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

Daily Morning Lesson: January 5, 2026

Part 2: LESSONS OF THE RABASH ON TES

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. "Table of Answers for the Meaning of the Words". #51

Reader: We will study now from TES with Rabash, we're going to be reading from the Study of the Ten Sefirot, Volume 1, Part 4. We are in the questions and answers. Question 51, please.

RABASH: (00:23) How can you say that the vessels of the Guf are more important than vessels of the Rosh? It couldn't stand the light, and that can stand the light. But here, it can stand the light because of choice. It doesn't want to receive it. Because first, he wants to calculate what is allowed and what is not. So, what does he do for not to receive it? Why doesn't he receive it? Because now, it's a state of below upward. What does that mean? That he calculated everything he wanted in order to bestow to the upper one and have equivalence of form. After he finished that calculation, he already knows very well what he could receive. That will already be in equivalence of form. Then, he is allowed to receive. That's called Guf. That's why there's a rule that every Rosh is called reflected light from below upward. That's when he doesn't receive the lights. That means that it can't stand it. But he mentions that the vessels of the Guf can stand it. Why? Because it ended with itself. And you can't say that the vessels of the Guf are more important than the Rosh. The vessels of the Rosh can't receive. And here, it can receive because it's in order. The Rosh means that it does before it receives. And the Guf is what already started receiving. What's that thin matter? That on one hand, he says that the Rosh, what does it mean Rosh? Malchut of Rosh performed a calculation of what it could receive and what it couldn't receive. So we say that it still couldn't receive. Afterwards, it did receive; after the calculation. So, we say in spirituality, every new form is a new phase. That makes us divide between Rosh and Guf, but he divides it. So there's a question, which vessels are more refined in the Rosh and the Guf? The Guf comes after the work, just to extend what was in the Rosh. And the Rosh, it's not because of its own choice. That's why it doesn't receive it. That's why I say that in spirituality, every new form is a new phase. On one hand I can say that the Rosh receives, and the main work was in the Rosh when it calculated, but then it mentions that the calculation is called screen from below upward, meaning that it won't receive it. That he says is a very thin matter, meaning that it doesn't receive it. When it receives, that's already called Guf. That's why the vessels of the Rosh could not stand it.

Question (Petah Tikva Center): (04:34) What could receive in the Rosh?

RABASH: No, a different way. What the Rosh said that it could receive, so it receives. That is a result of the Rosh. That's the opposite.

RABASH (Source Text/Commentary): (04:53) Let's start 51. What is the end of the ascent? If there's no place, what does ascent mean? What does the end of ascent mean? There's no place. So, he explains. When the screen begins to be refined from phase to phase, such as from phase four to phase three, we can discern there the continuation of the refinement. Again, when the screen begins to be refined from phase to phase, such as from phase four to phase three, we can discern there the continuation of the refinement. Meaning, as we say, that it came out and did not reach it. Meaning, before it reached the point, of course, this is in phase three, in that state, the Partzuf is without any light. Why? As the coupling in phase four has already stopped but not yet reached the coupling phase three. We find that when it came out of phase four, it still didn't perform a coupling by striking on phase three. We should distinguish the state of the end of the ascent. Meaning, after the refinement of the entire coarseness of phase four is completed and reached the coarseness of phase three, in that state, the upper light, which does not stop shining even for a minute, makes a coupling with her and elicits a new level of Hochma. Now the light returns to expand in the Partzuf as before, but on the level of Hochma, which is lower than the previous level. So, The ARI says that the end of an ascent, before it was completely refined, but here we ask. We can say individually or in general, meaning, it's easier to learn that at the end of the ascent, meaning, when the essence of Partzuf Galgalta started refining from phase four to three, that is in phase four, to two and four, one and four, until it was completely refined from all phase four, that's called the end of the ascent. Then a new Partzuf comes out, called Partzuf AB, on the degree of Hochma. That's in general. On the other hand, it means that it also wants to say that even in one Partzuf, two Partzuf Galgalta while refining from four to three and three to four, also there's an end of the ascent. That's from within. So when I speak in general, it's easier to understand it. We learn. What is time, you're asking? How can I say that there's a difference in time? He already gave us, as we learned before an end of an ascent. The question is that if there's no place, so the ascent means to ascend on a degree, meaning that he starts using less coarseness. That's called an ascent. And when he says time is called cause and effect, what is cause and effect? Just like for us, we can't understand a cause and effect, only in time. And above, there is no time. When he says time, it means cause and effect, meaning before the degree didn't end, that it had nothing of phase four. From the degree of Keter, she could not receive a smaller degree, but after already departed all the great degree, then she was able to receive a smaller degree. We find that from the moment it's starting departing from a great degree until it didn't stop departing, we see that was a reason. Just like with us, cause and effect we speak about time. That's why, when he wants to say cause and effect in spirituality, where there is no time, he calls it time.

RABASH (Source Text/Commentary): (11:00) 52. What is the thickness of the wall? So, we should know in spirituality, what is a wall? And what is thickness? So, he says, the entire substance of the receptacle of the vessel is the coarseness in it, the will to receive. Hence, the four phases of coarseness are regarded as surrounding each other, and together they make the wall of the vessel. The coarser, then the outer is more internal. That's hard to understand. Why? We have to discern two discernments. One, internality and externality of the screen, and internality and externality of the four phases of direct light. When we say direct light, we say, who's called a Kli, a vessel? Phase four. They are cause and effect. You cannot take phase four, called created being, and make it yearn for something that it'll have a will to receive if there weren't the three phases that came before. That's why he gives us a rule that the first three phases are called lights. The first nine Sefirot are called light, and only Malchut is the vessel. Malchut, that receives. When there's a Malchut that receives light, which is in the first nine, we find that they are the walls that surround each other, and always receive in the inner vessel, which is phase four of direct light, called receiving in order to receive. But according to the screen in it, sometimes it calls the walls on the screens to mean.

I'm not saying that phase four of direct light changes. It never changes. There is no other vessel, only four phases of direct light. It's just not allowed to receive. It's internality and externality. What I'm saying is that the big degree or the small degree, we mean the screen. Just like it always receives in internality, the vessel in corporeality, the desires she doesn't receive - they only support her. That's why everything that is more coarse is called internal, and refined is called external. Same way he speaks about the screen, screen of coarseness. But phase four of direct light on the degree, there is no change. Just what could I say? That before the internality of phase four, now the internality has become phase three. We should think that now the ZA is receiving, not Malchut, meaning that it's internality, just called four of direct light, where now the ZA receives the desire of the screen, considered phase three. We get confused from this.

RABASH (Source Text/Commentary): (15:39) So, we finished 52? Yes? 53. What is ascent of the light, of the lights? What is the ascent of the lights, return of the lights to the Emanator? When the Emanator is refined, there is the departure of the lights. What is the ascent of Keter to the Emanator? Meaning, through the refinement of the screen from phase four to phase three. Then the Keter already departed. What is the ascent of Hochma to the Emanator? Hochma already departed. Who caused it? Meaning, by the refinement of the screen from phase three to phase two. What is the ascent of Bina to the Emanator? Meaning, by the refinement of the screen from phase two to phase one. What is the ascent of ZA to the Emanator? Meaning by the refinement of the screen from phase one to phase of Keter. What is the ascent of Malchut to the Emanator? Meaning, through the refinement from the phase of Keter to the phase of Malchut of the Rosh, which means where there is none of the coarseness of from above downward. Then her form is equalized with that of Malchut of the Rosh, and she's incorporated there. This is called that she ascended to Malchut of Rosh. So, he says to us here, Malchut of Rosh - something in spirituality. Malchut of Rosh, where the coarseness of the screen operates from below upward is called Peh. He asks: what is Peh in the spirituality? Malchut of Rosh. What is Malchut of Rosh? Where the coarseness to have this Malchut, as we say from below, if he doesn't want to receive, then he makes it like to receive. How much not to receive? It receives nothing, and it's called from below upwards that the lower one towards the upper one bestows. And this is called Peh.

RABASH (Source Text/Commentary): (18:23) Item 60.

What's the question? What is "their anterior were turned downward"? When the light is imparted to grip and clothe according to the measure of the coarseness in the screen, it's called "their anterior were turned downward. It is so because the tendency of the lights is to come and clothe the coarseness, which is called downward. What is the question? What is spirituality in their face, of their face? What is the meaning of spirituality below? So, he says Malchut, whose light was bestowed to clothe the vessel, where the Kli, it brings to the Kli, and since there is no Rosh that bestows below the greater measure, as the final phase is greater, therefore, this is called their face, because their tendency is to bestow, is to come and clothe the coarseness, which is called downward. So, we always learn what is the last phase, which is called Malchut. If so, in each and every degree, where there is a phase below, which is called phase four, it is for clothes of the phase, it clothes phase four of direct light, which it receives in order to receive, only what? The lower one does not want to receive it, so there is a coupling of striking, but always the tendency of the lights is to illuminate below Yesod below. It turns out that their face is their appeal below to the coarseness. Now what's the meaning?

RABASH (Source Text/Commentary): (20:44) 61. What is their interior or turned upwards? During the refinement of the screen, when the couplings are made each time on the most refined phase, meaning that the screen is refined to not be able to receive upon the phase of Malchut, only what it receives from a more refined degree called above, it goes from phase four until the coarseness of Keter. Until the coupling stops altogether, it is called their interior were turned upwards. It means that they depart and turn themselves from the coarseness to refinement, since from above downward means from refinement to coarseness, and from below upward means from coarseness to refinement. What is it? Their appeal above, it will be their appeal for bestowal, is now above, and each time it bestows in a more superior coarseness. What is more upper, more superior? More refined. What is more below, will be more coarse. It turns out that their face are above, it means that there's the abundance, and this is merited above, since there is no coarseness and it becomes refined. Turns out from below, from above down, remains below, and from above it's called refined, from below it's called coarse. Above, down, there's always a last phase, another one. Therefore, from below upwards is, and this is where we get confused, once he says from above down, once the upper one bestows below to the coarseness. Here he's saying from below upwards, from coarseness to refinement. From below upwards, from coarseness to refinement. Meaning, when it is refined from below upward until it is completely refined, from this I'll say something important. We learned the whole coarseness of the Rosh is called from below upward. Below is called receiving. From above means that it does not want to receive. The Guf does not want to receive at all. Here it explains that their face are upwards, which is that he bestows each time from below upward. Starts in the coarsest until it reaches the most refined, the most purest. Here, their face upwards is called that since there was a clash of internal and surrounding, so the surrounding light begins to be refined. And it turns out that all the lights expanded from down upwards. It turns now that in their ascend upwards, the light again refined. Why? Because the lower one just no longer has a screen. And their appeal upwards, their appeal above, they were completely refined.

RABASH (Source Text/Commentary): (24:43) 62. What are anterior and posterior? What does he say? The clothing and rejection that occur in the coupling by striking in Malchut of the Rosh appear there only in Malchut of the Guf, called Tabur. The clothing is done from the Tabur and above, and the rejection of the light is done from the Tabur and below. Hence, the place of the clothing in the Gouf is called anterior, and the place which the light is rejected is called posterior. What's the question? What does it have to do with saying here anterior and posterior in spirituality from the place that there is nothing? Rather, since Malchut of Rosh made a calculation, the part she could receive in order to bestow, she will receive. And the part she cannot receive in order to bestow, she will not receive. And it did not receive anything. And what is in Rosh, expands later in the Guf. Therefore, the part that she can receive in order to bestow, it's called anterior. And this is called the place from Peh until Tabur, Malchut of Guf. And this is divided in the Guf from Tabur upwards sometimes. There, there's light. There, he says, I want to receive. Since he wants to bestow, receives. What is it called? Posterior. And then he does not want to receive. We learned, even though it is posterior, it is nevertheless considered that they're equalizing there in the illumination. It illuminates above, meaning that they're appealing upwards. And he wants, what does he want? Equivalence of form of the lower one connected to the upper one, to the Emanator. Why? Because it does not have a screen. The screen begets to be refined. So, it is refined there, it is not. And therefore, they want to be refined. Why? Since they don't have a screen. Their appeal below means the opposite. The lower one, I'm sorry, the upper one wants to bestow to the lower one. Why? Since it does have a screen. Now he asks, what are anterior and posterior? He gives an example: that which illuminates is anterior, that which does not illuminate is called posterior. So, he gives an example, but there are many examples. He just gives here only one example. For example, Malchut of Rosh said, it made a calculation, the part that she can receive, she calls the part that she wants clothing upon, and therefore, what she can receive in order to bestow, there's a part, she cannot in order to bestow. So, it's like she rejects it, and the two of them clothe in the Guf. It looks like part illuminates in the Guf, meaning, what can be?

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