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

Daily Morning Lesson: February 5, 2026

Part 2: Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #22

Original lesson date: Jan 1, 1970

Reader: We are going to study with Rabash, a lesson from TES, we're going to read from volume 2, part 5, page 308, item 22.

RABASH (Source Text/Commentary): (00:25) He writes, lights. What's written? The vessel is called one vessel, alone, and the lights are called ten. He learned this is because when the light departs, everything is called one vessel, and not ten vessels. Conversely, the lights within them. Therefore, what does he interpret? It enters and exits ten times; this is why they are called ten lights. But the vessel is made at once, in one departure, when it departed at once. For this reason, it is called one vessel. 22 below, “Inner Light.” Therefore, there's an awakening from the ten exits and entries, but the vessel is made at once. What is he saying here? Compared to the vessel, all these departures are regarded as one departure. Since here, there is still only one vessel, which is only the vessel of Malchut. There is no recognition of a vessel in the first nine Sefirot. And all those exits and entries made in it are considered one long vessel, whose parts are not equal, as The ARI says above, in Item 19. Know that all these are preparations for the correction of the ten vessels in the ten Sefirot. Matters are done gradually. In the first expansion of AK in the Partzuf Galgalta there is still no recognition through the departure, even in the discernment in the lights, and it is not evident that there are ten lights. In the second expansion, there is a discernment in the ten Sefirot that there are ten lights, and in the expansion of the ten Sefirot in the world of Nekudim, there was a correction of lines there, which he calls ten Sefirot. There is a recognition of the ten vessels in the GAR, and not in the seven lower Sefirot. In the world of Atzilut, the matter is completed, and ten complete vessels are made in all ten Sefirot. Here ,he doesn't interpret. He only gives us guidelines, and he says, know that there is a difference in Partzuf Galgalta, there in the departure. There is still no recognition through the departure, even in the discernment in the lights, and it is not evident that there are ten lights. Why doesn't he interpret? In the second expansion in AB, if so, we should say SAG, there is a discernment in the ten Sefirot that there are ten lights, but the vessel is one vessel, and in the expansion of the ten Sefirot, in the world of Nekudim, there is a recognition of the ten vessels in the GAR, which he calls the correction of lines. He calls them ten vessels. Why? We need to learn. But in the lower seven, there was no correction of lines. In the world of Atzilut, ten complete vessels are made, which is called correction of the lines. Also in the Gufim, not necessarily in the GAR, but also in the ZAT. He doesn't interpret. He only says some rules.

RABASH (Source Text/Commentary): (04:57) 23. These four phases are the actual four letters HaVaYaH. These four phases, we've learned twice: the expansion and the departure. They are four letters HaVaYaH. The Yod Vav are two phases of expansion, and the Hey Hey are two phases of departure. You already know that the name HaVaYaH begins only from Hochma downward, from the ten. The reason is that these four phases belong only to Hochma and under, but Keter contains only two phases. And correspondingly, it is called Yod Hey, Yod, Hey, Vav, Hey. This is the meaning of,“For in Koh [Yod-Hey] is the Lord [HaVaYaH], an everlasting rock.” This is because He first began to picture and create the world in them. This is the meaning of Akudim, which are the Yod, Hey HaVaYaH. Since Yod, Hey in Keter, HaVaYaH in all the other Partzufim. What does it mean? He first began to picture and create the world in them. And there's also AB, SAG. Why precisely these two? We could give the following answer. We've learned that the worlds are ultimately as seal and imprint. As they emerge the first time, so they continue. However, we have two roots. One root in the vessels and one root from the lights. This means, he says, in Partzuf Galgalta, when the light shone, there was light and vessels mixed with each other, so you can't discuss the light or the vessel. Only after the departure of the lights, the vessels remain. Therefore, we say, first, the vessels remain, and the records remain in the vessels, the light of Keter in the vessel of Keter, the light of Hochma in the vessel of Hochma, and this extends from the root of the vessels. And the first time that light comes into the vessel was in the Partzuf AB. Therefore, when we talk about lights, seal, and imprint, where's the root of lights? In Partzuf AB? Therefore, we can interpret what he says here. That in Koh HaVaYaH, he depicted these two Partzufim in AB and SAG. AB and Galgalta are called Yod-Hey HaVaYaH, it's called, and this is difficult here, which are the Yod-Hey HaVaYaH, since Yod Hey in Keter, HaVaYaH in all the other Partzufim. Meaning, in all the other Partzufim, I want to interpret that as well.

Student: Whom?

RABASH: Also, with regard to that.

Student: To that?

RABASH: This is a difficult language.

Question (Petah Tikva Center): (09:07) What does it mean?

RABASH: Galgalta.

Student: Galgalta, all of the Partzuf Galgalta.

RABASH (Source Text/Commentary): HaVaYaH. It is called AK. So in all the other Partzufim, below, below Galgalta, that's what I want to interpret. HaVaYaH already extends in the other Partzufim. It extends from below, there's already HaVaYaH, but they are from two roots, and no more. One from the side of the vessels, the other one from the side of the lights. Therefore, he said, this is the meaning of, “For in Koh [Yod-Hey] is the Lord [HaVaYaH], an everlasting rock.” This is because he first began to picture and create the world in them.

RABASH (Source Text/Commentary): (09:51) 23. Partzuf Galgalta only has two phases, Yod Hey. And in AB, there's HaVaYaH, the inner light. The Yod-Vav are two phases of expansion. And the Hey-Hey are two phases of departure. The expansion is called male. The departure is called female, deficiency. Hey-Hey refers to deficiencies. Yod refers to light. The first expansion is the Yod. There was still no complete expansion. The second expansion is the Vav. There's already complete expansion, which is then called, by the name ten lights, until the expansion of expanded and not expanded. The first departure is the first Hey, and the second departure is the last Hey. What is difficult here? We'll see afterwards. If he says vessels are called deficiencies, and Yod-Hey-Vav, is that deficiencies or expansion?

Student: Expansion.

RABASH: Therefore, this is letters. It appears this way. He interprets.

Student: Dots.

RABASH (Source Text/Commentary): He interprets. HaVaYaH only begins from Hochma downward. It is known that Yod means Hochma. Vav means Zeir Anpin. The first Hey means Bina, and the last Hey means Malchut. Keter, however, is not implied in the four letters. Except in the tip of the Yod. This is so for the reason that The ARI explains below.

RABASH: (12:00) So, we need to begin with item 24. He's asking what's written in page 308 below in “The Inner Light.” This is the reason for the refinement and the departure of lights of the first expansion of Akudim, as well as the Mati and not Mati of the second expansion of Akudim. Since the ten inner lights and the ten surrounding lights are connected and tied in one vessel. Since the ten inner lights and the ten surrounding lights are connected and tied in one vessel. So the Rav says, they strike and clash with one another. By this, the light departs. Hence, the coarseness in the screen is refined, and the lights depart. It is the same manner in all those ten exits and ten entrances that were here in the second expansion. Who caused it? They too are for the reason that the surrounding light and inner light that are connected together in their root, in Malchut of the Rosh, strike each other as they depart from there to the Guf. Why do they strike? Since the screen prevents the surrounding light from expanding to its place in the Guf, meaning from the Tabur downward, it also wants to shine. For this reason, the surrounding light refines the screen, and then the screen cannot tolerate and limit the inner light inside the vessels. Why? Because it lacks the screen that can restrict and say that only this it receives in order to bestow. Therefore, the lights depart and return. Whereas later, The ARI says the following, why is there existence and non-existence? Look, in “The Inner Light,” it says, it is always in the nature of that light, the light of the Keter, to then depart. Why? Because they are in one vessel. Who? Inner light and surrounding light. That vessel has no power to tolerate the light if it is not Mati and not Mati [existence and non-existence].

RABASH (Source Text/Commentary): (15:03) And that, in “Inner Light,” is item 21, it says, because they are in one vessel, that vessel has no power to tolerate the light. Because even the world of Nekudim will not be in all ten Sefirot more than one vessel. That's the reason that in one vessel they are both connected there. What does it mean, one vessel, both are connected? It's what he says here, that it became ten vessels, and they don't depart. There is light that remains in the vessel. So he explains, what is the vessel? What does it mean that they are both connected in one vessel? Where is that vessel where they are connected in? He explains it differently, and he says that since they are in the Rosh, they are one light. Meaning, what is inner light, what is surrounding light? Inner light is a part that it receives, it can receive it in order to bestow, and the surrounding light is called what it cannot receive in order to bestow, and it remains on the outside. It doesn't receive it. And after the expansion from the mouth, from Peh, and below, then in both of them there is one light, and it takes a portion down to the Tabur, and then later it says, I don't want to receive because I cannot aim in order to bestow. Since inner light, the surrounding light comes with one intention, meaning to benefit the created being. So, he argues, seemingly, why are you receiving only a portion? Who will receive the rest? He says, you're right, that's why it loses the screen, so now it can receive in order to bestow. No, what he had already, now he also cannot receive that. Those were the reasons. What is a single vessel? The measure of judgment. What are ten vessels that became later in the world of Atzilut? The association of the measure of mercy and judgment. The association of the measure of mercy and judgment, then he can receive. Why can he receive? We had that question yesterday as well. Since there's a correction of Hafetz Chesed, delighted in mercy, where? In the Zeir Anpin of Atzilut. That's why we learned that the Zeir Ampin of Atzilut remains always with the lights of VAK. If there is a raising of MAN, it goes up, it receives. There's no raising of MAN; it remains as delighted in mercy. And this correction of delighted in mercy, Chafetz Chesed, wasn't there before. What was there? The measure of judgment. Therefore, when the surrounding light came, it annulled, it cancelled. It cancelled; it doesn't need it anymore. Everything it has was enough. That's the reason that here, there was no expression in the world of Atzilut, because there are ten vessels. So, he calls the ten vessels the association of the measure of mercy and judgment. This is called delighted in mercy.

RABASH (Source Text/Commentary): (19:06) 24. The reason is that below the nine Sefirot, called Nekudot, dots, after the taste, Ta’amim that departed, they have the four deficiencies of the light. This in itself, this deficiency, will cause the giving of the name of the upper light to be able to call these four deficiencies by the name HaVaYaH. There are those. The first is the expansion of the light for the first time. At that time, the light begins to expand in the Keter, the first among them. And then, all nine below it lack that light. After the lower nine were elicited, meaning the dots, Nekudot, it lacked the light of taste through the light of Keter. It was only from Hochma and below. In this way, when the light appeared in the reality of Keter, all the others were still absent. Meaning, when there was the existence of the Keter in Ta'amim [in tastes], all the rest were missing. From what? From the light of Keter. And this is the first deficiency in the first expansion of the nine vessels. When the light would shine in the vessels called Yod of HaVaYaH, when the light is shining, nevertheless, there is a deficiency there. What kind of deficiency? The light of Keter, the light of tastes, the light of Yod, nobody is present in the light of dots. This deficiency is absent in Keter. What was in the tastes, there was no deficiency left. One word. That's why they don't speak of the tip as a vessel. The tip of the Yod is called, no more. Why? There's no deficiency there. Whereas in the Yod, meaning Hochma, which is Nekudot [dots], there the light shines with a deficiency. It's called Yod, and also called expansion. Whereas the dots, when they shine, when the light shines, it's called expansion, and the expansion is called Yod. There's already a deficiency from the light of Keter. Therefore, Yod begins a deficiency. Whereas the tip of the Yod called Ta’amim [tastes], Keter, there is no deficiency there. That is why it's not doing it. That's why it says, what's the meaning of the name of HaVaYaH, specifically the Hochma? What is Hochma? Dot.

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