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

Daily Morning Lesson: October 29, 2025

Part 3: LESSONS OF THE RABASH ON TES

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. #7

Reader: We will soon move to hearing a recorded lesson by Rabash. Before we get into the lesson, we will read from Rav's words about it. Rav says this:

M. Laitman: (00:20) As you know, I have recorded Rabash throughout the years when I was with him. These tapes are, we have them in the archive. They are tapes with explanations about The Study of the Ten Sefirot, The Preface, and a few other articles, and even about The Book of Zohar – there, we didn't explain so much. But in TES, we would explain more. I think we should listen to his lessons. Let's try.

A little bit here, a little bit there. It brings a lot of holiness, and let's hope that a lot of inspiration, too. We will understand him a little better, feel him a little better. After all, he is our teacher.

Reader: Again.

(01:11) Now we will read The Study of the Ten Sefirot. Baal HaSulam, Volume 1, Part 4. Part 4, chapter 2, Item 7. In the last part of the recording, you can hear Rabash softly, so there will be no excerpts. Before we listen to Rabash, we will read Item 7 from the Words of The ARI. Part 4, Chapter 2, Item 7: The Words of The ARI. Headline,

Reading: (02:40) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Two. #7 – Twice

All the Sefirot leave records in their place after they depart, except for Malchut.

7. It turns out that all those Sefirot leave a record in their place and in their vessel when they want to depart and ascend. However, the light of Malchut does not leave a record in its vessel, only the record that the light of Yesod left in its vessel. The illumination is extended from there to the vessel of Malchut after the departure of her light.

RABASH (Source Text/ Commentary): (03:42) Page 220, Item 7. He repeats the same things:

“All those Sefirot leave a record in their place and in their vessel when they want to depart and ascend. Besides Malchut.

It turns out that all those Sefirot leave a record in their place and in their vessel when they depart and they ascend. However, the light of Malchut does not leave a record in its vessel. Only the record that the light of Yesod left in its vessel. The illumination is extended from there to the vessel of Malchut after the departure of her light.”

This, I already don't get because what he said before, that Ten Sefirot have to be completed. Thus, I understand, that it leaves a record for the completion of Ten Sefirot. But then, after the departure of the light of Malchut, why does there need to be a record to complete it? He does not interpret. Here, we should say the following:

The matter of the record that the light leaves in its vessel is for two reasons. For the vessel itself, the record revives the vessel. It turns out, accordingly, that the vessel of Malchut needs to be revived as well, and this will be difficult. So, the explanation he gives, why did Malchut leave a record so that now, there's no one to shine from. And here, what does he say? That the Yesod leaves a record to whom? To Malchut. What for? Whoever learned that the light shines in Malchut in order to complete the Ten Sefirot, I understand that the light of Yesod has to leave a record to complete the Ten Sefirot for Malchut. But when he says that even

After the departure of the light

of Malchut, then why is it needed? So, what should you say, as we learned from other sources, that a record has to be left for the vessel, itself? Therefore, why doesn't Malchut leave a record for herself, for her vessel? If I learn the way he interprets in Inner Light, that Malchut does not leave a record for another reason, that there's no light to leave, then I understand very well what is the Yesod? Why does it shine to Malchut? Because Malchut has no direct light for a record. But that is also very difficult, typically, the way he explains to us, the light of Malchut means the degree of Malchut after the refinement. In the degree of Malchut, who says there's no direct light in the degree of Malchut? So, the degree is one thing, and Malchut is another thing.

Item 8.

RABASH (Source Text/ Commentary): (08:10) This is another reason why is Malchut called poor, since she does not, and that she has nothing, poor and has nothing of her own, and also a mirror without light. It is because her vessel does not shine at all when she ascends, and the light leaves her, as no light remains in her.

Why?

Even as no light remains in her, even as a record, even the sustenance of that vessel, as we learn, the light needs the record that's left. It is not needed for the light but for the vessel.

Again. So, we have to understand two matters. What is the benefit of the record left from the light? Below, in the Inner Light, he interprets that since, for example, the degree of Bina comes out due to the refinement of the screen from four by three in four; therefore, it's lacking, and he gives a rule, and this is a difficult one. He says,

It is impossible for this light to start in the Sefira of Hochma in Bina, that as any expansion of light has to start from the Keter. Accordingly, she needs the record, the illumination from the record of Keter by which the light of Hochma is adhered and connected to the root,

Tied to the root. So, why do I need records? To complete who, for whose purpose? For the light, that's one, after that we learn that there's a record, there's a different need for the record. Who revives the Kli, the vessel after the departure of the light? The record. So, the record has two roles. This is what it says here, look at Item 8:

And also, she's called a mirror without light. And the reason is, since her vessel does not shine at all when she ascends, and the light leaves her, as no light remains in her even as a record.

That's for the light. Next.

And even that sustenance of that vessel,

As we learn in a different place, that the record is needed in order to revive the Kli,

This does not come from her own light but from the record that remains in the vessel of Yesod. And from

The Yesod, the record of Yesod

Shines and revives the vessel of Malchut. And therefore, it says, no light of her own, nothing of her own.

So here we're talking about Malchut of direct light, Malchut of the degree of Malchut, what does it mean? Here, regarding the degree of Malchut, there's a lot more to discuss. One time he said, more than four screens, there's no more. It's clear that it is called, the coarseness of the root level. There's no screen there, there's no reflected light. So, it's still not clear. Also, what we say that in the world of Atzilut, it did exist on the coarseness of root. It was due to the second restriction. And that too is not a hundred percent clear.

Item 8, below.

RABASH (Source Text/ Commentary): (12:37) What is written above,

that's for a different reason. The ARI has already written. The reason why Malchut is called without light is because in the second expansion,

Called Partzuf AB, Ten Sefirot were extended only at the level of Hochma. And the light of Keter remained concealed in the Peh, this is why it's called Partzuf, there's no level of Keter there. This is why you find, says The ARI,

That the light of Hochma comes into the vessel of Keter. And the light of Malchut in the vessel of Zeir Anpin.

Thus, the vessel of Malchut remains without light. And therefore, Malchut is called, A mirror that does not shine. There, it means not from the level of Malchut, but from the Ten Sefirot that there is at the level of Ta’amim of AB, Malchut of the Partzuf of Ta’amim of AB didn't have any light. Is it clear? From there they speak, and here, he adds another reason. Meaning, why Malchut is called a mirror that does not shine. Because Malchut did not leave a record after her in the first expansion.

Student: What does that mean?

RABASH: (14:41) It means why Malchut is called, poor, since in Partzuf AB, the light of Hochma came in the vessel of Keter. And the light of Malchut came in the vessel of Yesod, and you find that the vessel of Malchut has no light. So, when I say that Malchut is called, poor, when do I say it? In Partzuf of AK, but in Partzuf of Galgalta she's not called, poor. And here, it's written that in the Partzuf of Galgalta she's called, poor; not for the same reason, for a different reason she's called, poor. She had light but did not have a record, it didn't remain in her – a different reason – what is the reason? Not because she had light. She had light, but she didn't leave a record, why?

RABASH (Source Text/ Commentary): (15:52) We should ask, if the light of Keter disappears from the second expansion, in Partzuf AB, she should have left there, she should have left the vessel of Keter there without light. So, why were the lights exchanged? So, the light of Hochma comes in the vessel of Keter until the vessel of Malchut remains without light? This is what has been explained in our observation, which is because the lights tend to, their conduct is to clothe only in the most refined vessels that are in the Partzuf. And if there is no light there but the light of Nefesh, it dresses only in the top vessel, meaning Keter, and the bottom nine remain without light there. This is fine, but that rule that it says in Item 5, he gives a rule in Item 5 he says, in Inner Light:

It is impossible for this light to begin in the Sefira of Hochma since all the expansion of light must start from Keter.

And we say it always starts from Nefesh, not from Keter. Let's begin with Item 9:

Item 9.

It is explained to us through these two introductions how the vessels of the Sefirot, even when their lights return and depart to the Emanator still have two kinds of light. One, the first is called reflected light, and it is judgment. The second is the light that remains in the vessel, called a record, after the departure. That record is the remainder of the direct light, and it is a Rachamim.

Why? Because it stayed there from the perspective of the light that came out from above downward as a direct light called, Ta’amim. So, what is written here? That after the departure of the lights in the first time, after there was the clash of inner and surrounding, that the Ta’amim departed, the tastes departed, records from the light of the Ta’amim remained, and those records are called, direct light. Afterwards, every time there is a little bit of a screen, which is, when it's refined, a light shines there, and that light is reflected light, which is judgment. Let's see Inner Light, Item 9:

Item 9.

What are two kinds of light? The first expansion, extended by the broadening of Malchut from her and within her to Ten Sefirot down to the Malchut of the Guf, is extended from above downward as clothing.

And he relies on what The ARI says in the last question,

That there are two lights that departed upwards.

So, what does it mean, these words? He explains in Item 9. The first expansion, she is extended to the expansion of Malchut, from her and within her into Ten Sefirot, down to the Malchut of the Guf, which is extended from above downward, meaning to clothing, is called direct light, Rachamim, mercy. Also, all the records that remain from those Ten Sefirot of the Ta’amim after that light departure is also direct light, Rachamim. So, why do I say that the light departed if it's direct light and Rachamim? But the light remained as small illumination, which is called, the record; therefore, it's a small illumination of what? Of direct light, of Rachamim.

RABASH (Source Text/ Commentary): (20:52) However, the same levels that emerge through a coupling by striking during the refinement, as Malchut ascends, and during her refinement from degree to degree from below upward,

What does it mean from below upward? First, Malchut stands at Phase Four; then she rises and stands at Phase Three; and then she rises up into Phase Two; and then she rises into Phase One, and she rises into Root, coarseness, until she completely disappears. This is what it calls from below upward. So, he says,

All those levels are called reflected light, judgment, since the levels diminish until complete departure.

But he says,

The first expansion, he calls it from above downward, meaning it expands into the greater coarseness; this is called from above downward, and it's called direct light and Rachamim, because there he says, I want to receive since I want to bestow. Whereas from below upward means that each time if I want less, I want less, I want less, I want less, until he says, “I want nothing because I have no screen.” And this is what he calls, reflected light, because the light becomes more and more diminished. Look, the origin of the judgment, the source of the judgment is restriction. When there is a judgment, it is forbidden to use the vessel called receiving in order to receive.

But many things join that. For example, he says,

Direct light is called Rachamim, and reflected light is called judgment.

What is reflected light? We learned that there are 12 kinds of reflected light. There is a rule: If you remember, we learned in The Preface to Wisdom of Kabbalah, for Panim Meirot ve U’Masbirot, he says there are five discernments:

The first discernment is light that comes from the Emanator. Both the light and the vessel.

The light of Hochma, the vessel of Hochma, we learned. Keter, which is called His will to do good to his creations, created existence or absence, the light, and the vessel together. There was no desire without a vessel and a vessel without a desire. We received; this is called phase one. But the lower one did not add anything to it.

Second discernment or second phase, the light of Hassadim, the light comes from the Emanator. Keter gave the abundance called light of Hassadim, the vessel.

Since the lower one awakened, Hochma at its end awakened, wanting equivalence of form, so the abundance comes from above.

You find that the vessel is from the lower one, and the light is from the upper one.

RABASH: (25:33) Phase Three, discernment that both the lights and the vessels come from the lower one.

Phase Three, both the light and the vessel come from the lower one. How is the reflected light, who gives the reflected light? Malchut is the vessel that awakened to bestow. Malchut is called, And the reflected light that comes from Malchut – both the light and the vessel are attributed to the lower one. Phase four, he says,

Who prevailed or intensified to draw something, the light and the vessel that came from the Emanator, that light, called Hochma at its end, made an overcoming or intensification.

So, what did she overcome? Overcome bestowal.

Phase Five, or fifth discernment. The last intensification, called the bottom Hey, called Malchut,

Who intensified? The light that came from the intensification of the vessel of the lower one, that light at its end, overcame. Overcame what? The vessel of reception, this is called the bottom Gevura – Gevura means strength. Now, we can understand why reflected light is called judgment. Why? What is reflected light? It wants to bestow, why is it called, judgment? What is directed light? Wanting to receive, why is it called Rachamim? It's the opposite. So, we say the direct light comes from the Emanator. He wants to bestow. This is called mercy. The lower one that gives reflected light, why? Since there was judgment, that it is forbidden to receive in order to receive, this is the reason, the point that wants to bestow. So, who's the cause? The judgment. So, that's only she. Therefore, it is said all reflected light is called, judgment. Why? Because it stems from the judgment that was, that it is forbidden to receive in order to receive. But everything has a different meaning.

RABASH (Source Text/ Commentary): (28:36) Item 10.

It turns out that in this world of Akudim, although at that time the making of the vessels had not been completed,

We've learned that the making of the vessel was completed in the world of Atzilut. We need to understand what is the making of the vessels. The making of the vessels means a vessel that becomes worthy of receiving so the light will not depart from it. In Akudim, there was a refinement, in Nekudim, there was a shattering. Only in the world of Atzilut, the vessels remained ready to receive.

And what about the, whether it's the departure, there's also ups and downs there, that's because of the lower ones. And in permanency, it remains without going up or down.

What is he saying?

Nevertheless, although at that time the making of the vessels had not been completed, nevertheless, the phases and existence from which they were made, which is coarse light that is connected with refined light, had already been there. When the refined light returns upward, called direct light, the coarse light remains below, and this is the phase of the vessels themselves. There, in that coarse light, which is the phase of the vessels, the refined light left the above two phases: One, direct light, a record. Two, reflected light, which is the coarse light connected to the refined light.

Meaning, when the light expands from the Malchut of Rosh down to the Guf, that light consists of direct light and reflected light. Meaning, as they clothe one another in the Rosh, that's how they expand below. This direct light, the abundance, is called, refined light; and reflected light that emerges in the Rosh, that goes down below, the reflected light is called, coarse light. Why is it called the coarse light? Because it is extended by the force of the coarseness and restriction in the screen of Malchut of the Rosh.

What's he saying here? He's asking why the coarse light – the other way around – why is the reflected light called coarse light? So, he explains,

Because this reflected light extends from the force of coarseness called the will to receive, and the restriction made to the will to receive thus makes a screen from which the reflected light comes.

So, it follows that he clarifies to us here why the reflected light is called, coarse light. That all of the light that emerged was because the lower one felt the will to receive on which there was judgment, on what? On its coarseness.

RABASH (Source Text/ Commentary): (33:19) Therefore reflected light was made, He reflected the light back. So, its whole foundation on which it's built is the coarseness. In other words, if the will to receive would not be considered coarseness, for example, in the world of Ein Sof, there was no reflected light. Only afterwards, when we say the will to receive is called, coarseness, from above downwards, then comes the reflected light. So, the whole basis of reflected light, what's its foundation? Coarseness. Therefore, it's called, the coarse light, as I said before. Now there's a reference to it, to what I said before. So, he repeats.

And even though there's no recognition of coarseness above in the Rosh, since it ascends and cloaks the upper nine from the screen upward, and the force of the coarseness cannot operate above the place of its manifestation and existence even a bit,

So why do you call it coarse light?

However, afterwards, this reflected light, which is in the Rosh, expands and descends. Once more, with the direct light in it,

From Malchut of the Rosh downward,

Then, the coarseness in the screen is certainly in it, though it is not at all regarded as a drawback.

So, we're talking about the reflected light of the Guf now. Why is it not considered a drawback at all? Well, for its entire merit is connected with the coarseness, as there wouldn't have been any light in the Partzuf without it. And so, it's always called reflected light, or coarse light, or refined light. In the first expansion, they're intertwined, and there's still no recognition of coarseness.

Indeed, when the light finally departs from the Partzuf, due to the refinement of the screen, and the coarseness is emptied from the direct light that is clothed in it, then, the full demerit and ignobility of that coarseness, compared to the direct light, is revealed.

Why, why did the light depart? Because of the coarseness in it. So, it turns out that before that, when it had reflected light by which the coarse light and the reflected light, there was a direct light shining in the degree, they're both equal, as the allegory says: A person who has a meal can say, the lust for the meal and the meal coincide. I can't say what's more important, truthfully, if he has the meal, and he has no desire for it, he can't eat. If he has the desire for it, but he has no meal, he can't eat. So then, what's the difference, when is there a difference? When he has the lust for it, but has no meal, then you see the darkness of the lust. And if there is, and of course, the lust, the longing for eating, would at least last for a few hours, that's what each one would wish. But the evil inclination begins to eat, 15 minutes, stop, can't do more – and that's the learned lesson here, that's what the Rav says.

And when the refined light returns above, returns above, the coarse light remains below.

What does he say?

RABASH (Source Text/ Commentary): (38:18) It means that after the refined light had been emptied of the coarse light, meaning once the direct light departed and was pulled out of the reflected light that clothed it, the coarse light remained below. Meaning, there are no places, so what is below? That the demerit of the reflected light compared to the direct light was revealed. And that is why it is said that after the return of the refined light upwards, the coarse light that remained below is the face of the vessels themselves.

In other words, this reflected light that had been emptied of direct light, after its expansion is the entire, which is called, Ta’amim, it is the entire substance of the vessels in that Partzuf, called the first expansion of AK or Partzuf Galgalta of AK. And the record and the sparks of the descending reflected light clothed inside it.

We shall now see that these records and the sparks of reflected light became and were corrected as the vessels of the following Partzuf called, the Second Expansion or AB. He writes above that

The sparks and records of the descending reflected light clothed in it.

That needs some more detail, we've learned it before, a bit. When the Partzuf mi of Ta’amim departed, we have the records of the direct light left in all the Ten Sefirot.

Therefore, when there was a coupling afterwards over coarseness of level three, or Phase Three, called Nekudot, called reflected light. Since there's a rule, the light that comes, the next light needs to fill the empty vessels of the previous degree. Therefore, it wants to shine in the vessels of Ta’amim that their lights departed. But since a record stayed in the vessels of Ta’amim from the light of Keter, they don't want to receive the light of Hochma, which is a smaller degree. And then a beating, a clash happens between them. And finally, we learn that the reflected light since sparks fell from it into the vessel of Malchut. So, he explains there that since this light is true light, whereas what's left of Keter is only record. So, this vessel, this light is stronger.

As we say, it's more worthwhile to receive.

Therefore, the sparks of reflected light fell into the vessels where there were records, and they go out.

That's what he said above,

That in it clothed the sparks of reflected light and records in the vessels that remained.

So, he says, why do I need then the record for the vessels? Now, it is clarified that the record and the sparks of reflected light became corrected as the vessels of the following Partzuf and called, the second expansion or AB. So, we've learned from the records what's left is for our coarseness. And the males of the Partzuf AB are called, clothing; and the sparks of the degree of coarseness phase three, that created the vessels of the lower Partzuf – that's understood – this is called females.

RABASH (Source Text/ Commentary): (43:08) What's the difference between the record of clothing and the record of coarseness? So, he says,

In every degree, there is an opposite value. The vessel which has coarseness, which has deficiency, and over that deficiency, she reveals the reflected light, the screen of reflected light, by which she receives great light, extends great light. But this light cannot be clothed in the vessel that extended the light, called coarseness.

Because there has to be equivalence of form between the light and the vessel. Since in the light, there is no matter of reception. They're only bestowing.

Therefore, he says,

The light of Keter, which is called the light of Yechida, does not clothe sides in the vessel of Keter of the degree, which is the most refined, what's the most refined? I have no desire for it. It has no desire for it.

As I said once, my teacher said one time in one way, in a different way, but we'll bring it here.

Our sages said, the Shechina does not dwell, if not from joy.

And the evidence to that, that my father plays, and the spirit of the Lord is upon him. So, he says,

What is joy? When a person lacks something, can he be joyful? So, when he doesn't lack anything, then he has joy.

Then he has no deficiency. He has no coarseness. That's where the spirit of the Lord shines. The Shechina dwells from joyfulness. And accordingly, we should ask, there are many people who have no deficiency for spirituality, but they cannot receive. So there have to be two vessels. On the one hand, a person has to be deficient, that he is worse than everyone else, that he lacks more than everyone else. On the other hand, we need the other end, that he's more refined from everyone, from the whole world, and he lacks nothing. He's happy with his share. If so, when we say clothing is called male, except it lacks nothing, that is what the light of Keter remains from. But how can we receive if there's no deficiency? However, the coarseness, meaning of phase three, means that he has a deficiency and a screen. So, we always learn that there cannot be a coupling over clothing, but through the incorporation of the coarseness. Is it now clear to you?

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

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