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

Daily Morning Lesson: March 13, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #41

Original lesson date: 01/01/1980

Reader: (00:28) We will now learn from a TES lesson with Rabash. We will read from the Study of the Ten Sefirot, Part Two, Volume two, Part five. Item 41.

Reading: (01:00) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #41

41. Afterwards, it returned to being not Matei in Keter, and then it is Matei in Hochma. At that time, Bina was supposed to remain there in Hochma as in the beginning, but because of the light of Hesed in her place, she descends to be there with him. It is so “because He desires mercy,” and you already know that Bina is called “He” when Bina descends in her place, Hesed does not need her, and he descends to his place, and is called Matei in Hesed. Then, the light Gevura ascends in Hesed, and this is called not Matei in Gevura. At that time, the vessel of Gevura turns her anterior downward and gives the five lights below, in Tifferet. This is called Matei in Tifferet.

Rabash: (02:10) What's written here? We need to know why Hochma and Bina are called, GAR de VAK, and we also need to know why Hesed and Gevura are called GAR and VAK. If we will know that they are called, GAR and VAK, then we can learn this rule, and it's divided between Bina and Hochma, when there is no Hochma. When there is no Hochma in the vessel of Hochma. And also, when does it divide into Gevura and Hesed? When there is no Hochma in the vessel of Hesed, this is something we need to understand: If I were to look at Bina of direct light, we learn the opposite; when there is Hochma in the vessel of Hochma, then Bina wants Hassadim, it's truly the opposite of what's written here. We learn that after there is Hassadim, she goes to receive Hochma. If so, this rule that he says here needs to be clarified, we'll see after this. We learned there in the Preface to the Wisdom of Kabbalah, if you remember, that's where you learn this, where he says this:

Hochma, what is Hochma? His desire to do good to His created beings, which is called, Keter, bestowed the abundance to the first Sefira, the first Sefira is called, Hochma. What did it give him? A vessel – existence from absence, it's called, the desire to receive, and he also gives it light. Two things together, both the light and the vessel come from the side of the Emanator. His desire to do good to His created beings, He created existence from absence – a Kli – and also gave it the light. Why do we learn it this way, since it's impossible – we see this in corporeality – that a person would long for something that he's never seen or heard or tasted. Rather, after Hochma received the light of Hochma, we learn that Hochma in its end felt that the light comes from the Bestower, and she is a branch from the root. So each branch wants to resemble its root, and also wants to be a bestower; hence Hochma in its end, rejected the light of Hochma and wants Hassadim to be able to bestow. Afterwards, after that we learn there that the light of Hassadim which comes to Bina has no place in Bina, as it nullifies there as a candle before a torch. Hence, Bina wanted for this light to be apparent so she took it out from her and it's called, Zeir Anpin. This Zeir Anpin, after it was revealed, he received a push from above, out of the desire to do good to His created being so that the lower ones will receive not in Zeir Anpin, only in expansion. Therefore, Zeir Anpin in its end, extends the light extensively, expansively, and this is called, to benefit His created beings – to do good to His created beings, and this is called, The Malchut of all of reality.

After the push from above came to do good to His created beings and it caused her to want to receive in an expanded manner. Then Malchut received the light in the manner of filling all of reality. She received an awakening of Bina, as the branch needs to resemble its root, so also Malchut wants equivalence of form. Hence Malchut said, I don't want to receive in order to receive, rather in order to bestow. We learned that by this, there was a restriction to receive in order to receive, she no longer receives, but rather receives according to a measure. To the extent in which she can intend in order to bestow, she will receive, and to the extent in which she cannot intend in order to bestow, she will not receive, and this is called, a Masach, a screen. Then we learn that since from the Masach comes light of Hassadim, so Bina already receives Hochma. And all the cessation from receiving Hochma was that she didn't have Hassadim. Now, he says she is receiving Hassadim from the Masach more than she received from Keter, why? Since light of Hassadim was bestowing in order to bestow. And, here, Hassadim are receiving in order to bestow; hence, then Bina becomes face to face with Hochma. And this is Bina, she already has Hassadim, and when Bina has Hochma that she received, then she already does not reject the Hochma, rather what? She receives Hochma. So the entire Masach that was in Bina not wanting to receive Hochma, this caused Malchut to also not receive. So he says now that Bina does receive Hochma, so the rejection that was in Malchut that came from Bina was weakened. And by this, he says that the Masach was refined because there it goes according to that line. That's what you probably connect to, but here we learn it in a different way.

