The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: November 10, 2025
Part 2: Lesson with the Rabash
Baal HaSulam. Introduction to The Study of the Ten Sefirot. Volume 1. Part 4. Chapter 4. #10
Reader: We are going to study with Rabash, the Study of the Ten Sefirot, part 4. But before we will start with friends that are going to prepare us for the study, please.
Student: We're standing here, and we are now in great gratitude since we belong to an international center, and we are now going to pull the heart back together, all of us together, all of us feel when we are together in the study, and we hear and learn together with the Rabash , the same instruction. How Rav has prepared us all these years, this moment, how the Rabash is just carving the past on our hearts. And how he's rushing ahead, and if you're not in maximum focus and efforts from the heart united with the Ten, so Rabash just runs, and you somehow are in the fog. So that's why now we all need to unite and to be committed to one another. Let's enter this lesson, one man with one heart, wanting to draw the light, to change the world with this effort.
And let's commit to one another not to stop. Now we have the opportunity. Let’s adhere to one another and adhere the entire Ten and all the tens, to Rabash, to the internality that he passes to us endlessly. Together!
Reader: We're going to study from part four of the “Study of the Ten Sefirot.” Part four, “Inner Light”, item eight. Again, we are in the “Inner Light” of item eight. Before listening to Rabash about that item, we will learn from the words of The ARI. So the headline, “Three discernments of direct light.”
Reading: (02:23) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Four. #5 - Twice
Reader: Again, item five.
Reader: Now we'll go to the Rabash.
RABASH (Source Text/Commentary): (04:55) We find now in Malchut of Tabur, called the completing or the concluding Malchut, she received a new force of the coupling Malchut, which can extend light. Let's say, I want to receive. But what? She's called the concluding Malchut upon phase four, and becomes the coupling Malchut upon phase three. Four, she's not made a coupling, it's upon three. It turns out now that a coupling is done in the Rosh of Galgalta upon the records four, three. And this light emerged, Malchut of Tabur, which is the receiving Malchut.Receive the light and expand it from it and down into the Guf. This is already no longer a Guf, it is a Guf, not a Rosh. So, what was expanded now? Which AB? The Guf of AB, which extends from the striking of coupling of the Rosh of AB, which is made in Galgata of AB. So, what is there from Peh and below? Guf of AB and no more. And this is called the inner AB. And it expanded only till Chazeh, so that there will be no more courseness than phase three. Now the Malchut of Tabur awakened and it stands at the Chazeh. The identification with the phase of Rosh from below upwards, that she herself could not make a striking of coupling. And she says, I want to receive and for this, I want to bestow. Then a coupling takes place in the Chazeh. From Chazeh to Peh, Rosh of AB emerged. From Chazeh to Tabur, the Guf of AB emerged. It turns out that the concluding Malchut upon phase four, which rose to Rosh and descended to the Guf in place of the Chazeh, now becomes the Malchut of Rosh of parts of AB, from which, from it above there's Rosh and from it below there's Guf. What do we see here? There's a difference between the inner AB and a difference between the external AB. Now, when we say the empty vessels, which moved from Partzuf Galgalta to Partzuf AB, means that AB performed a coupling in the Rosh and the Guf also received from those vessels.
This he doesn't detail, but here we need to learn this.
RABASH (Source Text/Commentary): (08:10) So, Resh Lamed Daled, an Inner Light, item 40. What is written above? But the Keter, there is no one to strike its records in its ascent. Therefore, his Kli is not yet completed. The matter of striking is called a diminution. One strikes the other and makes him, diminishes him.
We learned that when the Kli of Hochma was refined on coarseness of phase one, and then the coarseness of Keter emerged, which is the coarseness of root of Shoresh, and the coarseness of Shoresh is a smaller degree, that's light, and the coarseness of the, this is just a record. Therefore, the light of coarseness root descends to phase one, and phase one is diminished, and this is called that Keter is striking Hochma. But after it was refined, after the phase of coarseness Keter was refined, and of course, there's no more coarseness for it to be created. Therefore, there's another level that will diminish it. Therefore, there's a striking. We'll learn it below 40. What does he say? But the Keter, there's no one to strike it. When the screen has come to the complete refinement as far as the Emanator, where also the coarseness of Shoresh it no longer has, here, then it lost all its forces of the light, and it has no striking of coupling there that will lower the reflected light from the Kli of Keter, and then empty it from light and diminish it. If so, there's no striking. Therefore, the matter of a Kli was not completed in it yet. Why we learned, because there are sparks from the descending reflected light from the second degree to the upper degree to the lower will diminish it.
Here, it's talking about the vessels of coarseness, which came out from Partzuf AB, which is the level of Hochma, where the light of Hochma descended into the Kli of Keter, and the light of Malchut in the Kli of Zeir Anpin. This is the light of Malchut in the vessel of Zeir Anpin. It's there. The coarseness of Keter fell to the coarseness of phase one. But the coarseness of root, of Shoresh, there's no one to strike it, since there's no striking of coupling to diminish it. We get confused here, once I speak from the level of Keter, and we're speaking of Malchut, once I'm talking from the vessel of Keter, and it's the coarseness of Shoresh, of root, and we get confused. Here, when he says Keter, his meaning is coarseness of Keter. Coarseness of Shoresh, yes, but coarseness of Shoresh, don't get confused, whereas the coarseness of Keter means coarseness of Keter, which is called coarseness of root. Don't get confused.
RABASH (Source Text/Commentary): (12:14) Therefore, it's called coarseness of Keter. When I say the Kli of Keter, where light of Keter illuminated earlier, this came out upon the coarseness of Malchut, of phase four, of the coarseness of phase four. That's why we get confused here. What's confusing between the names of the reflected light and the names of the direct light? Example. He says, what is that the striking of coupling is made on phase two, that the light emerged from Keter to Bina, and in Bina there's Malchut, and she gives reflected light, so the reflected light is from Bina of Keter. There's the level of Bina there. If I say Malchut there, it's already the upper nine are there. So I need to say of Ten Sefirot , which emerge upon coarseness of phase two. The ARI says that the light of Keter comes to Bina, and then the reflected light returns from Bina to Keter. And then the light comes from Keter to Hochma as far as direct light, and the reflected light from Hochma to Keter, meaning that Malchut rose to the Kli of Hochma, meaning that we have a vessel of coarseness phase one. The abundance which comes from Keter goes to the coarseness of phase one, and then the reflected light rises in phase one above. What does it have? Only a vessel of Zeir Anpin, or the level of Zeir Anpin. And then we learn that there is a coupling on Keter itself, meaning the Ten Sefirot which come to Malchut, which stands in the matter of coarseness of root. But there's the Keter, not the coarseness of Keter. The Keter of root, which bestows to the bestowing of Malchut, and she only has coarseness of root. This is what we get confused from. He was asking, we're talking about the Partzuf Galgata, that's why he says that later, that also the coarseness Shoresh was refined in Partzuf Galgata. So I need a smaller degree to emerge, and when he enters her, it will be only on the Emanator. This is what he's telling us here. Because there are no sparks from the reflected light, which descends from degree to a smaller degree, to correct the coarseness Keter. Therefore, there's no striking in Keter, there's no Kli. And this is from here we speak of the vessels, which are the preparation for Partzuf AB. Item six. Although, after the reception of these Sefirot from the Emanator, there's a headline missing here, the headline fell off, it's missing here, look above. After all the departures, the lights returned to their place. Meaning, in Partzuf AB of AK, which is the second Partzuf, besides the light of Keter, which did not descend to the Partzuf AB. And then, a striking, a beating of the record of Keter was made, which remained in the vessels, and the light of Hochma, which comes now, one in another, and two vessels emerged, one for Keter, and one for Hochma, which is the matter of male called Keter, and female called Hochma, in the Rosh of AB of AK. This he wants to explain here. After receiving these records from the rescuer, the rescuer called Elmot, who after leaving the lights, went up to Rosh Deh Galta, and received three more from him, and returned to his place. And received a filling there, and then returned to their place. Except from Keter, the light of Keter did not go down back to Partzuf AB. And then, the vessel of Keter, where the Kli of Keter received diminution, it was not made to go only and return.
RABASH (Source Text/Commentary): (18:04) They were also confusing what we said before. There is a difference between Keter of direct light, and Keter of reflected light, or the level Keter. It would appear, three things, that the Sefirot, just they emerged at first, where all of them had Keter. Just Keter of Keter, Hochma of Keter, until Malchut of Keter. At the level of Malchut of Keter, which we learned from coarseness root, which is called Keter, there was no one to diminish it. Now, that Hochma came, that's smaller even than Nefesh of Keter.
Therefore, Keter of direct light, which we learned now, from the inverse value that we learned from the light of Malchut and the vessel of Keter, and also the vessel that received this diminution from whom? The light of Hochma. Keter of Hochma is smaller than Nefesh of Keter. He sets a rule, the last phase of the upper degree is greater than the lower degree, greater than the big part of the lesser degree. So, he explains, since when Hochma returned and entered in the Kli of Keter, then the light of Hochma stroke, which is phase three, at the record that the Keter placed in its place, and these strikings were double. Why? According to the record of Keter, being the upper degree from Hochma, therefore, he strikes in Hochma, emerges sparks, and they fell to who? To the Kli of Keter. So the Kli Keter was diminished. And also the Hochma, since it cames now from above, this is the light, and the Keter is only record, not light. And she is found standing on the record, and she is higher than him. Therefore, it strike now in the record. Who? The Hochma, and other sparks were merged. Therefore now, two vessels were made. One for the record of the Keter and one to the Hochma, which now comes. We've spoken at length about this elsewhere. How in Keter, there is male and female. These two, which we remember from here, who is male and female, which are the record of Keter, and the Hochma, which comes now.
RABASH (Source Text/Commentary): (22:03) Item 50, inner Light. And we need to greatly understand that this matter of recession that the Sefirot received from the Emanator after their ascent to Him,hear The ARI says, what's written above? What's written above, and this is needed to understand that the Sefirot from the Emanator rose to Him, and although the reception of the Sefirot from the Emanator, you understand that the matter of departure of the Kufa rose to Him.
You know that all of this is only connected to the light of Malchut. What is the light of Malchut? It means that the screen and reflected light in Malchut. After all, another light, there is not in Malchut. What is Malchut? Receiving in order to receive? And there was a restriction upon that. If so, what is the role of Malchut? That she has a screen that gives reflected light. Therefore, the light of Malchut is called the screen and reflected light. And when this light is there, in each and every degree that we say that there are Ten Sefirot, what is in this Malchut? Just a screen and courseness. I'm saying it again. And know that all this extends and is connected only to the light of Malchut, which means the screen and the reflected light that's in Malchut, since after all, there is no other light in Malchut, since she does not receive any direct light ever due to the restriction, as known. Hence, all the light in her, of Malchut, is only the reflected light, which extends by the striking of coupling in the screen in her, in a manner that the coarseness of phase four is the Kli of Malchut. And the detaining screen upon the upper light from expanding to coarseness phase four, with the reflected light and its cause, are considered the light of Malchut. According to this, you will understand that the main matter of the rising of the lights to the Emanator is connected to the ascent of Malchut only. Why? Because rising or ascending means being refined and equalizing its form to the upper one. Or equalization of form with the upper one brings and connects him to the upper one, as known. And the matter of refinement and coarseness are here only in Malchut that has courseness, whereas in the first nine Sefirot, where there is no courseness whatsoever, they are considered only complete light. And how could there be even a matter of refinement in courseness here? To this rule, we need to remember, when we say Ten Sefirot, the meaning is to the four phases of direct light. Who is called a Kli? The yearning to receive in order to receive. You cannot give to Malchut, to receive in order to receive, until there is a first nine Sefirot. It turns out that the nine Sefirot are called the light without a Kli, only Malchut is called the Kli.
RABASH (Source Text/Commentary): (26:53) When I say it was refined from coarseness, there in the light, the light that remains in the coarseness, we learned that there is also coarseness of phase four, coarseness of phase one, two, three. So, he says, as long as he did not come out of bestowal. For example, from Hochma there is no one to talk, it is an upper force upon us. Bina received Hasadim, Zeir Anpin is the light of Hasadim with the illumination of Hochma. Malchut does not receive anything. It turns out that until Malchut, all the vessels bestow, and it is not considered there to receive.
Therefore, it turns out where is the coarseness? In phase four. Therefore, all the changes that we learn, say, nine Sefirot of direct light happens in all the degrees, and there is no change. And all the changes are only in this Malchut, it is either being refined or not. The departure of the light due to what? Due to the Malchut. This is what he says here. It turns out accordingly, what is refinement? Coarseness is being refined. The desire to receive becomes each time smaller.
He continues. And the meaning is not to the vessel of Malchut, which is called the desire to receive, because these vessels are not refined ever from their coarseness. This is the upper force. But the meaning here is upon the corrected screen of the Kli of Malchut. The screen is refined. And it can't always overcome. Since the matter of the screen, we attribute it to the lower one. Therefore, this arises and descends. But the desire to receive comes from the side of the light. The upper light created this vessel. Therefore, this vessel always wants to receive pleasure. Only when he doesn't want to receive, when does he not want to receive? When he doesn't see that pleasure. Whenever he sees it, he wants to receive. Just that the screen is refined. What does it mean, refined? He can't always overcome. We can say, what he calls, Barak is called Keter, and Atzilut is called Hochma. Where AK includes Galgalta, AB, SAG, and also the world of Nekudim. And the world of Nekudim already stands below the Tabur, and everything is called Keter. We can say, according to the rule that says, Keter is called above the letters, the name HaVaYaH starts from, Yud, from Hochma, and below. Whereas Keter is the tip of the Yud. And since attainment starts from the world of correction, therefore, until the world of correction it's called Keter, which we don't attain. And where does the attainment begin? From Hochma. And this is where it's written, He who made them all with wisdom. That's from Atzilut below, what's before that, we don't attain.
RABASH (Source Text/Commentary): (31:12) We need to understand what Rosh is. We learn that in the world of Atzilut, where there is impregnation- Ibur, the lower one in the world of Atzilut. The lower one wasn't like that. The lower one first started with the inner conception in the upper one and ended afterwards when it was born. It was the coupling in whichever way it can receive, but all the correction, where did it get that? In the upper one. That's called conception. Here in AK, we learn also the same thing. How did that come out? When it was a conception in the Rosh of Galgalta, that's why we don't call it conception for other reasons, but it was an upper conception or not? When it descends below it that's why we say that it truly descends until the Chazeh.
So, according to this order, we learn that the Ibur of Galgalta was refined from the screen and remained in records for, three, and ascends to the Peh of Rosh, and demands the force of the screen. How much? As much as the records it has. So, something new happens. It's incorporated from the Yud of the Rosh, meaning that he himself can extend the light and perform a coupling by striking. Who is he? The Malchut of Tabur of Galgalta that ascended to the Rosh of Galgalta was incorporated from the coarseness below upward that it could extend it on itself. So now, I'm learning that in the Tabur of Galgalta, there are two phases. Which two phases? Her phase itself that she had phase four and lost it. And from phase four is considered the ending Malchut called Tabur. And on phase three was incorporated on the coupling Malchut. Don't forget that. That's why during the coupling of Rosh of Galgalta on phase four, three on the screen of the Tabur awakened the records that she's a Guf and not a Rosh. That's why it's called that Malchut, Tabur returned to its place. That's since the main coarseness that she receives only on phase three. That's why she descends to phase three, called Chazeh. Who am I speaking about? The Tabur of Galgalta. Then we learn it awakens in her what was incorporated from the coarseness of below upward. The Malchut of Tabur comes, and ascended to the Rosh and descended to the Chazeh. Now it continues. It extends the direct light to the Chazeh and performs a coupling by striking and raises reflected light, that from Chazeh upward. Before there was a coupling on phase four, three in the Rosh of Galgalta. Now we have a Rosh of AB. If from Chazeh below the Malchut of Tabur is now called the coupling Malchut it extends on the Toch, Sof, called Guf and closes to the Tabur of Galgalta.
RABASH (Source Text/Commentary): (36:00) Next. If you've already known, the four degrees that come out by striking on the screen start refining until it refines to the phase of the Emanator. Once we've already learned, he adds to us that you should know that these degrees that go and diminish, they are the actual Sefirot that The ARI mentions here that ascended to the Emanator. What does he say here? That these four degrees that diminish, what The ARI mentioned, that they ascended to the Emanator. Who? The lights. Since there are Ten Sefirot on each and every degree, for example, there's the degree of Keter illuminated on coarseness of phase 4, it ascended upward. Then, a coupling by striking on Malchut. Again, there are Ten Sefirot of direct light that also ascended upward. Afterwards, there was coupling of direct light and reflected light on Bina, also ascended upward. So, yes. Since there are Ten Sefirot on each and every degree, why do we say that they're only Sefirot? Again, what's written? Know that these degrees go and diminish. They are the Sefirot that The ARI says here that ascended to the Emanator It's special Sefirot that each time they ascend. Why doesn't he say that Ten Sefirot ascend every time? Because every degree has Ten Sefirot. So, his answer was that since there are Ten Sefirot on each and every degree, they are considered only by the name of the upper Sefira on their degree. For example, the degree of phase 3, even though it has Ten Sefirot, to the degree of Hochma, it is called only by the name, the light of Hochma. Meaning, it's named upon the upmost Sefira in her degree. That's why it's called Hochma. And the Ten Sefirot of the degree of phase two, that is up to Bina, we call it Bina only. And phase four as ZA and Keter, we call, Keter and Ruh, we call Malchut. So, what that means is the Sefirot, meaning five degrees, but we have to know that in each and every degree, there are also Ten Sefirot of direct light and reflected light. That's one rule. You should also know that all these records, that the lights of Akudim have laid in their vessels after they departed, they all remained only in the vessel of Malchut, that she is a special vessel to all the Ten Sefirot of Akudim. What's written here? We learned that the light departs, so our record of the light remains. So, he says, where do the records illuminate? Only in the vessel of Malchut. That she is the special vessel for all the Ten Sefirot of Akudim.
RABASH (Source Text/Commentary): (40:25) This is the light of AB, that The ARI mentions, that is the essence of the vessels of Akudim where the lights laid their records there. So necessarily, the degree of Malchut alone, in the first nine Sefirot, there is no coarseness. What does he explain here?
And finally, we don't have any other vessel but Malchut. I can still say this, why was the record left in the vessel Malchut? So, I can say that also earlier, where was the light? Also in Malchut. The light departs, remains in Malchut. What are the first nine Sefirot? If it's light without a vessel, we can't talk about that. So wherever the light was there before, in the same place, the record is remaining. Confusing. So, what does he say here? We see in that inner light that this light of ours is a reflected light in Malchut, that was coupling in the Rosh that extended in it to clothe the Ten Sefirot of direct light from above downward called Guf. So, we explain that those records that remain from the first expansion called Partzuf of Gelgalda, after they departed, remained only in Malchut alone. So, we have to start from the other page, where he starts explaining. So, in Inner Light he says this. You should know there are two issues here. First of all, he says that we need to know that the records remained in the vessels. Which vessels are we talking about? Only the vessel of Malchut. Why? That is the special vessel. What does that mean? Usually, what is a record? The light that was clothed in the vessel, departs the vessel, leaves an impression from the light in the vessel, wherever the light was clothed earlier. So, we learned earlier there were Ten Sefirot, so the light was clothed in the entire Ten Sefirot, not specifically in Malchut. If so, where should the light remain? In all the Ten Sefirot. Why only in Malchut specifically? I would say, as he says, that there is a law. On behalf of the direct light, that we don't have any other vessel that is called phase four Malchut, the wall to receive, in order to receive. And after the restriction, we will be rewarded to correct it and correct the screen.
RABASH (Source Text/Commentary): (44:40) There we learned what we say that there's Ten Sefirot, meaning Malchut attains the first nine Sefirot. We find, if I'll speak about the Ten first Sefirot without Malchut, so there's a question, who says that there are Ten early Sefirot? Who has those first Ten Sefirot? But after there's a Malchut, we learn that Malchut attains the first nine Sefirot that came earlier. The vessel attains its root. Where does it come from? We find everything was in Malchut. Malchut is the vessel in the first nine, or the light. Light without a vessel, we cannot talk about that. Only what? Before, Malchut attained the first nine, the lights of the first nine. Now she only attains the records of the first nine. That we can understand. But what does he say afterwards? He says this: The light, when he says there's no coarseness, we explain in the Inner Light there that this course light is the reflected light from the Malchut that expands it, with it and in it, to clothe the Ten Sefirot of direct light from above downward called Guf. Here we explain that these Reshimot that remain from the first expansion after its departure remain specifically in Malchut alone. From here, he made this connection, what is Malchut of the Guf from above downward, we don't talk about the first nine. We only speak from Malchut, meaning from the Guf. According to that, what came out of the first nine? The light? So, what does he say? In the light no records remained. Everything is in the light. In the Rosh, there wasn't anything that departed. So, what does it mean it only remained in the records? Only in Malchut. If so, there's a contradiction. Or do we say that Malchut is also in the Guf when I speak about Malchut? So, from here we understand that no, the whole Guf is called Malchut. Expansion in it and within. We'll see what happens next. We explain that Malchut is incorporated from all the records that remain from the first expansion. What does that mean?
RABASH (Source Text/Commentary): (48:08) We learned that the coupling in the Rosh, I would say on phase four, on the degree of the Ta'amim, of the taste, expanded downward from Peh and below. And that it's called the expansion of Malchut in it and without it. It would illuminate the light of the Keter, then it refined. That's what The ARI says, that Malchut ascended to Zeir Anpin refined from phase four to three. So, am I talking about Malchut that is called receiving in order to receive that made a smaller screen, and this coupling was in the Rosh. From the Rosh it was expanding to the Guf. So, how I learned that? It's only the degree of Malchut alone in the Guf that divides it is still in it and without it, or as we asked earlier, also in the Guf I divide. Malchut of Guf receives Ten Sefirot, the first nine again. If what I say that Malchut was called vessel and the first nine are called light, if I learned that in the Guf also, or if I say that the whole Guf is called Malchut, or that I say that while Malchut had phase four, so it would elicit from the Rosh the degree of Keter, and it would receive the degree of Keter in the Guf, then you could say that Malchut of Guf receives the first nine, that those first nine are called light. According to that, it comes out that when I say that Malchut refined to phase two the Ten Sefirot of the Rosh on phase two came out, and there was an expansion in it from the Peh and downward on phase two, meaning twenty Sefirot, direct light and reflected light on the degree of Bina. Now we learn that Malchut, at the time it had the degree of Keter and refined, the record remained in it. After it ascended to the degree of Hochma, that she got that degree of Hochma and refined to the degree of Bina, remained in Malchut, the record of the degree of Hochma, until...