The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: November 26, 2025
Part 2: LESSONS OF THE RABASH ON TES
Reader: Before we will start studying with Rabash, let's read a preparation excerpt by Rav.
Reading: (00:11) Preparation Excerpt for Rabash's Lesson - Twice
Rabash was very concealed. When you hear me, I pressure you. I put pressure, I demand, always like this, I give you no rest. But he was like a kind grandfather, good, gentle, explaining in a comfortable way. We exist here in a different time, in a different state. All kinds of students sat before Rabash, and that's how he related to them. Some get it, some don't, each according to what he is. With us here it's not like that. We must all enter into one ten, all of us together, here and in the world, all those who are with us. We operate in a state where time is pressing.
(Rav Michael Laitman, December 22, 2018)
Reader: Let's read it again.
Re-Reading: (01:11) Preparation Excerpt for Rabash's Lesson
Reader: So, before we start studying, we'll read the first item that Rabash will relate to. So, item two from Chapter six.
Reading: (02:33) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter 6. #2
In the first expansion the refined light, which is direct light, and the coarse light, which is reflected light, were mixed in one another. However, in the departure to their root, the coarse light remained below, as it could not ascend, and its coarseness increased and it became a vessel
2. The thing is that the phase of vessels was certainly in potential (3), though it was not actually inside the light, since it was in the phase of light that was coarser and cruder (4), though it was well connected with the essence. Consequently, its phase remained concealed (5).
It is so because when the light emerged through the Peh outwards, it all emerged mixed together (6). When they returned to ascend and be completed (7), then, certainly, through the emergence of the light outside the Peh, that light of the phase of the vessels, which is coarser, now acquired more coarseness.
Thus, it too cannot return to its origin as in the beginning (8), and the refined light expanded from it and rose to its source. In that state, further coarseness was added to the coarseness of the above coarse light, and the phase of the vessel was completed and remained (9).
Reader: Lesson with Rabash.
RABASH (Source Text/Commentary): (04:36) Because I'm hungry, a person can say when he has a big meal, even more, meaning that the hunger he has now is important as the meal. If so, you still don't understand that hunger means suffering, for instance. But there's also a third discernment in reflected light. Meaning, after the screen refines and loses its force to overcome, so he sees overcoming his hunger, and that's called a deficiency. The proof to it is that the light departed. If there was no light on that degree, why did the light depart? Because now it's in a deficiency, in lowliness. So, we have to understand the three phases of reflected light in the Rosh, where there still is no difference. In the Guf, there is a difference, but it's not really obvious. And when the refinement of the screen drives the light out, that's called lowliness and a deficiency, and we'll understand that later.
So. in number seven, when they returned to ascend and be completed, then certainly through the emergence of the light outside the Peh, that light of the phase of the vessels, which is coarser, we're speaking about the Guf now, now acquired more coarseness. Thus, it too cannot return to its origin as in the beginning. So what was here? And the refined light expanded from it, direct light, and rose to its source, and the reflected light remained below. In that state, further coarseness was added to the coarseness of the above course light, and the phase of the vessel was completed and remained.
Let's see how he explains it in number seven. When they returned to ascend and be completed, and certainly through the emergence of the light outside the Peh, that light of the phase of the vessels, which is coarser, now acquired more coarseness. It means that its coarseness is regarded as the merit and lowliness. The quality of judgment included in it, while it is in the Rosh, is apparent. And then the judgment becomes obvious, meaning what is regarded as the light of departure and judgment. Until now, before the direct light departed by the refining of the screen, it was not apparent because of the importance of the extension and clothing that the reflected light performs. However, now that the direct light has departed and expanded from it, the quality of judgment in it has appeared.
RABASH: (08:35) That's also difficult. Why? If the reflected light would remain as before, would the light depart? Now it can overcome to be received only in order to bestow. So now he says, the disturbing part was revealed, that as before we used it, and it was important for us, without the reflected light we can't receive anything. But that doesn't mean that the second light comes, which is direct light, but reflected light. To understand that a bit, we can bring an example. He explains it in Panim Mesbirot in the book. He divides it into three lights. One light is called the light of Hochma, where the light and the vessel came from the Emanator. The second light, the light of Bina, the light came from the Emanator, but the vessel came from the emanated being, from below. The third light is that the light and the vessel came on behalf of the lower one. That means, we learned what Sefira Hochma of direct light is. The Keter is called that His desire to do good to the created being created existence from absence, a vessel called the will to receive. He didn't know what the desire was. It was something that was never seen or heard. How could you say that it wants to receive? But we learned that the light and the vessel come in the same time, meaning He created a vessel existence from absence, and also gave the light. So we see that the light and the vessel both came from the Emanator. Afterwards, we learn that in the end of Hochma, after she felt that she is a receiving from the Emanator, and the nature of the branch wants to resemble the root, that's why she doesn't want to be a receiver. She wants equivalence of form.
RABASH (Source Text/Commentary): (12:18) So then comes light from above. We say that from Keter came the light of Hassadim, the light of mercy. So we find in this vessel, there was an awakening to receive the light from Bina, from the lower one, but the light came from above, from the Emanator, meaning from Keter. There's a third light, the vessel, and the light came from the lower one. Malchut is a vessel that once, by its yearning to extend the light of Hochma, and there was a restriction not to receive, it was prohibited. So it rejects the light. By this rejection of the light, we learn that the reflected clothing light is born. So, who creates the light? Who's the root to the light? The lower one. So we ask, where does the lower one receive the light from? For that, we excuse it, that this reflected light that Malchut has is a result of two forces. The force that didn't want to receive. Who? This direct light that it rejects, called rejected light. We find that this light has two begetters that already think that also the light and also the vessel come from the lower one, which is Malchut. Now, if this reflected light, the one that clothes, that's what we're speaking about, this reflected light that clothes receives the light. Now, without this reflected light, you can't receive anything. But now, when he lost this rejecting force, so from this, that rejecting force comes from the lower one, but it was there even before from the lower one. This is what he says in the quote: However, now that the direct light has departed and expanded from it, the quality of judgment has appeared. That also in the Rosh, there was a participation of the emanated being. So, number eight below, in order to be included in the reflected light of the Rosh, like the direct light. So, in Ohr Yashar, the direct light, we learned that it ascended to the Rosh and a reflected light couldn't ascend to the Rosh.
Quote, the reason is because this reflected light, which expanded and descended from above downward is in complete oppositeness to the reflected light of the Rosh that stands there from below upward. What is from below upward? The lower one wants to give to the upper one. The lower one doesn't want to receive, meaning it departs from clothing, from receiving. But the reflected light from Peh and below, the reflected light says, I do want to receive pleasure and joy because he wants to bestow. If so, there's no equivalence between the direct reflected light of the Rosh that came from below upward that didn't want to receive and the reflected light that already does want to receive. That's why it says that this reflected light couldn't ascend to the Rosh. That's why there's no equivalence of form in the Rosh.
RABASH (Source Text/Commentary): (16:53) For this reason, they are distant from each other from one end to the other end. This reflected light remains below. Number nine, meaning, what does it say above? Further coarseness was added to the coarseness of the above coarse light. And the phase of the vessel was completed and remained.
Number nine. Meaning, besides the coarseness included in it, from the beginning of its formation that's revealed now in the Rosh, it was also, meaning, it is a light departure of judgment, that it was born from the force of rejection. Further coarseness has been added to it. It is so because it remained below. Now without light, and this darkness is regarded as new coarseness that was not included in it before it expanded from above downward. What does it say here? He tells us now, that the light that departed and remained below has coarseness. So we see that also in the Rosh this light came on the phase of judgment, but there wasn't judgment because it didn't receive, so it wasn't called Din [judgment], because there was the force of reception. But now it departed. This direct light, why did it depart? Meaning, it came on behalf of judgment, from this force that it's afraid of receiving it because of its coarseness, that's its source. So, we know that one phase, which phase, that also then, while it was illuminating, it was born on behalf of the judgment. But now there's something new that was never there before, darkness. It was born now, when the light departed. It means that there's something new now, that wasn't in the Rosh before, in the light. But right now there's no light, but what does he say here? Further coarseness has been added to it. It is so because it remained below without light, and this darkness is regarded as new coarseness that was not included in it before, it expanded from above downward, and they departed. Know that above, this is new coarseness called posterior.
Number three. If you say, what did we learn? Why is this called a vessel? Because the light departed and became darkness. Then he asks, if you say that when the refined light descends once more and expands in the vessel, so in the second Partzuf the vessel will be refined again as in the beginning and will stop being a vessel.
RABASH: (21:12) If you say that also the darkness became a vessel, then when the light came, only darkness, what do you mean darkness? There is no vessel. So what does it gain now that the light departed? If we still don't know, he doesn't explain it, why we need a vessel. That we knew there'd be darkness. So we understand, we give up on the darkness in order to have a vessel and be able to receive the light. So he doesn't explain it. Why doesn't he write? He doesn't explain. He only says that we need a vessel, and that vessel means that there's a bit darkness. So he asks, when the coarse light comes through those vessels, all those vessels were annulled.
Student: That's not darkness.
RABASH (Source Text/Commentary): (22:12) Answer: The answer to this is that not all ten Sefirot that rose to their source descended again. Rather, only the lower nine descended, and the highest one, namely Keter, that was shining in Partzuf Galgalta, always remains with the Emanator. By this, now, it is the light of Hochma that returns to clothe in the vessel of Keter. This is likewise in all the other Sefirot. And now the vessel can receive from it the diminished light from what they had in the beginning. So what's written here? When the light of Hochma in the vessel of Keter, there was darkness in the vessel of Keter. It didn't have its own light. When the light of Bina comes to the vessel of Hochma, the vessel of Hochma remained without its light. So even when the light started illuminating afterwards, there was already a deficiency. That's called that a vessel remained. Why do we need this? He doesn't say. Clear? Let's read below. Number ten. Because once a direct light expanded in it once more and was limited inside its coarseness as in the beginning, you find that the measure of coarseness draws a greater light. Thus, once more, there is no apparent demerit in the coarseness, for the light and the vessel are mixed together. Therefore, from where did the distinction between the light and the vessel later appear? He explains in a different way than what I explained. What's written, what does he say? He says the following. We learned that when the light shines in the vessel, then the merit of the vessel, its value, is apparent. As without it, the light could not shine. Moreover, we see that importance. If there's coarseness of phase three, the degree of Hochma two, a smaller degree, then we see that there is merit to that coarseness. The more coarse, the more valuable. If so, it's not apparent in the vessel that it is inferior. There's no demerit. This is what he interprets here. So, what does he say? What's written above? Item twenty. By this, we find that it is the light of Hochma that returned to clothe in the vessel of Keter. Below, twenty. It follows that each Sefira is deficient of the filling of its appropriate illumination, for the light of Hochma does not fill the vessel of Keter, and the light of Bina does not fill the vessel of Hochma, etc. Thus, each vessel is left with some measure of coarseness that does not clothe the light. Since the excessive coarseness, which is called darkness, as we learned, that it had acquired during the first departure, has not stopped there. Hence, there is a great need for the light in the vessel, which remains apparent. He learns it differently than what I explained. This second form he explains as following. The question is, he brings a question, so there needs to be a point to the question. And we see that the more coarse it is, the more valuable. So how can I say that the vessel is inferior, and is regarded as a demerit. Answer: But the new coarseness that was added afterwards due to the darkness, that remains in each and every Sefira. Therefore this darkness is apparent. That's what he explains. Let's start with item four. Here the title is: The First Expansion of Akudim, which is called Partzuf Galgalta, emerged only in the phase of Nefesh.
Four. Know that they all emerged as mere Nefesh. We need to remember, what are we talking about now? About Partzuf Galgalta, which has coarseness from phase four, which has the level of Keter. He comes and tells us that he has only Nefesh.
Student: You could say that the first expansion was a very refined light.
RABASH (Source Text/Commentary): (28:19) This is the meaning of the verse, “The Lord has sworn by himself,” for Atzilut is called Nekudim, as we have said. And He, who is called HaVaYaH, has sworn by He who is greater than Him, which is the world of Akudim that emerged as mere Nefesh. And he brings evidence from the verse, delve into this and see how deep his thoughts are, as even the highest, the world of Akudim, is merely the phase of Nefesh.
Item 30. Here, there are three things we must know first. One - the order of the arrival of the lights is such that the lower ones come first. At first, Nefesh comes into the vessel of Keter. And when the light of Ruach comes into the vessel of Keter, Nefesh descends to the vessel of Hochma, and Ruach clothes in the vessel of Keter. And when the light of Neshama comes into the vessel of Keter - meaning any light that comes, comes to the vessel of Keter - Ruach descends to the vessel of Hochma, Nefesh to the vessel of Bina, and so on, likewise, until Yechida comes in the vessel of Keter, and Nefesh in the vessel of Malchut. This is clear. We talked about it a lot.
Two. Another introduction. So, if we say that in all the lights that emerge from Nefesh, how can we say? We say that there is NRNHY of Nefesh, NRNHY of Ruach, but there is no more than Nefesh even in AK. And, of course, all the lower degrees, as well. So, second introduction, two. The measure of the light depends on the number of vessels that the light has. If it has, this light, one vessel, it has only Nefesh. And if it has, this light, two vessels, the light splits into two, two lights. It has two lights, Nefesh and Ruach. Finally, when it has five vessels, it has NRNHY. What does he tell us? That in truth, the light has but one form. But who makes all the distinctions, differences? The vessels.
RABASH (Source Text/Commentary): (32:01) The vessels attaining the light. So if that light comes into five vessels, there are five discernments. One vessel, one single discernment. Let's continue.
Three. Another rule. Three. Each lower one that passes through the upper one leaves its root there. Thus, any light that comes to Keter is but the Nefesh of that light. For example, if Nefesh comes to the vessel of Keter, it is merely Nefesh of Nefesh. And if Ruach comes to Keter, it is merely Nefesh of Ruach. If Neshama comes to Keter - coarseness of Neshama. It is so because, and why do I say that whoever reaches Keter has only Nefesh? Because at that time, he then has only one vessel, which receives only Nefesh. And if Ruach comes to Keter, and Nefesh descends to Hochma, you find that she has left her root of Nefesh in Keter, and it shines the phase of Ruach of Nefesh to her. In that state, Nefesh has two vessels: Keter and Hochma. So the light comes, how many does she have: Nefesh, Ruach of Nefesh. Similarly, when the light of Neshama reaches the vessel of Keter, it is Nefesh of Neshama. Why? Because it is a single vessel, Nefesh, which existed in the vessel of Hochma, descends to the vessels of Bina, and the Ruach with the root of Nefesh, which is Ruach of Nefesh, which were in the vessel of Keter,
descends to the vessel of Hochma. Then the root of Nefesh, which has not departed from Keter, grows into Neshama of Nefesh. And now, Nefesh has NRN of Nefesh, and three vessels. Ruach has two vessels. The root, which remains in the Keter is Ruach of Ruach, and in Hochma, it is Nefesh of Ruach. Neshama has a single vessel, and Nefesh of Neshama. It is the same in all the others until Nefesh came to Malchut. Then she acquired five vessels. Who? Nefesh. And has, Malchut has, NRNHY of Nefesh. Nefesh from her own place.
Student: Who has NRNHY of Nefesh?
RABASH (Source Text/Commentary): (35:56) The light of Nefesh now clothed in five vessels. Therefore, the light of Nefesh, I recognize in it, NRNHY of Nefesh. Nefesh from her own place, in the place of Malchut, and Yechida, Haya, Neshama, Ruach. In Nefesh of Nefesh, where does she have that from? From the vessels which passed through. So, Malchut received everything that was revealed on the light of Nefesh. It follows that now Malchut has Yechida of Nefesh.
Student: In Malchut?
RABASH: And so we find, who is receiving the light of Nefesh? Malchut. So, the Nefesh that came, passed through four places. She's then included in all those four places. And we can say that Malchut now has NRN of Haya of Nefesh.
Student: In Malchut?
RABASH: Yes. In Ruach, no. The discernment of Ruach, well, that's the vessel of Zeir Anpin. You need to get used to studying things by order. Don't jump forward. So, I ask, what does Zeir Anpin have? Zeir Anpin is Ruach, yes? In his place, there is only Nefesh of Zeir Anpin. What Nefesh? Nefesh of Ruach. How many vessels passed through Ruach? Or how many vessels Ruach passed through?
Student: Four.
RABASH: Four. If so, Zeir Anpin, who has of the light of Ruach, instead of the Nefesh of Ruach, this Nefesh went through four vessels. That's what Zeir Anpin has. The vessel of Zeir Anpin now has Haya of Ruach. And what light is there to the vessel of Bina? The light of the Ohr Neshama. In her place, we have Nefesh of Neshama, Bina. How many vessels did Neshama pass through? Keter, Hochma. It follows that the vessel of Bina now has Neshama. So, how many discernments? Three. NRN of Neshama. The vessel of Hochma, what light is there? There, in the vessel of Hochma, the light of Haya. She receives Nefesh of Haya. And how many vessels have gone through? Two. It has two. It has Ruach of Haya. And in the vessel of Keter, what does she have? The light of Yechida. And what's in the light of Yechida? Nefesh of Yechida. Listen very carefully.
Student: I don't understand. I don't understand. What does it mean?
RABASH: Leave it alone. First you listen, then you ask. First you hear, then you ask questions. I don't want to hear your questions. You first listen. If so, what light does the vessel of Keter always receive? The light of Yechida. Listen carefully, very carefully. So how many are there in the light of Yechida? Only Nefesh. Now, if we're talking always about the higher discernment, and now I ask myself, what light does the vessel of Keter have? Its uppermost discernment. What is that?
Student: Yechida.
RABASH (Source Text/Commentary): (39:54) Nefesh of Yechida. The higher discernment, which the vessel of Hochma has. What light will be in Hochma? Haya. How many does she have? Ruach. So, now we say two things. What are we learning? We're learning that there's no absence in spirituality. In the vessel of Keter, there's everything. What descends from it, and in Hochma, there's also everything. In Bina, there's everything. Only Malchut has just what she receives. Did you hear? Now you can ask. I want to. Okay. He asks, what is the meaning of: from her own place? We say that there's a certain light attributed to each degree. The light of Neshama shines in the vessel of Bina, and the light of Ruach shines in the vessel of Zeir Anpin. And we say that each light came out in the discernment of Nefesh. So, it follows that the vessel of Bina, which receives Neshama, how many should she receive? Nefesh of Neshama. So, we say it has Neshama of Neshama, the vessel of Bina. But her own discernment is only Bina. So, we need to say only Nefesh of Neshama. Given that the light of Neshama passed through the vessels above her, Keter of Hochma, she has discernments from her shining there in the vessel of Keter and the vessel of Hochma. Therefore we say, with respect to herself, her own place, she has only Nefesh. But given that she passed through Keter of Hochma, she has from what's above her as well. Therefore, we say that it has a soul, Neshama. The vessel of Zeir Anpin has only the light of Ruach. The light of Ruach emerged only in Nefesh. So, in her own place, in its own place, what did the vessel of Zeir Anpin receive? Nefesh, no more. Why? First, there was Nefesh in the vessel of Keter, listen, and then the Nefesh descended from Keter to Hochma, and then the Nefesh descended from Hochma to Bina, and then the Nefesh descended from Bina to Zeir Anpin, and how much did she receive? Only Nefesh. What do you want? But we say, given she passed through all those places, everything is then included in this Nefesh which shines. So, there is a different calculation. She didn't receive in actuality, only Nefesh, according to the order of degree. After that, what? Incorporation in the upper ones. Who does that belong to? To her own aspect. So, we need to continue the next item, five above.