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

Daily Morning Lesson: February 25, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #39

Original lesson date: 01/01/1980

Reader: We will study from a TES lesson from Rabash. We will read from the Study of the Ten Sefirot, part 5, Inner Light of item 38. Beginning with the words, "The third is the light of Hesed." Before that, we'll read together from the Study of the Ten Sefirot, Item 38.

Reading: (00:53) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #38

38. Let us return to the matter that when it returns to being not Matei in Keter, it is then Matei in Hochma, and light of Hochma descends in it. Then the seven sons in Bina are grown and do not need their mother. At that time, Bina ascends to Hochma due to her desire to adhere to her. This is called “not Matei in the light of Bina.” After that, the vessel of Bina turns her anterior downward, the seven lights in her descend, and all are given to Hesed face-to-face.

RABASH (Source Text/Commentary): (01:41) The sons cannot receive the light of Hochma, so he ask: According to the order of the refinement, is it Bina two-one? Look below in the Inner Light. Look what he writes at the end,

The third is the light of Hesed, meaning the love of Zeir Anpin that she now received from the remains of the refinement of phase two of the vessel of Hochma. This is considered a progeny of Bina. And not at all from the phase of the light of Bina. That third light is called VAK, whose quality is that it lacks illumination of GAR, meaning the light of Hochma, and it has only the phase of Hassadim.

That means even phase one isn't really phase one; so why do we ask the question? I say that phase three could be in phase two – it's not like that. Three could be in the vessel of Keter, so that's called, a son. Phase two of coarseness could be the vessel of Hochma, that is also called, a son? So, why is phase one in the vessel of Bina called son? So, he gives us a rule, that the vessels of Keter, Hochma, Bina are called, GAR, the first three. Meaning that in each and every one there is wholeness, but what is Zeir Anpin? Zeir, it's small, lacking. How could it be lacking wholeness, how could it be lacking a phase of wholeness? That's why it's small, it's a son, birth, for Bina. So, he gives a rule that GAR are considered KHB, why? Because they are whole. And Zeir Anpin is something new, it's small, it's a new phase. So, God forbid, how could it be with the same degree as GAR? That's why he says, it's considered the son of Bina and incorporated from the light of Bina. So, I'll organize what you want.

So, first he tells us, he explains that while there is Mati, expansion, and Hochma, what the ARI says that there is expansion and Hochma. So it's written since the light, in item 39 he mentions, let's go back to our matter is that not expanding in Keter is then expanding in Hochma. And light of Hochma descends in it, where, in the vessel of Hochma, that's what we should say. Then, the seven sons in Bina are grown and do not need their mother – there's already Hochma, only what? That there, it could be that Bina will reject it. There's also Hochma in a degree but before that there wasn't Hochma at all, why? Let's say it was used in Mati of Keter, expanding in Keter, so while it was expanding in Keter, the light of Keter that was about to ascend, it gets weaker and controls the vessel of Keter that there's only mercy and not Hochma. Now that it expands in Hochma, why? Because it didn't expand in Keter, so you have Hochma, and it also illuminates in Bina of Hochma. But that's why phase one that's in Bina is already big, but for Bina not to disturb that Hochma, you could say that Bina – even though I do not want to receive, like phase in posterior, why? Because the mother says, I don't need Hochma, I don't want it, since she had a need for her sons, so she annuls her own self. That is considered that whoever annuls rises up, we find that the fifth rises up; another reason, in order to be able to bestow face to face that phase one will be similar to Zeir Anpin, it ascends to Hochma from two but remains one. So, we have two reasons that we need to ascend upward, everything for what, for the need of the sons. So, we find the light of Hochma also before it ascended, so for it not to disturb and we'll be able to bestow face to face, it ascends upward.

RABASH (Source Text/Commentary): (07:38) Item 40. You know what Tu BiShvat is? The beginning of the Year for the Trees, as we say. So, Item 40, afterwards, the light returns to expanding in Keter. Then both Hochma and Bina ascend there because of the desire they have. So, what's the question here: If it expanded in Keter, and afterwards both Hochma and Bina ascend, there, because of the desire they have. According to what we learned, how can it become, how can it expand in Keter? Because the records rise up, so they cause coarseness. Let's see how he explains it.

Then you find that there's a great distance between the sons,

That's called Hesed, Zeir Anpin.

And the light of GAR,

meaning between the light of Hochma,

for there are two distances between them, Bina, and Hochma in which there is no light.

Just, where is there a light?

In Keter, and Hochma and Bina ascend there because of the need they have.

That's why there are two distances with no light.

Hence, at that time, the light of Hesed rises to Bina.

The light of Hesed rises to Bina, that's called that not expanding in Hesed.

Meaning, we have to say according to this that there was expansion in Keter, but no expansion in Hochma and Bina, and no expansion in Hesed.

And in that state, the vessel of Hesed turns its interior, and give six lights below in Gevura.

That's difficult because when he says that Hesed could receive in two distances, all of Gevura obviously couldn't receive. Why? Let's see what he explains in Inner Light.

RABASH (Source Text/Commentary): (10:57) 40, Inner Light.

The light returns to expand in Keter, and then both Hochma and Bina ascend there. This is because Hochma was refined once more from the coarseness of phase two in the screen in her. And the lights departed from there and rose to Keter.

So, he explains below, why does it expand in Keter, it should be the opposite? This is because Hochma was refined once more from the coarseness of phase two in the screen in her. And the lights departed from there, from the vessel of Hochma and rose to Keter. This caused the awakening of the coarseness in Nukva of Keter, that is by phase three of coarseness, by the force of the record of the male of Hochma that rose inside her, which is phase three. We learn that they ascended as if they want to scream, so the upper one should give to them. Then the upper one should be in a degree as it was in the first time that he had four-three, and Hochma. That's why it causes Keter to return to its coarseness of phase four-three of coarseness. The level of Hochma expanded to her once more on phase three of coarseness, and the light of Hochma expands in the vessel of Keter. Here it's written, both Hochma and Bina ascend there, upward, because of the desire they have. So he says, why did they ascend? Because they refined. So then he explains, no, that the ARI calls the refinement of the coarseness by the name, craving to rise to the upper one, since refinement and ascent are one and the same. While he loses his screen, he wants to be refined and not use the coarseness without the intention to bestow. That's why we say that he ascends, is that clear, it's simple. Let's keep reading. Yes, we need to interpret.

Afterwards, they return to be in Keter.

Why?

Hochma and Bina wanted because of the craving to rise up. And then it is called, meaning there was a screen in this form. When? When it was Mati, when it was expanding in Keter. What was the reason? That they wanted to, because of the craving they had to rise up.

Student: This is called refinement.

RABASH: So, what does it mean? Then there was a screen, and when it was Mati, expanding in Keter, because of the craving they had, this is how we should interpret the words of the ARI.

Student: And what does he say?

RABASH: Then you find that there is a great distance between the sons and the light of GAR. What is GAR? Keter, Hochma, Bina – two distances. What's the difference between the interpretation between the GAR? Only Hochma and Bina, we could say this. Then you find that there is a great distance between the sons and the light of GAR. The light of GAR is called, Keter, Hochma, Bina, and only in Keter the light shines. The light of Hochma and Bina is not between the GAR; now there are two distances, whereas before that, when it was Mati and Hochma there was one distance because Bina went up. So, how did it shine in Hesed?

RABASH (Source Text/Commentary): (15:22) There was one distance, what distance? The vessel of Bina. Now the vessel of Hochma, too – now, the light that was in the vessel of Hochma also went up, and only Keter alone is there from the vessels of GAR. Up to the vessels of Hesed, there are two distances of the vessels of GAR, which are Hochma and Bina since the light shines only in Keter. He asks,

Hochma rises,

And we learned, here it talks about what was the state before it was Mati in Keter? We learned, not Mati, not expanding in Keter, Mati, expanding in Hochma, Bina, because of the craving of the sons cancelled her own phase, and went up to Hochma. You find that not Mati in Keter, Mati in Hochma, and not Mati in Bina. Bina was refined there and went up to Hochma. So, there would be phase one, which is similar in equivalence – face to face with the vessel of Hesed, which is Zeir Anpin, who is her son. You find that, what screen am I speaking of now? Mati in Keter – not Mati in Keter and Mati in Hochma, and not Mati in Bina. Bina rises to Hochma, with Mati in Hesed. You find that in the vessels of GAR, when it's called, Keter, Hochma, Bina. To Hesed, what is the distance? Only Bina, not Mati in Bina. Now, both rise, since Bina is already with Hochma, even though both rise, and we always learn about the highest phase, you find that Hochma, which is phase three of clothing – which asks something of Keter – caused the three of coarseness that there is in Keter to return to her previous state. When she was Mati that engendered Hochma, she was four-three then. And she was refined into three-two to have equivalence with Hochma. In the states. previously, it was four-three, which is called not Mati in Keter, and then she engendered Hochma. So now, he thinks, in the meantime, Mati in Keter, not Mati in Hochma. Bina, because they were refined, they went up there, now it's Hesed. You find that in vessels of GAR, Keter, Hochma, Bina, only the light of Keter shines, now. You find that there are two distances, Hochma and Bina. The ARI teaches.

Therefore, it is a distance for Hesed.

That's why Hesed went up.

And then Mati in Gevura.

There's a huge question, Hesed cannot receive two distances, that's why Hesed went up as well. How can Gevura receive? It is three distances, let's say.

RABASH (Source Text/Commentary): (18:45) Let's see what he interprets. So, he says, below, in Inner Light.

Two distances between them, Bina, and Hochma, in which there is no light.

And I asked, how can Gevura receive, you understand? If Hesed cannot receive, so he explains:

In order to explain the matter of these two distances that were made because of the ascent of HB to Keter. And in order to make it possible to continue to explain the ARI’s words, I must elaborate here. I must elaborate about two distances.

As he says, there's no light. He wants to describe the question, the answer, how in Gevura he can receive light. So, he gives a different explanation:

Two distances not about place, but about understanding. It is in order to comprehensively clarify and thorough understanding the quality of these ten vessels that remained from the first expansion of AK in Partzuf Galgalta after the departure of their lights from within them. And they're sitting here in the Partzuf of the second expansion of AK, called Partzuf AB of AK. We should know, we must thoroughly understand the matter of anterior and posterior of those vessels.

What does that mean? He explains.

For until now, we have explained only from the perspective of the coarseness in the screen that makes a coupling with the upper light, called anterior and posterior of the screen or of the coarseness.

Now he wants to explain anterior and posterior of the quality of the vessels. What did we learn about the anterior and posterior of the screen? That the greatest coarseness in the degree is its anterior; and its least measure of coarseness is in the posterior of the degree, this is called, face and back. What he uses, the more important, is called anterior, and that which is less than that, which he does not use is called, posterior.

Now we shall explain the anterior and posterior in the quality of the vessels themselves.

Meaning what? Not according to their screen, only the quality of the vessels, according to how they were affected by the expansion of the departure of the first expansion.

The primary disclosure of the forces and the ways of the light.

When we say that there is a change in the lights

Comes mostly through the quality of the vessels themselves. This is why the vessels are called hoses.

What are hoses of abundance? And what is the allegory about it?

Since they are like the nature of the water, which adopts its form through the hoses by which they come whether abundantly or scantily called a big hose, or a small hose, or a short hose. Whether to the east or to the west. Also, the lights are activated in the properties of the vessels they are clothed in. Therefore, we must understand them thoroughly. The quality of the vessels in order to know which phase I'm speaking of.

RABASH (Source Text/Commentary): (22:50) You find that the light of Keter in the first expansion, which is shown in Partzuf Galgalta, did not descend back to the second expansion of Partzuf AB but remained standing in the Rosh. Under Malchut of the Rosh.

Meaning what? What is the meaning of under Malchut of the Rosh?

In the beginning, the ARI explains that since the light departs, which was already clothed in the Guf,

That light is already limited; it was clothed in the Guf. When we say departed, it stands below, and it's Malchut. We learned Malchut of the Rosh because she expanded upwards as reflected light from below upwards, she drew the light once more from above downward, which is called, Guf. We find that Malchut of the Rosh is called, Emanator, upon who? Upon the light that clothed in the Guf in Partzuf Galgalta. When the light departs, when it rises up, it says above, below, meaning here above in importance, below in importance. So the light exits the vessels of the Guf and stands under Malchut of the Rosh, under its Emanator. This is according to the order of merit, cause, and consequence. So what are we seeing? That the light remained below under Malchut of the Rosh and did not descend to the Guf.

______________________________

Reader: We will go to the next part of the lesson, Studying Between Friends!

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