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

Daily Morning Lesson: January 28, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #6

Original lesson date: 01/01/1980

Reader: (00:04) We will learn from the Study of the Ten Sefirot with Rabash. We will learn from Part 5, Inner Light, Item 6, from the words, The root of the upper Keter bestows below. Before that, we will study together in the Study of the Ten Sefirot, Part 2, Part 5, in the words of The ARI, Item 6.

Item 6

Now we shall explain the existence of this ascent. It is said that when it is not Mati, expanding in Keter, since ZON of Keter rise up to the place of this Keter at the end of the upper roots, they cannot be together there because He is greater than them. Hence, they remain in His place, and He rises to the place of the root of Malchut. Then the root of Malchut also rises to the root of Yesod, where they both remain as Yesod, which is ZON. Then the root of the upper Keter bestows below. After, there is already a preparation for the lower ones to receive. At that time the Nukva of Keter is incorporated in the male.

Rabash: When we say the light of Yesod and the vessel of Yesod is Malchut of the level of Keter upon the phase of clothing that remains in phase four of clothing. And where Malchut rose to phase three to Yesod is the coarseness it wants to bring it to the coupling, the first coupling. It cannot be only the incorporation of the female in phase three, but the clothing called phase three from phase four and the phase of male. And the male needs to awaken Hassadim in place of Yesod. If Malchut would only have Hochma, as it is written later, we will write what is written.

The root of the upper Keter bestows below.

We learned that the upper ones give an illumination, only he calls it, before we learned, a very diminished illumination. Now, he says that the root of the upper Keter bestows below, this refers to expansive bestowal by way of a coupling in order to engender offspring, which are the Ten Sefirot of the second expansion called, Partzuf AB of AK; regarded as a progeny and a son of the first Partzuf of AK. If so, what does it mean? Female with male – phase three is included in phase four to the male, and a coupling was made on the phase of the male, this is called the light of Yesod in the vessel of Yesod. But there is preparation for the lower ones to receive: This means that the correction of the screen to be suitable and ready to copulate with the upper light to receive upon the phase four of clothing.

Student: The light of Keter is higher than the record?

Rabash: The Keter of Guf, if so, we should explain the preparation of the lower ones to receive. This means the correction of the screen to be suitable and ready to copulate with the upper light. What is the meaning of preparation, what is lacking – what preparation does the lower one need to do in order to receive correction from the screen, to be able to receive in order to bestow? That's called, the preparation to receive, and he says,

And then the Nukva of Keter is incorporated in the male.

It means that this coupling is not done on the record of phase three, which is the phase of female, of coarseness. Rather, it is done on the record of phase four of clothing, which is the male of Keter. However, the female is incorporated with it in the illumination of the coupling, as will be explained below: The light of Yesod in the vessel of Yesod. To show that when it can awaken the vessel of Yesod, when the Yesod can awaken in the vessel of Yesod? He says, specifically when the light of Keter is in the vessel of Keter, in AB.

Now the question is, MA in Partzuf SAG? I say Partzuf, meaning there was a coupling upon the Malchut, called four, phase four, the Partzuf Galgalta, that wants to perform a coupling in order, for the sake of AB, the last phase is lost. And it does not perform a coupling on Malchut, only on phase three, called Yesod, we'll say. And if I say AB, what is the last phase — what, the last phase is of three? So she operates upon two, it's only the way it's talked of. If I were to ask, what level is this? The level of Bina. So I can say, SAG is called, Bina in the value of Partzuf Galgalta, in relation to it. And it's considered that the last phase is lost in the Partzuf Hochma. Hence, we learned yesterday, the last phase is lost upon the Partzuf of Ta’amim, which is in Galgalta phase four, in AB phase three, in SAG phase two. And the lower one receives only from Nekudot, which is phase three, who? Phase three, we learned that the last phase of Galgalta is called, phase three, above, from the last phase of AB, it's called, three – Nekudot; above is the last phase of SAG is called, three. Therefore we get confused I'm saying SAG, Bina in the value of who? Of Galgalta. It is called that, the last, I, myself, Partzuf SAG, makes phase two. Of who? If I'm talking about phase of Galgalta, then it's considered phase two; but when I say that of AB, let's say three, we get confused. Hence, you always keep your tongue to not be confused, therefore, we must speak of it in such a way.

But in truth, every lower one receives from the last phase, every upper one that engenders the lower one, it gives below the last phase, from the last phase. Meaning, the points, the Nekudot of AB and Nekudot of Galgalta to AB, Nekudot of AB to SAG, Nekudot of SAG to Nekudim, seven. The interpretation of the matter is that there are several rules: One, when two lights are in two vessels, each on its own and afterwards, when the two lights enter one vessel, this will be called, incorporation; what is incorporation? When one is contained in the other in one vessel. We said earlier, the two lights need to be in two vessels, each on its own. But when the two lights entered one vessel, this will be called, incorporation, when one is contained in the other in one vessel. There is yet another reality and it is: Since these two phases of lights, male and female, are in two vessels, what happens to them is what is said in the portion Duma. That, then there is Ahava, love in them; this means that the illumination of the male is incorporated in the female and both are in one vessel. Also, the illumination of the Nukva is incorporated in the vessel of the male, once more. Thus, there are four lights, two in each vessel incorporated in each other, and this is the meaning of the four letters Ahava, love. You will see what he wrote below, the meaning is there in the Inner Light, the ARI’s words there, we will see, 62 in Inner Light. In the words of The ARI, the male, we'll see what's written here:

62

The male does not mate in the Nukva, only in the form of its VAK.

This doesn't say anything here above, and here in the words of the Ravs, the Rav speaks above. In the words of The ARI, the ARI speaks above in item 55 of three divisions regarding the ascent of the lights and their incorporation in ZON of Keter: The first, when they rise and incorporate in the Nukva of Keter; the second, when they incorporate in the Nechura of Keter. And the third is when some incorporate in the Nukva, and some in the Nechura. Only the first two divisions have been explained here, and he did not explain to us the third division at all. You will see below item 7 and what is written there? Several rules, One: when two lights are in two vessels, etc, one is contained in the other in one vessel.

Interpretation: Any spiritual separation, one, two, three, is through disparity of form. And any spiritual connection is through equivalence of form. Hence, if, for example, one light is clothed in phase four and the other in phase three, they are regarded as two, why? Since the disparity of form distinguishes between them – they are considered two separate lights in two vessels in themselves. However, when the vessel of phase four becomes refined and remains in phase three, too, the two vessels are incorporated and become one vessel, why? Since both are in even form, since the vessel of phase four also becomes phase three, the two lights are also incorporated in their illumination. What it says?

Although they both originate from the Ten Sefirot of direct light, they are both kinds, such as one being Ruach, and the other is Nefesh. But after the vessel of phase four is refined and becomes phase three, it also becomes one vessel.

But it's not, there is lack of explanation here, there he explains more. We'll wait until the end. The two lights are also incorporated in their illumination. Although they both originate from the Ten Sefirot of direct light, they are two kinds, such as one being Ruach and the other Nefesh. But they need to shine in the vessel, in the vessel of four, which is called, Malchut. It was refined from the phase of Zeir Anpin, which is called Ruach. Therefore, of those to get – both shine together for the phase of Ruach. He brings examples, here he brings examples that are difficult to understand. When we get to the end, there we can see; then we'll understand the examples better, but only in general. In general, what does he explain here in item 8? There is one general thing in the lights, a different one. And it is that the reality we are in, which are two lights without vessels, what is it? What is two lights here? Let's say two records, they are vessels, they are male and female of Keter, of the coupling of Galgalta that went up. And they are in their vessels, which then will be in general, in terms of receiving this illumination from each other. This is their generality.

Inner Light, item 8

The reality we are in, which is two lights without vessels, he explains. Here the male and female are considered in ascent because of the refinement of the screen from all the coarseness that was in it,

That we learned. He explains,

Here the male and female are considered in ascent because of the refinement of the screen from all the coarseness that was in it,

That we learned, we learned, as it completely equalized its form with the Emanator, as Malchut of the Rosh does not receive, he too does not receive now. These male and female of Keter are nothing but silent records that have no coarseness whatsoever, they don't receive anything. Yet, since they were first in the phase of clothing in the Guf, one level of Keter of the Guf, four of clothing, and one is the level of the Rosh of Nekudot. And we call them by the name, male and female; but there's no light there, only records. This is what The ARI specifies here:

Which are two lights without vessels, which are a ZON of the Keter that rose up.

This means that the ZON have nothing of the phase of vessels in terms of coarseness, since they are considered an ascent. As refinement, they have no vessels, they don't use any coarseness, they don't receive, that's why they were able to rise to the Rosh. Now, in this coupling, the ZON of Keter went up to Keter, and Keter to the root of Malchut, and the root of Malchut to the root of Yesod, and both remained in their place in Yesod. The Nukva is contained in the Tchurah, in the male – who is actually here? The record of clothing, since the Nukva is the light of Hochma – coarseness of phase three. And the male is the light of Keter that remained in the vessel. Hence, it is the male, phase four of clothing, that now receives the light of Hochma from its root. Who is the root of phase four? Keter, the root of Keter, this is extended to it by refining that Keter that remained above at the end of the roots. That word does not have an explanation, it needs to be explained.

This is extended to it by refining that Keter that remained above at the end, one: And it's greatly refined by the upper illumination of the root of Keter. Then, a great light shines in that male of the Keter, in four of clothing.

Again.

And the female is incorporated in the male and receives the female illumination from it, from the male. Until the three phases are even in their illumination. They are male and female of the vessel of Keter, in both, there is a light of Keter. And that Keter of the Guf that is on them, once they are even they will receive, who? Male and female of the level of Keter that remained, and the light of Keter that was in the Guf, which is above. They will receive their light from the root of the upper Keter, Keter of the Rosh.

9 – Inner Light

The Nukva is light of Hochma.

Meaning, it is the record that the light of the level of Hochma left after its departure, its Nekudot, dots are from Hochma. The male is light of Keter that remained in the vessel – this refers to the record that the light of the level of Keter left after its departure when it remained in the vessel of the level of Keter, this is one. And now, through the screen, now it rose to the Emanator through the screen that was refined. You're asking, what, the level of Keter and not Hochma? It means, each phase should receive from its corresponding face. We say, Partzuf AB, Hochma – from which place does she receive? From Partzuf Galgalta. Not from its Keter, from its Hochma. Now he says that

When the level of Keter was refined, in the level of Keter there are Ten Sefirot which are called, Ta'amim and Nekudot, tastes and dots. All the records went up, both the Ta'amim and the Nekudot.

Nekudot are Hochma, not specifically Hochma, but from Hochma to Malchut, it is all called, Hochma, after the top phase. Now, which two records are called, after the level of Ta'amim? He calls them male, why? The last phase is lost, and from phase three he says, from that phase he can bestow upon the lower ones to give them the level of AB. Courseness remained there with the will to receive, which is called, female; this is why he calls Keter, male, since from phase four only the record of clothing remained. And there is no deficiency in the clothing, it's called, refined. And where the coarseness remained, which is called female, on face three. This is why Keter, he calls Keter by the name, clothing with a male, he calls the clothing with a male by the name Keter. And Hochma contains all the records, only the top phase, it is in terms of the coarseness, which is called, female.

You're asking, what does it mean that the Nukva is the light of Hochma? It means that female is the light of Hochma. He doesn't speak when it goes up, because it's the light of Hochma – what does he speak of? The Nukva, meaning she is a record that the light of Hochma left, the light of departure, the light of Nekudot, the light of Hochma. That record he calls, Nukva, the light of Hochma. But it's not light of Hochma, it's only a record which the light of Hochma left after the departure of the light of Hochma, meaning the light of Nekudot.

________________________________________

Reader: (24:50) We're going to move to the next part of the lesson: The study between friends as Preparation To The Convention.

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי١٦ يوليو ٢٠٢٥(בוקר)חלק 3 רב"ש. אין אדם משים עצמו רשע. 31 (1985)

חלק 3 רב"ש. אין אדם משים עצמו רשע. 31 (1985)

רב"ש. אין אדם משים עצמו רשע. 31 (1985)

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי١٦ يوليو ٢٠٢٥(בוקר)
חלק 3 רב"ש. אין אדם משים עצמו רשע. 31 (1985)

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם