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

Daily Morning Lesson: April 13, 2026

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

Reader: (03:27) We will read from TES, from volume 2, part 5, from "The Inner Light" item 41, starting from “not Mati in Netzach.” And before that, we'll read from TES, item 43, in the words of The ARI, item 43.

Reading: (03:56) The ARI, Item 43

43. After that it returns to being not Matei in Keter and then it is Matei in Hochma. It is also Matei in Bina because of the Hesed there “because He desires mercy.” At that time, it is also Matei in Hesed, for then Hesed descends to his place, and then it is not Matei in Gevura because Gevura ascends with Hesed. At that time, it is Matei in Tifferet and light descends in Tifferet. Then it is not Matei in Netzah, since the light of Netzah ascends with Tifferet. At that time, it is Matei in Hod, since then the vessel of Netzah turns its anterior and gives the three lights to Hod, at which time Hod turns its anterior to Yesod and shines in it.

RABASH (Source Text/Commentary): (05:26) Now let us learn “not expanding” in Netzach. Why not expanding in Netzach? Since the light of Netzach ascends with Tifferet, this too is for the above reason, that the light of Netzach is the VAK of the Toch of Zeir Anpin. It is only the posterior, and when does it rise in name? When the light of its interior is not in the degree, already in its Tifferet. Thus, when the interior of Tifferet returns to its place, it pulls its VAK to it, the Netzach. Therefore, as Hesed pulled the light of Gevura, and as Hochma pulled to herself the ZON of Bina. Here, too, I want to show you that he divides ZON of Bina and ZON of Hochma also into GAR and VAK. When does he say ZON of Bina rises in name? When there is not expanding in Hochma. At the time that there is expanding in Hochma, then they come out as one, they dwell as one. Then it rises specifically to Hochma, and it does not rise in name. And we learn, there we learn, for the sake of the children, and here we learn differently. And there we learn differently, what does Bina need? Hesed. So a desire is Hesed, and for the sake of what does it change? It's all for the sake of the children. And here it is the opposite, because of its own phase, GAR and VAK. This is a bit of a contradiction. We'll see afterwards. We'll clarify this. Expanding in Hod, since then, the vessel of Netzach turns its interior. He explains, after the light of Netzach, which is the VAK rose, the VAK of Toch of Zeir Anpin, rose to the interior of the vessels of Tifferet, which is the GAR of the Toch of Zeir Anpin. It thus turns Netzach, the interior of its vessels, which was previously Hassadim, to its posterior. This is because the previous bestowal of GAR that was detained in it in the phase of posterior, that there was no Hochma, now when it began to Tifferet, has been inverted now and become the place of bestowal, as the interior of the vessel of Hesed that now controls it over Gevura. And furthermore, it gives its residue to Netzach in bestowing GAR to the Hod. Now we have found a way to understand the Sefira of Hod of Zeir Anpin from its origin. Know that this Sefira is the axis that all the corrections depend on and revolve around. Its vessel, the vessel of Hod, is the last fifth of the five phases of KHB, Zeir Anpin and Malchut, meaning the original vessel of Malchut. This is because the four previous Hassadim before Hod correspond to KHB Zeir Anpin, as incorporation, and Hesed, the fifth, meaning the Hod which is opposite Malchut. You already know that all those vessels of the second expansion, once again, are the vessels of the first expansion that have been emptied of their lights and passed to Partzuf AB. It turns out that the vessel of Hod is phase four of the first expansion that has been emptied of her lights and did not leave any record after her. As above, the last phase is lost.

RABASH (Source Text/Commentary): (09:39) As above, as it is written in The ARI’s words, however, the light of Hod is not the light of Malchut, but the light of Zeir Anpin. What is this? The light of Hod is not the light of Malchut? If we say Hod is called the vessel of Malchut, but the light of Zeir Anpin, meaning what reached her from the residue of Netzach, when he was connected with the light of illumination of the GAR of Tifferet. Moreover, it, who? Hod, is the most important light among the Sefirot of Netzach, Hod, Yesod, Malchut. From the perspective of the lights, it is a phase of GAR of Zeir Anpin, Hochma. Not Zeir Anpin himself, Hassadim. Thus, he is more important than Netzach. What is Netzach? Netzach is from the posterior and VAK of the light Tifferet. It turns out that when Netzach shines, there is only the light of Hassadim. But Hod is from the illumination of the interior of Tifferet, and Netzach connected to the interior of Tifferet, and from this light came to Hod. For he has the illumination of GAR from Tifferet. This is why Hod is called the fifth Hesed, since he is the illumination of GAR, that there is in Netzach, Hod, Yesod, Malchut. Although it is four from the perspective of the vessel, which is the greater judgment in the ten Sefirot, its core is the light in it that reforms him, of course. And its light of the vessel of Hod is now very sweetened, meaning from the illumination of GAR in Tifferet. And examine this carefully, what's written here. Here, he explains to us that the light in Hod is the light of Hochma. And the light that was shining in Netzach was the light of Hassadim. That is, when Tifferet had only Hassadim, then Netzach was shining. When Tifferet had Hochma, then Netzach connected to Tifferet. And Hod received from Netzach what it has from Tifferet to the quality of GAR. It turns out that when I say Netzach, it has only VAK. When I say expanding in Hod, it already has GAR. It turns out also that when I say Hod is the fifth vessel, it is nevertheless still called the fifth Hessed. That is, because it has the light of Hassadim in illumination of Hochma. What derives from this, we will see afterwards. Here he explains to us what is the Sefira of Hod. From its source, it is Malchut. Which Malchut? Of Zeir Anpin. Don't forget, Hod is Malchut. Not Malchut, Hod is the Sefira of Zeir Anpin. Zeir Anpin has up to Yesod, don't forget. We only say that Hod is called incorporation in Malchut what is in Zeir Anpin. It also has Yesod. We'll speak about this afterwards.

RABASH (Source Text/Commentary): (13:47) And he tells us thus, although from the perspective of the vessel, it is incorporated from Malchut. So one should say it is called the quality of judgment. But it does not have the light of Malchut, it has the light of Zeir Anpin. And which light of Zeir Anpin does it have? Even more important than Netzach. Netzach shines only Hassadim. When it does not have Tifferet, only Hassadim, then Netzach rises in name. When does Hod rise in name? After Hochma is in Tifferet, then Netzach is nullified toward the GAR of Tifferet, toward Hochma. And then Hod receives. What is the remainder from Netzach? From what it now receives from the GAR, from the Hochma of Tifferet. It turns out that the vessel of Hod, he says, is more important than Netzach in this regard. When there was expanding in Netzach, there was only VAK. Now I say expanding in Hod, this is GAR. Which GAR? The light of Hassadim and the illumination of Hochma. Since Hod is the quality of the interior of the Sof of Zeir Anpin. We learned earlier, there is Rosh. So we'll stop here and begin.

RABASH (Source Text/Commentary): (15:24) So we'll start from “Hod turns its interior to Yesod, then shines in it.” You already know that all this light is the extended and expanding and not expanding from Bina on phase one in the vessel of Bina. To Hod is the light of Hassadim. In other words, it is the level that emerged on the coarseness of phase one that remained after the refinement of Bina, which is phase two. The whole matter of the difference of expanding and not expanding, this does not pertain to the level, at the level of Zeir Anpin. Rather, it is one level, coarseness of phase one. If so, what makes the change there? Expanding and not expanding, is primarily through the changes of the illumination of GAR and Hassadim. The illumination of Hochma shines Hassadim, or Hassadim without the illumination of GAR, without Hochma. However, there was no difference between them in the height or of the level, since they are all at the level of phase one. For example, if we say not expanding in Keter, then phase four over three in Keter was refined to phase three over two. If we say not expanding in Hochma, the phase three over two of the vessel of Hochma was refined. But when we say expanding and not expanding in Zeir Anpin, this is one quality. One cannot say it was refined from phase one. Rather, what do we say? That expanding and not expanding, who is the cause of this? The matter of the light shines in GAR in the degree. That is Hochma called “expanding” and ”not expanding.” That Hochma does not shine in the degree. However, not in the height of the level. This is what he says. Since they are at the level of phase one, here the Sefira of Hod turned its interior backward. So he explains. Although he had not completed the refinement of phase one but only canceled the phase of the illumination of GAR in it, which is the interior, and turned the posterior into the phase of interior, this is already called not expanding in Hod and expanding in Yesod. However, here we must know. We should not think that in Hod and Yesod there is a change of phase one or not. In truth, he says afterwards, he explains it differently. We'll see in a minute. That is, the light of Malchut in the vessel of Yesod. In Yesod, there's no longer coarseness of phase one. Coarseness of phase one was refined in the Sefira of Hod. And from Hod to Yesod, there was no refinement from coarseness of phase one to coarseness of root. Since we learned that Yesod of AB is a narrow and long, it has no Hassadim, what there are already no longer the...

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Lezione del giorno٢٨ أبريل ٢٠٢٥(Afternoon)
Part 1 Studying with friends

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Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati