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

Daily Morning Lesson: December 24, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: We are learning in The Study of the Ten Sefirot, Part 1. Inner Observation, Chapter 4, Item 77. Before we begin to study, let's hear a lot about the main topic of the lesson.

M. Laitman: (00:25) I am learning about things that are happening in me, happening in my soul, and if I reveal my soul in depth, I'll get there. So, I want this to appear to me now – that I will know it, that I will be in it – in such actions, that's it. And what actions I'm reading about now, it doesn't matter, it doesn't matter, I don't, I'm also incapable of passing what I feel now, what I read about now, into my feelings about the friends and so forth. Just this general attitude that what I read is happening within me.

Reader: Now, we will learn together The Study of the Ten Sefirot, with Rabash.

RABASH: (01:29) Again, the vessel of Hochma, which is Phase Three, now has no light, it's called a record from the light of Hochma. And what shines now, the upper, when we speak of vessels, what is the last phase of Phase Three? Phase Three is now the last. What does it mean, last? She says, thus far I receive more, no. Four does not want to receive. Now that Phase Three has been refined, a different last phase shines. Which phase shines? Phase Two. We find that phase two, which comes from the nature of the lights that come shine in the empty vessels. So, Phase Two should have descended to shine to the vessel of Zeir Anpin. Since in the vessel of Zeir Anpin there is a record, which is a level of Hochma, she doesn't want to receive it. She doesn't want to receive, not wanting to receive is called striking; so, who overcomes, who prevails? The light prevails over the record, and the light wants to shine. And this comes through striking in the depth of sparks fell from Phase Two to Phase Three. You find that there are sparks of Bina in the vessel of Hochma.

So, in the second Partzuf, when the light of Hochma comes to the vessel, on the contrary, the light of Bina will come into the vessel of Hochma. There are already sparks of Bina, there, so they have a place to unite there, so they have equivalence. Now the tenth kind.

RABASH (Source Text/Commentary): (03:45) The tenth kind is the external vessels for the surrounding light.

What is that?

77

The tenth kind is the external vessels for surrounding light. No surrounding light is received in a degree unless it is received from its upper phase, from its opposite phase in the Rosh. Hence, it needs a vessel suitable for this light. Meaning, the vessel should also be from the upper phase, from its opposite phase in the Rosh. If the degree is from phase four, it needs a vessel that will be from phase three. If it is from phase three, then it needs a vessel to receive that will be from phase two, etc. Therefore, the vessels of surrounding light are called external vessels, because from the perspective of the vessels, it is always considered that the more refined is more external.

Here we need to give a short introduction to what we learned, it's a little difficult, it's a little contradictory, but that's what it says. Each vessel in the Guf, in the body, must receive from its corresponding phase in the Rosh, in the head. Meaning, a coupling is made on Phase Four in the Rosh, so Phase Four in the Guf, on its corresponding phase in the Rosh. If a coupling is done on Phase Three in the Rosh, such as below of Phase Three in the Rosh, and this is called, internal, there is the same degree, same stage. But when a coupling is done on Phase Three in the Rosh, and shines for Phase Three in the Guf, and Phase Three now shines into Phase Four. You find that Phase Three is one degree more refined than phase four, which is regarded as surrounding. The upper degree with respect to the lower one is called, surrounding – it's the complete opposite of what we learned before. Meaning on one hand, we learned that Partzuf Galgalta, which is the first level, regarded as Partzuf Ta'amim, phase that came out first, there was a coupling on phase four, and it shone up to the level of Keter.

RABASH: (08:10) Afterwards, there was the clash of inner and surrounding, it was refined, it can no longer shine – Phase Three, Phase Four, which is called, Ta'amim, flavors or tastes. The light of Nekudot is called, Hochma. To the point that we learn that the light of Hochma that wants to shine from phase four, when it has a record of the level of Keter, it does not want to receive it, why? Because it is from a higher degree – here it says the exact opposite. In other words, if the coupling is done on Phase Four in the Rosh, we say that there is a level of Keter. Right, but which light does Nefesh have? Only the light of Malchut. And in the Kli, the vessel of Zeir Anpin, in Partzuf Ta'amim, there was the light of Ruach. In the vessel of Bina, there was Neshama; in the vessel of Haya, Hochma, the light of Haya, and in the vessel of Keter, the light of Yechida.

So now, he wants to say that if we make the coupling on Phase Three, which is a level of Hochma but it's Ruach, it's called, an upper degree. It's considered that now it fell into a coarser degree, which is Phase Four. He calls it surrounding light, what is surrounding light? Since it is a more refined degree than the lower phase. On one hand, we learned that one is Ruach and one is Nefesh. On the other hand, we learned that this is the level of Keter, the record is only the level of Hochma – this is very perplexing.

RABASH (Source Text/Commentary): (10:55) Look again, 77.

The tenth kind is the external vessels for the surrounding light.

What is externality? What is coarseness? Coarseness means that the more coarseness there is, the more desire, the more it can use the will to receive, externality is called, using less will to receive. Three with respect to four, two with respect to three, etc. Look,

77

The tenth kind is external vessels for surrounding light. No surrounding light is received in a degree unless it is received from its upper phase, from its opposite phase in the Rosh. Hence, it needs a vessel suitable for this light. Meaning the vessel should also be from the upper phase, from its opposite phase in the Rosh. If it agrees from phase four, it needs,

When the coupling is done on Phase Three,

A vessel that will be from phase three,

And this she doesn't have. You find, from what does she receive? From a higher degree than her, more external? This is what he calls surrounding.

It needs a vessel that, another example. If it is from phase three,

The coupling should be in the Rosh, also from Phase Three. So, he receives in the internality. If the coupling is done on phase – she needs a surrounding light – then which light, which coupling is made? A higher degree,

Then it needs to receive.

Who? Her surrounding light,

who is on phase two, etc.

Therefore, the vessels of surrounding light were called external vessels,

Because there is always less coarseness there from the degree that is present.

RABASH (Source Text/Commentary): (13:46) Therefore, the vessels of surrounding light were called external vessels, because from the perspective of the vessels, it is always considered that the more refined is more external, and this is called surrounding light.

This is the meaning of what he says.

The above vessels come into the degree during the refinement.

78

These external vessels,

Which we call surrounding lights,

Are attained in the degree only by ascending to the degree above it. This is done during the ascent of the lights to the Emanator,

Meaning during the dots, the Nekudot, during the dots, we say that each one receives from the surrounding light. Meaning that Phase Four that was refined, shines, Phase Three shines, which is light of Ruach. What does she receive? Surrounding. When Phase Three is refined, now Phase Two shines. So, Zeir Anpin, too, receives a surrounding. Zeir Anpin is Phase Three. So, now Neshama shines, it is regarded as surrounding. Then Phase Two departs as well when the light of Hochma shines, which is more refined. So, Malchut receives a second surrounding – Zeir Anpin receives a second surrounding. But we say that since it is a thin looking in the Ruach, thin looking in the Ruach does not expand downwards, so Malchut does not receive any surrounding from it. You learned this, do you remember?

Student: Yes.

RABASH (Source Text/Commentary): (15:46) It's not so much like, in the surrounding light there are many interpretations. Here we say that what the lower one receives, a higher degree, is regarded as surrounding. But if it receives it inside, when I say that it receives each part, and it says I do not want to receive, it no longer receives. This is called surrounding, I don't have the vessels for it.

Chapter five.

Here we're speaking of

Seven discernments in the screen.

79

We've already discussed the matter of the screen. Item sixty-three, sixty-two to sixty-three. It is explained there. The screen is the boundary made after the restriction to receive the light only in the first nine Sefirot and detain the light from expanding into phase four, meaning into Malchut. As it says, you shall come thus far but no further.

What is written here? Ostensibly, what is the screen? He detains his desire so as not to receive. What is restriction? Detaining his desire so as not to receive. What is the difference between the screen and the restriction? About this, he comes and explains to us: Restriction is called, a boundary. How much he receives and how much he does not receive. Restriction means he's receiving in general, but he's not. Meaning, he receives in a boundary. Meaning, the first nine Sefirot, which are called, above Malchut, above receiving in order to receive, meaning in order to bestow, he receives. Afterwards, Phase Four, which is called, receiving in order to receive, this he does not receive. But the first nine, he does receive, this is called a screen that receives in a boundary. Thus far I receive, from here on, no.

Whereas restriction receives nothing. Restriction and screen. A screen is called, a boundary. You can come thus far. What does it mean come? I do receive. Restriction receives nothing – thus far you can come; thus far Malchut receives. Who is thus far? Until her own phase, which is called receiving in order to receive. Meaning above her, there is choice – to receive in order to bestow. Her own phase, which is receiving in order to receive, so she doesn't receive it; whereas, I say restriction means she cannot receive anything in order to bestow. The Masach means come thus far, meaning come, meaning it does receive. That's the difference he gives between restriction and a screen.

We have to start again, item

79

Chapter Five

He learns

Seven discernments in the screen. Item 79. We've already discussed the matter of the screen. Items 62 and 63. It is explained there.

Student: There is no essence here.

RABASH (Source Text/Commentary): (20:15) Seven discernments in the screen. We've learned the screen. What are our seven discernments?

Item 79. We've already discussed the matter of the screen. It is explained there that the screen is the boundary made after the restriction to receive the light only in the first nine Sefirot. And retain the light from expanding into phase four, meaning Malchut.

Malchut is called, a screen. Since the main boundary dwells only on Phase Four, which is Malchut. Therefore, it is discerned that the Masach dwells corrected in the vessel of Malchut. Here, in Item 79, he said very, very quickly, there are discernments, here, that need to be clarified. In general, and afterwards, we'll then go and work within.

First of all, he wants to clarify what is the screen. Simple, the screen happens after the restriction. The question is, what is a screen? Detains his desire to receive, a limitation. What's a restriction? Detains his desire from receiving it. What's the difference about these terms, what's the difference in saying screen or saying restriction?

One: He says here that the screen is a result of the restriction. Okay. So, the restriction happened first and then the screen was made. What is a screen? He says a screen means a new form, something that didn't exist thus far, though there was already a restriction. So he explains the following. Restriction is, as we always learn, that he doesn't receive anything, why? Because he wants equivalence of form, only adhesion. That's why he wants to receive — that's called, a restriction.

RABASH: (23:48) However, he says: who was the cause of the restriction? As we’ve learned, the cause of the restriction was Bina of direct light since Bina received light - no, since Hochma received light. And we've learned Hochma, at its end, after she felt she received, she wants equivalence of form. That's why I'm saying, I don't want to receive, don't want to receive, so if she didn't receive. And since he wants equivalence of form, the light of Hassadim extends by itself to the vessel of equivalence of form. What then happened? We learn that since the light of Hassadim that Bina received nullifies before Bina as a candle in a torch, he says there,

Therefore, Zeir Anpin came outside to its own degree.

We learn it there in The Study of the Ten Sefirot, we learn it differently, each new form is a new phase. Turns out that Zeir Anpin, that light of Hassadim, Bina received the illumination of Hochma for him. Why, since His will to do good to His created beings is to receive, without it, it's impossible. So, she continues, she received for him, who? Bina, the phase of Hochma, by being equal face to face with Hochma.

If she, the Bina that wants equivalence of form, why did she receive the illumination of Hochma? We can say, as a compromise that Hochma, As there is Hochma in revelation, she doesn't want that. She only wants illumination of Hochma in Zeir Anpin, she will receive. Zeir Anpin at its end, since His desire to benefit the created beings is from above, rejecting the lower one to receive. So let's say, in a way, that Zeir Anpin saw as if, that His will to benefit the created beings was not in Zeir Anpin, but rather in expansion. Therefore, she went and received the light as it was in Hochma, meaning, we need to learn each Ten Sefirot in one carrier.

RABASH: (28:02) What's the carrier? Malchut. Until it went through four phases, we had a vessel called, created being; meaning that it has no spark of bestowal, which belongs to the Emanator. The upper one wants to receive, that belongs to the emanated being – no, and this is called emanation, and this is called a creation only to receive. But like Hochma at its end, saying that, Since every branch wants to resemble its root, thus it wants equivalence of form. It also causes in Malchut, Malchut at its end after she has received, she awakened in him, as well, wanting equivalence of form.

But there is one point, and there's a difference. One, there was no restriction there, yet, and here there was restriction. Meaning, there, Bina received light of Hassadim, and here, Malchut didn't receive anything, why? There, Bina still hasn't received., she didn't emerge in terms of vessels of bestowal. What we learned, Hochma at its end, we've learned what is Hochma, where both the light and the vessel come from the side of the Emanator. Therefore, she still doesn't do anything that could indicate any restriction.

However, after she already wants to receive, then what she'll receive will be in order to receive – doesn't matter what light – if she receives light of Hassadim, that too will be in order to receive. Therefore, what did she say, I don't want to receive. But how will the thought of creation be, not like Zeir Anpin? So, she'll only receive in order to bestow, meaning in receiving in order to receive, I don't want to use the coarseness, this desire, this Aviut with these vessels at all. If so, how much will I use the vessels of the will to receive? As much as I can aim it in order to bestow?

You see two differences between Bina and Malchut: One, in Bina there was no restriction, in Malchut, yes. Two, Bina received Hassadim and Malchut couldn't receive anything. What she'll receive will be in order to receive. Three, she said as if she had a new invention, what there is in Bina. Bina was as if the invention that she'll receive in Zeir Anpin, and as she saw it's inefficient. There has to be an expansion to bestow to the created beings that was in expansion, not in Zeir Anpin.

RABASH: (32:59) But what did she see? That he used vessels as much as she could aim in order to bestow. It turns out, what we learn afterwards, that there was a Masach, what's a Masach? Screen, I receive, but through limitation, I use vessels of the desire to receive pleasure but in limitation. How much? As much as I can aim in order to bestow, that happens afterwards, after the restriction.

Indeed, a new thing is done. The restriction was immediately on that condition, what is that condition? When I cannot aim, I do not receive anything. When can I aim? When I can aim, I will receive as much as I can aim, this is called, a screen and coarseness, meaning, he does use vessels of reception. This is called above Malchut, there's a question here. We say Malchut does not receive below Malchut, only above Malchut. It's in the middle, in the beginning, in the end, they divide this Malchut. Two, receives the first three phases, three phases. Three phases is not, it's light. We learned the rule: What is a vessel? Only Phase Four is called, the vessel. Phase which is called, the will to receive, is the created being. But the first nine, the first nine are regarded as light. What does light relate to it? It received light? Didn't the vessel receive? Didn't the light receive? Didn't the vessel receive? Malchut did not receive. Only above her, three phases. So, we need to learn this, below Malchut is called below the control of Malchut, below the control of receiving in order to receive. Below it, it must be receiving, it must be in order to receive. When I say above Malchut, it means above her control. Above reception in order to receive, meaning, receiving in order to bestow. You find that the screen is a result of the restriction. And the restriction was immediate. And the intention, when she could not aim in order, if she does not receive anything, how much she receives? When she can aim, you find that she receives the screen with the limitation. You find that the restriction receives nothing; the screen receives, but with the limitation as much as it can aim. Now we'll see these things inside.

RABASH (Source Text/Commentary): (36:33) I'm repeating 79 again.

79

We've already discussed. The matter of the screen is explained there. That the screen is the boundary made after the restriction.

Meaning, it does receive the light, the screen, not like the restriction that doesn't receive. It does receive, except what?

To receive the light only in the first nine Sefirot. And detain the light from expanding into phase four, meaning Malchut,

Who is called, receiving in order to receive.

And it says, you shall come thus far.

So the light comes and it receives it but only thus far, not more. So, we already know what is the restriction and what is the screen, now he says something more.

Know that this screen is a consequence caused by the restriction. Meaning, by the departure of the light.

Meaning, look.

It is so because after the light departed completely from all four phases that are there,

There's a question: If we learn according to the words, she does receive on the three phases, so the light had to go to Phase Four and remain in three phases, but what do we learn? That all the light departed.

Although the restriction was only on phase four, because of it, a new form of desire was initiated only on Malchut of Ein Sof.

Malchut of Ein Sof, which made the restriction, has a new desire.

Meaning to once more draw the light by the force of the boundary.

What boundary?

Meaning only from phase four and above.

Not in receiving in order to receive but only above it, in order to bestow.

And not from phase four and below,

Called, receiving in order to receive.

This boundary that was initiated is called the screen. Since this boundary primarily applies only to phase four,

Which is called receiving in order to receive,

which is Malchut, it is therefore considered that the screen is present and established inside the vessel of Malchut.

But the vessel of Malchut does not receive it, why? You must remember, Malchut is called, receiving in order to receive. And Malchut, she is called the vessel. When we say that a restriction took place, who made the restriction? Malchut. When we say she receives in order to bestow, who receives? Also Malchut, except what? Each new phase, each new form is called, a new phase. Therefore, we give it a new name, but in fact, only Malchut receives everything. But she receives with a boundary, meaning a boundary of not receiving in order to receive. So, when we say Malchut does not receive up to Malchut – up to Keter in Malchut, up to Hochma in Malchut – how does it end? It says simply, until receiving in order to receive she does receive, she doesn't receive. In order to bestow, she does receive. So the whole difference is between the screen and the restriction in the screen.

RABASH: (41:13) You therefore find that if we say that in the world of Atzilut he does not receive GAR of Hochma but only VAK of Hochma. You find that the screen receives only a part, what is what she received in AK called? GAR of Hochma, not in the world of Nekudim. We learn that what she receives is called, a screen; what she receives is called restriction. Accordingly, we understand that in the world of Ein Sof, when the first restriction took place that it's forbidden to receive in order to receive. In the world of another restriction took place, a second restriction, with the light of GAR, we are also forbidden to receive, even in order to bestow. And what she does receive is VAK of Hochma, this is called a screen.

RABASH (Source Text/Commentary): (42:35) The boundary in the Masach,

Again,

The boundary and the coarseness in the screen come in it as one.

80

There are seven primary discernments that we should make here in this screen. The first discernment is that the boundary and the coarseness are incorporated and come in it as one, without distinguishing between them whatsoever.

Why?

Since the boundary in it applies only to the coarseness of phase four.

What is four? Receiving in order to receive.

We find that it does not limit and detain the expansion of the light from a degree that does not have this measure of coarseness. Thus, the coarseness and the boundary come as one. And both together are called a screen. Both together are called a screen. It is impossible to speak of and distinguish the screen in and of itself. Meaning when it is not incorporated with coarseness. For then, it does not exist in reality at all. So, there is what to discern in it.

In item 80, I read, he tells us, look at the headline:

The boundary and the coarseness in the screen come in it as one.

He tells us one point, that there is no coarseness without a screen, meaning, put simply, screen means detaining one's desire. If there is no desire, what is there to detain?

The friend makes a self-torment today, he doesn't smoke cigarettes. Can we say such a thing? If he is given, he'll say it's harmful. When he tells HaShomer, it's a hospital, that it's harmful; on the contrary, he's happy that he's not smoking. But what is the screen that he has the will to receive and he limits it. He uses it only with parts of the will to receive, which he can aim in order to bestow. There, he receives and the rest, he limits, it's as if he put a restriction on it. But a restriction is called negative and a screen is called positive. I do use the coarseness, how much do I use? As much as I can aim in order to bestow; and this is called, a screen. Therefore, I want to work inside again.

RABASH (Source Text/Commentary): (47:02)

Chapter 80

There are seven primary discernments that we should make here, in this screen. The first discernment is that the boundary not to receive and the coarseness of the will to receive are incorporated and come in it as one, without distinguishing between them whatsoever. Since the boundary in it applies only to the coarseness of phase four,

We said that there's the will to receive in order to receive, that we can say, detaining his will from receiving.

We find that it does not limit and detain the expansion of the light from a degree that does not have this measure of coarseness

Receiving in order to receive.

So what is the limit? Where there is reception in order to receive.

Thus the coarseness and the boundary in the screen, which the screen does not receive,

Come as one, and both together are called screen. It is impossible to speak of and distinguish the screen in and of itself.

What is a screen?

It limits.

What? Meaning, it is impossible to speak of a screen

When it is not incorporated with coarseness, for then it does not exist in reality at all. So there is what to discern in it,

Which it limits itself so as not to receive, there's no limitation on this, there's no desire for this. On the contrary, he does not want it.

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Lezione del giorno22 de dez de 2025(Morning)Part 2 Registrazioni Rabash. Baal HaSulam. TES. Vol. 1. Parte 4. Capitolo 4, Punto 64

Part 2 Registrazioni Rabash. Baal HaSulam. TES. Vol. 1. Parte 4. Capitolo 4, Punto 64

Registrazioni Rabash. Baal HaSulam. TES. Vol. 1. Parte 4. Capitolo 4, Punto 64

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati

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Lezione del giorno22 de dez de 2025(Morning)
Part 2 Registrazioni Rabash. Baal HaSulam. TES. Vol. 1. Parte 4. Capitolo 4, Punto 64

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati