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

Daily Morning Lesson: December 1, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: We are studying from TES. We are in item 12 in Chapter 6. First we'll read a preparation excerpt from Rav's words.

Reading: (00:22) Preparation Excerpt for Rabash's Lesson - Twice

I hear the voice of Rabash, and I know his flow in the lesson. That is how I am with the lesson, with his questions and his answers completely adhered to him.

Reader: Before we study with Rabash, we'll read item 12.

Item 12.

Reading: (01:29) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter 6. #12

When Keter emerged, He only had Nefesh, and that phase, too, did not remain in him, for she departed to the emanator

12. Thus, when Keter comes, being the last of all of them, he emerged only as Nefesh. This is the meaning of the verse, “The Lord has sworn by His soul.” Even this phase of Nefesh of Keter did not remain in the world of Akudim (300), for it was once more concealed and remained adhered to her place in her emanator.

RABASH: (02:20) Meaning, I don't have to say that if I am talking of one degree, then the hands, they have to do the same action as the legs, and the ear performs the same action as the eye. Each one has his own role. So, you're saying, yes, it's correct, they have one degree. Each one performs their roles completely. Nefesh does everything, NRNHY. Ruach is missing. We have to remember here that we have four stages here, meaning there's one stage called Taamim, tastes. The order is this way, when we begin to speak of the dots, Nekudot, there's already a different order. Meaning, it says that thanks to the dots there is another screen, lighter than phase three, the phase of Zeir Anpin. But new vessels were added in each and every one to such an extent that he says now that the coupling that took place on Zeir Anpin. Then Zeir Anpin was before that Haya of Ruach, he has Nefesh and Yechida of Ruach. And then Neshama, before that, from the point of view of tastes, it had Neshama of Neshama, now it has Haya of Neshama. And the light of Hochma had before Ruach of Haya, now it has Neshama of Haya. And Keter had Yechida. And understand, why? What about phase four? It doesn't have the light of Yechida on its degree. The light of Yechida has departed. And we study more, since the new light that comes fills the empty vessels that remain there, the vessels that came out after Malchut. That's considered the degree of Keter, but they are Malchut of phase four. And the light that shines now, phase three, is finer. It's hard to understand it. He says, Malchut does not receive from Zeir Anpin except for surrounding light, since a degree that's higher than it is called surrounding. Two degrees higher, two surroundings. He gives us, he makes a rule. Every higher degree relative to a lower degree is called surrounding. What's so hard for me to understand? I'll tell you. On the one hand, we say that Taamim [tastes] is called the degree of Keter. And this entire degree is more important. Now we learn that there was coupling done on phase three. That Zeir Anpin attained the quality of Yechida over its light of Ruach. We say Malchut received beforehand the light of Nefesh, even though the coupling was on the degree of Keter. It cannot receive from Ruach anything but the quality of surrounding. And you know that the lower degree in the upper one is greater than the uppermost degree in the lower one. How can I say here that Malchut receives from Zeir Anpin from the degree of Hochma? Again, Malchut from the degree of Keter receives now from Zeir Anpin, from the level of Haya, a surrounding that would be higher relative to her. It's hard to understand.

Student: I didn't understand the question.

RABASH: (07:08) We have to interpret. It's called coarseness. When a coupling is done on one degree, one coarseness, then they're all the degree of Keter. And I can elaborate further and say that what came out of direct light, before reflected light equalized it for everyone, that gave each and every one ten Sefirot. But in the direct light, there is no change, and as much as the light went through vessels, so more discernments appear in it. This is not for reflected light, even though it's only one coarseness, one degree. Everybody has ten Sefirot, but there's a difference between the two. What's the difference? How many vessels the light has? So we make a similar number of discernments in the light, and that has nothing to do with coarseness. That's why I can call it change. In coarseness, there's no change, since everyone has ten Sefirot. But if you have Keter, each one needs the other. Or not for ZAT, where one needs the other, it was added additional vessels, so you can receive more direct light from the point of view of length. Length, you can interpret what comes from above down, direct light, it's called length. From the side of the light, we learned as many vessels as you have there, so the light is bigger. The light, the vessels, I'm sorry, give discernments in the lights as much as they can be impressed in the vessel from the light. There's no more than that. And what we said later, that their degrees became equalized, that's from the thickness. What's from the thickness of the screen, that a coupling came out by which reflected light comes out, and it's completed in each and every one, the ten Sefirot. And without the direct light, it makes no change. It doesn't add any vessels on the length, meaning the coarseness, on the four phases of direct light that comes from above down. You find that the length, I will interpret, what comes from above down, truly from the upper one to the lower one. It's revealed, everyone comes to the Keter, and later they expand down below. This is called length. Thickness, means that the coarseness in the screen, where the coupling of striking takes place, from that, you get reflected light, and reflected light completes the ten Sefirot for each and every one. You find from the side of their degrees equal on the force, of course of thickness, but not from the point of view of length. And the light does not change. The reflected light did not attain any vessels in the direct light.

RABASH (Source Text/Commentary): (10:13) I made an allegory on that - and Jacob carried his legs. Interpret, after the Creator promised him, I heard you, everywhere you go, all the promises, he became light in his feet, meaning that the legs heard it? No, it's one degree. If there's a great degree on that level, then everyone on is in a great level. But the hands remain hands, the legs remain legs, the ears - ears, eyes - eyes. From the point of view of the direct light, there's no change. The change takes place in the reflected light because of the coarseness.

Thus, when Keter comes, being the last of all of them from the side of the direct light, he emerged only as Nefesh. This is the meaning of the verse, “the Lord has sworn by His soul,” that we interpreted. Even this phase of Nefesh of Keter did not remain in the world of Akudim for it was once more concealed and remained adhered to her place in her Emanator. And it was not revealed again at all, ever, since this quality was revealed only on level four of coarseness, and this will not happen again. And here, it's a little difficult. According to the order that he gives us on the four phases of direct light, you have the following order, right? But all the couplings are on phase four. In that case, all the phases have to be the same order, not necessarily on the coarseness of phase four. Even coarseness of root level has to be the same thing. If you say that the light comes to Malchut, how the ten Sefirot pass? You have to have this order. Therefore, we need additional clarification here. When AB, when Galgalta has a coarseness of the phase four on degree of Keter, then he says that you get Yechida of Nefesh. Now, let's say the Partzuf of AB, you also have Keter of Hochma. It's also Yechida. But this is Yechida of the degree of Hochma, not Yechida of Keter. When he says Bina, it also has to be Yechida, same order. But what Yechida, what kind of Yechida is it? Keter of Neshama? Or Keter of Partzuf Hochma in AB? Or Keter of Keter in Partzuf Galgalta? In that case, what we say that Yechida of Nefesh is specifically in Partzuf of Galgalta, where there was a degree of Keter. Meaning, the Malchut that continued, that drew after the restriction all the light, . And they say that it made a screen and received what it received. And we refer to this as the height of the degree, called Keter of Keter. Whereas from that point below, there are also five phases that begin from Keter. But it comes in Keter of Hochma, and in SAG, the degree of Keter of Bina, and in MA, the degree of Keter of ZA, and in BON, Keter of Malchut. And if we ask how do we learn that this is the order of the coarseness of Keter, since Malchut still did not receive anything, we speak below the upper one, meaning after the reflected light came out. Since then, you can seemingly see what's in the degree. And we see that, again, that there is this order. There's a question, how can we speak of anything before it comes into Malchut, before reflected light? Before reflected light, who receives them? Since the upper nine, the first nine are called the light without a Kli. Only after Malchut is revealed, before Malchut receives all those phases, receive in order to receive, now it receives them in order to bestow. Then it now sees the order that we have. That's how we need to say it. Where are we now?

Student: Item 300 below.

RABASH (Source Text/Commentary): (16:07) We have to study 300 below.

Of Nefesh of Keter, 300. That is because the level of Keter is drawn only through phase four, called Keter of Keter, as we explained before. Phase four was no longer renewed in a coupling by striking after having been refined in the departure of the first expansion of Akudim, called Taamim [tastes], since phase four did not leave a record behind her, as The ARI said. Hence, that great light disappeared from all the Partzufim and the worlds from here on. In that case, what we asked before, in each phase you have to have that order. It's correct, that order, but on which level, which degree? Keter of Hochma or Bina, not Keter of Keter. You find that when he says here, Nefesh of Yechida, it's actually of the light of Keter of Yechida, seemingly. And in AB, it's going to be Yechida of Hochma. And in SAG, Yechida of Bina. And in MA, Yechida of ZA. And in BON, Yechida of Malchut. So, we finished now, and we have to start Item 13. Indeed, when the Keter comes, the Malchut is complete with all five inner lights, which are NRNHY. Now, all the Sefirot were still deficient, for they emerged deficient and incomplete. And this was indeed intentional.

RABASH (Source Text/Commentary): (18:27) What does it mean, what it says here? In page 245 in the Hebrew edition, item 1, he says the following, look again. Let us explain the emergence of these lights called Akudim. Know, when they emerged, they did not emerge complete. The reason for it is that the intention of the Emanator was to now make the beginning of the HaVaYaH, of the HaVaYot, the plural of HaVaYaH, of the vessels, to clothe the light for the receivers so they could receive. Thus, since they emerged incomplete and unfinished, they returned to their root above to be corrected and completed, and thus a vessel was made. That's why he now says in item 13, that this was indeed intentional, to correct and make a vessel. And this is why they had to return and rise to the Emanator to receive their completion from Him. By that, a vessel was made. How by that a vessel was made? He doesn't interpret that. He doesn't explain, but he says it.

Now, 14, going back, Keter returned before all of them. When it begins to depart, phase four is refined. Then the light of Keter departed completely. It follows that he departed last and entered first. Malchut is the opposite. She left first. Before comes the light of Nefesh in the vessel of Keter, and in the end, comes the light of Keter of the vessel of Keter. We find that during the departure, who departed first? Keter departed last and came to get a fulfillment in its root first. Whereas Malchut was the opposite. It departed first and entered last. This is the meaning of the verse, “I am the first and I am the last.” The explanation of this verse, I am the first, I am the last, is correct both in the Sefira of Keter, called first, and in the Sefira of Malchut, that is called first. So, one is the opposite of the other. It is known that Ani [I] is an appellation for Malchut. And its opposite, Ein [the absence] is an appellation for Keter. You find that “I am first” from Keter, that entered first. “I am last,” I departed last. Malchut, I am last - she departed last. I am first, that she left first. This is the opposite. In that case, what did we learn here? What was the order like? Now, what does it mean when he says Malchut? What does he mean when he says Keter? According to the simple explanation that we learned in one degree, in one coupling, there was the order of the departure. Who departs first? The first degree. Meaning the greatest, the biggest in corporeality. When a person begins to grow weaker, he loses his greatest power, then he becomes lighter. And in the end, also the smallest force. And when the baby is born, he's born with a small force. And when he grows, he acquires each time a greater force. In corporeality, it's the same thing.

RABASH (Source Text/Commentary): (23:41) Let's see what it says in item 400.

Keter returned before all of them. 400. This has already been explained above. It is because in the first refinement from phase four of coarseness to phase three of coarseness, the level of Keter instantly disappears from the Guf. We should remember that in the Rosh, there's no departure; only in the Guf. So, what are we referring to the departure? Only to the Guf. It is so because the coupling by striking that occurs on phase three elicits only ten Sefirot at the level of Hochma. It turns out that the light of Keter disappears to its origin. One. Malchut is the opposite. For she disappeared only after the screen had been refined from all its coarseness and equalized its form with the Emanator. Then the light of Malchut disappears. We'll soon see what's difficult here. If we explain that over the fourth phase light emerged to the degree and the whole degree departed, what does it mean that the Keter departed? From Keter to the Malchut, all of the level of flavors, Taamim, departed. Why is it called Keter? And what do we call Malchut? The coarseness of the root phase, the degree of Malchut. She entered first. Here we learn the opposite, that the Partzufim go from above downwards, we've learned. First comes the degree of Keter, and finally comes the degree of Malchut. If so, what does it mean that Malchut emerged, went out, and entered at last? She entered at last and came out first, one and the same. Look at what he interprets. You understood the question or not? He starts clarifying above. Item 15. When Keter disappeared to his origin, when fourth phase was refined, he doesn't have the degree of Keter anymore. And again, what Keter was here? We've learned. The light of Yechida that was clothed in the Kli of Keter was the light of Nefesh of Yechida. Turns out Nefesh of Yechida departed. What's left, we should say, below that. He comes and says this. Hochma rose to the place of Keter, Bina to the place of Hochma. All of them, similarly. In the end, Malchut was in the place of Yesod. By this ascent to the place of Yesod, meaning that Malchut was refined to the level of three, light was added in her, in the Yesod. And she had one surrounding light opposite the inner phase of Haya. Who?

Student: Malchut.

RABASH: (28:35) Malchut. Light awakens in Malchut, so in Malchut now she received the surrounding of Haya from whom? From the coupling made in the vessel of Yesod. We explained yesterday, since in ZA, in terms of direct light, there is a purer degree in terms of direct light, rather than in relation to Malchut. The coupling that was done over the vessel of Yesod is the light of Ruach. This is also questionable. However, Malchut only had light of Nefesh. Therefore, she cannot receive from that light, but only as surrounding light. She receives as inner light. Why do I say surrounding light? Because it is a higher degree. But she receives internally.

Student: Higher is called surrounding?

RABASH: Every higher degree, every upper degree in relation to the lower degree is called its surrounding. That's what it says. Meaning, if it's not internality, is called the degree itself. The surrounding refers to the degree above it.

Student: So, above it is more internal. Above it means more internal.

RABASH: I understand what you're saying. What did I tell you? If the lower one is called Malchut, what's her internality? Four. If the coupling happens over phase three, then what's in it there? Light of Ruach. Then this is called a higher degree than her. Meaning, this is Malchut, which receives only Nefesh, and here shines Ruach. What's the difficulty? What I said before, I'll explain. At first, what was in Malchut? Nefesh. From the degree of flavors, the degree of Keter. This is called Nefesh of Keter. And what Ruach is there now? Ruach of Hochma, so we have to say this is more important. In any case, there's a difference. We'll see that later on. There's a difference between the direct light and the reflected light. We'll see that later on. That's the difficulty you heard, you felt.

Student: I felt it. What is more important, Nefesh of Keter?

RABASH (Source Text/Commentary): (31:38) This is difficult here, because there's a rule - the Nefesh of the upper degree, Nefesh of Keter is more important than Keter of Hochma. And why does he say here that Malchut, that was before Nefesh, and now there's a coupling of phase three, a purer degree, that's higher than her. So, she cannot attain from there except the surrounding. The question is why? Because now it's a lower degree, the degree of Hochma. That's what you called Nekudot [dots]. So what's that? What does she receive? Malchut of the degree of the dots. The degree of the flavors departed? That's the question. We'll see later what he interprets. Next. And she had, Zeir Anpin, too, as we've learned before if you remember, Haya of Ruach. In the expansion of the flavors, we've learned that only Malchut had Nefesh. Nefesh, Yechida of Nefesh. Since the light of Nefesh went through five vessels, then we discern five discernments in her. However, the light of Ruach, when it comes to the vessel of Zeir Anpin went only through four vessels from Keter to Zeir Anpin, four vessels, four discernments. He didn't have only the Haya of Ruach. Now rose by one degree, where the coupling was made over phase three, and the phase of Yechida from the inner lights was added in him. Now all his five inner lights have been completed, the Zeir Anpin. From this coupling, also the upper degree, Bina, which first had three vessels, an inner phase of Haya was added in Bina, and the inner phase of Neshama was added in Hochma. Hochma was first only from two vessels: Ruach of Haya, and now there's Neshama of Haya. And what was added in Keter? Nothing. Why? There's no phase four.

RABASH (Source Text/Commentary): (34:40) One. What is one?

When Keter disappeared to his origin, as it is written above, the ascent of Malchut to the place of Yesod means that the screen of phase four, which is the phase of the vessel of Malchut, rose and was refined to phase three, which is the phase of the vessel of Yesod. Then the upper light, which never stops, coupled with the screen of phase three, and ten Sefirot at the level of Hochma emerged. When Keter disappeared to his origin, the light of Hochma rose to the place of Keter, and Bina to the place of Hochma, et cetera, similarly. Next, three. And by this ascent to the place of Yesod, light was added in her. For now, Malchut has acquired a sixth vessel from the level of phase three through her ascent to Yesod, regarded as an external vessel in relation to phase four. Phase four, coarseness is called inner, and external is called external. And the surrounding light of Haya clothes in her in this, an external vessel. Four. Zeir Anpin also rose a degree. For now, he gained a fifth vessel. And since he has a fifth vessel, five lights of NRNHY expand in them in completeness. Five. And to Bina, Haya was added. For she acquired a fourth vessel and has a place for the light of Haya. Six. Hochma of Neshama, for she acquired a third vessel and has a place for the clothing of the light of Neshama of Haya. Neshama of Haya. Haya already has three vessels. All of these three introductions where he says in page 247, item 30, it's only with regards to the expansion of Taamim, flavors. The expansion of Taamim will be in such a way, meaning that the light of Keter has only Nefesh. And the light of Hochma has Nefesh, Ruach. And the light of Neshama has Nefesh, Ruach, Neshama. And ZA, which is Ruach, has Haya of Ruach. And the Malchut of Nefesh has Yechida of Nefesh. We've learned these three introductions.

RABASH: (38:17) Now, we need new introductions. What is there to know here? One, what is the meaning where he says that the phase four departs, and we have the light of Hochma left. The Rav says, he asks himself the question, and answers. As long as there is still light in some degree, even though he has a smaller degree, it is still considered that there is light in it. Whereas Malchut now has no light. If the refinement of the fourth phase happens, then Malchut has no light. Turns out that Malchut before had Nefesh, which was clothed in five vessels. Now, she has no phase four, so this vessel has no light. However, ZA above wasn't yet refined. Even though we need to say that the flavors were refined, all the light departed, but now it shines in phase three. If it shines in phase three now, then he thinks that he has received something more than what he had before. So, he says, ZA had Ruach before, don't forget. Now, he received another vessel, which is Yechida. Did you hear or not?

Student: No, I didn't hear.

RABASH: Again. The first order, you heard?

Student: Yes.

RABASH: (40:34) Flavors. Now, there's one introduction where he says, if the light departs the Kli, and in the Kli there's a smaller light, then it is discerned that this vessel has light. Turns out, when we now say that the fourth phase was refined, it is only discerned that Malchut has no light. So, from ZA above, which is phase three, now a coupling was made, and a degree of light emerges. And he has light of Yechida now. That's what he says. Why would he have light of Yechida? Beforehand, he had Ruach, which is Haya. Now, we should give to them. First, we learned what happened in the vessel of Malchut. Nefesh. And ZA had Ruach. Think about it. ZA was more important than Malchut, or not? There was Ruach there, and Malchut had Nefesh. And Neshama is now more important. And Haya is more important, and Yechida is more important than that. So, we see, in terms of the clothing of the light in the vessels, even though we learned that Malchut makes a coupling over phase four, which is the degree of Keter, who caused the light of the degree of Keter to shine? Only the Malchut. But the Malchut doesn't receive anything but Nefesh. And ZA is higher than her. And he has Ruach, and Bina has Neshama, and so forth. Is that clear? Now, when phase four departed Malchut, so we should say, in truth, the whole Partzuf of Taamim departed. There's nothing. So, he comes and says, no. Whatever light there is in the vessels, even though the degree is smaller, it is still considered that they have light. But what is he saying? And what makes it difficult? He says, now there's an additional vessel in ZA. Meaning, in Malchut that rose to the Yesod called Malchut rising to phase three, he has the degree of Hochma, and there's an addition of a vessel in ZA, and now she has Yechida of Ruach. This is also very difficult. What Ruach, what Haya of Ruach did he have from the degree of Keter of flavors? What Yechida does she have now from the degree of Hochma? Next. He says that like a vessel was added in ZA, a vessel was also added in Bina. Bina first had Neshama of Taamim, Neshama of Neshama. Now she has Haya of Neshama, but from what phase? From Hochma. Next. Hochma had first only two vessels. It had Nefesh, Ruach of Haya, and now a vessel was added where she has light of Neshama of Haya. From what degree? Not from the degree of Keter; only from the degree of Hochma. And the vessel of Keter? No. What is not there? The light of Keter should have been in phase four, but that's not there. Next. Then he says the light of Ruach with respect to Nefesh is called a higher degree, and therefore, it is considered a surrounding light. Same question here. Then his Nefesh was from Keter, and his Ruach is from Hochma. Same order.

RABASH: (45:41) Let's go forward. After that, phase three was refined, and Malchut rose to Bina, to phase two. A vessel was added to whom? To Bina. What did Bina have at first? Neshama of Keter, and Haya of Neshama from the degree of Hochma. Now it received Yechida of Neshama from the degree of Bina. You're asleep. And Zeir Anpin, Malchut? Zeir Anpin couldn't receive from Bina, which is Neshama, besides surrounding. Even though I say that Zeir Anpin is the Ruach, it had Haya of Ruach from the degree of Taamim, and Yechida of Ruach from the degree of Hochma, and Neshama of Neshama. Now from the Yechida of Neshama of degree of Bina, it's higher than her. Why is he Neshama? And if it is Neshama, what is Yechida of Neshama from the degree of Bina? And Zeir Anpin is considered Ruach from the degree of Hochma, and he doesn't take that into account yet. Why? It's difficult, and it doesn't relate to that. He says that he receives from one surrounding light. Who? Zeir Anpin. Malchut, which is Nefesh, she has to receive from Zeir Anpin. We've learned she receives one surrounding, Haya, she receives from Bina. That's higher than her, two degrees higher. There's more surrounding, there's Yechida, so, two surroundings.

RABASH: (47:52) Let's go forward. He learns that when phase two was refined to phase one, the degree of Hochma, the coarseness of Hochma, now what is he talking about? The degree of Neshama is no longer in the degree. The degree of Haya is no longer in the degree. The degree of Keter is no longer there. So, what degree is there? Zeir Anpin. Turns out that now, when Malchut rose to Zeir Anpin to the degree of Hochma, to coarseness of Hochma, she has the degree of Zeir Anpin. So Bina, what does Bina receive? Nothing. Bina already departed when Zeir Anpin shines. So, who else is on the degree? Only the degree of Zeir Anpin. We said that Zeir Anpin receives from the degree coarseness of Hochma, which is Haya, another surrounding light. And Malchut cannot receive more surrounding light from Hochma, which is Haya, because phase one, he says, the observation of AK doesn't expand below at a rate where she can receive light of Haya, Malchut. So, only Zeir Anpin receives. It turns out that he received.

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