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

Daily Morning Lesson: October 30, 2025

Part 2: LESSONS OF THE RABASH ON TES

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. Inner Light #20

Reader: Before we start learning together, we'll read a quote from Rav, preparing us for the lesson. Rav says the following:

Reading: (00:16) - M. Laitman - Twice

I never thought a time would come when I would bring the lessons of Rabash to my students, 30 years after he passed away, and people would be able to listen and understand, and be impressed, and feel what he wants to convey. So we will see. It's possible that this part is not exactly right. We will prepare other parts soon, and we'll go together. Let's say, now we'll read something from part four, for example. The main thing for us is to try to receive from him what passes there between the words, that spiritual force.

Reader: We will now read in TES, Volume 1, part 4, chapter 2, “Inner Light,” item 20, and then we'll continue to chapter 3. Before we begin, let's read item 10, the words of The ARI. Subheading: “The coarse light that does not depart becomes a vessel, and the reflected light and the records remain in it.”

Reading: (02:46) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. Item 10

The coarse light that does not depart becomes a vessel, and the reflected light and the records remain in it.

10. It turns out that in that world of Akudim, although at that time, the making of the vessels had not been completed, nevertheless, the phases and existence from which they were made, which is coarse light that is connected with refined light, had already been there (10). When the refined light returns upward, the coarse light remains below, and this is the phase of the vessels themselves. There, in that coarse light (20), which is the phase of the vessels, the refined lights left the above two phases: 1 - direct light, a record; 2 – reflected light.

Reader: Let's continue to the lesson.

RABASH (Source Text/Commentary): (04:22) What's written here? In general, the light does not have changes. The only changes are in the vessels, and we are talking about the lights according to the inspiration of the vessels. And since the vessels remained the way they get inspired, this is how we call the lights. That's why I can speak about a light, and I can speak about the vessels, but we have to know, finally, who determines the vessel. The vessel, not the light. What? In order for there to be a vessel, you also need light. He says in the text, that's a coarse light that is the face of the vessel. So item 20, inner light: Meaning the reflected light that remains after the departure of the direct light from within it. Yet we need to thoroughly understand the above matter of the ascent of the lights, and know precisely what ascended, what was refined, and what remained below and became vessels.

You already know that the screen means a detaining force over the upper light, so that it does not expand into four phases of coarseness in phase four, called Malchut. So what is that? In the matter of the ascent of the Malchut to ZA, in The ARI's words, it doesn't mean the coarseness of phase three, receiving in order to receive, that's prohibited, but know that it pertains only to the screen and reflected light in her. Who raises Malchut to ZA? Who ascends? The screen. And then from those two, which two? The screen and the reflected light. So they, in the ARI's words, are called the light of Malchut. They are called light because there is no other light in Malchut from the restriction and onward.

But the vessel of Malchut herself, who is the vessel of Malchut herself? Receives in order to receive. She cannot ascend to ZA. Why? Because her ascent means refinement, as we know. And that's possible only in a screen and not in a vessel, because the matter of this refinement is only in the vessels. To the same extent of coarseness that are in the vessels in each and every Partzuf. It remains permanent and always exists until they get corrected, and that will already be clarified. So what's written here? We learn that the desire to receive, called yearning or longing, it doesn't disappear. A person who sees something good, he yearns for it. There are no changes. We can only understand that from an allegory. Let's say we have a fast and the body wants to eat. So you can tell it, I'm not going to give you food, I'm putting a screen, a detaining force on what you want. But you're not the landlord on your body to tell it that today there's a fast and you won't be hungry. The vessel itself has nothing to do about the refinement. Because what is a refinement? On the contrary, now he can't overcome the big lust, it can overcome like a small lust. So that's what he says here, that the vessel of Malchut itself cannot rise to ZA, since the ascent means refinement. And that can only be in the screen, but not in the vessels. This matter of refinement does not apply to the vessels whatsoever. Rather, the measure of coarseness that exists, the vessel of coarseness in the vessels of every Partzuf remains constant and always exists until they get corrected.

RABASH (Source Text/Commentary): (09:58) So what is refinement? The refinement of the screen, as we learned from phase 4 to phase 3, means that because of the Bitush, the striking of the inner light and the surrounding light on the screen, the last phase was lost and disappeared, of the coarseness and the force of detaining of the screen. So what disappeared? The detaining force could already overcome. So we find that from now, it detains, it can overcome the upper light from expanding only to phase 3 of coarseness that remained in it, meaning a smaller lust, a smaller yearning, because in phase 4 of phase 4, it's not incorporated there now. We find that it does not detain and not return the upper light only from the first three phases of coarseness that remained incorporated in it from phase 4, where the reflected light from those three phases is not sufficient to clothe the direct light only until Hochma. So here it's a bit mixed up. It's difficult, because we're speaking about the will to receive, but we should say that it's still in general, since we know that in holiness, if there's no screen, you don't use the coarseness. That's why he says that now the coarseness is incorporated in the screen, because to begin with, he's not using it anymore, because he can't use it if there is no screen. That's what's lacking here.

The reflected light that is returned from these three phases is sufficient only to clothe the direct light up to Hochma, and its clothing does not reach Keter. It therefore naturally turns out that the light of Keter disappears from the Partzuf, because the light is not captured in the Partzuf without a garment and a vessel.

It has been thoroughly explained that the ascent and refinement relate to the screen and not at all to the vessels, as much as it can overcome. The vessels that remain in their place after the departure of the direct light are what the ARI call coarse light are the four phases of coarseness incorporated in that reflected light, that it has already been clothed. They clothe the Ten Sefirot of the Guf, which has now been emptied of their lights, and that we don't talk about. So we're done with this chapter, and we have to start the next page.

RABASH (Source Text/Commentary): (13:28) So part four, number one. When Yesod rises, it leaves a Reshimo in its place, to illuminate To Malchut. Number one, we shall start to explain them from Yesod, which is the last one to leave a record. It is said that during its ascent from Yesod to the place of Hod and upward, it leaves a record for Malchut, in the place where Yesod was. That record never leaves there, even when Malchut returns and rises to the Emanator. All the other Sefirot do the same, excluding Malchut. So what's written here? The record that Yesod rises to Hod. First, who rises here? It means that the light of Yesod ascends to where? To Hod. So he leaves a record in the place where the Yesod was. For whom? For Malchut. It means, for the vessel of Malchut. So what does that mean, for the Malchut? If the explanation is, and I'll say it briefly, what is the intention when he says that it rises up? We learned, since there need to be ten Sefirot, and since some Sefira departed, it is lacking in order to complete ten Sefirot on the records that remained from the lights. So it completes itself to ten Sefirot, as if there were ten Sefirot. So now he says, he explains, that when Yesod ascends, it leaves a Reshimo, a record in its place, to illuminate the Malchut. What does he mean, to illuminate the Malchut? That's a question. If to illuminate to Malchut, when Malchut illuminates, that there will be ten Sefirot. That's why the Yesod also shines in simple light. Since there's another rule, that the record that remained is for the need of the vessel. That's why we learned that all the vessels that depart leave a record in the vessels. Only the Malchut does not have a record, and who gives life to that vessel? So I say, who? The light of Yesod that remained. The light of Yesod that departed from Yesod left a record for the need of Yesod, and the record left for the need of Yesod means for the vessel of Yesod, and it shines also to the vessel of Malchut.

RABASH (Source Text/Commentary): (18:10) Now let's see below, number one of “Inner light.” It leaves a record in the place of the Yesod for the need of the Malchut. So in “Inner light” he says: It has already been explained that Malchut of Akudim is called Tabur, and her Emanator, which is Malchut of Rosh, called Peh. When the screen in Malchut of the Guf was refined from all the coarseness included in it and remained refined in complete equivalence with Malchut of Rosh, which is his Emanator, it is considered that Malchut returned upward to the Emanator. It is so because when they are both, even in their measure of refinement, they are in adhesion and incorporated in one another like a single phase. We know that this disparity of form is the measure of the difference and separation in the spirituals. And equivalence of form is the adhesion and the unification in the spirituals. Thus, when Malchut of the Guf and Malchut of the Rosh are equal in their measure of refinement, they are regarded as being in adhesion with one another and incorporated into a single phase, like we saw in the previous parts. So what is he explaining here? We have no connection. It should be written here above. So look above. The same record does not depart ever, even when Malchut returns, and ascends to the Emanator. So here he explains in number one what it means that Malchut ascends to the Emanator. There's no place, you see.

