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

Daily Morning Lesson: November 2, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: Before we move on to the general study and to Rabash, we will read what the Rav says that will direct us for the lesson. The Rav says the following:

Reading: (00:14) M. Laitman - Twice

Rabash invests his the soul into his teaching. He is not teaching like physics teacher or something, but he teaches from his soul. We can feel that it comes from above, that in every word there is spirituality. It’s as if you are getting a sandwich - outside, there is a word, and inside - spirituality. If you open your mouth correctly, you get this sandwich.

Re-reading: M. Laitman

Reader: So let's listen to Rabash's lesson on TES, Study of the Ten Sefirot. Vol. 1. Part 4. Chapter 3. And now we'll read this letter, the words of The ARI.

Reading: (02:10) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Three. Item 8

According to the changes in the phases of the Sefirot, so will be the light that is extended: weak judgment, medium or strong

8. It turns out that, according to the difference between the phases, so will be the difference in the light that is extended: weak judgment, medium judgment, or strong judgment. However, the equal side in all of them is that they are all judgments, because they are through the posterior, as we have said, and the pen has no power to elaborate and detail all these details in this matter.

Reader: And we will move on to Rabash's lecture.

RABASH (Source Text/Commentary): (03:26) I will read to you another passage. What does it say? According to the changes in the Sefirot there will be changes also in the extended light. There are Dins [judgements] that are weak, medium and strong. Even though it is said: “I did not change My HaVaYah”, meaning there is no changes in the light, but from the view point of the Kelim [vessels], it is said that the light does change. This is what he means when said: So will be the difference in the light that is extended: weak judgment, medium judgment, or strong judgment.However, the equal side in all of them is that they are all judgments, because they are through the posterior. Meaning they do not illuminate. Why they do not illuminate? Because where there is judgement, there is no opportunity to direct in order to receive to order to bestow. That is why there is no illumination. And the pen has no power to elaborate and detail all these details in this matter.

9. What is the title? Title of the paragraph 9:

Three phases of lights:

1) the first expansion of Akudim from the Peh to the Tabur; this is the property of Taamim.

2) the records that remained from this the first expansion, which is mercy; from Taamim, these Reshimot [records] are called mercy.

3) the levels of the reflected light that are extended from the emanator during the departure of the lights, which is judgment

The exit of the lights is happening because of the revelation of the judgement. What does it mean that the judgment is revealed? Because he cannot aim in order to bestow. So there's a judgment that there is a rule that it's forbidden to receive. So, this he needs to explain.

9. It follows that there are three phases of lights here. The first light is the first light among all of them, called Akudim, which descended and expanded from the Peh outwards and below, down to Tabur. The second light is from mercy. And this light that departed, it left behind a record. The third light is reflected light. What does that mean? That light that extends from the Emanator to the Sefira, which is direct light. And why is that called reflected light? Since this light that emerged from the Emanator, because the reflected light from below upwards, and it was called Malchut, and then the Zeir Anpin.

The rest of the light expanded outwards; that's why it's called reflected light. So, what is this? A direct light, or a light that comes from the Emanator? And this light, since it illuminates during the departure of the light, therefore, this light is called judgment, as mentioned. As it is extended through the posterior of the upper one, where already the previous degree is appearing in the upper one, which is judgment, and he suffers from this judgment, from this deficiency. And even when it illuminates, there's also a matter of judgment. We studied this yesterday or not? What did I explain yesterday? What is written there in part five? That the name HaVaYaH begins with Yud, not from Keter. So as the ARI says, that vessels are called when the light departs. So, he says there, Yud, Hey, Yud, Vav, they say that there are two males there. Hey, hey, two females. So, he explains there, if it's male, which is Yud, why is it called a deficiency? A deficiency refers to female. You understood the question? So there he explains, while the tastes departed, which is Keter, when the dots illuminate, it's called Hochma, that is called the male, Yud, where the light illuminates. What's the deficiency? He's already receiving through the posterior of Keter, he already feels the deficiency even when it illuminates. What is Hey? After the whole level has been departed, there's no light, and that's called female, Hey. We'll study item ten as well. Here we learned the three phases, right? So he comes and says. Although, there is a fourth light that was born from the aforementioned lights, and it is so because the third light, the light of Nekudot, called reflected light, it extends and descends downward to shine in the Sefira. We learned that every light that comes and renews the filling of the empty vessels that were emptied, it turns out that the light of Hochma, called Nekudot that comes now to illuminate in the empty vessels that was the level Keter, and left a record there. And there he says, at that time, it encounters the second light, called the record, which remains below, and it is considered the Keter. And here, all of these are Rahamim, and reflected light, and it comes back. Therefore, the kings clash with one another. What is the beating in spirituality? Two contradicted things are called thus. When two people quarrel, one beats the other. Why does he beat him? They resist, and they understand that this is mine, and the other one says the opposite. They're both saying one thing. Can there be a beating between them? A striking? If I say there's a striking, then there's already two opinions that are contradicted. This one says it's all mine, and the other one says it's all mine.

