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

Daily Morning Lesson: February 12, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #35 (First we will read

Original lesson date: Jan 1, 1970

Reader: We will learn from the “Study of the Ten Sefirot” with Rabash. We will read from the “Study of the Ten Sefirot,” part 5. This is item 35 in the “Inner Light.” We will start from… So, before we begin to hear Rabash, we will read from item 35.

Reading: (00:38) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #35

35. *We must thoroughly explain thoroughly explain the meaning of Matei [expanding] and not Matei. It is said that in the beginning, the light comes in Keter, and all nine lights are contained in it. Afterwards, it returns to being not Matei, when the light that reaches Keter exits it once more, but the nine other lights remain in Keter since Keter has the power to tolerate them. In that state, when the light is not Matei in the Keter, the Keter extends the nine lights to Hochma face-to-face, and places them in Hochma. At that time, Hochma turns her anterior, after receiving the nine lights, and shines to Bina face-to-face. It is only illumination, but she still does not give her the seven lights.

RABASH (Source Text/Commentary): (01:58) He does not use his will to receive, only to the extent that he can aim it in order to bestow. Now, what does the surrounding light want? What will annul the will to receive, or the force to detain the light?

Student: Detain.

RABASH: The detaining. That's why we say that he annuls the force of detaining, but since we learned that when he uses a screen with coarseness, only as much as he can reject and can aim, if this condition completely annuls, so he doesn't use the coarseness anymore. So, we find he can only, we can talk about two things on the screen, always remember that the screen rides upon the coarseness. Meaning, the screen is called, you give reflected light that you can aim in order to bestow, but only on a part, and that part of the desire, the part of the desire to receive, he uses it and receives it. The rest that he can't aim, he rejects. That light that is rejected is called surrounding light. What does the surrounding want? Also to illuminate. So, what does he want? That you won't use the will to receive, or the opposite - that you use that phase of the will to receive. So, what is refined? The screen, the force that rejects. And since we say that the screen is called everything that can be used with the will to receive, if the screen refines and the rejecting force, he can't use the will to receive anymore. That's why it's considered that the will to receive is refined. So, what's difficult about this? According to what we learn, what is refining? If a person refines, so does he become better or worse? Better. So, what do we learn here? First, he could receive in order to bestow. So what did the surrounding light do? He annulled the screen that he won't be able to receive in order to bestow. So does he become better or worse?

Student: Worse.

RABASH: So why is it called refining? That's the question. This is what The ARI says. That's why he wants to interpret his words, why we say that we refine? Because that means that the will to receive, so he says the will to receive doesn't want to refine the surrounding light. The surrounding light wants it to receive even more. So the coarseness doesn't refine. So what does? The rejecting force. He rejects the screen. He cancels the screen.

Student: Cancels the screen.

RABASH: The surrounding light cancels the screen, what the Upper One wants to illuminate. Listen, it's confusing me. So again, what is he annulling? The rejecting force, not the will to receive. When I'm talking about the screen, what does the screen mean? He uses the will to receive as much as he can to aim in order to bestow. We find that when we annul the rejecting force, he doesn't use that coarseness. Now we see that it's refined and it doesn't use the coarseness. So, now this question comes, what did we learn?

RABASH (Source Text/Commentary): (06:18) There is no apparent limitation on the surrounding light in any Rosh. Why is it apparent? We'll see later. Hence, it too wishes to clothe in the Guf. So, he asks, we learned that in the Rosh, the Malchut of the Rosh, there will be a force of limitation. Why do we say that there is no limitation in potential? There's no apparent limitation on the surrounding light in any Rosh.

RABASH: So, we must know, if he gives this allegory, we have to use the allegory. He gives an allegory of what does it mean that he holds the Rosh or holds the Guf? So there's the allegory of one who comes to his friend, and the friend prepared a meal, and he encourages him to eat. Even though he has a will to receive, still he's ashamed of eating. But after a few times, when he encourages him to eat, he agrees. And he says, “You know, I can have a piece of cake, maybe a little drink, maybe some herring. And then I'll do the ceremony of washing the hands, have some fish, have some meat, soup.” That's not good. All right. So, there's a limitation. He received something in practice that he could say, he took this, but he didn't take that. That's not a limitation. The landlord wants to give him the whole meal, and he still didn't take anything. So we see that the host told him, “No, you should eat the soup, you should eat the fish.” And he gives it to him. So, meaning what he decided to receive in potential, after he finished eating these things that he decided, then he said, “Well, maybe I’ll have some soup.” Maybe you can go wash your hands. So when is that difference apparent between the inner light and surrounding light? Only in the deed. But in the Rosh, it's not apparent. What is apparent in the Rosh? The force of the landlord. What is that? That he'll eat the whole meal. That's why when the landlord said again, eat everything, like in the Rosh of the degree, then he wakes up. But as long as he didn't start telling him, and he didn't really eat, he didn't even start taking the cake, we see how the order is in corporeality. After he received what he had in potential, then it became apparent what he did receive and what he didn't. The landlord called the surrounding light wants to give it to him. He says, “I want you to take everything.” That is called that it's apparent. Because the landlord is the desire to do good to the created beings, and that awakens. That's how it works in corporeality too.

RABASH (Source Text/Commentary): (10:26) The surrounding light refined the entire coarseness that is in the screen at once and brought it to the Emanator, meaning to the Peh of the Rosh, where it is not limited at all. This means that the screen was refined from all the coarseness of the Guf. The limitation means that he receives a bit, and a bit not. Because he didn’t receive anything because he didn’t have a screen. Meaning he said, this means that the screen was refined from all the coarseness of the Guf, that it would receive and use the coarseness. And all that remained in it was the phase of root in it, which is the screen of Malchut of the Rosh. This is called the ascent to the Peh, as the equivalence of form makes the spirituals into one. Here, he wants to explain that if we say that in corporeality there are no places, what does it mean that it ascended above the Rosh? Ascended above means that in the Rosh, he still doesn't receive. He received pleasure above and also didn't receive, only because of other reasons he doesn't receive. Because there's no screen that can receive in order to bestow. How? The screen of the forth phase is for ascended up with the records to ask for the force of the screen. However, since there are four degrees in the coarseness, what does he want to say? The ARI says that there was a departure at once, so we learned that there were Ta’amim, and Nekudot before Malchut was refined, then Zeir Anpin, until everything was refined. So, how can he say that it happened at once? That's what he wants to describe here. And he says, however, since there are four degrees in the coarseness, it is necessary that the screen that had the coarseness of phase four and was completely refined necessarily went through the same four degrees, one by one. Also, the upper light never stops shining even for a moment. If there's no upper light, so why did it depart? We learn. Except that it is not discerned in the world, not in the worlds that the upper light shines unless there's a suitable receiver for the light that it has a screen. For this reason, we discern that the upper light copulates with the screen as it passes through the four degrees: from phase four to the complete refinement, which was refined over the coarseness of Keter. It generates four levels of light on its way, according to the measure of the coarseness that the screen stands in, that the screen can use the coarseness, since as long as there is some measure of coarseness that merits a coupling in it, meaning that there's a screen over it, the upper light still connects and clothes it. It continues. Also when the level departs, although it certainly departs at once, we still discern four stops along its way.

RABASH: (15:37) This means, he wants to clarify two things for us. On the one hand, what the Rav says, that there was a departure at once, meaning departed from the degree of Keter until it rose below in the Rosh at once. Second, says the Rav, there were four couplings, meaning first, degree of Keter, then the degree of Keter departed, then the degree of Hochma emerged, then the degree of Hochma was refined, the degree of Bina emerged, until it was completely refined. If so, this is a contradiction. This is what he wants to explain, the words of the Rav. He says the following: what he says, departure as at once, it means, in truth, who or what was the cause, the reason for the departure of the light. We've learned that there was a clash of inner and surrounding light. By way of depiction, let's say that the surrounding light told it, if you remain with your screen, what you've received, a part from the totality of the abundance, who's going to receive the rest of the abundance? You have to say that the way as if that you're rising on is not okay, since you can never reach the purpose of creation. Let's say, if you're right, with the rejecting force, by that rejecting force, the light already departed. So, he doesn't need to say each time, cancel, cancel, cancel, but he tells him that, and the screen departs right away. So, since there's in every degree four phases, like the four phases of direct light, therefore, it goes away and departs, and they depart one after the other. But it's not considered departure of one after the other, it is departure at once, because he talks about a person who is in a room with a coat. He wants to leave. So, he wants to leave, but he doesn't have four phases. So what? So, he comes out because he wants to be outside, but you can't leave the fourth room into the outside. So, he comes to the third room, and the second room, but coming to the second and third room is not to stay there, it's in order to move forward. So, on the one hand, the Rav calls it, departure at once. And in contrast, after that we learn that it didn't happen at once, we'll see. Even though there were four stops there, so he parked in order to move forward. So, he didn't come to settle, let's say, sit down. What is the meaning of the surrounding light cancelling the screen? Wait a bit, don't run. The first expansion of Ta'amim, flavors, comes regarding what we talk about. After the restriction, the light continued and said as if, which is called Malchut of the Rosh, as we said. So then, with this abundance, let's say, by way of depiction, there's 100% abundance. The screen stood over 20%, let's say. He can overcome that and receive it in order to bestow. The rest, the 80%, he can't bestow. What was in the Rosh? Two aspects of 20% to receive and 80% not to receive, that didn't appear in practice.

RABASH: (20:37) We learn on the way of reception that in the Toch of the degree, the inner light illuminated and that's considered from the Peh to the Tabur were received in order to bestow. When it came to the Malchut of the Guf, and he sees who will receive and who will be in order to receive, then he says, “I don't want to receive any more.” It turns out that the 80% were now divided, that it will come out as surrounding light. Let's say that we stand with that and no more. So what was there? Three worlds or nothing was there, but the expansion of 20%. Then comes the surrounding light and says that the way you did it was wrong. Meaning that the screen you made that way is wrong. You see that this time, this way, you will never reach the purpose of creation that needs to be revealed on all 100% that was before the restriction. That's where it received in order to receive. Now to receive, they received in order to receive, and now after the restriction, they have to receive the 100% also in some way in order to bestow. But here, you stop at 20% and it's over. So, he canceled the screen. But when he canceled the screen of the degree of Keter with the fourth phase, so he canceled the fourth, not more. When he canceled the fourth, the fourth went up to the Rosh. Why? After he canceled the fourth, he remained with nothing. So then, what's the benefit? Now he doesn't have the 80% or the 20%. So, it is discerned as coming back to the Rosh. He asked for the rejecting force that the surrounding light refined. And he sees that without it, he has nothing, not like phase three. Because the surrounding light canceled one-fourth of the screen, he didn't overcome, he weakened. Why? We'll see afterwards. This is called departure at once, meaning the fourth degree was refined and went up to the Rosh. So the Rav is asking, he says that there were four couplings. So he says, it is called one, it's called four, one, one aspect was refined, meaning the phase four. However, inside phase four there are four phases inside the fourth phase. That's why we learn that anything that has any kind of screen, the light still shines, he still sees the light. Because what the light, because of the light that's all there always shines. What do we discern? What are our discernments? We're not talking about the light, we're talking about the worlds, what is felt, what is received. When do they feel and when do they not feel? If there's a screen which gives reflected light in order to bestow, we can see. There's no screen that can work in order to bestow, so you don't see. This means that the light departs. There is no place for the light to go from here to here. It's how the lower one feels it or doesn't feel it. And his feeling is based on the screen. It turns out that the person himself who has four phases, that's what the Rav considers one phase. And it's similar to how the allegory was perceived. It's not an allegory, it's a merit, just study it. It's similar to a person who wants to go out of a fourth room, and he can't go out at once. But I learned that he comes to room three, and if he wants to sit down in room three, and in the second room, so he just goes forward. That's the allegory. Think about the allegory and then ask. I understand what you're asking, but learn the rule. Whatever the lower one attains has to be whole. It has to be whole at first. So now, there's half an answer. But what are we learning? That nothing is new. How it comes, we'll see afterwards. It could come by surrounding light, because what appears afterwards also appears through the surrounding light. And this is called Ein Sof. What's Ein Sof? A person doesn't use the vessels. One and the same.

RABASH (Source Text/Commentary): (26:43) It is written, "I the Lord do not change." I said once we pray, "Until 80 and then forever, You, from when the world was created." Well what does it want to say? What's their innovation here? What do you get from that? "You are from the beginning of the world. And You are until the world was created." So, before the world was created, meaning before the restriction, the light filled all of reality. The thought, meaning after the world was created, the restriction and concealment was created, it still fills all of reality. As we say, "The earth is full of His glory." There's a verse that says, "The heaven and the earth I shall fill." Why do we feel Him and why are we made of four discernments? Like it says inside, also the upper light never stops shining even for a moment. However, we are not talking about the light. We're talking about what the lower one feels, what the lower one receives, except that it is not discerned in the worlds, the light that shines, unless there is a suitable receiver to receive its light.

קבלה מדיה

קבלה מדיה

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

מזוזה

מזוזה

מזוזה

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