In the Preface, he teaches in the Panim Meirot uMasbirot, he explains it more. That the cancellation of the Masach was not, as we learn here, due to the surrounding light, but due to the internal light. What is inner light, what is surrounding light? Inner light, he says from Bina, Bina that receives Hochma is called, internal; whereas, that which comes by the Masach is called surrounding light. Why, what's the meaning of surrounding light? This phase that is to be received in the future stands surrounding on the outside awaiting to be able to be received inwards. Hence it's called, surrounding according to what is in the future to be received – is fated to be received. Where is he coming and saying? That each phase that was there in the manner of filling all of reality prior to the restriction, if we look at it in the form of a picture, it should have received 100 kilos of pleasure. Then when the restriction took place, when she receives a part and that part that is received is called, internal. And what the Masach rejects outwards and it does not receive is called, surrounding light, since it will be received later. Meaning that all the light that emerged in the world of Ein Sof prior to the restriction, that illuminated in receiving in order to receive, needs to be received in receiving in order to bestow. And all the light that is not revealed in all one's reality, the goal has yet to be finished.

Therefore we learn that which we don't receive is in surrounding light. It turns out, where is the surrounding light here connected? In the Masach, and to the extent in which Masachim then emerge and the reflected light, thus the light will be revealed in internality. Therefore, we call it surrounding – what is surrounding? The Masach and the reflected light, that's what's connected to the surrounding light. In the vessel of Bina, where she receives, she calls this internal. And then he says:

Why is the Masach cancelled? The internal light annuls the Masach.

What connection is there between the inner light and the Masach? So we learned as we spoke earlier, I'm going to repeat it again. He says,

After Hochma in its end saw that she is the receiver and she has no, and does not bestow, and the branch wants to resemble its root, hence she does not want to receive Hochma and wants Hassadim. That is called Bina.

And then we learn there that the light of Bina, that the light of Hassadim that comes to the vessel of Bina, cancels also before Bina as a candle before a torch because there is no right to exist for the light on its own. So he says,

I was taken outwards from my degree, and this is called Zeir Anpin.

That's how he says there.

Then, Zeir Anpin in its end received an internal push from above, since His desire is to do good to His created being was not as far as the matter of Zeir Anpin, but in the expansion. Hence in the end of Zeir Anpin, it wants to receive the light of Hochma like it was in the Kli of Hochma.

And here we learn that it's already called, the desire to receive, because he's longing for a thing that he doesn't have, hence it's called, a deficiency and that's called a Kli. Then he says,

Who caused the restriction?

Here, see, again as we learned, Hochma in its end after receiving awakens that she wants equivalence of form. And that root that there is in Bina is revealed now in Malchut, and also Malchut now wants equivalence of form. And she says, I don't want to receive in order to receive – rather in order to bestow. To receive in order to receive I don't want, it's called, restriction, where the light departs. And in order to bestow it does want, that's called that, she went and extended the light in return. She now receives according to a measuring line, which is the Masach which makes a calculation how much she can aim in order to bestow – she will receive – and what she cannot aim in order to bestow she will not receive. Then we learned, by this Masach in order to bestow, it's called, reflected light and when Bina receives reflected light, which is called, light of Hassadim, in order to bestow. He adds that this reflected light has more Hassadim than it has from Bina. Why doesn't he say, after all, we could say that the Hassadim, they are only bestowed in order to bestow. And this light of Hassadim, he receives in order to bestow. Therefore, Bina goes and receives Hochma, again, this is called internal light of Bina. And after Bina received the light of Hochma, she no longer rejects the light of Hochma, so the Masach that was before standing in its authority to not receive, due to Bina that does not receive, that is now weakened, the Masach is weakened. If so, the light departed from who? From the vessel of Malchut, why?

Comes,

He says, and asks,

And this needs to be a refinement in the Masach, in the Rosh.

We learn a refinement in the Guf.

This one can still be described

As he answers,

Since in the Rosh there was no discernible reception, only in potential. It is not applicable to say their departure. Therefore, this operates only in the Guf.

He is permitted to ask more.

If they receive, then I can say, cease from receiving. Therefore, when I say Rosh is only in potential, it is not applicable to say the light departed. It is still not received.

Therefore, we learn, where does the striking of the inner and surrounding lights take place? These forces of Bina and Malchut, how do they become revealed? At the time when they receive in actuality, which is called, the Guf, this is how we can answer. For our matter, he learns here a principle: When do GAR separate from VAK? When there is no Hochma in the GAR; then the VAK rises by name. For example, at the time when there is no Hochma in Hesed, then it is VAK; Gevura rises by the name of Hassadim. Therefore, at the time when there is Hochma in Hesed, Gevura ascends to Hesed and joins with it. Likewise, when do we learn that Hochma and Bina separate? At the time when there is no Hochma in Hochma.

Reader: (19:52) We are going to move to the next part of the lesson, Study Between Friends.

קבלה מדיה

קבלה מדיה

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

ייעודו של היהודי

ייעודו של היהודי

ייעודו של היהודי

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