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

Daily Morning Lesson: March 12, 2026

Part 2: TES Lesson With RABASH

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

RABASH: (00:03) So I'm telling you, when they say that when it expands in Hochma, then Bina rises to Hochma, receives Hochma. Then phase one has what? She already has Hochma, and can already emerge outwards. So how can it emerge? There needs to be equivalence of one-one, and it still has the Bina, two. So, what state are we learning now? What are we standing at? Where there's the expansion in Hochma, and receives Hochma, and receives Bina. We have the expansion in Bina, we learned. So I'm learning now that there's no Hochma and no Bina, they're illuminating in their wholeness yet. Hochma illuminates expansion to Hochma. Bina illuminates as she connected to Hochma. It turns out that I'm learning now that Bina was refined, so we learned that Hochma was refined as well. The whole phase two was refined. And then, Bina that has Hochma in Hochma, she gives Hesed to Hochma. She gives Hochma to the Hesed. The question is asked, if we say that we cannot give her Hochma Hesed, Hochma Hesed, phase one of hers, prior to Bina being refined, together with Hochma. If so, where is there the light of Hochma for the Kli of Hesed? It turns out from here that although Hochma and Bina were refined, and now they need to ascend to Keter, and Keter extends four-three, as the four-three comes the control of the light of Keter, and does not let Hochma to illuminate, only Hassadim, so it turns out that until this action happens, there's still Hochma in the degree. When the light of Hochma departs from the degree, after they ascended, and after they extended, and after the light of Keter is whole on its behalf, then the light of Hochma departs from the degree. Hence, I can't say yet, that for the time being there's the light of Hochma, and it did not expand in the Keter. Same point. Here comes the question that he doesn't tell us. He only says that there was expansion in Hochma. Three-two, two-one, he doesn't explain either. Explain Hochma. Bina to Hochma, also okay. The light of Bina that he wants to give to phase one, Bina needs to be refined. What about the vessel of Hochma? We learned together that Hochma and Bina are refined. Why is Bina refined? She's helping the sons. What is it that the Hochma is being refined? So I can say that it's because of the beating of internal and surrounding. He doesn't say, he doesn't imply this, explain this to us. Here, I should say it this way, and we'll see if it'll be okay. That it's impossible that their degree will be refined and the upper will not refine.

RABASH: (04:15) So the question is, how do I say this in Keter? I also say, also in Keter, there's not. In Keter there is what? There is nothing. Now I'm saying that they rose to Keter, and Keter extended, and Keter became coarser, and Keter now has four-three. Then also, it doesn't have Hesed either. But the question is asked, what does Gevura have? What coarseness? That's the question. You understand me? If I say that it will be corrected, four-three in the Kli of Keter, there is. Three-two in the Kli of Hochma, there isn't. And what is in the Kli of Bina, and then, when there's expansion in Bina? Expands in Keter, expands in Bina. What is then the expansion in Bina? No, I'm saying that it's not expanding in Bina, two distances. Only, what does he say? It doesn't expand in Hesed as well, and Hesed rises to the Kli of Bina. Only expansion in Gevura. We need to know, what kind of coarseness do we learn, that it doesn't have three-two and not two, and there is one? Or one, we'll see. We'll learn Gevura, and then we'll see. I'll ask another question. How do we say, Matei in Bina expands in Bina where there's only Hassadim, no Hochma? After all, we learned in a place where there's no Hochma, Hassadim also can't come. How could there be Hassadim? Answer. What Bina receives Hochma, she does not want. What Hochma does not bestow, meaning what Keter does not bestow Hochma, because she's afraid maybe they'll receive in the incorrect way. That's a completely different matter. There they speak of one who has the desire to receive in order to receive. Then it's upon that discernment that there was a restriction. Hence, they cannot receive Hochma. So what about Hassadim? There was no restriction for it to have the light of Hassadim. The answer comes to this, that it's because it was one light. If the desire to receive were given to receive Hassadim, it will receive the light of Hochma that's there. Hence, there's a rule and a place that light of Hochma cannot arrive due to it wanting to receive in order to receive, the light of Hassadim also cannot reach there. Otherwise, there would have to be a shattering in the light. Whereas, where it doesn't want to receive Hochma because of the correction, then why could it not come with the light of Hassadim? The Hochma does not receive. Does it not want to receive the Hochma? Here, it is explained that we're in the world of BYA, and the world of BYA, where the Hochma cannot come because of the Parsa, so how can the light of Hassadim come there? After all, we learned that also there, there's the light of begetting a new thing. What's this new thing? There are vessels that are made, vessels of bestowal. They are called the anterior vessels, which want to just bestow and not to receive Hochma. They want to bestow and not receive Hochma. They can receive Hassadim. They won't blemish anything. The question comes many times. We talked about this. And the answer I can only give through an allegory. It's one action. If we're talking in lights, there's no distinction. All the discernments are just in the vessels. Hence, how does the light of Hassadim come to vessels of bestowal? If so, he asks, what does he ask? Why is there no light of Hassadim in the empty void that receives in order to receive? After all, he doesn't want this light. What does he want to explain? And why does it not come?

RABASH: (09:14) For this, I can just give an allegory. We see, in the matter of a picture, here. Look, sometimes there's a person who received the longings of this world all the way up. Then he comes to pray. Dear Creator, I want to bestow to You now. Let me have some pleasure from the prayer, from the Torah. I want to bestow to You. Correct. Now he wants to bestow. And we don't feel pleasure in Torah and prayer. We'll be given something, pleasure in Torah and prayer. What is he going to ask now? There'll be the light of pleasure. And he will take this pleasure and leave the Hassadim. It turns out that even though he wanted to bestow now, the moment the light of pleasure will come, what will he do? He'll receive the pleasure and leave everything. Why? Because he's invested in the passions of this world. This is the allegory I gave, where there's a reality that he does want and can't. So he's prohibited of giving to him. As long as he does not feel a taste, he wants to bestow. The moment he has taste for something, he will leave everything, the Creator and the Torah and the commandments, and will only want the pleasure that's there. Just as we see in corporeality, a person forgets everything and wants only this great pleasure. He loses his cool, and he comes, like we could say, like in the allegory, a person that's in the middle of... He's angry at someone else, and he forgets everything, and he becomes angered, and is willing to yell at him. And when it is nice or not nice, all his mind, he loses it. He just wants pleasure from this, to yell at the other. Such a picture goes with all the passions, all the longings. Hence, for him, to give him light, the light of pleasure - and now he also thinks that there's no taste in this, so he thinks that the Torah and commandments are everything - hence, when the pleasure illuminates, he leaves it all. He doesn't need the Creator. He doesn't need the Torah or the Mitzvot, just the pleasure will be all my life. Did you understand this allegory or not?

RABASH (Source Text/Commentary): (12:00) Item 41. Afterwards, it returned to not expanding in Keter, and then it is expanding in Hochma. At that time, Bina was supposed to remain in Hochma, as in the beginning. But because of the light of Hesed in her place, she descends with him, because she desires mercy. You already know Bina is called He [she]. He sends to her place. Hesed does not need her. And she descends to his place and is called expanding in Hesed. Then the light of Gevura sends the Hesed and called not expanding in Gevura. At that time, the vessel of Gevura turns her interior downward and gives five lights below in Tifferet. This is caught expanding in Tifferet. Then Bina could remain in Hochma as in the beginning. He explains, for not expanding in Keter, that here the posterior of Hochma and Bina come back to one degree, that then the Bina is in the vessel of Hochma. We find that Bina ascended to Hochma in order to receive Hochma. Meaning, for who? For the sake of the sons. That's what we learned there. Here it's not forgotten. Why? For Hochma turned her interior downward, and her posterior upward, and returned the Zon of Bina to the vessel of Bina. That is a bit difficult. So what happened here? And they were divided into two Partzufim once more. And examine it carefully, he explains. First, when the vessel of Hochma received her lights of ZON, and the interior of Hochma returned to its place as in the beginning, Bina and Hochma certainly joined and became one vessel for the same reason mentioned above, regarding the birth of the Gadlut of Hesed, as it is written. For hereto, the Hesed is in the vessel of Bina, which is connected to the vessel of Hochma. He receives illumination of Hochma once more, as in the beginning. Thus, you find that the Hesed has grown once more, and does not need its Ima. Yet, he still cannot descend from himself to his vessel, except through the bestowal of Bina. Hence, Hochma had to return ZON of Bina to the vessel of Bina. As Bina too returns her interior downward, and returns the light of Hesed to its vessel. What is written? So, when the vessel of Bina ascends, and the one that descends was not given emphasis, and this is what supports something from above. When at the time when there is Hochma for the benefit of the sons, Bina ascends to Hochma. And what is the emphasis given here? How she needs to descend again to Bina. To Bina, she is phase one. I want to say, both are the same thing. There is no novelty here. There, he emphasizes the ascent, and here he emphasizes the descent. What does it say above, the Rav? That because of the light of Hesed in her place, she descends to be there with him. In other words, had Bina remained connected to the vessel of Hochma, Hesed would have remained in her place and would not have descended to his vessel of Hesed, as mentioned above in the adjacent passage. But because of the light of Hesed in her place, so I'm learning, in order to give Hesed Hochma, she descends. Yes? We will see what he explains.

RABASH (Source Text/Commentary): (16:56) Because he desires mercy. This is the whole quality of Bina. She craves Hassadim more than the light of Hochma. This is the cause of the refinement of the coarseness of phase three of the male of Hochma to phase two. And afterwards, phase two of Bina to phase one, whose light is the light of Hassadim. At that time, she is face-to-face with the vessel of Hesed, and then gives the light of Hesed back to the vessel of Hesed. It is written, when Bina descends in her place, Hesed does not need her, and he ascends to his place. This is so because after he had already received illumination of Hochma from the time the vessel of Bina and the vessel of Hochma were connected, he no longer needs the suckling of the vessel of Bina. Hence, he descends to his place. What is written? So, when the vessel of Bina ascends, what ascends was not emphasized? This is what supports. In other words, I would interpret what he says, that the vessel of Bina was if it remained in the vessel of Hochma, like the vessel of Hochma of direct light. There's no Hassadim there. So there needs to be Hassadim with the illumination of Hochma. So, when Bina goes down to her place, there's Hassadim. In Hochma, the illumination of Hochma still is there. There are no two distances here. The rule of the Keter is not there. And therefore, now Zeir Anpin has light of Hassadim with the illumination of Hochma. However, if the vessel of Bina remains above, in the vessel of Hochma shines Hassadim. Below, she's delighted in mercy. And now there's Hochma in the degree. Why? There are no two distances here, because the Keter doesn't control yet. If so, he has Hochma from before. So now he has light of Hassadim with the illumination of Hochma. Now let's see if we can learn inside.

RABASH (Source Text/Commentary): (19:45) We'll see. It seems that she is Chafetz Chesed, because her whole quality of Bina, which she desires Hassadim more than the light of Hochma, and that causes the refinement of the phase three of the male of Hochma to the phase two. And after that, when Bina already has Hassadim, phase two of Bina refines to phase one, whose light is light of Hassadim. And then she is face-to-face with the vessel of Hesed, which has Hassadim, and she gives the light of Hesed back to the vessel of Hesed. But the illumination of Hochma, we'll see. And this is what they said when she descended, Bina to her place, because after she received the illumination of Hochma, since the vessel of Bina and the vessel of Hochma were connected together, there's no longer a need for the suckling of the vessel of Bina of Hochma. Only Hassadim descend into its place.

RABASH (Source Text/Commentary): (20:49) 30, column one, “Not Expanding in Gevura,” page 330, column one, the passage beginning with "Not Expanding in Gevura." Not Expanding in Gevura, at that time, the vessel of Gevura then turns her interior downward. Here, we need to understand. He says thus far, for the whole division of Gevura from Hesed was because of the two distances, two causes that distanced the light of Hochma from the degree, and since Hesed needs Hochma and did not have it, why were the two distances? That is, because of the return of the Zon of Keter to their place, when it was not expanding in Keter, which caused, since it was not expanding in Hochma and Bina, for both were refined now to phase one, at that time, the illumination of Hochma stopped from Hesed, because Keter shines Hassadim, and Bina wants Hassadim. Only we did not ask yesterday, what is the benefit of that Bina does want Hassadim; does not want Hassadim if we are not expanding in Keter. There's already no light of Hochma in the degree. What does this light of Bina give? The one that wants Hassadim to the one who wants Hassadim; if there is still another distance, we will see afterwards. At that time, the illumination of Hochma stopped from Hesed. Hence, he turned his interior downward, Hesed, and gave the phase of VAK, the phase of Hassadim, to Gevura, as mentioned above. And therefore, now that Hesed attained his GAR once more, Hochma again, why? For we just learned, not expanding in Keter, expanding in Hochma, it is natural that the phase of the light of Gevura that departed from the GAR, returned to the vessel of Hesed once more, as in the beginning, before they separated. What is he telling us here? Here, a principle is missing to us. What principle is missing? At the time when the degree has GAR, the VAK joins with the GAR. When does the VAK rise on its own? At the time when the light of GAR does not shine. Therefore, when the light of Hesed shines, which is GAR, which is the phase of Hochma, then Bina joins with Hesed. But at the time when there is no GAR, or Hesed does not shine, then it rises by the name of the phase of VAK, which is the phase of Gevura. But this principle we will learn in a moment. See and understand that it is completely similar to the conduct of the vessels of Hochma and Bina mentioned above. For, just as the division of the lights of ZON of Hochma, male and female of Hochma, and male and female of Bina, was made because of the inversion of the posterior of the vessel of Hochma, which means that Hochma left the bestowal of her GAR, the bestowal of Hochma, and bestowed only VAK, only Hassadim, which are the phase of Zon of the vessel of Bina. Then they were divided into two degrees. Whereas we learned, when not expanding in Hochma, then Bina ascends to Hochma. Similarly, the lights of Hesed and Gevura were divided by the inversion of the interior of the vessel of Hesed. After the illumination of GAR was denied of him, from the vessel of Hesed, because of the two distances, Keter and Bina, who do not want Hochma, he turned his interior, Hesed, which was GAR, and he caused it to fall, and bestowed VAK without GAR. Through the posterior that was previously his posterior, Hassadim, it has now become the interior and bestows that VAK without Hochma. This is the light of Gevura, as mentioned above.

RABASH (Source Text/Commentary): (25:58) And just as after it is not expanding in Keter, and his force of posterior was cancelled, and he returned the light of Hochma to the vessel of Hochma, the interior of Hochma returned to its place as in the beginning. Thus, the lights of ZON of Hochma and ZON of Bina reunited into a single Partzuf. We just learned that not expanding in Keter, expanding in Hochma. Similarly, here, after Hesed acquired illumination of Hochma when he was in the vessel of Bina, at the time he was connected with Hochma, he returned with the Gadlut to his place. At that time, again, similarly here, after Hesed acquired illumination of Hochma, when he was in the vessel of Bina at the time he was connected with Hochma, he returned with the Gadlut to his place. At that time, his interior returned as in the beginning, and thus the lights of Hesed and Gevura unite into one light. Same thing here; after the Hesed attained the illumination of Hochma, when did Hesed attain Hochma? So, he says, since he was in the vessel of Bina during its connection with the vessel of Bina with Hochma, then Bina was refined from two to one, and Hesed returned with the Gadlut to its place. At that time, his interior returned, as in the beginning, and thus, the lights of Hesed and Gevura unite into one light. All this is because the light is only divided into GAR and VAK, because some element compels it to. Consequently, as soon as that element is cancelled, they return to a single light, as in the beginning.

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

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