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

Daily Morning Lesson: December 2, 2025

Part 2: LESSONS OF THE RABASH ON TES 

We are Reading from the Study of the Ten Sefirot, Volume One, Part 4, Chapter 6, Item 16. We will go to a preparation the friends did. 

It’s already exciting in itself that in the Introduction to the Study of the Ten Sefirot, there is a wonderful remedy that we cannot even appreciate. And now we will read an Excerpt that talks about, that Baal HaSulam is directing us with what approach we should approach the wisdom, and how we should come into the study, correctly. 

Reading: (01:12) Preparation Excerpt for Rabash's Lesson

Baal HaSulam, "Introduction to The Study of the Ten Sefirot", No. 155-156 – Twice

Therefore, we must ask, Why then did the Kabbalists obligate every person to study the wisdom of Kabbalah? Indeed, there is a great thing about it, which should be publicized: There is a wonderful, invaluable remedy to those who engage in the wisdom of Kabbalah. Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the lights that surround their souls.

Silent Workshop: What is required of us in order to realize the correct conditions for the study? What is required of us in order to realize the correct conditions for the study?

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Reader: So, we will enter the "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter 6. Item #16. We'll read it together and then we'll go to the recording.

Reading: (05:24) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter 6. #16

When Hochma rose, Yechida was added to Bina, ZA received the surrounding of Haya, and Malchut the surrounding of Yechida

16. After that Hochma rose in the Emanator and Bina rose to the place of Keter (7), and an inner phase of Yechida was added in her, thus completing her with all five inner lights (8). A single surrounding light was added in Zeir Anpin, corresponding to the inner Haya (9), and a higher surrounding light was added in Malchut, corresponding to the inner Yechida.  

RABASH: (06:14) In other words, what is difficult? That he says that Zeir Anpin receives the surrounding of Yechida, from what level? From the level of Hochma, from coarseness of Hochma, which is the level of Phase One, the level of Zeir Anpin. It, therefore, follows that if I say that all the level of Keter is one phase, well, we can still understand it. But we see that he makes a distinction between this and that. If you remember, we learned that the level of Nekudot clashes with the record of Phase Four. That he does not want to receive the light of Hochma, so we see that there are distinctions and discernments. Nevertheless, we said she receives because she is a record, which is actual light. So, we can say that although she is Nefesh – she doesn't have a prominent level, what a small degree receives – and it's light, great light. If that was light, I could say that it would be great but he doesn't have light. In other words, if I say that Bina receives from Hochma, Bina doesn't have light, now, she receives a smaller degree. It's okay, we see in general that Partzuf AB fills the empty vessels of Partzuf Galgalta, even though the degree of AB in itself is a smaller degree. 

So, we can say, we can explain this way: Although Nefesh of Keter, how am I saying that it's a higher degree, that it's Hochma? In the end, with respect to the light she doesn't have now; this is called, the light of Ruach, but in the end it's Ruach in the phase of Hochma. Although this is light and this is a record, but why am I saying that with respect to the level, she's more important? If I say, as with the clash, this is Phase Four, it's a stage of a record, and this one is level is Phase Three, smaller. So, I understand that this is important not because of the level, but only because of the light. But here he says that it is called, surrounding. He receives a surrounding because it is higher, not because it is light, but because it is higher. So, he asks, the first question, it's a high level, Yechida of Ruach. Only from the level of Hochma, and in itself, it's also the same, we see a new thing here. He has Haya of Ruach, Keter, receives Yechida of Ruach from the level of Hochma. We should also say the same, each small degree and the greater degree in the smaller degree, is less important than a small degree from a big degree, a great degree. This is just for scrutiny, but I don't know if you understand it. There's a verse in Psalms, “Run his hands to God.” It says there, Kush, or quickly, with Kaf, so you interpret Kush with his Kushia, question. His question is his explanation, then his hands are to God. I don't have the words to interpret it.

RABASH: (10:35) I can give an allegory about this: When a person, to an innocent, has a good feeling, he's content with his lot. Although, when he has a dissent, I need this, I need that, he begins to ask, Lord, what is this? With this question, he gives me an answer. So, now I have room to go above the taste, above reason, so that's already an explanation – he doesn't need a different explanation. Then his hands are to God, do you understand the allegory? First, Phase Four was refined, we say she has no light, the light departed. About Phase Three, which remained in its coarseness and can receive light, she receives an addition to what she had before; something new that wasn't there before. About the one who departed, how can he say that he receives something additional to what he had, what he was before? We nevertheless also say so, that Malchut, that now departed, that now all the light departed from it. She also receives an addition from what she had before, except that since it is a higher degree than her, because she is Nefesh and this is Ruach. It shines for her as surrounding, but she receives an addition, even though it previously departed, now it attains something new, which previously it didn't know. 

We find that in this way, we say everyone receives newer degrees that they didn't have before. It turns out that I don't have to say that I must remember what I had before. What I had before, I had it and I can't use it, but I know what I had; now something has been clarified to me, which I never knew about. Is that an addition or not? It's a small addition, this is why we can explain it, what we said before. Although Zeir Anpin, previously, what did he have? Haya of Ruach from a higher degree than the level of Keter. Now that an addition came to him, he came into another vessel, another coupling; something was added to him which wasn't there before. So, there's a question here: Why do I call it Yechida? It should say it's called even below Malchut. So, when we speak of everything that we speak, we speak of what? Meaning, from the perspective of the Kli, it's called Yechida, why? He explains it this way. 

There's a rule. Every coupling by striking that is done at whatever degree, there must be the level of Keter in it. 

Every coupling; if a coupling is done on Phase Three, there are four phases of direct light there or not? So, there are Nefesh, Ruach, Neshama, and Yechida, there. It doesn't matter what level it is, this is why we speak of a higher degree.

RABASH: (15:14) The Zeir Anpin, which is Ruach, first have Haya of Ruach from Keter, so I say, now he receives Yechida from the new level and that's an addition. I add it to the higher phase, it doesn't matter, but it's Yechida from a degree that has now come out but it's an addition which he didn't know before. If we said it's that thought, that knowledge is smaller, never mind, he already had it. We also learn a rule, there is no absence in spirituality – what was there previously, remains. Now he doesn't see it, so what do we take into consideration now? The addition that he receives now, what knowledge, what feeling, which he didn't have before. And since it comes from Yechida, each degree of Ten Sefirot has a level of Yechida. It doesn't matter what, it must be Ten Sefirot. And when he speaks from a higher phase, it's a state of Yechida of Hochma of Haya of Keter. 

So, it doesn't matter if it's a higher degree, it's something new from what he said before. From this, there remains, because there is no absence in spirituality – we don't take it into consideration, but it's an addition, we always learn what was added in the degree. When I begin to say, what does Malchut have now? Now she doesn't have any inner ones. From here, he learns this rule. He says, 

The light does not

No, not this way, the other way around. 

The vessel is not recognized as a vessel until the light departs from it. Then there is recognition of the vessel, between light and vessel. 

Then he says, 

Before the light moves away from him three degrees, the light, the vessel receives some illumination from the light. 

It may be a smaller light, never mind, but it receives something from the light. It's still given to the illumination of the vessel, so it's still not discerned, recognized as a vessel, in a vessel. Whereas here, when the light departed to the vessel of Keter, of coarseness of Keter, so Malchut had inner NRNHY, and it's gone. Malchut had two surrounding ones, it's gone; Zeir Anpin already had inner NRNHY, gone, Zeir Anpin had two surrounding ones, it's gone. Whereas Bina that departed, had only five inner ones, two surrounding ones are missing. When Hochma departed, what departed? She had Hochma from Partzuf Keter, because she had Ruach of Hochma. And from Partzuf of Hochma, there was Neshama of Hochma, from Bina, she already departed. Keter, when he departed, he departed only from Nefesh. So, we have two calculations: Meaning the vessel of Keter, when I think Yechida departed, she didn't come again. So, I see here that I am also taking into consideration the direct light, what is direct light? When Yechida shines in the vessel of Keter of the direct light, when there is coarseness of Phase Four. When does Yechida of Hochma shine in Hochma? That has never happened. Why?

RABASH (Source Text/Commentary): (20:13) When Hochma shines, the coarseness of Phase Three, we learn that there is the light of Ruach. So we say, what does Hochma receive? Keter, what Keter? Yechida, what Yechida? A little bit of Ruach. We get confused with this, once we think from above, once we think from below, once we think direct light, once we think reflected light. That's why we get confused. Again, 

Item 16 

After that, Hochma rose in the Emanator. And Bina rose to the place of Keter. 

In other words, Hochma has already departed, she was refined into Phase Three, and then Phase Two remained. And a coupling was made on phase two. And then Bina rose to the place of Keter. 

And an inner phase of Yechida was added in her, 

in Malchut. What does it mean? 

And an inner phase of Yechida was added in her? 

Previously, Bina had only Haya of Neshama. Again, when the Ta'amim, the taste, came out for the first time, he had Neshama– Bina had two vessels, she had Neshama of Neshama. Afterwards, Malchut went up to Zeir Anpin and the level of Hochma went out, and each one was added a vessel; and then Bina already had Haya of Neshama. Now that Malchut rose in the courseness of Phase Two, she received another vessel. Now Bina already has Yechida. That's why he says, 

Was added in her. 

In whom? In Bina. The inner Yechida. 

Thus completing her, 

Bina, 

With all five inner lights. 

Previously I said Malchut came in, that's a mistake. And they came out and Bina was completed in all five inner lights, clear? With respect to Phase One, he had Neshama of Neshama. In Phase Two, Hochma received Haya of Neshama. Now in phase three, when there was a coupling on phase two, she already received Yechida of Neshama. Next. 

In Zeir Anpin was also added a single surrounding light was added in Zeir Anpin corresponding to the inner Haya. 

Why? It's one phase higher than Zeir Anpin, Zeir Anpin says, that's Bina. That's why a high degree receives a surrounding. 

And a high surrounding light was added in Malchut. 

Why from Malchut? It's higher, two degrees – Malchut is Nefesh – from Ruach she receives one surrounding. From Neshama, she receives a bigger surrounding from the light of Yechida. So, he explains to us what we had here, the additions. We learned that they went up to receive wholeness. So, he explains to us in the coupling that there was in Bina who receives wholeness. We will learn Item 7 below, what does it say below? Above it says, 

After that, Hochma rose to the Emanator. 

What does it mean? He interprets. 

It means that the screen of phase two 

On which the level of Hochma comes out 

Was refined into Phase Two. 

So what was revealed in Phase Two? 

Ten Sefirot at the level of Bina emerged, and the light of Hochma disappeared as well and rose to its origin in the Emanator. 

Why? He doesn't have a screen anymore, he doesn't have reflected light.

RABASH (Source Text/Commentary): (25:14) It is then considered that Malchut rose to Bina. 

What does it mean, places? 

The place of the coupling in Malchut. 

The coupling that was in Malchut was in the coarseness of Phase Two, this gives us the level of Bina. The level of Neshama will be explained. 

Zeir Anpin to the place of Hochma. And Bina to the place of Keter. 

What does it say here? In the words of the Rav, it says this, look on top. 

After that, Hochma rose in the Emanator. 

Okay, so the Hochma departed, what did we have left? 

And Bina rose to the place of Keter. 

What does it mean, Bina went up to the place of Keter? 

The meaning is that we don't speak of direct light. We speak of the vessel that she received. Who is the receiving vessel? It is the Malchut, Malchut had coarseness of Phase Four, she received. Then it came out in the level of the degree of Keter, when Malchut rose to the place of Zeir Anpin. Meaning that Phase Four was refined, the level of Hochma came out, then when Malchut rose to the place of Bina, when there was a coupling on Phase Two, it turns out the following: As if Malchut is standing in the place of Bina, and Zeir Anpin standing in the place of Hochma, and Bina is standing in the place of Keter. What is he saying? Not that Bina is standing in the place of Keter. Is that, is this what determines? No, the one below determines; if the screen has no more Bina, then we have the degree, the height of the degree is only the Neshama of Keter. And the degree of Keter was called, the degree of Yechida; and the degree of Hochma, the degree of Haya, already departed from the degrees. In that case, what is the highest degree that we have now? In Keter, only Yechida, Neshama. Now we have Yechida of Neshama. And it was completed in all five inner lights. Bina, as he interprets it, below. 

