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

Daily Morning Lesson: March 16, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 5. Part 5

Reader: We're going to learn from a lesson with Rabash. We'll read from the “Study of the Ten Sefirot,” volume 2, part 5, “Inner Light,” item 41, starting from “Not-Matei in Gevura, then Gevura turns her face.” Before this, we'll read item 41 from the words of The ARI. Again, this is from the “Study of the Ten Sefirot,” volume 2, part 5, Item 41.

Reading: (00:43) Afterwards, it returned to being not Matei in Keter, and then it is Matei in Hochma. At that time, Bina was supposed to remain there in Hochma as in the beginning, but because of the light of Hesed in her place, she descends to be there with him. It is so “because He desires mercy,” and you already know that Bina is called “He” When Bina descends in her place, Hesed does not need her, and he descends to his place, and is called Matei in Hesed. Then, the light Gevura ascends in Hesed, and this is called not Matei in Gevura. At that time, the vessel of Gevura turns her anterior downward and gives the five lights below, in Tifferet. This is called Matei in Tifferet.

Reader: Let's start. 

RABASH (Source Text/Commentary): (02:20) He writes, not-Matei, not expanding in Gevura. At that time, the vessel of Gevura turns her interior downward and gives the five lights below in Tifferet. This is because when the light of Gevura joins the light of Hesed into one, that connection also operates on their vessels. Since the vessel of Gevura joined with the vessel of Hesed, meaning that Hochma can illuminate, by that she returned the vessel of Gevura that first before bestowed to Hassadim to her interior of the Hassadim downward in importance, since she canceled her interior, called Hassadim, because what we learned about expanding in Keter and not expanding in Hochma, Bina and Hesed, not expanding in Gevura.That detained the bestowal of GAR and returned her posterior, what Hochma rejected upward, meaning it received Hochma. In other words, she returned to bestow illumination of GAR, called Hochma, from the vessel of Gevura. Like the vessel of Hesed, at that time, she bestowed her residue, the vessel of Gevura, her residue of Hochma attributed Tifferet to the vessel of Tifferet. And Tifferet receives an illumination of GAR as well. This is the meaning of Tifferet being called Vav without a Rosh. Usually, it is the same illumination of GAR, the light of Hochma, that receives through the bestowal of the light of Gevura. When? When Gevura is connected into one with the light of Hesed, it receives Hochma. Now you can understand what is brought in several places, that Tifferet is merged from Hesed and Gevura together. It means that it receives a residue of the light of Gevura from the time Gevura is connected into one with the light of Hesed. But we're still lacking that Ruach of GAR and VAK. What does it mean to us? We'll see that later. He explains it later. 

RABASH (Source Text/Commentary): (05:16) We must know, also understand here, that there are three divisions in the lower seven, called ZON, ZA and Malchut, which are the phase of Rosh, Toch, and Sof, the first. Now he wants to divide Rosh, Toch, Sof. The first are Hesed and Gevura, which are the phase of Rosh of VAK, the head of Zeir Anpin. The second are Tifferet and Netzach, which are the phase of Toch. The Toch of ZA. The third are Hod, Yesod, Malchut, the three of them. They are the phase of Sof of the VAK. So, the matter of expanding or not expanding depends only on Keter and Hochma, no more. Also, when we learn that there are two distances. So here he says, who's determining? Only Hochma or Keter? So, I say that if he expands in Keter, there is no Hochma. Why? Here we should learn, remember something. The matter of Hochma and Hassadim, it's not degrees, but each and every degree, we discern two including lights: one Hochma, one Hassadim. It doesn't matter which degree I'm speaking about. If I say NRNHY, it's the same thing; there's incorporation. That's why. If we say expanding in Keter and there's no Hochma. Why? Since the posterior of Keter, which light of Keter? The light of Keter that was clothed in the Guf of Galgalta that rose upward and stands below Malchut of the Rosh. It denies the illumination of GAR, the illumination called Hochma, the illumination of GAR, called Hochma from the entire Partzuf AB, which is why there cannot be illumination of GAR in the Partzuf, except when Keter's dominion is canceled. How does a control cancel that it can shine in Hochma? Meaning, by refining the coarseness in the screen in him, which belonged to this level, the degree of Keter, which is phase four of clothing that belongs to phase four of coarseness. Since it has no phase four of coarseness, it won't illuminate in the light of Keter. That's why it's called the light of GAR, of Hochma. At that time, when it refined the coarseness on its screen, the light departs from Keter and its residue in Matei is expanding in Hochma, from which, from Hochma, appears the illumination of GAR in the Partzuf. When I say that it expanded in Hochma, so there's Hochma in all of Partzuf AB, while it expanded in Keter, there's no Hochma in AK. So, that whole axis is between Keter and Hochma. So what about Bina? We'll see that later. Hence, if it expands in Keter, the illumination of GAR is denied, even from the Hochma. Therefore, at that time, the phase of VAK of the seven lower Sefirot control, namely, the VAK of Rosh in them. Here, he speaks about the VAK of Rosh, the VAK of Rosh of Zeir Anpin. When he mentioned the VAK of Rosh, he means Hesed and Gevura, called Rosh of VAK, the Rosh of Zeir Anpin. Don't make a mistake here, which is the Sefira of Gevura. And the VAK of the Toch in them, which is Netzach, and the VAK of the Sof in them, which is Yesod. So, when I say that it expands in Keter and doesn't expand in Hochma and Bina, it doesn't expand in Hesed. It expands in Gevura, which is the VAK of the Rosh of Zeir Anpin. It doesn't expand in Tifferet, which is GAR of Toch of Zeir Anpin. It expands in Netzach, that it's the VAK of the Toch of Zeir Anpin. It doesn't expand in Hod, which are the GAR of the anterior, which is the GAR of Sof of Zeir Anpin, and below in Yesod is the VAK of the Sof of Zeir Anpin. So, is it clear to you now? 

RABASH (Source Text/Commentary): (10:47) Let's keep going. If it does not expand in Keter, at which time it is expanding in Hochma, then comes the control of the illumination of GAR, illumination of Hochma in the Rosh, Toch, Sof of the seven lower Sefirot. I call it Zeir Anpin, so we won't mistake. Meaning, their phase of illumination of GAR of the Rosh, which is Hesed, and their phase of illumination of GAR of their Toch, which is Tifferet. Their phase of illumination of GAR of Sof, which is Hod, from which comes the phase of GAR without the VAK of the Malchut called Dalet. So, when I say that it expanded in Hochma, and then expanded in Bina, and expanded in Hesed, which is the phase of the Rosh of Zeir Anpin, and doesn't expand in Gevura, why? Because while there's GAR, so the VAK, Gevura, sends the Hesed, and then it can expand in Tifferet, which is the GAR of the Toch of Zeir Anpin, and then Netzach, which is the VAK, connects to the GAR, which is called Tifferet, and then the Hod illuminates, which is the GAR of the Sof of Zeir Anpin, and then Yesod connects to Hod. And then it expands in Malchut, that's already something else. That, we didn't learn yet. We say that the light of Malchut is in the vessel of Yesod, because the light of Hochma is in the vessel of Keter. So, which light illuminates in Malchut? If so, there is no light in Malchut, in the vessel of Malchut. We learn here that there was a matter, well, we didn't learn that yet. It's called Hey, and Dalet, you'll learn that later. It's something new that she didn't have; we'll learn that later. But she didn't have lights, only something new. Why the light of Malchut in the vessel of Yesod? So he asks, he says that Tifferet is mixed with Hesed and Gevura. Why? Because Tifferet receives the residue of Gevura. But when does it receive the residue of Gevura? When Gevura connects it to Hesed, is Hochma, that's why, right? He receives from Gevura, but when Gevura is turned off. So he asks. We learned that when it expanded in Tifferet, it didn't expand in Netzach, so the Netzach rises to Tifferet. The VAK connects to the GAR, exactly like Gevura with Hesed. We find that the residue of Netzach receives light, so Hod receives from who? From Netzach. While Netzach is connected from Tifferet, so Hod is mixed from those two. He's asking, why does Tifferet, that receives a remainder in Gevura, receiving from Hesed, divides into two phases, is merged? Why doesn't it receive lights that it receives from Netzach? When Netzach is connected with Tifferet, it's also called connected, that is, merged. Now I'm asking, usually we say Zeir Anpin is called the middle line, but we always learned about the left line, that Hod is the left line, and here you think, no, Hod is the right, and Yesod is the left. So that's really a question. He doesn't want to give a hint, therefore, it's difficult.

RABASH (Source Text/Commentary): (15:33) Now we understand the Sefira Tifferet. Now we're going back to page 330, column B, starting from “now we understand.” Now we understand the Sefira Tifferet of Zeir Anpin from its origin. Its vessel is of Bina of VAK. What the vessel of Tifferet is incorporated from the Sefira of Bina, that's called Tifferet. Because HGT are an incorporation of the KHB of the VAK. You remember what that is. However, it is regarded as merely the Sefira Daat of VAK. Why? You see, it's what I asked before, what is his light, this is because of its light, which is Daat. Why the phase of Daat? We'll soon see. Typically, we need to remember, since there was an exchange of light here, the light of Hochma in the vessel of Keter, and light of Bina in the vessel of Hochma, light of Hesed in the vessel of Bina is called Daat. And here, it's called Tifferet by the name Daat. Why? Because she doesn't have the light of Bina. What light is there here? The light of Hesed. Don't get confused. However, first we must know what is the light of Daat? After all, we only have ten Sefirot, KHB, HGT, NHYM. It is known that it is written in “Book of Creation,” ten and not eleven. Thus, with Daat, it's ten Sefirot. If so, what is that light, Daat? Know that the origin of that light, of the light of Daat, comes to us in the interchanging of lights here in the second expansion. In Partzuf AB, it's called the second expansion. The light of Hochma comes to the vessel of Keter, the light of Bina to the vessel of Hochma, the light of Hesed to the vessel of Bina, and the light of Malchut to the vessel of Zeir Anpin. And the vessel of Malchut remains without light, as we learn from The ARI’s words. Note that this light of Hesed that comes to the vessel of Bina is the origin of the light of Daat. This is why The ARI calls it light of Hesed in the vessel of Bina, the son of Bina. Its phase is of AVI, of this son, are the male and female in the vessel of Bina. So, the male is the phase of Hochma of the vessel of Bina. And the female is the phase of Bina of the vessel of Bina. What's written here? He says, why is it called the son of Bina that the light of Hesed comes to the vessel of Bina? Since his AVI, of this son, that is in Bina, is the male and female in the vessel of Bina. So, who's the male and female? So he says something new here. The male is the phase of Hochma of the vessel of Bina. And the female is the phase of Bina of the vessel of Bina. The light of Hesed is the phase of Daat between this Hochma Bina, which is always called the son, the son of Hochma and Bina. More precisely, the ZON of the vessel of Hochma are both considered the phase of Hochma and the phase of Abba. And the male-female and the ZON in the vessel of Bina are both considered the phase of Bina, and the phase of Ima. And the light of Hesed in the vessel of Bina is considered the phase of Daat, and the phase of a son of these AVI. What's written here? Here, he explains to us another small illumination. Why is it called phase one in the vessel of Bina, phase two of the consequence? And who are the parents? He says simple, in Bina, Bina gave birth to him. So, according to the rule that the son is born from his mother and father, who is father, who is mother? We learn that indeed; he comes in the vessel of Bina. And when is it called Zeir Anpin? When he has illumination of Hochma. So, Bina has to receive Hochma from Hochma. Turns out, that the male in the vessel of Bina, his intention to receive Hochma from the light of Hochma, that essentially, in the essence of Bina, that's Bina, and he's born from both. So if he has Bina without Hochma, he cannot be born. Well, that's not 100%, but that's what he interprets. So, it's called Daat, which comes from the connection of both. If Bina doesn't connect with Hochma to receive Hochma, then Zeir Anpin cannot be born. Turns out that specifically by the connection of both, Abba and Ima, he is born, and he's called a son. 

RABASH (Source Text/Commentary): (22:31) This clarifies that the light of Hesed was originally emanated from the residue of the light of ZON of Hochma. And this female of Hochma, after the three by two in the vessel of Hochma, they were refined from two to one. Also, it came, the phase one in the vessel of Hochma to the vessel of Bina, which is its mother, and there in Bina it lingered in the intestine of the vessel of Bina until it acquired illumination of Hochma. That comes from the second phase, if you remember that. Meaning until it grew, at that time, it came out to the place of the vessels of VAK, called the air of the world. And there is room to elaborate here. That's a side note. Now we have explained the light of Daat from its root, and that it is a son and a progeny that was renewed because of the interchanging of the lights in the second expansion. From here, it means that in Partzuf Galgalta, we still didn't have the phase of Daat. All the Daat begins in the Partzuf of AB. That's what he says. Look, now we have explained the light Daat from its root, that it is a son and a progeny that was renewed because of the interchanging of the lights in the second expansion. For this reason, it comes and clothes the vessel of Bina, although it is only the light of Zeir Anpin, the phase of VAK, having no equivalence with the phase of GAR to the vessels of Keter, Hochma, Bina. This is so because the difference between GAR and VAK is so far as between a light and its vessel. Many times, he calls the completion of the vessels by the name VAK. Also, a question, what does it mean the completion of the vessels that are VAK? Though it comes here the light of the coupling of AB SAG, light of Hochma, but we call the light by the name of the action, meaning that the light comes for the correction of the vessels. Therefore, he calls the vessels, and the vessels are called VAK with respect to the light. This is called VAK of Gadlut, if you remember. Yet, even though the light of ZA is far from the vessels of Keter, Hochma, Bina because of the interchanging of the lights, this light of VAK came and clothed the vessel of GAR. Meaning what vessel? Vessel of Bina. This is a very wonderful matter. Examine this, for there is no room to elaborate here in what is not necessary for our matter.