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

Daily Morning Lesson: November 4, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: We'll go to the next part of the lesson from TES. Hello friends, this part of the lesson we're going to learn from a lesson with Rabash, the study of the Ten Sefirot, Chapter 3, Inner Light, item 200, but before we go to the lesson, we're going to read item 13 from the words of The ARI.

Reading: (00:32) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Three. #13 - Twice

The sparks merely mixed with the vessels, similar to the 288 sparks that remained in the broken vessels of Nekudim

13. It appears to me that I had heard from my teacher that there were phases of vessels in them to begin with(100), but these sparks mixed and connected with them and were in them as the 288 sparks that remained inside the vessels of the world of Nekudim when they were broken, etc. (200).

Reader: Again item 13,

Reader: We'll go to a lesson with Rabash.

(02:13) There in Akudim, we say that the screen was refined by the surrounding, cancels its screen, and he says, in order to receive, I don't want. Therefore, the light departed, and the vessel remained in its place. There's no sin, it doesn't want to receive, and there's a rule: the light departs, the record remains. And there's a rule- a law: just as the direct light clothes the reflected light, same way later, after the departure of the light, since the screen was lost to it, the light departs, and the record remains of the light. This record that remained from the direct light is called the refined light. It also clothes the part of the reflected light. It turns out that just like all of the direct light was clothed in the whole of the reflected light, now as I speak, from the record, a part of the direct light remains, called the Zak, the refined light in the record, and that part that reflects is called the coarse part of the record. And we learned that the finer light and the coarser light that is in the record, they clothe where? In the vessels. Who are the vessels? The coarse light that remained below, which means, the Ari says, when the direct light shined in reflected light, there's no recognition of vessels there. They're both serving one role. And we heard about the allegory. When a person enjoys a certain meal, he has a good meal, he has great passion for the meal, he says, “Oh, passion, oh, wait, I have a deficiency for something else. I have passion for the meal.” After all, it's the vessel of pleasure for the meal. Therefore, the appetite, the deficiency of being hungry, it's called a deficiency. Moreover, when is hungry called a deficiency? He has no meal. The meal departed, well, is he hungry? Then it's a deficiency. And then the hunger is called a deficiency. When he has a meal and he has no passion for it, it's not too bad. But if he's got an appetite, a big lust for it, and there's no meal, that's called a deficiency. What we conclude from this is that when the direct light illuminates in the reflected light, inside the reflected light, ARI SAYS there is as there is no distinguishment to recognize this being more important than that. They both serve as one role here. But after the departure of the light, this coarse light of the reflected light remains. It doesn't go upwards. It remains. And this force that he overcame with prior to that, he can't overcome now. So, this is called a vessel, a Kli. In this Kli, the record glows. Who is the record? Like before, there's no recognition between direct light and reflected light. And just like in the record, there's no recognition between the fine and the coarse light. Clear so far? But when this fine light departs from the coarse light, just like in general, we learn that the coarse light takes on the name Kli, vessel, which is distinguished in the manner that the fine light in the record departs from the coarse light in the record. Also, the coarse light receives a different name, but not Kli, only spark. What is a spark? A spark of light. Why is it not considered to be by the name Kli? The coarse light does not receive anything from the light, but the record of the coarse light receives from the fine light a record, and the record does not depart.

(07:29) That's only called a spark. When I learned that the fine light departs from the coarse light of the record, there's a rule that below the Parsa in BYA, a record of the direct light cannot descend. Hence, in the world of Akudim, when the vessels remained on their place, a record remained that is made of the fine light and the coarse light within the vessels. Whereas in the world of Nekudim, where the vessels wanted to receive in order to receive, and by that they descended to BYA, how can the record descend to BYA if there won't be a record? Who is giving vitality to the vessels? Hence, the light of the records, the fine light in the record remains in Atzilut, and the coarse light in the record that is as Yenika, and the fine light are called sparks, and they descended to give vitality to the vessels of BYA. Clear? So, now we'll learn inside. Let me. The reflected light altogether of the vessels. They say the vessel of the will to receive was… it had the desire to bestow, which is called reflected light. That force was lost to it. What was that force called? That force that was raising everything from the hands, hands weakened. So now it's not called hands now? The hands that have been weakened. If we say that they can receive, I can call them feet, because they don't have the ability to raise anything with your hands. And they're called feet. Reflected light, it's called the force that we had to overcome, but now cannot. If it could, it would receive in order to bestow. But for that, won't it be called hands? And they say, just like it was before in the totality of the reflected light in general, he says that a little something remains. It turns out that this reflected light is called the force of the lower one, not of the upper one. And since the reflected light, this reflected light is called Hassadim, as it's the force of the lower one, so they can descend below BYA. And since there's a connection between the coarse light of the record and the fine light, and there the direct light is departed completely from the reflected light, but the record remained in Atzilut. So, it receives a certain illumination, but why is this coarse light called by the illuminating spark? By this, they fell below to give vitality to the vessels.

And the Zohar brings, the holy Zohar says, sparks that descend to give vitality to the vessels are similar to Hevel de Garmi, where after a person passes through this Hevel de Garma, the vessel can go through the resurrection of the dead. What does this mean? That through the tree of the field that gives vitality to the vessels, the Kli does not adhere to the Klipa. What do we care if it does adhere to it? We have to use the allegory that we once used. He asks a question: why does Kedusha need to give vitality to the Klipa, while the Klipa is the hater of Kedusha, and opposite to Kedusha. The Kedusha obligates, I'm sorry, gives it vitality, sustains it. He brings a verse about this, and to the feet of Malchut descend death within the Klipot, the shells, for what? And how can you say about the allegory that I once gave?

(12:03) We spoke many times about this. If you were to say in the way of a picture: His desire is to do good to His creative beings, 100 kilos of pleasure, we learned, he should have created, existence from absence, the desire to receive. What size would be the extent of the will to receive? 100 kilos. Where the 100 kilos of abundance will expand into 100 kilos of the desire to receive, it's considered filling all reality. There's no other vessel that would be, or any deficiency that could fill it. Only later, when the restriction was made, and to the allegory that he could not correct but, let's say, 20%, then the vessels are what remain there. If they will be canceled, then the light will have nowhere to expand to. And therefore, all the vessels that remain afterwards, they're losing the part of the desire to receive, then it will be part missing in “to do good to his creative beings.” Therefore, he says, why is it called the Klipot, a shell? Just like the shell protects the fruit, he says this in the Introduction, in The Preface. He says it's similar to one that sends the person an apple. So, he must have a peel, or a shell to the apple so that it won't get dirty until it comes to the person who eats it. And if he can't, he can't send it to him. Therefore, the shells receive vitality until it is suitable for eating. What is to eat it? Until the person will be corrected and will be able to receive in order to bestow. Even I can give you an allegory to that, and you also then understand. We learn from Lo Lishma, we come to Lishma. Let's say, in Lo Lishma, there would be no vitality. Who can do anything? There has to be a spark of vitality in those vessels until we will be worthy and be able to enter Kedusha, meaning to Lishma, then we will be able to receive. But if there is no vitality to begin with, how could you get there? That is called the Kedusha is giving vitality to the shells, the Klipot. And that's called Lo Lishma. The shell which protects or the peel that protects the fruit is just called Lishma. He is saying this, not me. He is telling us, when the level of Ta’amim departed, the level of Keter, the record of the degree of Keter remained. And then a coupling was made on phase three of the Nekudot. There is a rule, the light that comes anew will want to complete and fill the empty vessels. Hence, we learn, the coupling that was made in the vessel of Zeir Anpin wants to illuminate in the vessel of phase four of the vessel of Malchut that departed now of light.

So he says, the record still wants to receive it. And from a higher discernment, like from the level of Keter, why would it receive a lower degree of Hochma? It does not receive. What is the beating? There are other things that come in the light that comes now. That's just light. This is just a record. That's why we learn. The descending reflected light, which is true light, kind of overcomes the desire that will achieve the record. It's distinguished that the record emerges above the vessels in Tagin and Otiot. And the coarse light that's in the record also remains in the vessel. It can rise. It's the coarse light. And then we learn that also phase three was refined, and only phase two illuminates, phase of Bina. Hence, what remains from the light of phase three? Only the record. We learn again the other way. The record of phase four enters inwards, and the record of phase three emerges outwards, and also the course light remains there.

(17:29) If so, what we learn there, from the side, on one side I can say that now there will also be sparks within, and now we're talking about other sparks. What other sparks are we talking about? That come with the actual light, not record. That's where we're talking about the sparks that descended in order to give vitality to the vessels, only the record that remained from the course light, when it receives an illumination from the record of the direct light. And here the sparks mean the light that illuminates now on the coupling of phase three, the level of Hochma, that light is called sparks. It's a completely different name, completely different understanding. You understand? He's not receiving from the record. He's receiving from the actual light 200 He says about, it's a relationship. The quality of the 288 sparks that remained in the vessels of the world of Nekudim, and they were broken.

Item 200. It is a great thing that he tells us here. It is known that the 288 sparks that remained in the vessels after they were broken and died, were the cause of the revival of the vessels, as I mentioned earlier. It is so because these sparks were an association of mercy with judgment. As here, the sparks that fell from the descending reflected light from the phase three, for example, were also an association of the quality of mercy with judgment. However, it is a beginning. What is he saying? Let's look further. He gives a rule here. Because every higher phase is considered the quality of mercy relative to the lower phase. Equal to 288. I'm sorry? Because the sparks fell and mixed with the lower quality of phase four, then it's considered the mixing of the quality of mercy with judgment. The same is above 288 sparks. And you know that this is the whole merit of the departure of the first expansion, the Partzuf of Galgalta. Because of her, the above sparks descended, and the root of the association of the quality of mercy with judgment was formed. And the ARI writes below about this departure, that it is regarded as a corruption in order to correct. Meaning, like the breaking of the vessels, which occurred in order to revive. It refers to the association of the quality of mercy with judgment from which comes the revival, and from which comes the entire correction of the world. Understand this, and it will be clarified later. He writes in brief, and it's hard to understand. What is judgment?

We need this association, and specifically with this association the world can exist. If we study that everything that we learn is for the sake of the souls, it's called judgment, because it's too harsh for the souls to receive this light. What is mercy? It's easier for them to receive this light.

(22:36) It turns out that the screen of phase four is called judgment, that it's hard for them to overcome, Phase three, that they fell to the vessels of phase four, it's easier. In SAG, which is Bina, it's easier. Until all the degrees were restricted, until they descended to BYA, and the souls received to BYA. Certainly, from all the corrections, until they rise to Atzilut. It turns out, it says there in the opening, I'm sorry, in The Preface, item fifty-seven, it says Adam HaRishon it was the root of, which is Malchut, called receiving in order to receive. If not, if not for those corrections of Malchut rising to Bina, which is called in the verse, “And the Lord created Man, dust from the ground,” that the rising of dust is called Malchut, and Adam, or Man, is called Bina. The rising of Malchut to Bina, meaning that in his root, called receiving in order to receive, there's a certain quality of sparks of bestowal as well. But because of Torah and Mitzvot, there's a possibility for a person to reach a state where he can do in order to bestow. Otherwise, there would be no possibility. That's what it says here, that every… that the merit of departure, that each time it grew smaller and smaller, diminished more and more, meaning to the measure that the lower one could overcome and receive in order to bestow. Later, he rises from below up. Here, they speak of the order how the souls will come out and be able to receive. That's why the order was this, was every time mercy and judgment, mercy and judgment, mercy and judgment, until they got to the quality of mercy, so the lower one can rise again in the degree. That's what we learned.

Now we have to start the next Chapter, Item one. Now, when all nine lights rose back up, they left a record in their place, in their vessels. However, Malchut rose in her entirety, leaving no record in her place. This is the meaning of what is written in the Zohar and the Tikkunim, that Malchut is called a mirror that has no light of its own. Why is that? This matter has already been explained above regarding the vessel of Malchut, whose light did not come back down into her vessel, but remained in the vessel of Yesod. He gives us a different explanation here. There he says, we already explained it, why Malchut is called a mirror who has no light of its own. Because Malchut did not receive light. In the first two Partzuf, or the phase two, you had the light of Hochma behind the Vessel of Keter, the light of Malchut in the Vessel of Yesod. That's why Malchut is called the mirror that has no light of its own. Here he gives another reason why it's called the mirror that has no light of its own. Since she did not leave a record in her vessel. Whereas all the other departing lights left a record in their vessel.

(27:24) Malchut, that had no light in its vessel, the light did not go down into its vessel. So, he explains more such a thing, meaning in the second expansion, which is Partzuf of AB, where the coupling emerged only on the level of Hochma, by which the lights were swapped, where the light of Hochma came in the vessel of Keter, and the light of Bina in the vessel of Hochma, and so on, and the light of Malchut in the vessel of Yesod. Thus, the vessel of Malchut remained without light. That's why Malchut is called the mirror that has no light of its own.

Two. There is another reason why Malchut didn't leave... It's called a mirror who has no light of its own. There he explains that the light of Malchut flows to the place of Yesod, and because of that, there is no light in Malchut. There is also another reason, as we learn now, where her light rose above who, the light of Malchut, it did not leave any record in her at all. However, the record that remained in the Vessel of Yesod, for its own need, was illuminated from there in the vessel, from Yesod,in the vessel of Malchut too. This also requires some explanation. We learned the matter of the departure of the lights that leave records in their place is for two reasons. One, to keep the vessel alive, to enlighten the vessel, the light departs. Who keeps the vessel alive? The record that remains keeps it alive. There is another reason. The screen that's incorporated of these records, by that, it can extend the light again. If so, on the one hand, I need to keep the vessel of Malchut alive, I need a record. On the other hand, I need on this record of Malchut called Phase four, I need to extend additional light. Here, it is a bit of a complication. First of all, we learned that the record of clothing did remain. The record of clothing. With whom? With Malchut. What do you mean? Malchut doesn't leave a record? Two. The record, the vessel, you can explain. And here it's also difficult. If I say, Malchut, Malchut departed. You have to say before that, Phase four, right? The light departs. Who shines in her? Later, when the light of Yesod will come, the light of Yesod will depart. So I say, the record of Yesod shines in it. For the time being, who is keeping her alive? And you can explain that too. What can you explain here? He says the following. We see Keter enters in the end. That's the words of The ARI. Malchut departed first and entered last. Keter left or departed last, when the light of Keter comes to the vessel of Keter, Malchut refined the Keter departs. It turns out that she entered last and left first, or departed first.

(32:00) These are also two things. Why? There, he says that when phase four was refined, still the light of Malchut remains. What's confusing here? I'll explain. On the one hand, I say the light of Yechida is in the vessel of Keter. So, I say that Malchut was refined, her fourth phase was refined, so then there's no more light of Keter. What can be? Phase three, Hochma, as we learned, Ta’amim tastes, Nekudot thoughts. If so, what's the meaning of Malchut? What does Malchut have then? The light of Malchut did not depart yet. If so, what kind of light? What kind of light of Malchut am I talking about? The light of Malchut, where is it? In the vessel of Malchut? No, he shows light. Light and vessels are mixed. He says that as long as there's light of Malchut in the degree, it means that Malchut has not departed yet, later he says, the light of Keter entered in last, in the end, and it departed first. And here, I'm speaking of the vessel of Malchut that was refined. You have to arrange it. We'll see later what he says here. Malchut does not leave a record. What does he mean? If the meaning is the Partzuf of Ta’amim, of taste that emerged, or the light emerged on phase four, whereas phase three, dots, from this, we do have a record. In that case, we have an entire degree of Ten Sefirot of tastes. You have to say that the light departed from there. Not necessarily in Malchut. You have to say the same thing about all Ten Sefirot. Ten Sefirot of clothing, again, did remain. Do you understand the difference? Here he says, look what he says in item two. There is another reason. When her light rose, which is Malchut, and Malchut departed, it did not leave in the light any record at all. However, the record that remained in the vessel of Yesod for its own need, illuminated from there in the vessel of Malchut too. So the question, what does it mean in the vessel of Yesod? If he means the Yesod of tastes, or does he mean Yesod where there was a coupling on the quality of Nekudot, dots? You have to say dots. It's Yesod. It's all the same, one and the same thing. Item three. When the light of Malchut rose to Yesod. What does he say here? Yesod illuminated in the vessel of Malchut through the posterior of Yesod as reflected light. What does he say here? Look, what is the meaning of the light of Malchut? When was that? To the Yesod. Who the Yesod, illuminated in the vessel of Malchut through the posterior of Yesod as reflected light. Next. Then the descending reflected light, from whom? In the vessel of Yesod to the vessel of Malchut encounters the first ascending light of Malchut herself. When? When did it go up? How? One clashed with the other, and sparks came down from the descending reflected light into the vessel of Malchut.

(37:05) What? It's all a riddle. Look again, item two. What does it say in item two above? When the light of Malchut rose to Yesod, the Yesod would shine in the vessel of Malchut. So, there's another reason that all the degrees that come out through refinement are considered reflected light in judgment. And even though there are also… I'm sorry, all the levels that emerge in the path of refinement are regarded as reflected light in judgment. Though there is a direct light in them as well. However, because they are extended through the posterior, meaning on the path of refinement of the coarseness called the interior, direct light is also regarded as judgment. What does he explain to us? Why is the light of Nekudot, of dots, direct light? There was a coupling in Rosh, and it expands in the Guf, only the qualities of tastes are considered direct light. And now it's called reflected light. So, The ARI says, because it's extended through the posterior. What is posterior in spirituality? It says here, Panim, face, is called important. Posterior, not so important. If we speak of the screen, before that, it would shine in phase four. That's important. Now, where does it shine? Each time the screen is refined, each time we have a smaller degree. It's called posterior. Since the light shines through the posterior, meaning each time the screen becomes smaller, because of that, he calls the direct light as reflected light. That's what he's saying here. Let's see next. It is said, Yesod illuminates in the vessel of Malchut through the posterior of Yesod. Where all these Ten Sefirot of direct light and reflected light together are discerned as posterior and judgment. Even the direct light is called posterior and judgment. However, in addition to calling the direct light reflected light, even though the direct light is what's shining during the refinement, we must still understand that the entire reflected light that descends from Yesod to the vessel of Malchut is only reflected light without any direct light. As you see here. You see? You're tired. Okay. What is it called light, or how he says, a reflected light? It's actually reflected light. Why? He explains. It's because as the place of the coupling and the screen is in the vessel of Yesod, meaning in phase three, that screen detains the direct light that rises in Tabur in place of coupling, so that none of it will expand from phase three downward. As we learn, that everything from below the Tabur is called reflected light. That's all that descends from Yesod to the vessel of Malchut is only reflected light and not direct light. Hence, as the Ari has precision is reflected light. He means reflected light, exactly.

(41:33) Again, he says, because the place of coupling and the screen in the vessel of Yesod, meaning in phase three, we have the question here, which phase three am I talking about? The coupling was in the Rosh, the Sium was here, where? In the Guf. It turns out that the Sium, which is in phase three, in the vessel of Yesod, shines in the vessel of Malchut. One minute, now. What does he mean when he says the vessel of Malchut? Either when we learned here, it means, as we learned before, that there are the Sefirot of the tastes, Ta’amim, and the light shines down to Yesod. It turns out that the vessel of Malchut alone does not shine. That's why he says that here, Yesod ends, and everything below that is reflected light. Meaning, what phase three needs to shine to the vessel of Malchut, does not fill it with direct light; only reflected light. And that, too, we never learned. We never learned it anywhere. If the dots shine, or they fill this place, what does he say? It does not go down and expands below. It's clear. Phase three cannot expand in phase four I understand. But what? I guess it's as if he's learning about this in general. Meaning, he says, let's say the vessel of Ta’amim, of tastes, down to Yesod, receives from the dots direct light. Only Malchut alone, which is below the vessel of Yesod, it does not receive. That's how he teaches.

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