But she required a fifth vessel. 

He says in every coupling, there was added a vessel of reception. 

And it has a place for the clothing of Yechida. 

In whom? In Bina.

Nine

A single surrounding light was added in Zeir Anpin. Meaning that during the coupling of phase two, when the level of Bina emerged, Bina came in the Keter, Zeir Anpin in Hochma, and then Zeir Anpin acquired a vessel for the surrounding light of Haya from the level of Bina. Haya acquired from this level of phase two the surrounding of Yechida. 

And the pleasure, as we spoke earlier, that every degree, every higher degree relative to the lower degree is called, surrounding. You added a vessel of reception, however, who received it? Therefore, it walks the line. Rav says, 

In order for us to have a recognition of vessels, we have to have an expansion of light, and then a departure of the light. When the light shines in the vessels, it cannot recognize the vessel. 

I told you before, the corporeal allegory.

RABASH: (30:22) We look at the worst thing in the world, let's say a famine, hunger, what do we say, hunger? A person is given a very rich meal, full of tastes – oh boy, I'm hungry, what can I do? It's a trouble, they can say so, they said, okay, all the good and the abundance in the meal is only in the hunger. In that case, you could say, you know, hunger is called, torments. It's not worthwhile to receive these torments, but when there's a meal before you, all the better. But why is hunger considered suffering? From the meal, when there's nothing to eat, they take the meal away. This is called, the recognition of the vessel. Here in spirituality, we have to have a recognition of the vessel, what for? We have to interpret. So, he says, when is there a recognition of the vessel? The expansion of the light already, there's no, he doesn't taste anything, he knows what it is and then they take it from him. So, the record that remains makes it into a vessel. The yearning for what he had back then, that is a vessel, that is a recognition of the vessel, is that clear? The ARI says, 

As long as the light did not depart from the three phases, it means that the vessel is still receiving something from the light. 

It relies on the Gemara, the Gemara says, well all the three are included, and there's a judgment of the barrier. But that, these three were spread out, and it's as if it did not spread out. More than that, it's already far from us, you find that up to three degrees, it's still considered that the vessel is receiving something. So, he explains to us, 

First of all, we need to know that the degree of Nefesh is below the degree of Ruach. 

What he says, I don't know, 

And the soul is higher than Ruach. Because of that, Malchut received the Yechida of Nefesh, meaning the light of Nefesh already had five vessels, from Keter to Malchut. Phase Four was refined, the surrounding light refined it. 

He doesn't have light anymore, the light of the Yechida already departed, let's say from the vessel of Malchut. So now it shines on Phase Three, the level of Hochma. The coupling was on Phase Three, and we knew, right? The level of Hochma, but it's Ruach, not Nefesh, and we say that in each coupling she receives, the vessel receives something. This is why we learn, at first, it was the light of Ruach in four vessels, four discernments. He says,

There was not only, there was only Haya of Ruach, now Yechida of Ruach came to us. 

So, who gained from this departure, can we say? The vessel of Hochma, the vessel of Zeir Anpin. It is said it's true that the light departed from Malchut; nevertheless Malchut still receives from Ruach an illumination called, surrounding. 

RABASH: (34:58) There's still no discernment that the light completely departed, it still has something. So, there is still no recognition of the vessel. Afterwards, Phase Three was also refined. And the level of Neshama emerged on Phase Two. Since previously, what did Neshama have? Neshama of Neshama; now, in the second stage, she received Haya of Neshama. 

Now, when we speak of Malchut rising to Bina, Bina received another vessel, which? Yechida of Neshama. When the coupling is done on Yechida of Neshama, we say that Zeir Anpin no longer has inner light, he doesn't have Phase Three. So, he receives from the Neshama an illumination of surroundings, still, and Malchut still also receives illumination – the surrounding of surrounding of Yechida. You find that Malchut is still not recognized as a vessel, because she still receives illumination from Neshama. In Zeir Anpin, there is illumination also from Neshama, but one degree higher from it, and from the surrounding of Haya. Then when Malchut rose to Hochma – meaning there is also no coarseness of Phase Two – so, what did Bina receive from Phase One? Bina is gone, already, who is still left in the degree? Zeir Anpin and Malchut, coarseness of Phase One and Root coarseness? We say that Zeir Anpin, if Malchut stands in the place of Phase One, so Zeir Anpin stands in the place of Keter. We said that Zeir Anpin, the vessel of Zeir Anpin below, where there is still existence for Zeir Anpin. Now she receives another surrounding. You find that the vessel of Zeir Anpin still receives illumination from Phase One; therefore, there was still no vessel. Whereas, Malchut can no longer receive from the first looking, which is called, small, or fine looking of AK – no, fine looking, and she doesn't come down. This is why Malchut is now regarded as a vessel, why? He had expansion of the light from the five inner ones, and also had two surrounding ones, and everything departed from her. 

So, now there is a recognition of a vessel in Malchut. There are questions, we'll see later. Afterwards, Malchut rose to the root of Keter, coarseness of Keter. Zeir Anpin is already gone from the degree as well, as only Malchut. So, Zeir Anpin also no longer receives anything, in the first looking you received something. You find that we have two vessels: expansion of the light, and its departure, which was actually in the vessel of Zeir Anpin, and in the vessel of Malchut. Whereas in the vessel of Bina, who departed, had five inner ones, Yechida, and not more. Hochma that departed, how much did she have? In stage one, she had Ruach of Haya; in stage two, she had Neshama of Haya. And Keter departed, in what? Yechida of Nefesh. 

RABASH: (39:54) You find who was complete here, a complete vessel? Only Zeir Anpin and Malchut. This is what he wants to explain to us. I'll read about it, I will say it again. Here, it's a bit more complicated, we're starting to say that the light of Keter departs. There's no more light of Yechida in the degree after the refinement of Phase Four, and we learned that the vessel of Keter remained empty. It remained empty, the vessel of Malchut; before that, the vessel of Malchut had the NRNHY of Nefesh, now it has nothing. But the vessel of Keter, we don't say that it doesn't have any light, since, no, there's no more light of Keter. We say as long as there's some light in the degree, then the vessel is considered to have something. But Malchut, there's no Phase Four on Malchut. We learned that Malchut is an empty vessel, and the coupling is done now in the coarseness of Phase Three. Which degree came out then? The light of Hochma. So, he says, that's right, but what did Zeir Anpin receive? Light of Ruach. Malchut received, now, Yechida of Ruach. And what light was there in the vessel of Keter? Not more than Ruach, how come? 

Level three gives the level of the degree of Hochma, not more than Ruach, that's confusing. Who has Ruach? Zeir Anpin has Ruach. In the vessel of Keter, what kind of light does it have, Hochma or not? The degree of Hochma as we learned before was the degree of Keter. We have to say that it has the degree of Hochma, and it receives Zeir Anpin of Ruach. We say Malchut receives from the degree of Ruach, surrounding, and we learned that each and every one at this point received a higher degree. And a vessel was added – meaning Zeir Anpin received Yechida of Ruach – Bina, Neshama received before, it was Neshama of Neshama, she received Haya of Neshama. And Keter, what did Hochma have before? Hochma of Hochma. Two vessels in Phase One. Now she has Neshama of Hochma, yes? You find again in Zeir Anpin, you now have Yechida of Ruach, and then Bina Haya of Neshama. And then Hochma, what do we now have in Hochma? Another stage, Neshama of Hochma. The light of Keter, there's nothing, in that case, you have to say that in Hochma and Keter, it's the same. There's no more, why? Because if I say below, Malchut is gone, as if Keter is gone, and we also get confused. So now, it will be in the height of the degree of Hochma, even though you still have the vessel of Keter, don't forget. 

Let's see another stage: When he says later, the light of Malchut to Bina, the light of Hochma is also gone from the degree. In that case, when Hochma shines, what was the height of the degree of Hochma? Neshama of Hochma. 

RABASH: (44:59) Stage one, it was Ruach of Hochma, stage two, when Hochma was shining, there was Neshama of Hochma, no more, and Zeir Anpin had Yechida of Ruach. Later, when there was coupling on Bina, Neshama came out; the vessel was added to Bina, now she has Yechida of Neshama. What does Hochma have? I'm thinking of those vessels that received before Hochma – nothing, there's no Hochma in the degree, already. So I'm saying now, in Bina, you have Yechida of Neshama, why? Because when Malchut rose to Bina. So he thinks this way: Malchut is standing in Bina. Zeir Anpin is standing where? In the vessel of Hochma. And Bina is standing in the vessel of Keter. Bina says, vessel of Keter, what does Bina have? Yechida of Neshama – in Hochma of Keter, there's nothing to talk about. And they say that Zeir Anpin receives from Neshama, one degree higher, and Nefesh receives another surrounding, two degrees higher. 

Now that Malchut rose to Hochma, so we learn Malchut stands in Hochma on the one hand, and Zeir Anpin stands in Keter, on the other hand – don't forget. Now, what shines now, which light? Here, it's confusing. The light of Keter, no. The light of Hochma, no. The light of Neshama, no. Which light is shining now, the light of Ruach was before, so which light is shining now? You understand the question? In stage one, the light of Yechida was shining, stage two, the light of Haya; stage three, let's put it another way: In stage one, there was the light of Yechida, Nefesh of Yechida. And Malchut was NRNHY of Nefesh. In stage two, Zeir Anpin had Ruach, Yechida of Ruach. What was shining in the level of Hochma? Neshama of Hochma. And what was the revelation for Hochma? Neshama of Hochma. Next – in stage three, what was shining? There is no more light of Yechida, light of Yechida departed in Nefesh of Yechida. Light of Hochma there departed in Neshama of Hochma, now, what is shining? Yechida of Neshama. 

RABASH: (48:32) Okay. So, we learned that Hayah receives surroundings, now that it departed from Neshama, from Bina, Malchut rose to Zeir Anpin. On the one hand, it says, it teaches us, that Malchut is standing in Zeir Anpin. Zeir Anpin is standing in Keter, what degree is shining now? Just to say the degree of Ruach, the degree of Zeir Anpin? It is very difficult, we learned that the vessel of Zeir Anpin had then the light of Ruach. The vessel of Keter was then in Neshama of Haya, Neshama of Hochma. 

Again, when Yechida of Ruach was shining in the vessel of Zeir Anpin, then what was shining in Hochma? Neshama of Hochma, the height of the degree, where you have to say Keter, he doesn't mention that, but that's how it should be. He doesn't mention the Keter so we won't make any mistakes, so he says Hochma. Then, when we say that Malchut has Yechida of Neshama, what do we have, from the phase of Hochma, from the phase of Yechida? Nothing, so I say from that point on above it, it's the same. So, he says, Malchut in Bina, Zeir Anpin in Hochma, Bina in Keter. The Bina in Keter and Bina in Bina, it's considered the same thing. But in effect, there are, in practice, there are differences. Which light is shining there? Neshama, now, when Neshama parted, and it shines, and Malchut rose to Hochma, which degree is shining? Not Yechida, not Haya, not Neshama – only Ruach. 

Now, he says, since you find the Zivug in the vessel of Hochma, the vessel of Hochma was finer than the vessel of Zeir Anpin by two degrees. Then he receives the surrounding, why isn't the light of Bina receiving anything, where the light of Neshama shines, he receives nothing? Let's also say that Neshama, who can it receive from? From the degree of Ruach, moreover, Zeir Anpin? I say that you receive from Hochma a smaller degree. The Hochma is a higher degree since Zeir Anpin is still in the degree – this is very difficult. Malchut is in Hochma, Zeir Anpin in Keter, but Bina is not even in the degree. That's why we say Bina is not receiving, why? Bina is not in the degree, it's in the middle one – here is where the difficulty lies. 

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Reader: We'll move to the next part of the lesson.