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

Daily Morning Lesson: November 30, 2025

Part 2: Live broadcast with Rav:

Baal HaSulam. Introduction to The Study of the Ten Sefirot. #45

Reader: Before we start with Rabash, we will read a preparation excerpt, from the words of Rav, from January 14, 2019.

Reading: (00:17) There must be real equivalence here in something between them, and according to the level of equivalence, the student can understand the Kabbalist. Otherwise, he does not understand what it is about. It is like a little child who hears that he is told something, but he still does not understand the language. Likewise, we too, we are also like that toward Kabbalists, when we read their books or hear recordings or something else of theirs. It is like learning something formal. We receive guidance from them on how to achieve connection, but the wisdom of Kabbalah is given truly from the upper one to the lower one according to the incorporation, according to the equivalence, according to the connection between them, and that connection comes through the common screen.

Reader: Again, Rav's words as preparation for the lesson with Rabash,.

Reading: (01:41) There must be real equivalence here in something, to some extent, between them, and according to the level of equivalence, the disciple can understand the Kabbalist. Otherwise, he does not understand what it is about. It is like a little child who hears that he is told something, but he still does not understand the language. So are we toward Kabbalists. When we read their books or hear recordings or something else of theirs, it is like studying something formal. We receive guidance from them, how to achieve connection, but the wisdom of Kabbalah is truly given from the upper one to the lower one according to the incorporation, according to the equivalence, according to the connection between them. And that connection comes through the common screen.

Reader: Soon we'll hear the words of Rabash. First, we'll read item 8 from The Study of the Ten Sefirot. Item 8, in The Study of the Ten Sefirot, part 4.

Reading: (03:33) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter 6. #8

There are five Hassadim, HGT NH, corresponding to the five phases KHB TM. Yesod is not an inner Hesed, but contains all five Hassadim HGT NH

8. It is already known that Yesod is not a part of VAK, for there are only five Hassadim from Hesed to Hod (80), but Yesod does not take a particular Hesed for himself (90); rather, all five edges are included in him. Thus, the general phase of Ruach is what appeared in Malchut when Yesod came. Yet, when Hod or Netzah emerged, or any of the other Sefirot, the actual edges of Ruach appeared in Malchut.

Reader: Now we will listen to Rabash.

RABASH (Source Text/Commentary): (05:06) Meaning, in Zeir Anpin, thus, at one time we call the five phases KHB, Zeir Anpin, and Malchut, when the first three are light of Hochma. Another time, we call them HGT Netzah Hod.

We call it not KHB ZON, only HGT Netzah Hod, or five Hassadim. Meaning when the first three of Zeir Anpin are regarded as mere light of Hassadim, remember that in all the places. However, these five Hassadim, HGT Netzah Hod, are not regarded as five phases of coarseness, like the general five phases, because the light of Hassadim itself is merely phase three, called light of Ruach. Hence, there is no difference in the measures of the coarseness among the six Sefirot HGT NH. That’s why he is saying there are seven, there are six parts, from Hod to Yesod. So we completed here that we need to begin with 250, item 90, Inner Light. We learn the matter of Malchut is the phase of Zeir Anpin. Meaning Zeir Anpin in the end overcame and wants to receive with expansion. That's called Malchut. It turns out that what is Malchut actually? The matter of Zeir Anpin, only her coarseness. Now, where we say that Zeir Anpin is incorporated from Malchut, what is incorporated from Malchut? What does Malchut, the question is asked? Direct light to her very own phase is after the restriction, hence we get confused here. Only the forces that she gives for the screen, but is included from her light, called Hod. It turns out in Part 5, he actually teaches that the Malchut is in the lights of Zeir Anpin. And then when she descended to Yesod, she received a certain diminution. And after she descended to Malchut, she received the second diminution. This is where we get confused sometimes. But I just wanted to clarify this for us. At Malchut, we don't know what it's included of, from the screen of Zeir Anpin, which makes a screen. The reflected light of Zeir Anpin gives the reflected light. Only the light that has the light of Nefesh it is included from. And Malchut remains in, yes, only what's difficult, I'll tell you what's hard here. If we say that Zeir Anpin, which, that which is included in Zeir Anpin is all of Zeir Anpin, then we can say it, it's hard to say this, but the four phases of direct light, where Zeir Anpin is incorporated in Malchut, as far as it is only Zeir Anpin. The Malchut received the light and fills all of reality. And Zeir Anpin is called the phase of Zeir Anpin. But we cannot say that later Malchut will be revealed, and below it will all be above. It can't be possible to, that's why we always get a difficulty here. And what does it mean that Malchut… should we say that Zeir Anpin is incorporated in Malchut, from Malchut. Meaning we should say that it's light, but also just the phase of Zeir Anpin. But what is there in Malchut to say that Malchut gives reflected light and reveals the lights of Malchut?

RABASH: (09:59) It turns out that Keter, Hochma, Bina are incorporated in what she revealed. What do they receive? Complete lights. What does Zeir Anpin, what can Zeir Anpin receive from this? What has been revealed in Malchut is also in the phase of Zeir Anpin. We'll look at the details here. It turns out that what does she have? Also the incorporation in the phase of Zeir Anpin. Meaning, after Malchut discovered, and it is received from her wholeness, and Zeir Anpin receives from her also in Zeir Anpin. At the time when I say Malchut reveals all the lights by her reflected light, it turns out, what does she receive from Zeir Anpin? Keter, Hochma, Bina, receive from the very Malchut that she revealed, and those revelations that Malchut did, she receives only from Zeir Anpin. It's a little bit more clarified. Netzah is called the essence of Zeir Anpin. We should discern again. Where we say Netzah is called the main aspect of Zeir Anpin, this is just one discernment. There's another discernment. Meaning, we learn that all the worlds are as a stamp and an imprint, just as it was emerged with and to extend its qualities. I'm sorry, just like it emerged in the Partzuf Galgalta, the first time, it also extends from it down. Hence, all the worlds should have received the qualities that emerged in the Partzuf Galgalta. And since the ARI says that in Partzuf Galgalta, there were lights and vessels intermingled in one another, there was no distinction between light and vessel, hence it could not extend qualities as all the qualities were not disclosed to their full need. However, after the departure from the Partzuf Galgalta, and we remained with vessels and records, meaning the record of the light of Keter and the vessel of Keter, the record of the light of Hochma and the vessel of Hochma. Therefore, when we start to talk from the vessels, we say a stamp and its imprint from the root of the Partzuf Galgalta. And from this, it is considered that the essence of the Zeir Anpin is Netzah. But as far as the lights are concerned, when the light is revealed that comes in the vessel that was prepared for it, this was in the Partzuf AB. In Partzuf AB, we learned the light of Hochma came in the vessel of Keter, the light of Bina in the vessel of Hochma, and the light of Zeir Anpin in the vessel of Bina. When we detail Zeir Anpin individually, we should say it this way: the light of Hesed in the vessel of Bina, the light of Gevura in the vessel of Hesed, the light of Tiferet in the vessel of Bina, and the light of Netzah in the vessel of Tiferet. It turns out that Netzah, which is called the essence of Zeir Anpin due to the…as far as the lights are concerned, here it’s called Tiferet. And the light of Hod in the vessel of Netzah, and the light of Yesod in the vessel of Hod, and the light of Malchut in the vessel of Yesod, and Malchut remains empty.

RABASH: (14:20) That's what we learned in part five, that there's a certain special light that comes into the vessel of Malchut. It turns out that ARI talks many times, HB TM, where he wants to describe these four Partzufim, Abba and Ima, Zeir Anpin and Malchut. He says Hochma, Bina, Abba and Ima, TM with Malchut, Tiferet is Malchut. It turns out that the essence of Zeir Anpin is called Tiferet. If so, we learned what is Tiferet called. This is the discernment of Zeir Anpin, the essence of itself, the light of Hassadim with the illumination of Hochma, and it's also included from Bina, with the illumination from Bina, and the illumination of Hochma, and the illumination from Keter like Bina, her very own phase, and included from Hochma, Keter and Zeir Anpin and Malchut. This we learned here. If we say the Partzuf SAG, then I know that there are there five phases from Keter to Malchut. And with Malchut, there are from the four phases of direct light, there are no changes. The first nine are always called light, and the vessel is always called Malchut. In all the degrees that receive or don't receive, or do a screen or don't do a screen, give reflected light or not, it is all speaking of the Malchut. And they say that there is there Nefesh, Ruach, Neshama, Haya, Yechida, five vessels. So, I know that there is the light of Keter in the vessel of Keter of SAG. And then I say correct, though the coupling was in phase four of direct light, its screen was only upon phase two. Hence, what came out upon phase two? The level of Bina. So, I can say that what shines in the vessel of Keter of SAG is Yechida of Neshama. This we can still understand. Now, when I come from the second rule, as far as the lights which extend from the roots from AB, where light, there is no light of Hochma, and there's no light of Keter in the Kli of Keter, only the light of Hochma in the vessel of Keter. It turns out that the Keter of Neshama has the value of Hochma as far as the phase AB. And this is the third phase where we get confused, I said. We learned that in the world of Atzilut, where Yesod of AB illuminates there in Partzuf Galgalta. What is there, Yesod of AB, as far as AB? From the aspect of lights. It turns out that wherever in Atzilut illuminates Yesod of Abba, the ARI says, it receives as far as the face against it, as far as the light of Yesod of AB, therefore it's called long and narrow. Narrow from Hassadim, and long in Hochma. And he says, why do I say that there's no Hasadim there? Since in the light of AB there was the light of Hochma in the vessel of Keter. Turns out that the light of Yesod was in the Kli of Hod.

RABASH (Source Text/Commentary): (18:59) It turns out that the vessel of Zeir Anpin, I'm sorry, the phase of Zeir Anpin in the Partzuf of AB, which are the lights of Hassadim with the illumination of Hochma, already completes the Sefira of Hod. Turns out that the Sefira of Yesod, there are no Hassadim there. What is there only? The light of Malchut in the vessel of Yesod. Since we speak from the Partzuf of AB, there is Hochma there, and there's no Hassadim. Look, we are speaking from the world of Atzilut, and he says that he's receiving from the phase against him, from AB. It turns out that Yesod of each of its degrees has no Hassadim. This is called Shoresh, root. If so, when I speak now in Partzuf SAG, which has Keter, Keter of Neshama, which is in the Kli of Keter of SAG, where I should say that from the side of the lights, it's considered the light of Hochma in the Kli of Keter, as if I will say that this is not Keter of Neshama, with the value of Hochma of Neshama, more or less. But Yesod does not take Hesed individually for itself, only when all the five edges are included in it. Tzaddik [Yesod] below, Man’ei [vessels] below. Why does he say that Yesod does not take Hesed individually for himself? It comments here. As there are no more than five phases here, indeed the Sefira Yesod is the third distinction of the five general phases. Meaning from the perspective of the incorporation and the association of the quality of mercy with judgment brought above. Also there, it's not clear, we will see as it continues. Thus, each of the five phases, HGT, Netzah Hod are in themselves mercy and judgment. From the perspective of mercy, they are called five Hassadim. And from the perspective of judgment, they are called five Gevurot, the plural of Gevura. The Sefira of Yesod is the place of the association of the quality of mercy and judgment. These five Hassadim and five Gevurot are incorporated in each other there and sweetened together. And from here, they are imparted to Malchut. This is why it is said, but Yesod does not take a particular Hesed for himself. Rather, all five edges are included in him. There's no clarification about that. He explains here why Yesod does not take a particular Hesed for himself, rather all five edges are included in him. He explains about that in item 90, saying, as there are no more than five phases here. Four phases of direct light with a root called Keter. Indeed, the Sefira Yesod is the third distinction of the five general phases. Here are the five general phases. Number one, KHB Zon, which shows that there is light of Hochma there. Two, there are the five phases where there is only light of Hassidim and illumination of Hochma, called Hey Hasadim. There are five phases incorporated in Yesod, which is a third thing. What is it? Meaning, it comes from the perspective of the incorporation and the association of the quality of mercy with judgment brought above.