RABASH (Source Text/Commentary): (12:39) Next. Now he begins to clarify for us what is the meaning of being contradicted. And the light of the record wishes and yearns to ascend to its source, which is the first light. Although it does not actually ascend, as the record remains forever below, it nonetheless wishes and yearns to ascend. However, the reflected light descends below. They strike each other, but there is a clashing and striking only when the light is different in their nature. Because they are opposite in their nature, they strike each other. And there is a clash or strike in spirituality only when the lights are clashing and striking, only the lights in their nature. Then, through their striking on each other, they generate, through striking on another, sparks of light as reflected light, which is judgment. And worse than the light of the record, which is mercy, through these sparks. And these sparks are the fourth light that we have mentioned before, from the level Keter, that remains a record from Keter. They're the fourth light that we talked about.

RABASH (Source Text/Commentary): (14:24) Eleven. Now you can understand what we have said, that these four phases, these lights of Akudim, have four phases, which are tastes, dots, tags, and letters. And this is what they are about. The first light among them is called tastes. The second and the third light is called reflected light. It's called dots, since dots are discerned as judgment. The second light is called records or is called tags. This is the record that remains from the level of Keter that we talked about. And the fourth light is the falling sparks from the level of Hochma to the level of Keter. And they are called letters. And this fourth light, which the sparks, which are called letters, are the actual vessels, because the letters are called Gufan, and this is more and more. And this is the fourth light, which are the sparks that fell from the light of Nekudot to the vessel of Ta’amin are called Otiot. And the records that remain here, we learned from here. In all reality, we see that if a person hears an article that he likes, although he forgot about the whole matter, and then he remembers again, but the taste of it remains with him; oh, I want it again, or that he ate something and has some taste left in his mouth even though now he's not eating, or that tomorrow, on Saturday, at the same restaurant, and he tells him, give me what you gave me yesterday from these tastes, that comes from above. We learned that the record that remains in the vessel has two discernments in this. One, to revive the vessel, to sustain it without pleasure. The vessel is revoked. Therefore, a record from the light can remain. And so, the vessel can exist. Two, the records that remain in the vessels cause the extension of the light once more. We learned that the light, that there is correction, that the light leaves a record in the vessel. For what? For two corrections. What are you asking about this? I don't hear a single word. What are you asking about this?

Student: How does this record, how is it held inside the vessel?

RABASH: (18:15) Here we’re speaking not of the shells but only of holiness. Meaning, when he has no screen, he doesn't want to receive the light. So, the vessel of holiness, whereas while we learned that there was breaking of the vessels, that the vessels fell into the shells, but the record remained in Atzilut, not in the shells. What makes the issues? And there we learned who from there revives the vessels. It's a matter of sparks. We need to explain about it. It's a different matter of what is written here. This is one.

The second question you asked. What was the question? What does it mean that they strike one another? There's a rule. But we get confused. In truth, we're not speaking at all about the light. Even the restriction that was done above in the light, we also learn about the light. We also attribute it to the vessels. When we say a coupling by striking was done in the upper light, we also speak of the vessels. Meaning, the light wants to enter, and the lower one doesn't let it. You find that a person strikes with the light. We don't learn this way, but we can learn this way according to the order of the words. But we need to learn differently. A person himself, let's say, for example, doesn't know what to do. If he attains the record, which is a part of all of Keter, or not, it's better to receive the light that comes now even though the level of Hochma is smaller. With these two opinions, he comes into some comparison, some agreement, some, let's say, middle line. This is how we learn everywhere.

