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

Reader: We're going to study from TES lesson with Rabash. We're going to read from “The Study of the Ten Sefirot,” part 4. We are in the answers, 44.

RABASH (Source Text/Commentary): (00:26) 44, what are receivers? The ten Sefirot of the Guf are always called receivers, since the light comes to them from above downward. There are many times from above down, and from below upward. What's the extent of this? The Bestower is always called “above.” His desire to do good to His created beings. The one who receives the bestowal is called “below.” It turns out that the below is called below, and the upper is called above. If you want to bestow, if the lower one wants to bestow, it's called from below upwards. What does it have? It's not important. It just, he wants. He has a desire. And that's good. It turns out that if the lower one wants to bestow, it's called from below upward. If he's engaged in wanting to bestow to the upper one and he doesn't want to receive, it's called from below upward. Where he does want to receive, it's considered from above down. Hence, what are ten Sefirot of Guf? He says, “I want to receive now the upper abundance.” And why does he want to receive? Because he wants to bestow. It turns out, what is he saying? “I want to receive.” So, this is considered from above downwards. It beats at the head of the degree, and makes the calculation, and I don't want. I don't want to receive in order to receive in order to receive, only to in order to bestow. With all his calculations, what does he do? He still doesn't receive anything. Only, what can I say here? From below upwards is what he doesn't want to receive. Therefore, he says, reflected light in the Rosh is called from below upwards where the lower one doesn't receive anything. Only the lower one is to give from above. So, by the revelation that it's below upwards in the lights, it can also later, from above downwards in the Guf.

RABASH (Source Text/Commentary): (02:58) 45. What is the source of lights, the origin of lights? 45. What is the question? What is the origin of the lights? And what is the meaning, origin of lights? He says, Malchut of Rosh is considered the origin of the lights. Why? After all we learned, there's no innovation. Its root comes only from Ein Sof, and in the source it's written that it's the origin of lights. Answer. Because of the reflected light that she raises and clothes the ten Sefirot of the Rosh and brings them into the Guf. It turns out, who is the origin that reveals that there is light? It's only the Malchut of Rosh. If there's Malchut of Rosh, he reveals the lights, and it's known that there's light. If there's no Malchut in potential, then there's no Malchut in force. And if we don't receive in potential, then we don't receive in actuality. And it turns out that the essence of it was after the restriction. Who discovers it? Only the reflected light. What reflected light? Malchut of Rosh. Hence, the origin of the lights will be the source where the lights will be revealed? To be seen that he is the bestower? Prior to, there's no reflected light, you don't see it.

RABASH (Source Text/Commentary): (04:56) 46. Sparks. What are sparks? He asks, what are sparks in spirituality? Answer. Illuminations that tend to be extinguished and might be reawakened, and ignited, and shine once more as in the beginning are called sparks, since they resemble the sparks that remain after a fire or those that emerge from under the hammer in the hands of a craftsman. Although they seem to be extinguishing, they might still ignite into a great and terrible flame. Such illuminations occur only in reflected light. What is written here? Sparks, he asks. He says that they are illuminations that tend to be extinguished and might be reawakened. Okay. And he gives this resemblance to sparks. And what does he conclude with? Such illuminations occur only in reflected light. Whereas in direct light, it always illuminates. And what with sparks? The thing is like this. We learned that there's Ta'amim and Nekudot, tastes, and flavors, and points. Ta'amim he calls direct light, and Nekudot he calls reflected light. We learned that when the Ta'amim departed, when the coupling was considered to be the Kli of Malchut in phase four of the degree and was refined, this Malchut remained empty from light, and only the record of the light of Keter remained in her of the level of Keter. Then we learned that Malchut rose to the phase of Yesod, and we consider this phase three, which was already refined from phase four. This light that was revealed upon phase three onwards is called reflected light. What does it mean, reflected light? The lights that are revealed during the returning of the lights to their Emanator. It's upon this that they're called reflected light. And he says that this reflected light which illuminates the Kli Yesod, illuminates to the empty Kli of Malchut, which is called the falling sparks. And he calls them by the name of falling sparks, since there is a beating between them. And since in Malchut there is the record of phase four of the level Keter, and the next light there from Nekudot is only Hochma, so she resists receiving it. On the other hand, phase four is called Reshimo [record], and phase three is light. Upon this clash, this beating, he says that sparks that are fallen to the reflected light from phase three through into phase four, why? This is a record, and that is light. If so, if this is the light that descends below the illuminating Kli of Malchut, then why is it called sparks?

