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

Daily Morning Lesson: December 4, 2025

Part 2: LESSONS OF THE RABASH ON TES 

Reader: We are studying from the study of the Ten Sefirot, part four. And we are in Volume 1, Part 4, Chapter 6, Item 19. As a preparation for the lesson, we are going to read from the words of Rav. Rav said these words: 

Reading: (00:24) Preparation Excerpt for Rabash's Lesson - Twice

Everybody looks at the text and listens to Rabash’s words. We also try to understand the text and to enter it, into it. What does he want here? Altogether, he didn't just come to teach us words of wisdom, Sefirot, or qualities. Rather, he wishes to convey more inner things. 

Reader: Again, 

Re-reading: (00:53) Preparation Excerpt for Rabash's Lesson

Reader: We're going to read Item 19 in Chapter 6, part 4 of volume 1. 

Reading: (01:33) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter 6. #19

There are five inner lights and five surrounding lights in the ten Sefirot of Rosh, but there are only five inner and two surrounding, Yechida and Haya, from the Peh of AK downward

19. However, you should know that in all the lights, worlds, and Partzufim from the Hotem of Adam Kadmon upward (50), in every Partzuf, these phases are always complete. They are: five inner lights, consisted of ten inner Sefirot, and five surrounding lights, consisted of ten particular Sefirot.

Yet, from the Peh of Adam Kadmon down to the end of all the worlds there are only five inner lights and two upper surrounding lights (60), corresponding to Haya and Yechida, not more, as the light was diminished from there onward. Thus, in the world of Akudim, which are the lights that emerge from the Peh of Adam Kadmon outwards, there were only five inner lights and two surrounding lights, and not more. Remember this foreword.  

Reader: Let's connect to the lesson.

RABASH: (03:31) We find, because of that, I'm speaking here what concerns item 18. I explained what he was saying, no, sorry, 19. So, what did we learn? I want to say that when we say surroundings in the Guf, they are received in the internality, the light that came with a screen and a coarseness, but on phase one, he says it's the vessel of Haya. And how does the vessel of Haya concerning Zeir Anpin? It's Neshama, which is a higher degree. Haya is two degrees. That's why it's called surrounding of the surrounding. Malchut doesn't receive anything from here anymore. Why didn't it have more than two surroundings, we're learning? Usually there's five internal lights and five surroundings. So why here there are only two? He says, because Malchut, sorry, Hochma is called phase one, coarseness of phase one, and reception of AK that doesn't shine below. Now we learned that Malchut ascended to Hochma. So, it makes Zeir Anpin stand at the degree of Keter. Keter is adjacent to the Rosh until it can't receive any illumination from phase one. That's why they're still surrounding the Zeir Anpin but not Malchut. Afterwards, when Zeir Anpin was refined, meaning, coarseness of phase one, and the coupling on the coarseness of root came out, the light of Malchut. So, that is a higher degree. For that reason, the light doesn't expand downward. We find, on behalf of the surroundings of the Guf, there are no more than two surrounding lights. Why? If it could perform a coupling in AK and expand below, so Malchut would receive another surrounding light, and then there would be a coupling on behalf of Keter, and Malchut would get more surrounding light. But since they're refined, there is no coarseness. That's why they can't receive. Soon we'll see what he's asking here.

RABASH (Source Text/Commentary): (06:34) What does it say in 60? 

That from the Peh of AK and below, there are no more than five internal lights and two surrounding. Meaning, in the ten Sefirot of the Guf that extend from above downward to clothe in the vessels, there are no more than two surrounding upper lights, which are Haya and Yechida. The reason is because the deficiency of the external vessels that need the surrounding lights of NRN, because the externality of the vessels to receive the surrounding lights come on the coupling of striking during the refinement and ascent to the Emanator, because the coupling by striking doesn't happen from phase one and above. There couldn't be more than two external vessels: Haya and Yechida. 

So, what is he explaining now? We have to know what does he mean by externality of a vessel. Internality is called phase four. Three is more external. Two is even more external, meaning less coarseness. We find, how do the surroundings get revealed in the Guf? When the coupling is on the externality of the vessel. Meaning phase three is more external to four, because it gets one surrounding; two is called two phases more external than Malchut, so it gets two surrounding lights. Now, ZA, which is phase three. Phase two is called one external. Phase one is called the second external he has. So, we can see that since that external didn't have enough coarseness to extend the surrounding light to Malchut, that's why Malchut remains with two surrounding lights. And Zeir Anpin also remains with two surrounding lights, what we just learned, because it's adjacent to the Rosh, as he mentions. Meaning, why in the Guf are there no more than two surrounding lights? So, he says, the ten Sefirot of Guf that extend from above downward to clothe in the vessels, there are no more than two external upper ones, which are Haya and Yechida. And the reason is because the deficiency of the external ones need the lights of the surrounding of NRN that could shine in them, because the externality of the vessels to receive the surrounding lights for the lower ones come out on the coupling by striking that happen while the screen is refining and ascending to the Emanator. Because phase one refined the coupling by striking only happens from phase one and above. That's called the first look of AK. That's why there couldn't be more than two external vessels, Haya and Yechida. So, what are the external vessels here? External screen and coarseness. It's called more refined compared to the lower one. So, when he says here, he explains that the surrounding lights in the Guf aren't called surrounding. Surrounding is only what you get from an external vessel. It's difficult to understand. What's difficult? Phase four that had the degree of Keter, it is called AB. Phase three that has the degree of Hochma, since phase three is more external, it's higher than Malchut, and it receives a surrounding light. Phase two, that could only come out on degree of Bina, the degree of Neshama, is called external. To whom? To Zeir Anpin. Why? Because it's worse, its coarseness is higher. Until you say that the external called phase one, the Zeir Anpin can't receive from it. What was the reason? Here it's the opposite; meaning, we learned that where there's a more coarseness, it could get a higher degree, and here it means the opposite.

RABASH (Source Text/Commentary): (11:37) Here he sees according to order of direct light. Then Malchut, on phase four, couldn't receive a true light until there's a degree of Keter. That's why it only gets illumination of the surrounding light, Zeir Anpin, which now will have the ability to receive. There has to be a coupling on phase three, then it has wholeness. If the coupling happens on phase two, it can't reach the light. How do you say, the degree of Bina? So, there's an opposite value here. If the coupling that was made on the phase of the vessel of Hochma, which is external, I'll explain it better. Here, it means that it gives us a certain order according to the direct light, and not according to coarseness. In the direct light, we learn that while the light appears in two vessels, so what did we have in the vessel of Hochma? The light of Nefesh. In the vessel of Keter, the light of Ruach. In the vessel of Bina, while it shined in Hochma, Bina had nothing. Now, in the reflected light, the same thing. While the coupling on phase one needs to illuminate on phase two, so phase two can only shine as a surrounding light, according to the line of direct light. That means while the direct light comes from Keter till Zeir Anpin, was there anything in the vessel of Malchut? Nothing. That's why he says that now we're speaking of the screens.  On the coupling of phase three, also Malchut of AB couldn't receive. Malchut could receive only a surrounding, but it's hard to understand, so he says afterwards, oh it's not clear yet. Let's start in item 20. 

Know that when Keter ascended to the Emanator, to the same extent, and due time when he ascended, then Malchut, the revelation of Yechida departed from her, which is the light that was extended from the Keter. Why? Because the Keter would ascend and depart. It didn't have an intention to illuminate in her, but the record itself remained in her. So what's written here? Before Malchut had a revelation of Yechida, what does that mean? Now, 

RABASH (Source Text/Commentary): (15:47) when the Keter ascended to the Emanator, it departed because there was a revelation of Yechida. So, what should we know here? Which Malchut are we speaking about? What Keter are we speaking about? Let's see below what he explains. So, in 70 he says: After phase four, we find, before the screen performed coupling on phase three, we then find the Partzuf without any illumination, because phase four, which is the light of Keter, departed. And the degree of phase three didn't come yet. So, that we can still understand. But what did he mean? Malchut departed from revelation of Yechida. So, what's the allegory? The Sefirot, that was the light that extends from Keter. Since when Keter departs, so, what does that mean again? Since the Keter ascended and departed, it didn't intend to illuminate in her. So, what's he saying? He might say the opposite. Since it didn't intend to illuminate her, that's why it departed. So, what's he saying here? And he even mentioned that the Keter departed, and a record was left in Malchut. So, then he says in item 80: You shouldn't ask whether it's contradicting what I mentioned above, that Malchut didn't leave a record after her. What's written here? That a record did remain in Malchut. The answer was, there he's speaking about the records of direct light that are incorporated in the screen, while coming to the Emanator, where the coupling of phase two caught up, the second expansion caught up. Here he's speaking about a record that relates to the light of Malchut, which is the phase of reflected light. We mentioned earlier, what was the question? There's a question and an answer. The question is that we learned, if Malchut receives, it leaves a Reshimo, a record, and a direct record it doesn't leave. The record of what it had remains, meaning a record of what she had. So, let's talk about 80 again. He mentioned that Keter would depart. We learned, I'll start over.

RABASH (Source Text/Commentary): (19:38) Item 20 above. Know that when Keter ascended to the Emanator, then to the same extent, and as time went by, it would ascend. Then Malchut departed from the revelation of Yechida, which is the light that extends from the Keter. We learned, when the light of Keter comes to the vessel of Keter, so what light did Malchut have? Yechida of Nefesh. Since the light of Nefesh went through five vessels, there are five phases. We find that the vessel from the light of Keter is Yechida of Nefesh. Then he says, that since the Keter would ascend and depart, it didn't intend to illuminate in her. That's why it departed. It didn't have the light of Yechida of Keter anymore. But it did leave a record. So then, below, he asks, in item 80, you shouldn't say it's contradicting that Malchut didn't leave a record after her. There, he's speaking exactly from the records of direct light that incorporate in the screen, while coming to the Emanator, that there's a second expansion called AB. So what does he explain? There, he's saying that the screen that ascended to the Rosh, while the Malchut didn't have a record of direct light but only reflected light. That's why, how many records does it have? The last phase is lost if there was a coupling on phase four. So, the phase three illuminates with direct light. Now that it extended on Malchut of phase three, so, it didn't have direct light. That was incorporated in the second phase of direct light. Once more, Malchut is caught receiving in order to receive, this is one. While Malchut has a screen on coarseness, that's the Malchut worth talking about. This Malchut called a screen on coarseness doesn't receive direct light on its own behalf, but after the restriction, Malchut only had reflected light. On which phase did she perform reflected light? So we say, on phase four. If the screen was phase four, the degree of Keter would shine there. After it refines in phase four, there was phase three. So he says, what does it mean, phase three? Why did the second Partzuf not come out also from the degree of Keter? So he says, the last phase is lost. Which last phase is lost? What Malchut was on phase three and had a screen, that was lost. What does it have? From Zeir Anpin and above, which is phase three, that is direct light. Now, when we say that the coupling on phase three is on phase three, so Malchut, that is now called Malchut, doesn't have phase three on direct light but on reflected light. But we're speaking on behalf of the records. When phase three was refined, Malchut ascended to phase two. It ascended from the records of phase two. 

RABASH: (24:26) Let's say, the Partzuf SAG. Also, if we speak about Malchut, that it didn't have more than reflected light, that phase two in the record it had before, one more phase, which is a bit less. So we find, when we say that the last phase is lost, meaning Malchut that put a screen on four, three, two, one, that was lost. Meaning, there were no records. The records remained from what it had above. Above, it's called direct light. I'll say what I'm asking here. If we're speaking about Malchut, and it has from Zeir Anpin and above, so understand that Malchut has reflected light, and above, there's direct light. So, that works till phase three, and phase four she doesn't have anymore. So let's take the Partzuf AB, that there the coarseness of phase three. That Malchut has direct light of phase three or not? She put a screen only on phase three. We find that what the last phase loses, meaning she cannot put a screen on phase four. She has no light for that. That's why we'll take it another step. Partzuf SAG. Malchut refined and ascended to Rosh of AB. We say, what was in Malchut of AB? On the Sefira of Malchut of direct light of phase three? No. Just from her and above, what did we have? Two. That's why we say that Malchut of AB that ascends upward, from her records, the last phase is lost. Phase two and phase three, that she couldn't extend, only on the records of direct light on phase two. That's why Malchut is always empty. Malchut always has no light. What she has from the record of phase four, she extends, and she doesn't remain in the direct light of the phase, she extends. She extends and performs a screen on phase three. So we find that Malchut always remained empty on her own behalf. Since on her own phase, there's nothing more than reflected light. It doesn't matter what degree I'm speaking about, whether four, three, or two, it's always the same thing. And actually, I think that the direct light she does have is from her and up. With these records, she extends a degree afterwards, and she always remains with no light. What's the only thing? Reflected light. That's why it explains what I'm saying. A record of reflected light remains a record on behalf of Yechida. What does that mean? We'll see soon. 

RABASH (Source Text/Commentary): (27:54) Where were we? We're going to start with 21. We'll talk about this here. We learned that Malchut has five internal ones and two surrounding ones. The five internal ones, we said that it illuminates in Keter, so it has what? The revelation of Yechida. Now that phase four has been refined through the beating of internal and surrounding, and the coupling was made upon phase three, we learned that she receives something from phase three, the addition to what was before. After all, before everything departed. What is the addition? It turns out the addition is to the record. She only receives the illumination of surrounding. What does he want to express here? This is Malchut of AB, after all. Here, we're talking about the recognition of vessels. The recognition of the vessel is called that the light departed from her. Therefore, he says, as long as the light did not depart the three phases, it is still considered that it receives some record, some illumination from the vessel. Hence, when it departs, also the two surrounding, and it has nothing else, it has nothing. Then there's a recognition of a vessel. So, he explains to us where she receives a new surrounding. Since from what was before, a record remained. Hence, when it came later, the surrounding, where did it enter? Into the vessel of Malchut that has a record. Not a record of direct light, a record of reflected light. So we need to start the letter 21. 

When Keter concluded his concealment, when the light emerged upon the coarseness of the screen of phase four and completed its ascent, and Malchut concluded her ascent to the Sium of Yesod, to the ending of Yesod, then the Emanator illuminated in Malchut, in the phase of Yechida, in her once more, as in the beginning, where Malchut would receive before the light of Yechida. It is so because after Keter rose to the Emanator, she too, Malchut, ascended in Yesod, let's say upon the phase of Zeir Anpin, and was one degree closer to the Emanator. Prior to that, she was in the place of Malchut. After Malchut ascended to the place of Zeir Anpin, there was one degree, she was one degree closer to the Emanator. And now she received from him what she would previously receive from Keter. Just as she received light before, during the coupling upon phase four, now when there's a coupling upon phase three, again she returns to receive light. 

However, as long as Keter did not complete his ascent, Keter was interfering between her and her Emanator, and Keter himself also did not illuminate in her. It is similar in the phase of Haya that receives from Keter, and similar also in Hochma, Bina, and so on. What does he want to explain to us here? It's simple, like we learned in item 70.