RABASH (Source Text/Commentary): (20:23) In twenty, this is what is written. It is the first light of all of them called Akudim. It says they went down and expanded from the Peh outwards down to Tabur, 20. Meaning the first expansion, when the coupling by striking came out on phase four, which is called Peh, mouth, which is Malchut of the Rosh. Afterwards, that Malchut is expanded into Ten Sefirot from her and within her, down to her Malchut, down to Malchut of Malchut. What is he telling us? Here, he tells us a rule. Where do the vessels of reception begin? We learned, in Malchut. The first nine are called light without a vessel. So, what are we saying? Why are we saying vessels? So, he says, here it's about from Malchut of the Rosh, after she made a coupling by striking and received a coupling by striking, and she already knows what to receive, what not to receive. So, that Malchut expands into Ten Sefirot. You find that when I say Guf, what does it mean? Malchut. So, the Keter of the Guf is Keter of Malchut. Malchut of the Guf called Tabur is Malchut of Malchut. That's what he says here. These Ten Sefirot are called Guf, and Malchut of the Guf is called Tabur. So he says, the ten Sefirot of the Rosh and the Guf were at the level of Keter. Both come from the level of Keter. He will learn that it's written here, we studied the first expansion. Generally, he asks, what is expansion? If there's a place, can I say expansion? To here or to here? But when we say that there are no places above, what does it mean that it expanded? So, it's planned. Expansion means the light is revealed. So, where is the real expansion? It's in the Guf that receives it. So, maybe that's what he says. Meaning, the first expansion, expansion from the Peh outwards, where it's revealed inside the vessel, so then we can already speak of light and vessel. What does he say afterwards? The second light is the light of the record that the first light left, from the light itself, which came by way of straightness, and it is Rachamim, mercy. Thirty. Look at the words of The ARI above, who wrote: Two lights remained after the departure of this first expansion. After Partzuf Galgalta departed, two lights remained for us. One is the light that remains from the direct light. The second is the coarse light, meaning reflected light that previously clothed the direct light, which has been emptied from the direct light that it clothed during the first expansion. And that reflected light remained below. Whereas previously, they were mixed with each other when both were at the same level in that action.

RABASH (Source Text/Commentary): (25:08) For example, just as you cannot eat without appetite, but appetite in eating at a meal, both do the same thing. When is there a difference? If there is a meal and he has no appetite, that can be. But if there is appetite without a meal, we cannot live. It's a huge difference. So accordingly, we can understand this. Two is a coarse light, meaning a reflected light that was emptied of the direct light that was clothed during the first expansion, and the light departed. That reflected light remained below, and the coarseness in it was revealed, which comes from below and not from above. And that coarse light is the vessels that remained. And that refined light that remained of the direct light, where did it remain? Inside that coarse light, called the record. As he says, that record remained clothed inside the coarse light, which is now called the vessel. Forty. Forty’s written above. He says, the third light, what's written above, is reflected light, and it is the light that is extended from the Emanator to the Sefira, and is drawn while the lights were ascending and returning from below upwards. And that light is judgment. Why? Since it is extended through the Achoraim, the posterior. What does it mean that they are rising? If we say that there are no places, where are they rising to? Rising means refinement from the coarseness. The giver is called of higher importance. The receiver is called of lower importance. This is why we say that the abundance comes from the giver to the receiver. This is called from above downwards. Sometimes when we say from below upwards, it means the receiver wants to give. To whom? To the giver.

RABASH (Source Text/Commentary): (27:48) What about here? What is written here? The light shines when the lights ascend. So, he explains: meaning, refinement from the coarseness. In order to come into equivalence of form with the upper one, with his upper one, meaning the Emanator. So, what is rising? That the lights need equivalence of form. Returning from below upwards, what does it mean? That they return from below upwards. It means departure of the light after its expansion, which is regarded as returning to its root. What is written here? He tells us two things. Ascending and returning, which The ARI says. Ascending, refinement from the coarseness. Returning, departure of the light when he returns to his root. And he says, the light that is extended from the Emanator to the Sefira and is extended while the lights are ascending and returning, meaning the upper light that is extended through the coupling by striking during the refinement of the screen and is coming into the degrees, that light, as it's being refined, at that time, the levels are diminished gradually until he is completely refined and equalizes his form with the Emanator, meaning Malchut of the Rosh, and that matter is always called ascents of the lights to the Emanator. Here he’s telling us: all the ascents, not on the lights, but only on the vessels. That light that is extended from above while the screen of the lower one is refined, and here we're speaking of holiness, he doesn't want to receive, but only according to the strength he has. So, the lower one is refined and rises, not the light. Previously it was four, and then three. We find that the light that came during the refinement of the lower one, this is called returning. It's called rising. This is why they return to the previous degree for which he now doesn't have a screen, he doesn't want to receive it, so he returns it up.

RABASH (Source Text/Commentary): (30:43) So, there are three things here.

1. Ascending, the lower one is refined. Returning. Since the previous screen of phase four is not there anymore, so he doesn't want to receive the light on phase three anymore, so the light on phase three returns upwards. So, what does shine?

2. For example. We should discern in these points three discernments.

1. He's refined from four to three. This is called rising. Returning, the light of four already went up, and three, what shines now on three. Although now direct light shines, he still calls it reflected light, because when the lower one returns, there was no reflected light.

There's a question. Why is this called refinement of the screen? We always learn that if a person is refined, he rises to a higher degree. And here, we're saying that refinement of the screen is called reflected light in judgment. But when? When the lower one was below the greatness. Do you understand my question?

Student: Maybe yes.

RABASH: Answer. First of all, we need to understand why Rosh is called Ein Sof, and Guf is already called receiver. Do you understand the question? So, I'm asking, if we can say the light in itself, is it limited or not? Okay. But who limits it? If we say Rosh, and there's no attainment, so who limits it?

Student: No one.

RABASH: This is why it's called Rosh of Ein Sof. Okay? It's already, already what? What do you know now? The Rosh is called Ein Sof. When I speak of the Rosh, there's still no one to attain it. The beginning of attainment begins when he made the reflected light and decided how much he can receive. When do I begin to speak? From when he begins to receive, and it's called Guf, body. Then we say that receiving means Guf. It's no longer called light. I'm speaking of the vessel, not of the Guf, not of the light. But we are speaking of how the light is impressed by the light. Afterwards, we learn the refinement. What is refinement? Previously, He had the power to overcome four portions. Afterwards, when there was the coupling and the clash between the inner light and the surrounding light, it weakened it. He couldn't overcome the four portions, only three. So, is it more important, or not important if you cannot overcome?

Student: Less important.

RABASH (Source Text/Commentary): (34:24) And here He's saying there's a side answer. There are two sides to this matter. When he receives, he's called receiver. When he's not receiving, he's called not receiver. I'm not taking into consideration the cause, only talking now from the point of reception. Is he receiving or not receiving? They say, what has got refined? Because it's not serving now with coarseness. What's the reason? Not because of its importance. On the contrary, because it has no power. Rather, it only wants to show us what he's receiving. Another point now. What's the meaning if we say that he cannot overcome? For example, a person cannot overcome, so each time he becomes worse. Why does he say there that he can overcome over nothing, he goes up to the Rosh? The answer. If we are speaking here of the reality of an action from an action, we say just like the body extends from the head, and each time he falls from his degree until he sees he has nothing, he rises to the Rosh. What does the head say? Give me the force to overcome. What do you ask from a head? It's another matter. If it rises to the head and asks for something that's not for the state, I can't overcome, you must help me. I could overcome over three, but I will overcome two. I'm not so bad. So, when I feel like doing something like that, overcoming, comes a state, and I can't overcome, give me the force. That's called that it went up to his head, and it rose to its roots to ask. What's written in 50, we'll see what's above in ten. There is indeed a fourth light born from the aforementioned lights, and it is so because the third light, called reflected light, is extended and descended downwards to shine in the Sefira that's called Nekudot. At that time, it encounters the second light, called record, which is below, and we'll see what happens. The degrees, how are they different in their nature, for one direct light and mercy, and we'll see what happens. Hence, when the screen of phase four was refined in three, and it became three, and phase four remained empty from her light, here the light bestows and shows her coupling. And the Chezeh, when it's refined, the phase three to phase two, where the coupling is done at phase two, where then also phase three remains empty of light, here then phase two bestows to phase three and adds to it. And what does he start to clarify? The degrees are discerned to one to another, like fathers to sons. What is the meaning of fathers to sons? We should say the previous degree was called father, and the second degree is called son.

Student: Although she's not as small.

RABASH (Source Text/Commentary): (38:58) The upper degree is called the father who engendered the son, the second degree. He comes and stays. And although the sign of the extension of the light, phase four is considered Keter, and phase three to Hochma, although the measure of the vessels themselves is the opposite, where phase three is considered Zeir Anpin, and phase four Malchut, because phase four is emptied of light, only the vessels themselves are discerned here, and it's the same manner in all of them. What is he trying to say here? We'll see. It is written, the third light, called reflected light is extended and descends downwards to shine in the Sefira. The third light refers to the light of the levels that emerge during its refinement. That light is extended and descends below the place of the coupling as well, below phase three, to shine to the Sefira below it. In other words, when the coupling is in phase two, the illumination of the coupling is extended to the Sefira below it, namely phase three, which is empty of light. It is known that the lights left records in the Sefirot after their departure from there. Thus, when the illumination of the coupling of phase two is extended to phase three, it encounters the light of her record there, of Hochma. And it says, at that time it encounters the second light, called the record which remains below. It means that the light of the coupling in the upper phase is extended and descends to the lower phase, which is emptied of her light. And it meets the record there. The ARI will henceforth refer to that light that descends from the illumination of the coupling downward as the descending deflected light. What is written here? He is explaining to us simply that the meaning of the first light hits the second light and hits the first light. And this is a record that could be in Hochma, in Keter, in Bina, or in the level of Hochma, like he tells us in the introduction. The degrees were discerned to be as father to sons towards one another. Hence, here it's to the contrary. It's hard for me something to believe. The degrees are discerned to one another as fathers to sons. Hence, when the lights rise to the Emanator and enter from phase four to phase three, and then it becomes phase three, phase four remains empty of her light, and then it moves from phase three to phase four. What's the connection between this and that? It should be the other way.

Student: That's what I wanted to...

RABASH (Source Text/Commentary): (42:36) If I say that if he succeeded, he would be a father. That's okay. And look above. We can interpret it this way. What he says, that the degrees are discerned to one another like father to son, the meaning is to the records. The light that departs, look here at item three below. What is he writing? That they are the record. Why? Why did he leave the upper lights? Because he says that the upper lights are to the lower lights like fathers to sons. So they always yearn to bestow to them. That's in the respect that one has for his father and mother. And we should never move from there at all. And therefore, the matter is in two Sefirot, because I was looking for some illumination and the record should be remaining for the lower ones. So what is here? He's talking about reflected light. When they ascend, only the records remain. And then everything's okay.

RABASH (Source Text/Commentary): (43:57) We have to start item sixty. And this is the meaning. Seventy. Since she is the part that remains after the first expansion when she has already departed and disappeared to her origin, that yearning and desire becomes imprinted in the record. The meaning is that light, direct light that remains from the first expansion from the Ta’amim. And this could be all the way to Keter, meaning that the striking of coupling was from that side and from the side of phase four. And due to this, it is considered to be courseness of phase, as its face, it's Panim, where the illumination from it extends to the all level. And from the coarseness of phase three and above, it was considered the posterior of his vessel. And it doesn't illuminate in him. The Panim is what is considered is important. It's posterior is not so important. It turns out what is important with the record, phase four. Or phase three, it's not so important. And the opposite to that is the reflected light that descends to it from the illumination of the coupling of the upper discernment. For example, when it illuminates and descends in the coupling from phase two to the Sefira of phase three, that was emptied from its light. If so, what is the record now? In phase three, the level of Hochma. Here, the reflected light that came from the coupling of striking that was done in the screen, of courseness phase two, till the level of Bina. And was considered the coarseness of phase two and the Panim of it, and the essence of its height and level, and leaves the coarseness of phase three and phase four to the posterior. Why? Because he could serve the coarseness. So, what's important for him? It's two. And what's important to the record? Three or four. And since they do not illuminate in him, it turns out that he lowers them downwards, meaning that the change of form that takes place in them becomes separating to the light. Hence, he wants to serve only the two, and not three, and not four, since there is a disparity of form between them, and he cannot erect a screen upon them. It turns out from this, that they're the opposite of the record, where phase four is the coarser, and extends and connects with the greater light. So what does she want? The record four. What does it want? Specifically three or two. And it says, he interprets what the meaning of divided in their nature. Do you understand? So, he is explaining it in the most simple way, the light.

Reader: And we will move to the next part of the lesson.

קבלה מדיה

קבלה מדיה

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

ללמוד את הטבע שלנ

ללמוד את הטבע שלנ

ללמוד את הטבע שלנ

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

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

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