according to the force of the screen, and therefore, we say about it that it comes from above downwards. It's the light of the purpose of creation; it comes from the upper one to the lower one, whereas the lower one, following the first restriction, made a condition that I will receive only if I will resemble the Creator, because I want to be like Him. I want to be on the same degree. And this condition is called Hassadim, or the screen and reflected light. So, what measure, what magnitude will the lower one have? It is determined by the Hassadim, meaning on the behalf of the lower one. The lower one expands itself in breadth to receive as much as possible, and when the light of Hochma comes into this breadth and close, it creates the height, the level of the lower one. So it turns out that all in all, in the corrected vessel, we have a square, right? Ten Sefirot in width and ten Sefirot in height.

Reader: Again, right from “The Study of the Ten Sefirot,” volume one, chapter four, the questions and answers, item 11.

RABASH (Source Text/Commentary): (02:48) Item 11. What was the question? What is a mirror that does not shine? What does it mean? Why The ARI brings many times, a mirror that does not shine. Malchut is called a mirror that does not shine for two reasons. One, since the light of Malchut did not leave a record after its departure, as did the other lights. Two, it is because the lights were swapped in the second expansion. The light of Hochma came in the vessel of Keter, the light of Bina in the vessel of Hochma, etc. Finally, the light of Malchut came in the vessel of the ZA, and the vessel of Malchut remained without light. He explains to us two reasons. There are other reasons, but here he explains two reasons why Malchut is called a mirror that does not shine. One is that all the lights that departed left behind records. So, we can say about this record that we can then come back and draw light over it again. But in Malchut, no record was left, so that it can once again extend light, draw light. As we learned that the last phase is lost. And the second reason is simple. It's because of the swapping of the lights. Malchut has no light, so it is called a mirror that doesn't shine. But there are others. But I'll tell you what he's asking. Here it says the following. Here, there are two reasons. The second reason why Malchut is called a mirror that doesn't shine. Is it in Partzuf Galgalta that it is already considered not shining? Or is it in the first Partzuf?

Student: Or in Partzuf AB.

RABASH: Here it says the following. I'll go over it once again. Malchut is called a mirror that does not shine. So I'm asking, when? When all the lights shine, only she doesn't shine? This means, in Partzuf Galgalta where all the lights were shining, this means that she wasn't shining? It seems so. So, why didn't she have light? This is why he has to explain that, no. Here, what it means is that no one was shining. That there was the departure of light in the Partzuf of Galgalta. If so, if they all depart, the light departs from Partzuf Galgalta, then no one has light. So why is Malchut specifically called a mirror that doesn't shine? For this comes the answer.

RABASH (Source Text/Commentary): (07:07) Here, we're talking about after the departure of the lights, that in everyone, a record remained. This record is considered to be shining. So, I would like to explain: what does it mean that it shines? It can extend the second degree in the second Partzuf, in the Partzuf of AB. Whereas Malchut, which is called phase four, did not leave behind a record that would shine in the second Partzuf. Therefore I see, even according to the first reason, that the reason that Malchut is called a mirror that does not shine is while they all shine. But at the time that all of the lights departed, so no one had light. So, it is called a mirror that doesn't shine not because of Galgalta, but because of the Partzuf of AB. Is this clear or not? Let's continue. The second reason is the same. Before, we talked about the records. Accordingly, it turns out that if I say that Malchut did not leave behind a record, and the last phase is lost, it follows that in Partzuf AB, what will the light of Hochma do in the Kli of Keter? It turns out that Malchut has no light. It doesn't have light. Where does that stem from? From the first reason. We learned that we have only two roots. Every light, if it emerges, it's like a seal and an imprint. As it emerged in the first time, so all the Partzufim are imprinted, all of the wholeness. So, there is a single root in the Partzuf of Galgalta, with respect to the vessels, and one root from the phase of AB. According to that, we learn everything. So, we're talking about Malchut that received earlier, and then it departed. If we say that there are no vessels in the Rosh, the Rosh never received. So, in the Rosh, it never departed. So with respect to the Rosh, we never say that the last phase was lost. It turns out that in all the places where we say that the last phase was lost, that last phase is from what it had before, when it did receive, that was lost. So, who is that? It is always Malchut of the Guf, called Tabur.

RABASH (Source Text/Commentary): (10:12) Okay, we need to begin. We need to begin with what is annulment. So, in the question 12, he asked about annulment or revocation. What is it that we need to revoke? What I have is what I need to revoke? Do I need to revoke it or is it revoked by itself? What is he saying? I mean, we're talking about spirituality, vessels that were used, meaning that they drew the upper abundance. Why was it canceled? So, he comes and explains. After the light departed from the vessel, when was that? We learned that after the departure of the light, there was a clash between the inner light and surrounding light. By that, the screen grew weaker. It wasn't able to aim in order to bestow, so, it cancels the vessel. It says, I don't want to use this vessel. Then the vessel is considered to be receiving in order to receive. So I don't want to use that. This is called the revocation of the vessel. What will be the end of it? This is a correction in the revocation of the vessel, but that is not the goal. This is what he says. After the light departs from the vessel and before it receives its correction to become fitting for clothing the light once more, in the meantime, it is regarded as revocation of the vessel, like a vessel whose usage has been revoked. Therefore, when is it considered revocation? In the meantime.

RABASH (Source Text/Commentary): (12:49) Answer 13. The matter of the clothing of the lights in the vessels should first be in potential, and then in actuality. The clothing of the ten Sefirot in potential is called Rosh. And the actual clothing of the ten Sefirot is called Guf. What is the question, and what is the answer? The question is, what is a Guf, body, in spirituality? So, the Rav says, using the following language. Know that before the emanated beings were emanated, and the created beings were created, the upper light filled the whole of reality. And it didn't have a Rosh nor a Sof [an end]. We begin to speak, first we speak about the beginning of the creation of the world of AK. So, how can he say that there was no Rosh there? So, there it says there was no Rosh and there was no Sof. We need to explain. Why was there no Rosh there? Because there was no Sof, no end. How does one depend on the other? So, he says, we need to know what is a Sof, an end in spirituality. Sof means, as it is written, that he says you can come up to here, but I don't want to receive any more. This means, after the restriction was done, when he said, receiving in order to receive, I don't want to use phase four. So, how will the goal of the purpose of creation be to do good to his creations? We learned, it's true, that phase four, called Malchut, drew the light and seemingly made a calculation - how much can it receive in order to bestow, that, she will receive. And whatever she cannot receive in order to bestow that I will not receive. This is called Rosh. What is Rosh [head]? The root. By this calculation, I have to later receive in actuality. It turns out that Rosh is called in potential. That he made a calculation in potential how much it is allowed to receive. Then the Guf is called what it receives in actuality. So, at the time that there was no Sof but rather they immediately received with the receiving in order to receive, which is the restriction, immediately they received in actuality. So, there was not from potential to actuality, but rather immediately they received in actuality everything. But later on, when a Sof was made, and it is relevant to say that you need to make a calculation of how much is allowed, how much is forbidden. This is called the quality of judgment. The restriction is called judgment. Why is the restriction called judgment? That a new judgment was made, meaning, it is forbidden. In order to receive is forbidden. In order to bestow is allowed. So, you now have as much as it is allowed, as much as it is forbidden. So long as he didn't receive, when he makes that calculation, it is considered in potential. This is called the Rosh. From this, the Guf will be extended. Meaning, which is to receive in actuality. This is what he says. What is the Guf in spirituality? Receiving the abundance in actuality.

RABASH (Source Text/Commentary): (17:48) Fourteen. What causes the vessel? What causes the vessel? He says, the expansion of the light and its consequent departure cause the existence of the vessel. So, we need to know what is a vessel, and then we can say what causes the vessel. With the vessel, we learned that two conditions are required for a vessel. One: that I yearn to receive. I want to receive, but no, you should receive only because it's a Mitzva, it's a commandment. This is called screen and coarseness. The basis for the vessel is the will to receive. He yearns to receive this thing. Why? Because it's good. If it's bad, we don't yearn for it. After the restriction, when this judgment was made, we can't receive everything. It follows that after the restriction, when we receive using a vessel that has a will to receive and a screen, who causes it? The expansion of the light. It created for us a will to receive. Through the four phases of direct light, a will to receive was born in us. And through the restriction, the departure of the light, this causes us to rise to a screen. There are other simple explanations. We'll talk about it in general.

RABASH (Source Text/Commentary): (20:14) Let's see insight 14. What causes the vessel the expansion of the light? That's one. And its consequent departure caused the existence of the vessel.

15. What is a wall? A side. What is a wall or a side? We learned that a wall is called a side. Like in a Sukkah, you have four sides. You have three sides and a small addition. Two and a small addition. So those are sides, walls. What in spirituality are these sides? What does it imply to us? Let's see what it says.

15. Because the light is limited and measured only by the measure of the coarseness in the screen, the greater the coarseness, the greater the level of the light. Thus, the coarseness is regarded as the vessel and the receptacle for the light. Because of this, the coarseness is regarded as the wall, or the side of the vessel.

What is the lesson? As the entire vessel is but its walls. In corporeality, we can see that I placed coffee here because this vessel, this cup, has a side, a wall around it I can pour a drink into it. If it didn't have these walls, I wouldn't be able to. The four phases in the coarseness of the four phases of direct light are as four layers in the thickness of the wall, clothing over one another. They are regarded as internality and externality. The greatest coarseness in the wall of the vessel that draws and measures the abundance is regarded as the internality of the vessel. And the other more refined phases are regarded as the externality of the vessel. If there is coarseness of phase four there, then it is the internality of the vessel. Phase three is external to it and phase two is external to phase four, and phase one is external to phase two. All of them together are called a wall. What is the question, and what is the answer? The question, what is a wall or a side in spirituality? So, the answer is, what is a wall in corporeality? We see in corporeality, what is that? A small vessel means a small space; a bigger vessel means a bigger space. Accordingly, they should have poured it into this entire space. Therefore, he says, no, there are two conditions in the vessel. There needs to be a space, and it must have walls. What is a big vessel? Well, it has big walls, and there is also a big space there also. But if it's a space without walls, then you can't feel anything there. So now, he comes and tells us, what are these walls? By way of allegory, he says, let's take a cup whose width is, the width of the wall is half a millimeter, and let's divide it into four parts. One part actually makes the wall, but there must be four phases.

RABASH (Source Text/Commentary): (25:54) As an allegory, let's say, until this half a millimeter of the wall of the vessel, which is less than half a millimeter, you have to divide it into four quarters. As an allegory, that's not yet considered as walls. So he comes and tells us that in order for us to have these walls, what we call a space, or deficiency so that it can receive, who created that? The upper one. And we call it the four phases of direct light, that specifically phase four is capable of receiving the light. And it specifically is the one that draws the light. Who? The great will to receive. When a person is hungry, what vessel does he use? The greatest will to receive. Only what? Here, a few additional things were added. What was added here after the restriction? You cannot use coarseness alone. Why? There was a restriction. You cannot use receiving in order to receive. You find that the wall, even the fourth wall, as an allegory, it draws the light called the will to receive, but there was a restriction. You find that phase four alone cannot draw anything. And the restriction by itself, also you cannot receive anything. What can you receive? With what? With the coarseness, with the will to receive. If you have no desire for it, how will you receive it? Only what? We measure things according to the screen. What is a screen? How many phases of coarseness he can use in order to bestow. Again, what is a screen? How many phases of coarseness he can use in order to bestow? Until the end. This causes us something new, only in the way of explaining it. What does it mean something new? Previously, we learned this was before the restriction, phase four was receiving. Now, I'm not saying that phase four has received. And then, and now I say yes, phase four has received. So in order to not be confused, The ARI use the same name, but no internality and externality. Meaning, if they can use all the four phases, with level four of direct light, phase four direct light called receiving in order to receive, she can use the four phases of coarseness in order to bestow, called the screen of phase four. This is her internality. And the rest of the externality is not using them. If the screen was refined, then phase four of direct light called the fourth wall that cannot be used, only with three phases of coarseness, then I say this is its internality. By that it draws. Why? Who decides now? Not specifically phase four of direct light by itself. There's another condition of the screen. That's why another discernment comes. Meaning, in addition to saying that we always have phase four of direct light, which is what it draws. We should also think of phase four of direct light whether it's using the internality, meaning with all four phases of coarseness, then three is considered now externality. She's not using it. She's using phase two. I'm sorry. She's in two phases of coarseness. It's called three. It's called posterior with her. She cannot use it. So, one is called her externality. She's not using it. Now you have the other conditions, a part that she draws, and a part that becomes posterior, and a part that is considered externality; she's still using it. Now there are three discernments.

RABASH (Source Text/Commentary): (31:58) Again, same question inside what we discussed in the Peh, we have to see in the inside, in the Toch. Question 15. What is a wall? The light is limited and measured only by the measure of the coarseness of the screen using it, meaning it can aim in order to bestow. The greater the coarseness that the screen can use, the greater the level of the light. Thus the coarseness is regarded as the vessel and the receptacle for the light. Which coarseness? The screens. The coarseness is regarded as the wall of the vessel as the entire vessel is, but it's walls. As we see from the corporeal example, the four phases in the coarseness are as four layers in the thickness of the wall, clothing one another. They are regarded as internality and externality. The greatest coarseness in the wall of the vessel that draws and measures the abundance. We always speak of the last phase, she determines everything. The last phase is the one that draws. What does it mean, the last phase? Example. With the coarseness of phase four, you can come until here. You can draw it until phase four. Yes, it's a degree of Keter, a level of Keter. With Partzuf AB, what is the last phase? Three. There's no more than that. Four is considered as posterior. What is its last phase? Two. Three is considered as posterior. You see, who draws everything? It's internality. What does it mean, internality? The part over which you can make a screen. So you find that aside, other than the four walls, as I mentioned before, that the four phases of direct light are called four walls. Now, we always speak of the fourth wall, which is called a desire to receive in order to receive. And it's called the created being that is the entire receiver. What do we have here? Discernments by the screen. Now, there's a condition that I can use the coarseness only according to the screen. You find that it has now four new walls, four new discernments. Meaning, as much as the inner vessel with which it is using, how much coarseness can it aim in order to bestow, which is called a screen?

RABASH (Source Text/Commentary): (35:28) As he's saying here, the greatest coarseness in the wall of the vessel that draws and measures the abundance is regarded as the internality of the vessel. And the other, more refined phases are regarded as the externality of the vessel. That's why we have this rule. If there is, where? In the phase four of direct light, which is actually the fourth wall, the coarseness of phase four, meaning the screen that can aim over the coarseness in order to bestow on four phases, this is internality. Necessarily, the third is called externality relative to it. And the second phase, if she cannot make a screen only on the second phase, the second phase will be diminution. Phase one, externality, and phase three, posterior. In that case, we should understand: one - phase four, meaning four phases of direct light, called receiving in order to receive. Now, without coarseness, you cannot receive. It only depends on how much coarseness you can use in order to bestow. In order to not get confused, he says four, three, two, he divides them into internality and externality. Therefore, you should notice later, okay, the posterior is when you cannot use this coarseness. Externality is, it's not using it yet. Internality is the highest phase, the greatest phase. That's what it is using. And this is considered the last phase in the degree.

RABASH (Source Text/Commentary): (37:47) Let's go to 16. What is through the posterior? What is through, and what is posterior? The outer phase in the wall of the vessel is also called the posterior of the vessel. Why? It is so because only the inner side of the vessel is considered shining, since the light is limited and tied to it. However, the externality, which does not operate in the drawing of the light, is regarded as not shining and is called posterior. Hence, the levels that emerge over the screen during its refinement are regarded as emerging through the posterior. Because these emerge on three phases that are more refined than phase four, external to her. And they emerge through the externality and the posterior of phase four. Sounds as if he's contradicting himself. What is he saying? He begins to interpret through the posterior. What does he interpret? The outer phases in the wall of the vessel are also called the posterior. Not as we explained before. He adds something here. Why? Because he says, now, it is so because only the inner side of the vessel is considered shining. Now he's saying, sometimes, The ARI is changing his style. He wants to hint at a certain phase which shines or does not shine. And that is face or posterior. Meaning, he says, look, it is so because only the inner side of the vessel is considered shining. Fine. Why? As we see in corporeality. Where is the liquid? Only in the inside of the wall of the vessel. Outside of it, we don't touch it. And they cause it only to use it. However, the externality, which does not operate in the drawing of the light, is regarded as not shining. And it's called posterior. Hence, the levels that emerge over the screen during its refinement are regarded as emerging through the posterior. So, what does he say? Posterior means it does not shine. And here, what does it mean that it comes through, that it does shine? What? Does it shine or does it not shine? What does it mean?

RABASH (Source Text/Commentary): (41:47) Therefore, as I said earlier, we need to discern two types of four walls, four walls of four phases of direct light. Then we use only the fourth. Only fourth. We don't use three. The first three, the previous three discernments are called light without a Kli. Then I know which vessel is it using in the internality. And all four are causing us to have phase four. Now, as we said earlier, if we make a rule that every degree receives from the one which is higher than it, first we have the discernment of Taamim [tastes], meaning Ketter. Four drew the screen over four. This is called internality. Three is not operating here. We said earlier it's called externality. Now he says that it's posterior, but it's not using it now. Then comes The ARI and he wants to tell us, no, that all the degrees, all the levels that come out during the refinement of the screen, called Nekudot [dots], is direct light, abundance that comes from above, in a coupling by striking in the Rosh, and it expands below in the Guf. These levels are considered posterior, judgment. Why? She has to go through the previous degree, previous level. And regarding the previous level, it's considered posterior, relative to the internality, it draws, it draws over phase two, has to go through phase three. In that case, it goes through the posterior of the upper one. The level of Hochma comes out through the posterior of the level of Keter. Meaning, regarding Keter, it's considered posterior. The level of Bina, through the posterior of the Hochma, or compared to Hochma, it's called posterior. It's only a change of style. What comes before three? That's why I explained it previously differently. You should make here three discernments. By drawing, the one that draws is considered internality, always. Since it wants to explain it, if I draw it over four or over three, then it tells us that four is considered posterior. Three - the internality, two - externality, it's not yet part of this, in this stage. Now, he says it differently. What I called externality before, that it's not using right now, I now call it posterior. It's the same. What is a posterior? It doesn't shine in it. Why doesn't it shine in this level? What was it now? It's a higher level. But later, when it shines, what was before, it's considered externality or posterior, it's now shining. It's called through the posterior. It shines through it. It shines, but it's called through the posterior. That's the point. Through the posterior, means that it does shine. Posterior alone means that it does not shine. Through the posterior, meaning that it does shine, but through the posterior relative to the previous degree. Righteous. Why does he have to receive a chair? The light made him move there, in actuality. Lift it, lift it. Now I can see him. Before that, he was concealing himself, so I wouldn't be able to see him well.

RABASH (Source Text/Commentary): (47:45) 17. What is through the sides? What does it say here, through the sides? He explains to us. There are two sides to the light of Hassadim, right and left. Because plentitude of Hassadim is called right-hand side, and meagerness of Hassadim is called left-hand side. They are called sides to indicate that they are both of equal merit, like two sides of the same level. As there are important corrections in the multiplicity of Hassadim, so, there are important corrections in the meagerness of Hassadim. The place where the abundance manifests and the joining of the two sides together is called through the sides. What is difficult here? It says, look in page 239, item 1. It says the following: one - the ten inner Sefirot and ten surrounding Sefirot emerge from the Peh of Adam Kadmon. That's one. Next, they are extended from opposite the anterior, the face, to opposite the Tabur of this Adam Kadmon. Period. Next. This is the main light, but it also shines through the sides and all around this Adam. All around this Adam.

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