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

Daily Morning Lesson: May 14, 2026

Part 2: Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 5 Rabash Recording.

Original lesson date: 01-01-1980

Reader: We are going to study from a TES lesson with Rabash. First we'll read from Baal HaSulam, the “Study of the Ten Sefirot,” from item 47. We'll enter the lesson with Rabash.

RABASH: We need to begin with item 47. We'll begin with item 47.

RABASH (Source Text/Commentary): (00:31)The second phase is simple. What is the second phase? It doesn't say. Since now, it returned to being expanding in Keter. At that time, it is not expanding in Hochma, Bina, and Hesed, and expanding in Gevura, not expanding in Tifferet, and expanding in Netzach, not expanding in Hod, and expanding in Yesod, and not expanding in Malchut, and then it repeats in the beginning. Once more, he explains the second phase. We'll learn the second phase. The first phase we learned he calls AB of AK. In the second phase, he calls SAG of AK. So, he begins to speak here of SAG of AK, which is the second phase of what? Of the first expansion. What is the first expansion? Partzuf Galgalta, whose light departed. There was one phase that filled it, called AB. But the second phase, the filling of a filling, which filled whom? Partzuf Galgalta. Since Partzuf Galgalta was filled by two Partzufim, plural of Partzuf, AB and SAG, we are now speaking of Partzuf SAG. What is its order? Since now it returned to being expanding in Keter. When we learn expanding in Keter, it follows exactly the same order that we learned in Partzuf AB. That is, at that time, it is not expanding in Hochma. So, Keter, Hochma, it does not mean that the light of Keter, the light of Hochma. Here, he speaks expanding in Keter, expanding in Hochma. For each and every degree, we discern two lights. The light of Hochma and the light of Hassadim. So, he says, when expanding in Keter, then there is no light of Hochma in the entire degree. Only what shines there? The posterior of Keter, and posterior means Hassadim. Here is the meaning, is the meaning here. It turns out that according to this, according to the same order that Hochma, Bina, and Hesed, which need Hochma, do not have it. What is there instead? Hassadim. So, expanding in Gevura, and Gevura is called phase of VAK of the Rosh of the ZA, and not expanding in Tifferet, which is GAR of the Toch of the ZA, not Hochma. And necessarily expanding in Netzach, which is VAK of the Toch of the ZA, and not expanding in Hod, which is GAR, that needs Hochma at the Sof of the ZA. And expanding in Yesod, the same thing, meaning Hassadim. And not expanding in Malchut, Malchut we also learned needs Hochma. And then it repeats, as in the beginning. What does it mean, repeats as in the beginning? That once again, not expanding in Keter, and once again expanding in Hochma. And then all the degrees that need Hochma now receive Hochma. It turns out that expanding in Hochma and in Bina and in Hesed, and not expanding in Gevura, and Gevura rises to the GAR of the Rosh, which is called Hesed. And the residue of Gevura, which now remains as the anterior phase of Hesed, shines to Tifferet. Then Tifferet, which has Hochma, which is GAR of Toch, then VAK of Toch, which is called Netzach, joins Tifferet. And then the residue of Netzach, from the anterior phase of Tifferet, gives to Hod. So there is already Hod, there is Hochma in GAR of the Sof, and then Yesod, which is VAK of the Sof, joins GAR of the Sof, which is Hod. And its residue needs to give to Malchut, it gives to Malchut. That is to say, who rises, we learned in AB that the light of Malchut rose. There it was like this. And also the Vav, which was sweetening the Malchut, the Vav of the Hey, also rose. And the residue, which is the Dalet in the Hey, it gives to Malchut. This is what we learned.

RABASH (Source Text/Commentary): (06:29) Item 48. Now there are several phases. The first is that there is always a craving of the lower light to adhere to the upper one. Therefore, when there is expanding in Yesod, it is not expanding in Malchut. Why? Because then we learned, as in AB, it is implied from here, the light of Malchut. When there is expanding in Yesod, it is not expanding in Malchut. When was this? We learned simply, because then the light of Malchut ascends there in Yesod because of the craving. It is similar in all the other Sefirot, except for Hesed with the Bina, since when there is not expanding in Bina, there is not expanding in Hesed. Why? When there is expanding in Yesod, it is not expanding in Malchut. Why? Because then the light of Malchut ascends there in Yesod. Why? Because of the craving. It is similar in all the other Sefirot, that the light that departs rises above. Not expanding in Malchut, then the light of Malchut rises to Yesod, except for Hesed with the Bina, since when there is not expanding in Bina, there is not expanding in Hesed. What should it have been? It is like this. If not expanding in Hesed, then Hesed rises to Bina. Here he says the opposite, since when there is not expanding in Bina, then Bina should rise to where? To Hochma, and its residue should have given Hesed. It was not like this. Why? Due to the two distances. Rather, how is the order? When it is expanding in Bina, it is also expanding in Hesed. Why? As the light of Hesed is not equal to the entire light of Bina, what is he saying? He is saying, when it is expanding in Bina, it is also expanding in Hesed, as light of Hesed is not equal to the entire light of Bina. However, that one moment when Bina descends to her place, she finds Hesed in her place, and instantly Hesed descends to his place. And this is the meaning of the VAK, being a degree in and of themselves, and they cannot adhere to Bina, who is from GAR. What's written here?

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