RABASH: (09:51) Answer. Later, we learned that also phase three is refined, and the light departs from phase three, and Malchut ascends and receives only the coarseness of phase two. It turns out that we don't only have the records from phase three for the light. Malchut had before the record of phase three, and she receives again the record of phase four. It turns out that the previous degree to phase three is extinguished. Why do they not illuminate now? They emerge outside of the degree, seemingly, and what does she receive? She receives the record of phase four, and it's similar to a spark. And what is it similar? So what was the benefit here, actually? They say that the light of Hochma comes in the Kli that was illuminating the light of Keter. Malchut was before that in the level of Keter. Now it has fallen to the degree of Hochma. It turns out that the light of Hochma in the Kli of Keter, which is these sparks, the preparation so that later in the second Partzuf, in the Partzuf AB, where the light of Hochma will come in the Kli Keter, there's already a certain relationship between Hochma and the vessel of Keter. It turns out that later it will come. When? In the Partzuf AB. Hence, he says that it's similar to this extinguishing sparks, and afterwards they illuminate. And the descending reflected light is called sparks because later they're extinguished while the departure of light takes place, and only records remain in there.

RABASH (Source Text/Commentary): (12:03) What are falling sparks? 47. It's the same thing that you heard before when I was speaking. What are the falling sparks? During the refinement of the screen, the illumination of the coupling descends from the upper phase to the lower phase, which is empty of her light. Such was when the screen was refined from phase three to phase two, and phase three was emptied of her light, then the illumination of the coupling descended from phase two into the empty phase three, because the record that remains in phase three is opposite from the descending illumination from phase two. They strike and clash on each other. However, the descending reflected light overpowers the record due to the record whose coupling had stopped, and the reflected light descends into the vessel, and the record, which was greater, that cannot be together with it in one carrier, departs from there. Thus, the illumination of the coupling that descends into the empty vessel is called falling sparks, because soon, the coupling from phase two stops too, and rises to phase one. The illuminations quench and the record descends once more into her vessel. For now, there is no merit to the descending reflected light over the previous record since both are after the departure of their coupling. Since the light of the record is far more valuable than the descending reflected light which is at a higher degree, therefore now, the record overcomes them now and revokes the illumination of the sparks that fall into her vessel so she can clothe there. This matter is called striking and clashing for at one time the descending reflected light prevails during the time of the coupling, and another time the record when the coupling of phase three, they're both records, but one record is more important, and where he says in the answer 40 about sparks why the allegory is, now he's giving us the answer from this allegory.

RABASH (Source Text/Commentary): (15:19) Dots. Nekudot. In Ta'amim, in TES we learned it's the first expansion called Ta'amim. What are Nekudot? The four levels that come out through a coupling by striking during the refinement of the screen are called dots. They're also called reflected light, and they are judgment. The name Nekuda or dot in the words of the Zohar when he explains, a black dot that has no whiteness, meaning no light. That's called a dot. It's because of the point, the dot of restriction that was there. That's why when phase four refined, meaning it could not make a screen on phase four anymore, what phase four is now on behalf of the restriction, afterwards and phase three refined to phase two, so the point of restriction is on phase three. That's why now reflected light is named according to the light that shines and returns unto the Emanator, that's called dots. That's why every time discernment of the restriction is revealed called judgment. What is judgment? That you're not allowed to receive, because you couldn't aim in order to bestow. So, it's all the same. What does he say here? The intention even while they illuminate, that's its name.

RABASH (Source Text/Commentary): (17:33) Question 49. What is around? If we say that there is no place, so what does around mean? Around who? So, he says, each Partzuf is divided into two. From Malchut of the Guff and above, meaning above the Tabur, it is where are all the lights. What we say that light illuminates on a degree? In the Rosh, we say only the roots of the vessels. Where's the light? Only above the Tabur until the Peh. That's why this place from Tabur and above till the Peh is called interior. The second part, from Malchut of the Guf and below, that Malchut of the Tabur says, I don't want to receive, because I can't aim in order to bestow. Where the direct light is rejected and does not shine, and is therefore called posterior. So, we should divide every degree into face and back. Face is where the light can shine until the Tabur and from Tabur and below we call it back, or posterior. However, there is an illumination that passes from the anterior, from the face, side of the Partzuf and shines to the posterior, the backside of the Partzuf. This manner is the illumination called from around. What is around? Meaning, indirect. Because the part of the Partzuf from the Tabur downward cannot receive the light in straightness but only from around. Meaning, indirect, which is a special correction that will be explained in its place. We say that because it wanted equivalence of form, called the light of Hassadim, reflected light, so the light can illuminate there. So it's written, where does it receive from below Tabur an illumination, not from surrounding light, from what shines from the Tabur and above the vessels of the face.

RABASH (Source Text/Commentary): (20:46) 50. What is tolerating? It's written they can tolerate or not tolerate. What does it mean to tolerate in spirituality? Tolerating means a place where the vessel is fitting to clothe the light, but does not clothe it because of its own choice. This is a very subtle matter, said only about the ten Sefirot of the Rosh, where there is no actual clothing. It is unthinkable that the vessels of the Guf are more worthy of clothing, the lights, than the vessels of the Rosh. And yet, there is no clothing in the Rosh but only in the Guf. This is because the reflected light of the Rosh does not tolerate the state of clothing since it stands from below upward. This standing designates resistance to clothing for it does not tolerate the clothing. 5. Prior to the existence of Akudim, which is called Guf, the upper light could not clothe any vessel. That's because the vessels could not tolerate it. And the light did not clothe the light of the vessel in the Rosh of the degree.

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

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