RABASH (Source Text/Commentary): (23:58) There, we learned in Inner Light, part four, Chapter four, Item four, that purpose is, in the beginning He created the world with the quality of judgment. He saw that the world did not exist, did not persist, meaning that the lower ones could not receive directly, receiving in a form of receiving in order to bestow. Therefore, there was the order of the cascading of the worlds until it came to the association of the quality of mercy with judgment. So he says there, what is judgment? A vessel of reception on which there was the restriction that it's forbidden to receive. This is called judgment. What is mercy? You too are mercy? A vessel of bestowal. He comes and says, if I say less reception, that's already regarded as some bestowal. How? He doesn't say. Therefore, there was a departure in phase four of Partzuf Galgalta, where the phase of Hochma, where Hochma filled the vessels of Keter by which Partzuf AB emerged. The light of Hochma in the vessel of Keter, there's no four there, only three. This is already called some association of mercy with judgment. And SAG was mixed, two with four, more association of mercy with judgment. Until in the world of Nekudim, the association of mercy with judgment emerged. There, there were only vessels of bestowal, only in the GAR of the world of Nekudim. In ZAT, there wasn't. This is why there was a breaking. Whereas in the world of Atzilut, there was a correction of the lines in ZAT as well. This is why the top phase that fills the bottom phase is already called the association of mercy with judgment. It's written there. How is it connected to here? We'll see. So he says, what is this Yesod, meaning with respect to incorporation, in the association of the quality of mercy with judgment, where the phase of judgment receives now a degree of less judgment, it's called mercy. Again, thus, each of the five phases, HGT NH, are in themselves mercy and judgment. From the perspective of mercy, they're called Hassadim, five Hassadim. And from the perspective of judgment, they're called five Gevurot. The Sefira Yesod is a place of the association of the quality of mercy with judgment. These five Hassadim and five Gevurot are incorporated in each other there and sweetened together. And from here, they are imparted to Malchut. This is why it is said, but Yesod does not take a particular Hesed for himself. Rather, all five edges are included in him. So, what does he interpret here? That the five Hassidim and five Gevurot that come to Yesod are sweetened. We find that there is no innovation here, only what was separated before, sort of, here are incorporated. And this is the Sefira of Yesod. What is difficult for me here? If we learn the four phases of direct light before the restriction, where is there Yesod there? There was no matter of judgment there. What is the matter of mercy, of association there? It was shining for all of reality. Afterwards, we learned that there was a judgment that is forbidden to receive, but not before.

RABASH (Source Text/Commentary): (28:41) So, how do we discern there? Zeir Anpin with Yesod together, Item 100. What does it say in Item 100? We haven't learned nine? We'll learn nine. All this concerns the phase of Malchut. He said, what is revealed in Yesod? A part of it is revealed in Malchut. However, what concerns the six edges of Zeir Anpin is in the following manner. When Yesod emerged, the general five edges of Zeir Anpin appeared only in the phase of Nefesh. So, what is revealed here? Only the inclusive. Where is it revealed? In Yesod. But when Hod comes, to whom? To the degree. The first edge of Nefesh of Zeir Anpin appears, and so on, until all six edges are completed. In other words, we learned before that the light of Nefesh comes to the vessel of Keter, and afterwards, the light of Ruach comes to the vessel of Keter. The light of Ruach is called Zeir Anpin, and the light of Ruach is divided into six parts. First, the small part of it is revealed, then other parts, until all six parts are revealed, which are called one phase, Ruach. Next. Then there is yet another difference between the five other edges, which is that when Hod came, he gave his general force in Yesod anew, but only in the phase of Nefesh. This is how we learned. So did all of them, until Hesed emerged, and he too, coming out means revealing, gave his general force in Yesod when he emerged. However, this is not so with the other five edges. For when one came, it added nothing whatsoever in the other, for they are all equal. Only when all six were completed, the phases of Ruach, was Zeir Anpin completed in the phase of Nefesh. What is he telling us? What is Yesod? It comes to include. When Hod comes, he renews the general force, his force of incorporation in Yesod. Until Hesed comes, they all fall from their force to Yesod, whose phase is that he contains them. But Hesed does not need to give anything to Gevura. You find that it turns out that Hesed does not add anything in Gevura. Tiferet doesn’t need to receive anything from Bina. You haven't heard the allegory.

RABASH (Source Text/Commentary): (32:50) You have five vegetables, each of which in itself gives nothing. But when I make a salad out of all of them, I mix all of them, then we have a salad. In the salad, we have the taste of all of them. Do you remember my allegory? One gives him to eat five kinds of vegetables. What are you giving us? Make a salad. He takes from me those five things, cuts them, lets me eat. He begins to see the salad. Another five, where is the salad? I told you, you're giving me salad, where is it? First, there were five things, now there are five things. You find that the general taste, all the tastes are included in the salad. So, without incorporation, one does not add anything to the other. When does it add to it? When they are mixed. Before the mixture, they're not.

Student: Can you explain again?

Rabash: He says only in Zeir Anpin is there a matter of incorporation of Hassadim with Gevurot. Above, there is no matter of Hassadim and Gevurot. If you ask me, in Bina, is it incorporated with Zeir Anpin? Yes. So, Bina, so, Zeir Anpin, now it's incorporated in Bina. Does it now have Yesod in Zeir Anpin? Yes.

Student: So, it's Yesod of Zeir Anpin?

Rabash (Source Text/Commentary): Let's look at 100. What does he say? Yesod is incorporation of the five edges. For this reason, it must be imparted by them. Because it contains them, it's built by them. Hence, when each and every edge comes revealed, it, Yesod, is filled and completed. That's what we asked yesterday. If it contains, how did it emerge at first? Now he says that when it emerged, too, when they come, he completes them. However, the five edges themselves are five separate phases, like five general phases. And therefore, one does not add anything to the other. Each is fenced in its own phase, it doesn't want to be incorporated, it wants its own phase to be distinguished. But in Yesod, it is only this incorporation. How does he say it? He is fenced only by his incorporation, nothing else. Nothing else besides that. That's what he interprets here. So we're done with item…

RABASH (Source Text/Commentary): (36:05) What should we begin now? 251, Item 11. Item 11, yes. Afterwards, Bina emerged merely in the phase of Nefesh for herself. The phase of Ruach for Zeir Anpin. While Bina came out in the form of Nefesh, then Ruach, which is Ruach, received Ruach for Zeir Anpin. They were already two degrees in the degree of Ruach. In the phase of Neshama for Malchut, she already had Malchut of Nefesh, three degrees before. She came in four vessels, three vessels. Then Hochma emerged in the phase of Nefesh, for herself. Then Ruach was added to the phase of Neshama. And for the Ruach of Zeir Anpin, the phase of Neshama was added. And to Malchut of Nefesh, the phase of Haya was added. Then Keter emerged in the phase of Nefesh for himself. So, what's created is the phase of Ruach for Abba. Hochma already has Nefesh of Ruach of Haya, phase of Neshama for Ima. There's already Neshama to Neshama, of Neshama, the phase of Haya of Zeir Anpin, who already has Haya of Ruach, everything. Why? Since the vessels receive the lights. And the phase of Yechida, for Malchut, Malchut Nefesh. The light of Nefesh went through five vessels, so there are five discernments. In the light, this is called Malchut having NRNHY of Nefesh. Zeir Anpin has Haya of Ruach, Neshama is Neshama of Neshama. Haya has Ruach of Haya, and Yechida has only Nefesh of Yechida. Let's see below, 200. What does it say in 200? Afterwards, Bina emerged. So, he's explaining why did Bina emerge with the phase of Nefesh. When she comes to Keter, who? The light of Bina. She has but one vessel, which can only receive Nefesh. One discernment is revealed, one vessel is revealed, and one discernment is revealed. And then Ruach descends that was in the vessel of Keter to the vessel of Hochma, and its root of Ruach, which remains in Keter, becomes Ruach for Zeir Anpin. The higher degree illuminates to the lower degree, the phase of Ruach, that's one, and the second is that there's another distinguishment of an additional vessel of the light of Ruach. And with it, with Nefesh of Ruach, which descends in the vessel of Hochma, hence also the Ruach of Nefesh is for the Kli of Hochma. And the Ruach of Nefesh that was prior to the vessel of Keter, also descended in the vessel of Hochma. The root of the Nefesh that remains in Keter becomes Neshama of Nefesh, since there is no absence in the spiritual.

RABASH (Source Text/Commentary): (40:20) Hence, now Nefesh has NRN, Ruach, Nefesh, Ruach, Neshama. Ruach has Nefesh Ruach, and Neshama has Nefesh. Also, when Hochma emerged and came in the vessel of Keter, she has only Nefesh of Haya there, one vessel, one light. Then, Nefesh of Neshama descends to the vessel of Hochma with the Neshama of Nefesh that was there, and with the Ruach of Ruach that was in the Kli of Keter. And they are all now in the Kli of Hochma. The root of Nefesh, which remained in Keter, now becomes Haya of Nefesh. And the root of Ruach, which remained in Keter, now becomes Neshama of Ruach. Finally, the root of Neshama, which descended in the Kli of Hochma, which remained in Keter, now becomes Ruach of Neshama. The Neshama already has their two vessels. Now the degree has Nefesh of Haya, Nefesh Ruach of Neshama, Nefesh, Ruach, Neshama of Ruach, and Nefesh, Ruach, Neshama, Haya of Nefesh. Also when the light of Yechida emerged in the vessel of Keter, she has only her own Nefesh, as she has only one vessel. Then Haya descends to the vessel of Hochma, and along with her the Ruach of Neshama. With the Neshama of Ruach, and with Haya of Nefesh, they were all in the Kli of Keter to the Kli of Hochma. And the root of Haya that remained in Keter and does not descend to the Kli of Hochma, becomes Ruach of Haya. The root Neshama that remained in Keter becomes Neshama to Neshama, and so on, similarly. Is it clear so far? We might ask. But the ARI says that the reflected light that ascends, that ascends in Akudim and clothes the direct light, equalizes all the vessels on the same level, and the level of each and every one reaches up to Keter. And here they say that there is a difference between Sefira, from each Sefira, meaning from Yechida there is Nefesh, and from Haya there is Ruach Neshama, Neshama, and from Zeir Anpin, Ruach Haya, and from Malchut, only Yechida. Answer. KHB TM lengthwise and KHB TM widthwise emerge here, meaning five times KHB TM. These over those, widthwise, without any difference between them whatsoever; however, in the lengthwise KHB, there are certainly differences as the Keter in it has but Nefesh of Keter, and Hochma only Nefesh Ruach of Hochma, and Bina only NRN of Neshama, et cetera.

RABASH: (44:46) We learned there's a screen in phase four which brings the level of Keter, and they say that although not each and every one has Ten Sefirot, an example that we learned yesterday; Keter, there are nine Sefirot, her own discernment, and eight Sefirot that go through her for Hochma up to Yesod, until Yesod. Hochma has from her downwards. There are eight Sefirot, and in Bina, seven Sefirot. In Hesed, there are six Sefirot of direct light which go through it downwards until Yesod. Malchut has no direct light. It turns out accordingly, that they are not all equal. Malchut of Keter lacks one, Hochma lacks two, Bina three, and Hesed four. He comes and says, since every light of direct light cannot illuminate without reflected light, which is the vessel that can receive them in order to bestow. In fact, where do we receive the reflected light? From below. From Malchut. Malchut only has Ten Sefirot of reflected light, and they say she is called Keter, she is the bestower. She gives forth the reflected light to each and every one. And here too we will say, that Malchut has Ten Sefirot of reflected light of her own, and the reflected light that she gives to the nine Sefirot above her. Together, ten. When Yesod receives one reflected light for himself, he already has two of reflected light. And eight more reflected light needs to move from her to the Keter, and that will be ten. Also in Bina, how many of direct light does she have? Only two, only seven. Bina and VAK, seven. It's lacking three. So, she receives reflected light from below for herself, and also through her, the reflected light for Hochma and the reflected light for Keter move through her. Two more, that's eight. It's the same with Hochma, which had eight Sefirot of direct light, receives one reflected light for herself, and one reflected light she gives to Keter. So there's also Ten in Hochma, and Keter, what? What did it have before? Only nine, now she also has ten. This he describes that their level is equal. Meaning that they all have Ten Sefirot in the manner of the reflected light that completes them. And another thing, their importance, he says. What's the importance of Keter that Hochma receives from him? And the matter of the reflected light, the Keter receives the reflected light and Hochma. And Hochma is as important as Keter. This we understood really well.

RABASH (Source Text/Commentary): (49:35) Now the question is asked. Here he says that Hochma doesn't have only what? Ruach of Haya, and Keter doesn't only have Nefesh of Yechida. If so, there aren't Ten Sefirot in each and every degree. There are differences. And he explains, what's the explanation? The thing is that KHB TM lengthwise and KHB TM widthwise emerge here. Meaning five times KHB TM, these over those widthwise, direct light, and reflected light, and coarseness, and widthwise, without any difference between them whatsoever. Same coarseness. However, in the lengthwise, KHB, there are certainly differences as the Keter and it has but the light of Nefesh, of Keter. Hochma only Nefesh of Ruach of Hochma, etc. If so, as far as the coarseness or the widthwise, and when I say one width, one coarseness, as far as direct light and not reflected light, as far as the direct light, then there is also this below the other. Again, we say that there is one width. But in the matter of direct light, which doesn't have to do with coarseness, but rather it's this below that in taste. In taste they say cause and consequence. Meaning, even in direct light prior to the restriction, even in direct light of the circles, we also distinguish four phases of direct light. And in coarseness, he says in one coarseness or one thickness. And in the matter of his intention, we should say that in four phases of direct light, certainly, the action that makes pleasant does not bring forth light.

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Reader: Friends, as you can see we are privileged to study almost every morning with our teacher’s teacher, Rabash, but many don’t know it, but Rav did these recordings by himself, and then a small team of dedicated transcribers transcribed it word for word. But we have many, many transcriptions that have not been proofread. So, in order for us to be able to read it and put it in the archive so we can work with material, we are proofreading it. You will see it also in the subtitles during the lesson. So soon we will have more tapes and recordings, and there are many more materials that we want to proofread. We started studying at a very quick pace, these lessons, and we need more people. So, if anyone is interested in helping proofreading during the day, proofreading the sources of Rabash, it's about two hours a week. If you have a good master of Hebrew, please write to our email. Thank you.

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