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

Daily Morning Lesson: December 16, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: Hello, in this part of the lesson, we're going to be studying The Study of the Ten Sefirot with Rabash. We're going to be reading from volume 1, part 4. We are in part 265, we're in inner observation 44. Before we go into Rabash, we'll hear from Rav about the essence of the lesson.

M. Laitman: (00:28) We have no term as records like we think, like in this world, that what we think we have. Now let's say I drank a good drink a year ago, so I have that same taste. Or I was somewhere and I smelled something, and something pleasant. And now suddenly, I remember that. That can happen, right? You walk next to something, and the scent reminds me of something that happened 20 years ago. I taste something, and it reminds me what happened a few years ago also. So what does it mean? That in my head, the smell is there, and the taste is there? A piece of chicken I had a year ago, and a beer I drank five years ago, and images are there somewhere? So those images aren't in my imagination, that's what it seems, but there's no absence in spirituality, meaning everything exists, and nothing disappears. There is no such thing. What disappears means it's disappearing from my perception, and the moment I can, it's as if I scan and find it. It enters the perception of my senses. That's called a record. So, there's like an image itself, there's a record, and something lacking. Let's say that's the three states. The picture itself means that I'm in it, in the current state, the expansion of the lights in the vessels. The records mean that it's the same state, the light in the vessel, it's just not there in practice, but it's felt in me.

Disappears. means that it's not in me. So the question is, what does it mean that it's felt in me but doesn't exist in practice? It's called a record. So that same picture, but it's on the border between concealment and my current feeling. That's called a record, meaning a record is in all the details, all the forces, all the relations. It's just like in the present, but it's called past because I can't implement it as I could. But that example remains, and I can go back to it with a new implementation. So, all the records we're discussing now that are revealed in the departing of the light from above downward, we reach them, and then we can implement them from below upward. So all in all, what we're doing is, we are scrutinizing each and every state in relation between light and vessel, and we put it on the side. And the cascading from above downward, meaning scrutinizing what is that state called Ein Sof, infinity, that includes 125 degrees of gaps between the light of Ein Sof to Malchut of Ein Sof.

Reader: We're going to move to a lesson with Rabash together.

RABASH: (04:28) The light of Malchut, what light was in it, the reflected light is not direct light, meaning what she gives. That's why we need a lot of scrutinies, and we'll talk about that some other time. So, where do we begin?

Student: From 44.

RABASH (Source Text/Commentary): (04:53) 44. The records that clothe in their vessels.

44. The third kind are records that clothe in the place of the general light that departed.

What does that mean,

that they clothe in their place?

What place? So he says,

meaning, in the reflected light and the vessel of Malchut.

The vessel of Malchut means there's coarseness, she gave a screen, and reflected light came out

that expanded from her and within her into Ten Sefirot. She's clothed, clothed the Ten Sefirot of direct light.

So again, we learn that the vessel, Malchut of the Rosh, after the clothing of the reflected light from below upward in the Rosh, then we learn that this Malchut expands and clothes the Ten Sefirot of direct light. Then we learn the light departs through the beating of the inner and surrounding light, the screen is refined, the light departs with that place, with the Guf. Then the records that remain in this place, which place? In the vessel and reflected light from the Peh and below. And thus,

each and every one of the records that remained after their departure,

after the departure of the lights

clothed according to its place and share as well. For example, Keter of direct light was clothed in Nefesh of reflected light during the expansion. Afterwards, when it departed from there, the record

of Keter

clothed in its place, meaning a Nefesh of reflected light, and also the record of Hochma and Ruach of reflected light, etc. However, they certainly did not need the entire measure of the vessel.

A record doesn't need the vessel like sunlight,

as the record is a small part of departing light.

So a small part is refined,

and they occupied a certain measure of the vessel according to its share.

That means she doesn't illuminate, as if the vessel doesn't illuminate, but only a bit, some kind of illumination of the record. It wasn't in the whole vessel, it should have been the whole light. That's what he tells us, that the third kind of the records, the records after the light departed, shine in their vessels. Where was the light before? In the Malchut, with a reflected light, and we learn that there's an opposite value of the Keter of direct light, Nefesh of reflected light, Hochma of direct light, Ruach of reflected light, and so on. Also, the records from the light that departed. So, what does he explain? The light shines in the whole vessel, and only a bit of the vessel can receive the illumination from that record. The light that was shining in the vessels, which vessels? The vessel of Malchut that had reflected light. What was the order? The direct light come from above downward, the reflected light from below upward. So, what did we learn? The Malchut of keter of reflected light, and the Nefesh of direct light. Malchut of reflected light, and Keter of direct light, that's how it used to shine. You understand?

Student: Yes.

RABASH: (10:04) Now he tells you that the light departs, the record remains, also in the same order. Meaning, the record of Keter of direct light would shine in the clothing of the coarseness of reflected light, exactly like what was in the light now is in the record. So, what are you asking me? I'm asking a question. Why do we say that the direct light goes from below upward, from Keter, and later to Malchut? And in reflected light, we say that Keter is below and Malchut is above. What are you answering me about that? So, the question is, if we say that Malchut is Keter of reflected light, why do we say that the light of Nefesh shines in Malchut and not in Keter? Even more so, it should be in Keter of reflected light, or it should be in Keter of direct light. So he says this. First of all, we learned. We learned a few times, we should remember this. That direct light that comes from above downward comes from Ein Sof. So, a desire to receive in the vessel of Malchut is revealed. So, we have the first nine Sefirot that are the causes for Malchut to even come. After Malchut comes, Malchut attains those causes. Before that, who attained it? The light? We're not talking about it. We don't have attainment in the light. But what we say, that there are four phases and four phases of direct light, or three phases that cause the Malchut. When we have Malchut that begins to attain, she attains her causes.

We could say In that way, if we say, what do those three first phases, what are they, on their own right? So, we don't know. What do we know? That Malchut attained what they are causing in her. From that we learn that there are three phases that came before. If we call those three phases on their own, it could be that there are more phases to learn from. But what do we learn? Only what Malchut attained. So, Malchut attained that there's Keter of direct light, that's the most refined until it comes down. Most refined, what does that mean? We have to understand it. That there was just the will to receive. What's the most coarse, that there is a will to receive with a deficiency. That's why when the light came to Malchut, why specifically to Malchut? She is the vessel that attains the light, so she makes a calculation. What she could receive in order to bestow, she receives. What she can't, she won't receive. So we say, where there is a big will to receive, we extend a higher degree. That's why if in Malchut, phase four, it extends her higher degree. If there's phase three, it extends a smaller degree.

RABASH (Source Text/Commentary): (14:26) When Malchut extended the bigger degree, how does that clothe in the vessels of direct light? We say, since there is a rule that the light comes from the bestower, the light wants equivalence of form with the vessel. That's why in the first nine Sefirot, there's no externality, there's no revealed desire to receive. Just the opposite, the will to receive is revealed in Malchut. That's why everywhere, there's something more refined, you don't need a big reflected light. What for? Because it wants to receive, the vessel is refined. So here, we have to understand that specifically for the refined vessel, there is where the light illuminates in greatness. It's hard to understand, it's difficult, because from the article, we can understand that he wrote that divinity only dwells in a place of happiness. So he asks, whoever has a need can be rewarded with the dwelling of the Shechina. Why? If a person is happy, he's not lacking anything. Otherwise, he wouldn't be happy. If so, he can receive, and then he has equivalence of form with the light, only the light shines where there is no deficiency. So, could there be that the whole world doesn't have deficiencies for the light, so the whole world needs to receive the dwelling of the Shechina, but they don't have vessels for it. That's why you need two things: on one hand, you need to have a big desire, the most coarse has a bigger deficiency and can extend a higher degree, so how does it clothe? In a place where there is no deficiency where it clothes, it's hard to understand it. That's the answer to your question. Since the vessel is refined, it doesn't need a big light, while you need a big reflected light, the vessel is a bit more coarse, and then, so what does it have? A smaller degree. So I want to say, what's a small vessel? I can give you an allegory, my old allegory, that someone asks, “How's your father?” “Oh thank God.” “Does he go to work? “No.” “Is he at home?” “No.” “What does he do all day?” “He lies in bed.”

“Does he see anybody?” “No, but he's still alive.” There are chances that he can be healthy again. That's called that his light of life shines in the vessel just a bit. That's why, if he'll be healthy, he'll draw light back and become back, and alive, and go to work.

Student: Deficiencies, eh?

RABASH: (18:01) So that means that a person raised in a degree, he says, “God, give me, heal me.” What is that? He raises a deficiency, that he gets an answer for the prayer.

Student: Then we receive?

RABASH: It's two things. That's why there are things that you can raise MAN for, meaning ask them to be filled. When he says, for example, the 288 sparks that are called the first nine Sefirot, there's a limitation that the Malchut that is mitigated in Bina can raise a deficiency for them to be filled. But the Malchut that is called the stony heart, for that you can't. I gave you an example once. That about the future, he says, that Malchut, if we speak in general, my father, rest in Pehace, used to say that everything is included in three words. The Creator, He is the bestower. He is considered the light that we attain from Him. And afterwards we attain Him. Who attains Him? The vessels. Who are the vessels? Malchut. When we say spiritual fear in the Creator and the Shechina in general, the Creator is the bestower. So what is the Shechina? There are no two things. There's only one, he said. But he says that the Zohar writes that the Creator is called the dweller and she is called the Shechina. So he says, what does that mean? He reveals an innovation in the Zohar by saying that he is a dweller and she is the Shechina, the place to dwell. So he explained this way. The place that the Creator is revealed, that place is called Shechina, the place to dwell. There are no two things. The place where the light is revealed, where is it revealed in the vessel? It's the general vessel that is called Malchut. So we say, fear in the Creator and the Shechina, meaning that thing where the light is revealed in the vessels. That's why all the vessels of all the worlds are called Malchut. The souls are parts of the Malchut, and the light is one. In all the changes according to the Jewish law, we can receive its revelation. There are four degrees in Malchut, meaning ffour descernments that the lower ones could receive. We find that there's nothing to speak about; only two things, the light clothed in the vessel. The light is called the Creator, the vessel is called the Shechina, the light is called abundance, the light is called the first nine, and the vessel is called Malchut. And all the souls are called parts of the Malchut, meaning that the light needs to be revealed. What does that mean, needs to be revealed? We actually say, and the earth was filled with all his glory. We're only speaking about the receivers. That's what they attain according to their preparations. There was a refinement after the restriction where it should have been equivalence of form. That's what we call reflected light. That's why there are four phases. But actually, it's one phase that has to be revealed. So, let's now read about

records that do not clothe in their vessels, as we learned in 44, but are above their vessels. So that is in 45.

RABASH (Source Text/Commentary): (23:02) The fourth kind of the records that do not clothe in their vessels instead. Each and every one of them is found above its designated vessel as tags over letters. As The ARI says,

there's another type of the fourth phase where the records are above the vessels. So now we have to understand why they're above the vessels. So, we understand that our record remains from the light that shines. Now inside there's only a part, but above the vessel, where was the light above the vessel that I can say now that the vessel remains? So he says it was in the vessel and above the vessel there was no light. That's why I can say that the record remained above the vessel; only in the vessel, and it came out.

The reason for their exit from their vessels

to the outside

is this.

It's because of the striking of the descending reflected light and the record on each other.

For example, on phase three, on phase four there are a lot of questions because Malchut doesn't leave a Reshimo that we see on phase three. When the light would shine on phase three, meaning in Nekudot, and then departed, a record remains in the vessel phase three on the degree of Hochma. Afterwards, it would illuminate the light on phase two, which is a degree of Bina. And every light needs to illuminate in the empty vessels of the light. That's why the light of Bina wants to shine on the vessel of Zeir Anpin. The vessel of Zeir Anpin doesn't want to receive it. Why? Because it's only the light of Bina, and it has a record in the vessel of Hochma. So it doesn't receive. What is the striking? Striking means that there are two equal forces. There's one from here, one from there. That's called a beating in spirituality. Two contradicting things. But there's also a different angle, that finally it's only a record from the light. But the light that came from phase two is the actual light. By that, we learn in that beating the sparks of phase two fell into the vessel of phase three. What about the record that we had at phase three? That means that the records come out on the Tagin, on the Otiot, and only in the sparks of the reflected light and the sparks of phase two enter the vessel phase three. Is that clear? We'll see inside.

The reason for their exit from their vessels is this. Because of the striking of the descending reflected light

in the new degree

and the record

that was on the older vessel

on each other, since the reflected light comes from the illumination of the coupling,

that now the light, it illuminates the light, not a record. And what's inside the vessel? The third phase, the record on its own. The light is revealed until the record. So, what is the record?

It overpowers the record regarded as the residue of the departure of the coupling

that remains from the degree of Hochma.

Since the light of the record is opposite from the reflected light descending into her vessel, they cannot be together in the same carrier, meaning in one vessel. For that reason, the record was forced to depart from her vessel and exit above her vessel.

RABASH (Source Text/Commentary): (28:01) So, I can give you an allegory that in spirituality we say that if it's attained in matter. For instance, let's say I have leftovers from the food from Shabbat. And now he cooked something new. First I had meat. That's more expensive, let's say, than chicken, which is cheaper. So, that's new. There's something good and something new, and in the older one, so it's not so much. So I weigh in my knowledge, I contemplate what to do to receive this, the meat, which is more expensive. So, why do I need the chicken, which is cheaper? It's an allegory. He didn't tell me to freeze anything. The meat or not, that's leftovers, and I like eating fresh food. So, they know what to do. He doesn't. What's fresh is fresh, so I'll take it. It means that I have rejected what I calculated earlier, that I can eat my leftovers, but suddenly someone cooked something new. So it rejects me that I won't use what was left. I'll eat from the fresh food. Same thing here. What's the meaning of the allegory? First, there was the light of Hochma. Then comes the light of Bina. We say that the light of Hochma is more important than the light of Binah. So, what should I do in the light of Hochma? So, do I need the light of Binah in the light of Hochma? So what's the question? Again, since the light of Hochma does not shine now and only have the leftovers, a small part of what illuminated light of Hochma. But the light of Bina comes now from the striking of coupling, a true actual light. Therefore, he chooses to take the new light. It turns out that certainly it's perfect in this and he rejects that outwards. That's the conclusion from the allegory. What's so hard, too difficult? What did we learn? The last line there.

For that reason, the record was forced to depart from her vessel and exit above her vessel.

Now we will speak about what the meaning of records, Reshimot that was before about the outside of the vessel, returned to their vessel. How could this be? We learned that the vessels where the records are out,are existing outside. Now he's saying a new thing. The records return into their vessels. What happens here? We will see.

RABASH (Source Text/Commentary): (32:11) The 46. The fifth kind is the records that returned to their vessels,

When?

After having left there,

and they emerged above the vessels, returned back. How? We learned the point why the records emerge outwards. Because the light that comes from the phase two is an actual light, and in three, it's only record. He says about this,

as a result of the departure of the coupling from the upper phase two,

as also phase two departed of light, and the coupling was made upon phase one.

The illumination of the descending reflected light departed too.

The light that was illuminating in phase two is not here. Why is it not here? The light of phase two departed through the refinement of the vessel in phase two,from phase one. If so, what remains for us from phase two? Only a record. If so, what do we have here? Two records. Which record is more important? The three. Therefore, the phase three returns and enters inwards. That's what he's saying. We'll learn together.

Here, because of this,

if the light was departed from phase two due to the refinement of the screen,

the illumination of the descending reflected light departed too.

And we learned that the sparks upon the beating, the clash, fell, sparked, dropped sparks from phase two to the vessel of phase three, the root to phase three, and the record from phase three emerged outwards. Because of what? Because of the sparks of phase two of the lights that have fallen into phase three. If the light of phase two departs, then nevertheless, the sparks were connected, and they fell to the vessel that is below her. And then, the record returns upon phase three, which is the vessel that did not receive before.

For now, there is no longer resistance from the reflected light inside its vessel.

But we should immediately say, this is a new light that comes, and there is a reason to receive it. That is just a record. There's no opposite. That's a record, and that's a record, and that's a record. So, I choose phase four, then phase three, or more than phase two. This is called the oppositeness. There's no opposite conclusion here. The assumption is opposite. The reason is that four is more important than three. Three is more important than two. And when there is some plus to phase two, then I say there's oppositeness due to the reason that the new light, if the cause is canceled, there's no oppositeness. This is simple. Who wants to receive 500? I'm receiving 400. There's an oppositeness. There's no assumption that is opposite to what I'm thinking. What is opposite? I'm saying again, I have an assumption of, I want to attain the record of phase four. But there's an opposite assumption. No, it's more worthwhile to phase three. Is this possible? This is a new light, and that's just a record. So, this is called opposite from that. But now I have no assumption that is opposite. Only what? I have one intellect that three is more important than two. This is a record. That's a record. So, there's no oppositeness anymore. This is the point of the oppositeness. The oppositeness of the assumption that I'm talking about. The oppositeness in actuality. The oppositeness of the assumption. What to do? So, I think it's clear.

RABASH (Source Text/Commentary): (36:57) So, he says,

the sparks that fell into the vessels below it were extinguished. Then the record returned into its own vessels before, for now, there is no longer resistance from the reflected light inside its vessel since it too is after the departure of its coupling. Hence, the record overpowers the reflected light once more. The reason that the departure of the coupling is called extinguishing the sparks is that the illumination of reflected light is called sparks, hence the disconnection of its illumination is called,

The ARI calls it,

extinguishing

the sparks,

which is a term he used for sparks of fire.

So he asks, what is the concept of extinguishing sparks? When the light that illuminates with sparks is called sparks, he wants to say that it didn't illuminate, it's called extinguishing of the sparks. Here, why does he say that the sparks are extinguished? Answer: that which illuminates is extinguished. It illuminated sparks, the sparks are extinguished. If there was, the light wouldn't illuminate, I would say that the light got turned off. And this is for an answer, that through the striking were born from the record for the descending reflected light, from them, the sparks fell, from the striking the sparks fell. This is called that he's beating, the Partzuf is beating with all its might and the sparks fell. So, when he says that it comes to a striking, he calls that here sparks. This is for the descending reflected light. That's what he calls it here. And there is another discernment, sparks. There are many discernments of sparks; not one only. Usually, he explains the words of the Zohar. So, the Holy Zohar, or the ARI, makes a comment to it, he explains it. It's written that there's a river and sparks. So The ARI says, a river is direct light, and the sparks is reflected light. And the reflected light, this reflected light and two things, he says that it returns from below upwards with the striking. Here it's the reflected light, and here is the reflected light and direct light. And the light of the record, which illuminates the phase of the reflected light. And this is a completely different thing, there's none like it. And the sparks, there are here four faces. Now we will talk about

a record that consists of refined light and coarse light

together. And then we will speak of

a record from the refined light

alone, and

a record from the coarse light

alone.

RABASH (Source Text/Commentary): (40:18) 47. The sixth kind is a record that contains refined light and coarse light.

We learned when the direct light was illuminating in the vessels, only they’re called reflected light. This reflected light, there was reflected light and there was the coarse light called reflected light. And the direct light intermingled in one another to the extent that you cannot distinguish between the light and the vessel, where he says that the vessel serves the same role like the light. If there was no vessel, the light could not illuminate. In that case, they both serve one role. They both serve one role. Therefore, after the light departed, the vessel of lowliness, or deficiency was noted, like igla milta l'mafrer, the light is light, and vessel is vessel. But a small part remained from the direct light called the refined light. It clothes the small part which says that it's the force of the light of overcoming called reflected light. Meaning that just like the general direct light was clothed by the general reflected light, likewise here, when he speaks of records, the record has a small part of the direct light which clothed in the small part of the reflected light, and together, the two of them are intermixed, and they're called one record. And upon this record we learned that they're clothed in the generality of the vessel, which is called now Malchut in reflected light, according to what we learned in item 47, 44. This is the sixth part, yes? The sixth kind, yes? Now he's telling us,

the seventh kind is called refined light, brought by The ARI here. The eighth kind is called the coarse light of the record.

So they're here, the things that they're together, things that we speak of as being together, or when they're separated, they're considered two discernments. The meaning of these things we will learn in item 48.

Student: So, what's the difference between them?

Rabash: (43:44) In the record of phase three, he said that the records remain in the vessel. One. Two, we should distinguish two that it's made of two phases.

Student: The very distinguishment?

Rabash: This is called the sixth kind. The seventh kind is that the two phases are separated from one another. We should note here three discernments in this record. One, in general, the action in which they revive the vessels. Two, I need to note where they're coming from, that this is refined, and that is a coarse light, but in both they're still considered one light. Meaning there's no distinguishment between one another, not just like that, and it is not distinguished, but the difference between them. And eight, it's called that they really have a difference between the coarse and fine light. Yes, the heading for 78.

As in the lights of the first expansion,

where the light would illuminate prior to its departing.

There was the refined light that was mixed with the coarse light,

the direct general light, which illuminate in the coarse light, general coarse light, called reflected light.

So, it is in the record that the first expansion

left and the Lord departed, and also a part of the record, a part of the coarse light remained.

48. Explanation of the words. Everything that is found in the light is also found in the record that remains of that light. Hence, the record is called a record of a seal,

as The ARI writes. Why is it called an impression and an imprint? Just like the remains and what remains upon this print is the placing from Him, and also a record of the light, an impression of the light that illuminated in Him remains.

For this reason, the records that remain from the lights of the first expansion contain light and vessel.

Like the lights from which they came, just as the lights that came, there was their light and vessel, here as well it is so in the records.

However, as long as the record is clothed in its vessel, there is no distinction between the light and the vessel,

there's no difference between the fine light in the record and the coarse light in the record.

Similar to the lights of the first expansion of this second expansion

that we learned during the illumination

of the lights

in the vessels, The ARI says,

where the lights in the vessels are mixed

in one another, that you can't distinguish a recognition between the light and vessel,

and you see The ARI’s words.

RABASH (Source Text/Commentary): (47:14) Thus, in the records that comes from them, there's also no distinction between the light and vessel. Rather, they are mixed together. This is the above sixth kind, meaning the record that contains the refined light and the coarse light. Although the coarse light is not apparent in it,

inside the vessel,

but mixed in it.

This we learned from the sixth kind. What is the seventh kind? That they were separated from one another? So he says,

the coarseness in the vessels manifests after the departure of the record from the vessel.

In preciseness, to show that the lights, that the vessels departed, which is called the lowliness of the vessel.

49. Now, you will understand the above seventh and eighth kinds. It has been explained above in item 45, regarding the fourth kind of the record. That because of the striking of the descending reflected light on the record, the record departed and went out from its vessel, rising above it as Tags over the letters. Now, because of the departure of the records from the vessel, the difference between the vessel and the record has become apparent, as now the coarseness in the vessel becomes apparent.

It is now regarded as coarse light called kli, like the light of

the first expansion.

What's written here? I'm returning.

Departed and the light is called the coarse by the vessel. Chapter 6, Inner Light 7,

and what's written here, I'm going again.

Now, because of the departure of the record from the vessel,

let's say the vessel of four, and the record in phase three, it was illuminating in the vessel of phase three.

The difference between the vessel and the record has become apparent, as now the coarseness in the vessel becomes apparent. It is regarded as coarse light, like the light of the first expansion. Also, you already know that everything that applies to the lights also applies to the records that come from them.

Not clear yet. Let's read it another way.

RABASH (Source Text/Commentary): (50:29) Again,

50. It has been explained that after the departure of the record from the vessel, the difference between the light of the record and the vessel of the record has become apparent. The vessel is now called the coarse light of the record.

We need to remember one thing. When he says the record emerged above the vessel, only the record of the refined light rose. The record from the coarse light did not rise. The coarse cannot rise. The vessel remains in its place. It turns out that the record of the refined light expanded from the record to the coarse light, and then the coarse light is now called what is coarse, and not similar to the record of the refined light. Whereas when the vessel was together, it was considered phase six. Now, when the light of phase two and the light of phase three ended this, and had to exit outwards, the refined light rose and went outwards, but the coarse light, the vessel remained for the record, and it's considered the refined light that rose outwards.

Reader: And now, friends, let's have a quick workshop to summarize what we heard and test. Five minutes, please.

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Lezione del giorno1 de jul. de 2026(Afternoon)Part 1 Rabash. Cosa cercare nella Riunione degli Amici. 30 (1988)

Part 1 Rabash. Cosa cercare nella Riunione degli Amici. 30 (1988)

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Lezione del giorno1 de jul. de 2026(Afternoon)
Part 1 Rabash. Cosa cercare nella Riunione degli Amici. 30 (1988)

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