RABASH (Source Text/Commentary): (21:04) It is said, that record never leaves there, even when Malchut returns and rises to the Emanator. By this he tells us that even when the screen has been refined of all its coarseness, until it remains equal to the refinement of the Emanator, the screen is still incorporated with the records of the ten Sefirot of the Guf. Only phase four is excluded, as the last phase does not leave a record, because these records are of direct light, and the last phase does not receive direct light inside her, only reflected light, as we know. So what did he explain here? Not like we've learned earlier, that I need the record to complete the ten Sefirot, to be in every degree of ten Sefirot. Meaning when only the light of Malchut illuminates, we find that we're lacking there Yechida, Haya, Neshama, Ruach. Since the record remains from every light that departed, so we see that the records complete to the ten Sefirot. We also learned above, that the records remain, even when the light departs from the vessel of Malchut. If I say that I need that the records will complete ten Sefirot, so that is to say that while there's a light in the vessel of Malchut, but when the vessel of Malchut also departs, the light has nothing to complete. Why am I saying that the light of Yesod illuminates to Malchut, even when the light departs? We learned that since every light, that every vessel needs light to revive it, at least the record revives it, since Malchut doesn't have a record, that's why the light that remained in Yesod illuminates to the empty vessel of Malchut. Here, he comes and says something completely different. Here, we're not talking about the vessels. We're saying something completely different. Even after Malchut, meaning the screen that ascends to the Emanator, to the Peh of Rosh, it means that it was refined, the screen. So there is no screen there, right? So we're not already talking - not about the lights, not of the vessels, only the coarse screen that refined - is incorporated from all the records, except for the last phase, because it did not have light. That is also difficult. Why? Why is this difficult too? We learned that the fact that the last phase departs is because Malchut has no direct light. So what's connected, whether it does have direct light or not? What we say, that in the last phase, the intention on the screen was lost. If we're speaking about a screen and some belonging it has to the direct light, so we scrutinized and learned above that there's a refined vessel that illuminates, and there's a coarse vessel caught below, that is the last phase, that says up to here, I don't want to receive anymore. That was phase four, let's say. We learned why the last phase was lost, since the reflected light that refines a screen, refined her, annulled her, that force. So what connection does that have to direct light? He says, look below, below, the line that starts “rising to the Emanator.” We know that even when the screen is refined from all coarseness until it remains equal to the refinement of the Emanator, that's the proof that it ascended to the Emanator and is refined as him, that it has no coarseness. Still, the screen is incorporated from the records in the ten Sefirot of the Guf, meaning from the coarseness. Except for the record of phase four, because the last phase does not leave a Reshimo, as we explained above, because these records are of direct light, and the last phase does not receive direct light into her. Only reflected light, as we know. That's why the last phase does not leave a record. When we talk about the coarseness, incorporated from coarseness, what does it mean that it doesn't leave a record? What he explains here.

RABASH (Source Text/Commentary): (27:35) So he says, you should know that these records that remained incorporated in Malchut, meaning in the screen of Malchut, even when she is incorporated in the Emanator, that it ascended to Malchut of Rosh. That's called the Emanator towards the Guf. Here, all that nucleus, they are the nucleus for the birth of the second Partzuf. It is so because all the lights and vessels are extended to the second Partzuf from these records.

It is so because the screen of Malchut of the Rosh is never refined. And the striking in phase four, that was only in the Guf. Coupling by striking in the screen of phase four, where? In the Malchut of Rosh is the never-ending coupling. Thus, when Malchut of the Guf, where, the Malchut of the Rosh, so the Malchut of the Guf, rises and incorporates in the screen of the Rosh. So she's incorporated the screen of the Tabur, in the screen of the Rosh. That causes an awakening of coarseness that is incorporated in the records in her, in the screen of Malchut that ascended to the Rosh. Because that screen receives the coarseness from below upward that is included in the screen of the Rosh.

However, as soon as the records in her return to their coarseness, it is inverted in them into coarseness from above downward because they come from the ten Sefirot of the Guf that were already there as clothing from above downward. By this, the phase of the Guf in the screen that ascended reappeared there. And this revelation was a descent and separation of the Malchut of Rosh. Because it returned to Malchut of the Guf, but not to phase four called Tabur, only to phase three called Chazeh. There is where the coupling by striking happend again in the Chazeh. And it elicits ten Sefirot on the degree of Hochma in Rosh, Toch, Sof. It is called Partzuf AB, and that we already clarified.

RABASH (Source Text/Commentary): (31:14) What does he explain to us? He elaborates here more than before. Let's first do a little preamble, a little introduction. We see that he explains to us that the records have three discernments. One, when the light shines and the light departs, that's one. The Reshimot [records] remain. For example, when the light of Keter departs, and only the light of Hochma shines, then I need the record. So there will be the light of Hochma in the Keter, since there is a rule that each Sefira must begin from the Keter. So the records remained in order to complete the lights. And that's why he teaches, that the second phase was refined, when Bina does not illuminate, only the light of Zeir Anpin shines, it lacks the first three. The records that remain from the Keter and the records that remain from Hochma, the records that remain from Bina, shine to Zeir Anpin. So what do I need? The records to complete the lights. That's one thing. In addition, we learn that even the light of Malchut departs Malchut. So, for example, even the record that was in the light of Yesod shines also to the Malchut. Why? Because before there was a light in Malchut. I understand very well, I need Malchut to have the entire NRNHY. So the records complete the lights. And now the light of Malchut also departs. What do I need the records for then? And here he comes and says another thing. I need the records not for the lights right now, but only for the vessels, since the light departs the vessel and the vessel needs life, liveliness, vitality. The records in each vessel revives the vessels. And so why do I need the records? For the vessels. And since Malchut, he says, does not leave records, who gives vitality then to the vessel of Malchut? And he says that the record remains in the vessel of Yesod, shines to the vessel of Malchut. Clear?

RABASH (Source Text/Commentary): (34:21) Then he comes and says a new thing. I need the records not in order to complete the lights, and not in order to complete the vessels, but only to complete, to have a nucleus for the emergence of the second degree. And he says a completely different thing here. So he interprets what the Rav says about the screen, the screen rose, Malchut rose. He says the following. He says, this record never departs, even when Malchut returns and rises to the Emanator. What does it mean, Malchut rises to the Emanator? He means Malchut of Tabur was refined from one discernment to the next until it comes to equivalence of form. It rises to Malchut of Rosh, which is called the Emanator, and then this screen includes all the records. And these records, from them comes that Malchut. So he explains to us how it comes. So the screen of the Guf, which was purified by this, it is discerned that it rose to the Rosh. It is then incorporated in the screen of the Rosh. What does this mean? We need to remember the rule that in the Rosh, the head, there is no refinement. Therefore, the screen remains there in its full stature, full power. But this is from above, from below upwards. From below upwards, it means it makes a coupling. It doesn't want to receive from this, and only then it receives. So he says that the Masach of Tabur, with all the records, are included in the Masach of Rosh, in the coarseness from below upwards. That's one thing. And so he says, we say that the screen of the Tabor, called the ending Malchut, is included in Malchut of Rosh, which is called the coupling Malchut, where it makes a coupling, a coupling by striking. It can do that there. And he continues. Two, when that coupling was made? Let's say over Dalet Gimel, four over three, and the Rosh of Galgalta. Why? It's the fourth phase, the last, it does not leave a Reshimo [record]. So Malchut of Tabur awakens over the coarseness in her body. When there is a coupling, she can receive, and that is called, that means that she descended below. Why is there a core, nucleus for this coarseness? From what degree? It is considered that it descended to three, to Gimel, Gimel, three. She stands there, Malchut of Tabur, which rose and was integrated in the coarseness in the Rosh, and they brought the light back to the Chazeh. It awakens in her that coarseness from below upwards, which she acquired by her ascent to the Rosh, Malchut of Tabur. Now performs a coupling by striking, from which, above the Chazeh, from the Chazeh to the Peh of Galgalta emerges the Rosh of AB, the external AB, which he calls that, from the Chazeh to the Tabur, and so the Guf emerges, and so he clarifies the order of the three discernments, full discernments.

RABASH (Source Text/Commentary): (38:20) So that concludes that, and we need to start the next item, item 2. This record is from the first light. The first light is called Taamim, which descended through straightness. A light that comes in straightness is mercy, and a light that comes on the way back up is reflected light, and it is judgment. The record is through straightness, which is why it is mercy. What does he say here? The records that remain from the light of Akudim, from above downwards, that is called straightness. Whereas the light that comes through that way, above, that's called reflected light. What does he mean? Let's look at item two. Item two.

From the first expansion, which expands from Peh to Tabur of AK, it consists of direct light and reflected light clothed in one another. Direct light is called refined light, and reflected light is called coarse light. The residue that remains from the refined light after its departure is called a record. It is mercy, because it is the remains of the direct light that extended from above downwards into the phase of clothing in the Partzuf. The reflected light that has been emptied of direct light after its departure is regarded as the vessels inside which the records that remained of the direct light clothed, as the ARI says above. So, in the first Partzuf, he does not talk about Taamim [flavors], just light, the first light. He means the Partzuf of Galgalta. He wants to clarify that there was a departure in the Partzuf of Galgalta, and what remained are records, part of the light. The records that remained a part of the light, that is called Rachamim [mercy], and Yosher [directness or straightness], whereas the reflected light that remained, he says here that from them the vessels were made.

Let's look at item three.

Item three. Light that comes and is extended from the Emanator because of the coupling, he returns and says, the light that comes from the Emanator because of the coupling by striking that is performed on the screen during the degree of its refinements. At that time the levels gradually diminish until the light disappears entirely and returns to its root above, to Malchut of Rosh. These levels are called reflected light, judgment, since they appear during the Katnut, smallness of the departure.

RABASH (Source Text/Commentary): (42:07) So, what does he mean? He means, well, it's as I explained before, the records that remain from the first light, which is called Taamim [flavors], it is called direct light, straight light. The records that remain from the light that comes in a roundabout way or from below upwards, he means, he's talking about Nekudot [dots], that is called reflected light and judgment in item two here. He gives it a different meaning. What does he mean? He means that the direct light, well, actual direct light, there's no difference between flavors and dots and the reflected light is reflected, well, it's a returning light from which the vessels are made. So, he explains two things at once here. Let's look at item three above. It is known that when the Sefirot of Akudim came, their faces were downward. What does it mean, their faces were downward? So, he says, because the purpose of their coming was to shine downward. Therefore, their faces were through the receivers. When they returned upward, they turned their faces upward toward the Emanator and their backs downward, towards the lower ones. Let's see item four. What does he say? When the Sefirot of Akudim came, their faces were downwards.

RABASH (Source Text/Commentary): (44:01) Item 4. There is no movement whatsoever here, God forbid. No posterior, and no anterior. Rather, as has been explained in previous parts, any change of form is called spiritual movement. Know that the bestowal of lights, or extension in the vessels, is called face, Panim in Hebrew. What does he explain to us? What is the meaning of Panim [face]? It means that there's posterior, right? The back of the neck. And Malchut doesn't have all these things here. And if so, what does it mean, Panim [face] in spirituality? So, he says that sometimes the upper one bestows, and then the upper one is called Panim, face. The lower one extends, and then the lower one is called Panim [face]. Draws, rather. Okay, so now we know what is Panim, face below, and face above.

Let's continue reading. It is known that any giver gives in the coarser thing. What does it mean? Thus, the coarser the screen, the higher the level of ten Sefirot that is imparted there. So, four, Keter, three, Hochma, and so on.

Therefore, the lights of mercy are regarded here as being imparted as clothing in the Partzuf with their face downward, facing downwards. For the word face means bestowal. Downwards means greater coarseness. If so, what does it mean that their faces were turned downwards? It means that the bestowal is captured in the greater coarseness in the degree. This is the meaning of their faces are turned downwards. This is when the upper one bestows upon the lower one. But above it is written that when they return to rise above, then they turn their faces upwards towards the Emanator. What does it mean?

Let's read item five. It has already been explained that the state of bestowal is called face, Panim. It is therefore understood that the state of departure from bestowal is called Achoraim, back or posterior. It has also been explained that downwards means the coarser phase there. If so, what is the meaning of their backs downward? It means that the lights depart and retire themselves from the coarseness. The posterior begins to depart from the coarseness below. So that a greater departure will be in the phase with the greater coarseness. And when they return upwards, this needs interpretation. In Nekudot [dots], they turn their faces upwards. Their faces are upturned. To the more refined, meaning Gimel, Bet, Aleph - three, two, and one. And Dalet, Gimel - four and three, turned and such like, with each time. So below, that means the abundance departs, reaches the Taamim, flavors, on a lower degree. And we say that the Nekudim, when do they emerge? They emerge from below upwards. Each time there's a refinement, so below, upwards, and what was four now becomes the posterior of three, and what was the face of three becomes the posterior of three, that turns into the face of two. Now he explains four. When the Keter rises to the Emanator, there is no doubt…

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