RABASH (Source Text/Commentary): (32:28) What did we learn in item 70? If the degree departs, it departs, and it's not yet a new coupling that's made, then there's no new light yet. After it departs, a new coupling comes and shines. What is he trying to say here? Again, above, 90. When Keter concluded his concealment, we will see below. It has been explained above. What is the meaning when Keter concluded his concealment? As we spoke of this, that Malchut, means the screen in her, and the completion of her ascent to Yesod means that Malchut of Rosh too, where in the level of the coupling from there down expands, from there below it expands the Guf, the body of the degree. So he says, in the Peh, which extends to the Tabur, now that the coupling is done in the Hotem, ZA extends to Yesod, we will say. And it emerged there in the Rosh, in Hotem, a coupling by striking on the level of Hochma emerged there. This is regarded as the completion of the ascent. What is he trying to teach us here, to explain to us? If we learn, after all, that there are places, I know that she completed the ascent and rose up to here. If we say that there are no places, then what is the meaning that it completed its ascent? Meaning that it was refined from phase four to phase three and can already receive upon tree, that's considered that she completed her ascent and received the abundance in the place she's in. This is called the completion of her ascent, meaning that there is light below.

90, look. It has been explained above that Malchut means the screen in her. The completion of her ascent to Yesod means that Malchut of the Rosh too rose to the Hotem,  and a coupling by striking on the level of Hochma emerged there. This is regarded as the completion of the ascent, where it already illuminates upon, phase three, it already illuminates light. Look above. Then the Emanator shown the phase of Yechida in her once more, as in the beginning. What is the meaning? 

100. As he explains, after she ascended in Yesod, what's that? Meaning, the screen was refined at phase four and received the coarseness of phase three, At that time, the screen in the Peh of the Rosh also rose to Hotem, which is phase three of the Rosh. The coupling by striking on the level of Hochma emerged there and was extended from there down to the Guf. It turns out now that she is one degree closer to the Emanator. After all, there are no places. What does it mean that she's closer to the Emanator? It means that she now receives the Malchut from above, from her corresponding phase in the Rosh. This is so because now she receives from the coupling in the Hotem, and the Emanator illuminates the phase of Yechida in her once more.

RABASH (Source Text/Commentary): (36:32) We learned that Malchut had before, prior to the departure, the light of Yechida of Nefesh. So, she receives again Yechida. How? After all, the level is only the level of Hochma. So, he explains, 

but on the level of Hochma, which is the phase of Haya of Yechida. And this Haya of Yechida, since it is a degree closer to the root, more refined, which is above Malchut, became the surrounding light of Haya in her. I'm not saying that it received a coupling as far as internal light, since she is one degree higher than Malchut, from her discernment, which is a more refined degree. Therefore, he says, a rule. Every degree that is upper towards the degree below it is called surrounding. Hence, though it receives it in internality, but why is it called surrounding? To show us that this is a higher degree in relation to herself, and only as if there are no vessels for it. 

As it was clarified above, it is written, now she received from him. From who? From Malchut, what she would previously receive from Keter. The phase of Yechida of Nefesh, now she received Ruach of phase three, the phase of Haya. Hence, he calls her receiving before the phase of Yechida, and she is also considered Yechida, but that's Haya, Hochma. Why? Since in the degree, there is no more than phase three now. Meaning, this means, that she now receives from the Hotem, through the Keter of ZA, as she received before through her own Keter. Here we learn two phases, two discernments that confuse us. On one hand, we learn that Malchut ascended to Zeir Anpin. Let's leave that. Malchut before was in phase four, at Tabur, and then Malchut had Nefesh, only up to Yechida of Nefesh. It only received from her Keter, four Keter of hers, five phases of Yechida of Nefesh. And we learn then, that the Kli of Zeir Anpin, which has the light of Ruach, since the light of Ruach only went through four vessels, Ruach was in Keter, and then it descended Ruach to Hochma, and then it descended Ruach to Bina, and then Ruach descended to Zeir Anpin. There is there Haya of Ruach. Now that Malchut, the coupling that was in phase four, ascended to phase three, upon Ruach, we say the Kli of Ruach received another Kli, and now she has Yechida of Ruach. Now, Yechida of Ruach, which received now the Kli of Zeir Anpin, was added to her, that which she didn't have before. Yes? What means, “before this?” Before the departure. A little thought. Before the departure, it had Haya of Ruach on the level of Keter. Let's not forget. Now that it received Yechida, she had the courses of phase three. This is still not similar to that. Now, as we learn that the original Malchut, which receives from the coupling that is made now in Yechida of Zeir Anpin, that is Yechida of the level of Hochma only. It turns out that she receives the phase of Yechida now at the level of Zeir Anpin, but from the level of Hochma. This he explains to us here. So again, I am in 20.

RABASH (Source Text/Commentary): (42:01) What does 20 say? Let's stay above. 

21. When Keter concluded his concealment, and Malchut concluded her ascent to the Sium of Yesod, then there is a place, a place of coupling that was in the Peh, called phase four in the Rosh, upon the phase of Hotem, called phase three in the Rosh, called the coarseness of the Zeir Anpin. Then the Emanator, the light, illuminated the phase of Yechida in her once more, as in the beginning. It is so because after Keter rose to the Emanator, in the coupling that was made, she too…  Below, again, because after Keter of Guf ascended to the Emanator, she too, Malchut, ascended in Yesod. She doesn't have the coarseness of phase four already, and was one degree closer to the Emanator. Meaning, she was in a more refined degree than she was in before. What does it mean that it's refined? Bestowing. Prior to that, she had phase four of coarseness, and now she ascended and has phase three of coarseness, which is called closer to the Emanator. Now she received from Him, which is in phase three, what she would previously receive from Keter. Before she received from Keter Yechida of Nefesh. Now, what illuminates in Keter of Zeir Anpin? Yechida and Yechida of Hochma. Yechida of Ruach, but in the place of Hochma. Clear? 

RABASH (Source Text/Commentary): (43:53) Now I'm reading it again. 

100. As he explains in internal light, after she, Malchut, ascended in Yesod, meaning the screen of the Guf was refined and received the coarseness of phase three, it cannot overcome anymore. And then we learn at that time the screen in the Peh of Rosh also ascended to the Hotem, which is phase three of Rosh, and the coupling by striking on the level of Hochma emerged there. Prior to that, we learned that Malchut was in the level of Keter and was extended from there down to the Guf. It turns out now that she, Malchut, is one degree closer to the Emanator. Meaning that she now receives from above, from her corresponding phase in the Rosh. Her phase is phase four, coarser. Now she receives closer to the Emanator, more refined, because Ima is called more refined. This is so because now she receives from the coupling in the Hotem, called more refined in phase four. And the Emanator illuminates the phase of Yechida in her once more, but on the level of Hochma, which is the phase of Haya of Yechida. And this Haya of Yechida, which illuminates in the level of Hochma, and illuminates in the Malchut of Guf, which illuminates in the phase of Yesod, period. It's lacking here. It illuminates also to the previous Malchut, which is with her level and is at the level of Tabur. That Malchut receives now the light of surrounding of Haya. Not the Malchut which stands at phase three surrounding, therefore she receives internal light, and Ruach is phase three, which is her phase, and is against her in the Rosh. And only I am dividing it. She receives Yechida of Ruach, and Malchut, which is the phase of Nefesh. And Ruach, which is more refined, receives from the level of Hochma, which is surrounding. And this Haya of Yechida became the Malchut, the surrounding light of Haya in her. It is written now; she received from Him what she would previously receive from her Keter. It means that she now receives from the Hotem through the Keter of ZA, through the Yechida of ZA, through Yechida of Ruach, which emerged now upon the level of Hochma, as she received before through her own Keter of phase four. There she received Yechida. Also she received, but that was the phase of Haya, and this is called the surrounding because this is the degree that is more refined than herself. Malchut, which ascended to Yesod, called phase three. So the meaning is, is that the screen was refined, and they cannot perform a coupling but only on phase three, which is called that the Kli of ZA, the Kli of Ruach, which had before only Haya of Ruach. From the manner of Keter, the coupling that was on phase four is added now a vessel, and receives the phase of Yechida, Yechida of Ruach. This is considered internal.