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

Daily Morning Lesson: December 31, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: Now we will learn from a lesson on The Study of the Ten Sefirot with Rabash, we'll read from Part 4. And we will continue from The Questions and Answers,

Item 19. Before we begin to study, we'll hear Rav about the main topic of the lesson.

M. Laitman: (00:35) An example for the lower ones on what qualities they need to reach: Hesed, Gevura, Tiferet, Netzah, Hod, they are the five Hassadim. Why are they called the five Hassadim? Because Hesed, Gevurah, Tiferet is what comes from above, an example from the Rosh, from the Creator. And Zeir Anpin, Netzach, is what receives the result, the outcome from how Ima gives birth to him – Tiferet gives birth to him – and to resemble him, to ZA, comes the deficiency, the matter of Malchut, which is Hod. And the Zivug, the coupling between Netzach and Hod is essentially the connection between the Creator and the created being. The example from above that we are given, and when from all of the qualities and actions, and intentions, and relations that appear in Hesed, Gevura, Tiferet, Netzach, Hod. When you make a conclusion, Yesod, then it's clear to the true Malchut, not Malchut within Zeir Anpin where there is a sample of the true Malchut that exists in the upper one. But rather the true Malchut which exists below Zeir Anpin, so it's clear then to Malchut what she should resemble. She should resemble all the actions that happen in the upper one opposite her – Hesed, Gevura, Tiferet, Netzach, Hod. And that in her conclusion, if she makes all these actions – Hesed, Gevura, Tiferet, Netzach, Hod – then she comes to a conclusion also called, Yesod. And if the Yesod of the upper one and the Yesod of Malchut will be compatible, will connect together, that will bring about the birth of their unity, which we call, the Zivug, the coupling of Yesodot. And that’s what Malchut should achieve.

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Reader: Now we will learn together in The Study of Ten Sefirot with Rabash. We are in The Questions and Answers, Item 19.

RABASH (Source Text/Commentary): (03:29) He asks, what are our five edges? This is difficult, five edges, we always learn about six edges. That is, four sides and up and down, how much is that? Six. Why then five all of a sudden? Let's see if he interprets.

The above-mentioned five edges, the above five Hassadim in item 18,

Which we've learned,

Called HGT NHY, are in fact the five phases.

That's how we've learned that we have no more than five phases. Where does that come from? It comes from four phases of Direct Light with the root.

However,

Why do I call them HGT and not KHB?

However, because the first three phases do not have light of Hochma but only light of Hassadim, they are called HGT NHY.

But in truth, we should discuss KHB ZON, which are four phases of Direct Light, they are the root. We learned in Item 18, he says, why is it called five Hassadim? Because in Keter, Hochma, Bina, there is no more Hochma, but Hassadim. That, the five Hassadim is what we call in the four phases of Direct Phase, the Three, actually four. Here, too, the Phase Three of coarseness, that's better, that's Phase Three of coarseness, where there's only Hassadim, light. Therefore, the HGT, according to incorporation with Keter, Hochma, Bina,

His own phase of ZA is called Netzach. And the incorporation of Malchut in Zeir Anpin,

What Zeir Anpin is included in Malchut is called

Hod. Hence,

What we've learned there, five Hassadim, same clarification. We will learn about five edges. That is,

To show that each edge indicates a unique phase in the five phases KHB ZON of direct light contained in Zeir Anpin.

That's in Item 18. What was the question? We always talk about VAK, six edges. Then what is the example of five edges, what happened to the Yesod here? That is what he wants now to clarify to us. And he says the following.

RABASH (Source Text/Commentary): (07:56) However, Yesod of Zeir Anpin is not a unique edge, he says, for there are no more than five phases of direct light. Instead, Yesod of Zeir Anpin is an incorporation of all five edges together in a way that there are twice these five phases in Zeir Anpin. The first is in particular, where each phase is separated in and of itself, regarded as a unique edge, called HGT, Netzach, Hod. The second is general, where they are all incorporated together and are mixed in one another. This is called Yesod Zeir Anpin.

What is the question and what is the answer? The question was: If we have a rule that there is VAK, six edges, so why does the Rav say sometimes, five edges? And also hard for us, well, we'll understand that, later. He gives an answer about the rule that everything we say is about the first Yesod – or the first foundation, called four phases of Direct Light and the root, with the root. Where Phase One is Hochma, Phase Two Bina, Phase Three Zeir Anpin. And in Item 18 he says, he clarifies what is Phase Three of Direct Light, phase Zeir Anpin. So he says that the phase of Zeir Anpin is only the same five phases, since there is a rule that every phase is incorporated with the other. So, he considers in Zeir Anpin what is included in terms of the upper or the lower, it's the same that happens in each and every Sefira. And the reason we don't detail this in each and every Sefira is because there is nothing new about it.

But since in Zeir Anpin there is an innovation, meaning the light that shines in Bina shines for Zeir Anpin, only in Zeir Anpin. If so, that is something new that doesn't exist in Bina; likewise, Hochma does not shine in Zeir Anpin as it shines in Hochma. It doesn't shine in Zeir Anpin, this is something new, therefore, we have new terms. Therefore, it follows, there is no one, two, three – there is no one, two – they are all incorporated with each other. But in three, he details, what is he detailing to us? What is contained in Keter, Hochma, Bina, is what he called, HGT. His own phase is Netzach, and what's included from the lower one, the Malchut is called, Hod; more than that, we don't have. If so, he asks again, why do we learn that there is Zeir Anpin VAK, meaning that there is another phase, where do we take this from, from Direct Light? In Direct Light there is no more than five phases.

RABASH: (12:41) So, what's his answer? That in Yesod there is also five phases. That if there is some sixth phase there, no – there is five phases only here too – however, there is five phases individually, separately, called five Hassadim, and there is five phases that are incorporated, that's the Yesod. And why do we need the five phases that are separate from one another? Why do we need five phases each to itself, why do we need five phases in general, which is called Yesod? This, he does not tell us but at the same time, there's a big question, what do we see? In a corporeal way, five edges, or VAK? VAK, how? We explain right and left, south and north are called, Hesed and Gevura; east is called, Tiferet; up is called Netzach, down is called Hod, Yesod is called west, like Malchut. So, how many do we have, five edges or six? Six. And this, he does not explain to us.

We can explain according to an allegory. In the book, Sihot Chaim talks about life, or talks of life. He brings there, what the, Ne'ir, who said some things. So, he told a story that one king built a big palace and invited all the greatest painters in the world to paint all the walls, all kinds. Each one painted above, at the bottom, painted everything. And one had to paint in the back side of – rear side of the palace – on the west, and he had nothing to add. So, he sent for all the painters in the world – nothing to add, there's everything already. Until a Jew came along and said, I have something to add, as if, it's as if all the painters are saying, what are you adding? He said, wait and see, I have what to add. What you will not find in each and every wall. What did he do? He made a mirror! How do you say it, student?

Student: A mirror, a mirror.

RABASH: (17:07) A mirror. So, what is there, nothing. But everything that there is in the entire palace was seen on the side of the mirror, this allegory we can understand. So, in Yesod, there's nothing. It's all – and this is what the Jew did. So, he brings an allegory there. Again, he brings an allegory there. A mirror, at the bottom, it's closed, you can't see lower down. Lower down, you don't want to see. This is why he says, like the sun that strikes that place, Reflected Light. But we say, if there's no cover at the bottom, is there Reflected Light? So, it's hard for us to create a mirror. There, he brings the story about the Jew. He said, my father once learned I remember, that the rest of the action is exactly that nothing will be lacking that causes big foundations.

Yes, and what? Everyone is doing the work of the Creator, and is serving the Creator. In their own work, he said, they want to work, meaning, everyone wants abundance. Abundance belongs to the Creator, that's His phase, what is our phase? We do not receive for ourselves, that's what we need to work on. We do not work on that, we do not think about that, what do we think about? About the Creator, what He should do – give us abundance, and it should even be the opposite. You're asking me, here, it's written about five Hassadim. He interprets, there's no Hochma here, in anything, in anything we want to discern, we do not say everything. We speak of the main discernments between one and the other: In this there is Hochma, in this there isn't Hochma. What there is more, I don't need to speak about it. The main discernment is, is there Hochma here? No, there isn't. That's the main thing; there are other things – never mind right now.

He's asking, what is five Hassadim? Know, if there is no Hochma of direct light there, it is already called five Hassadim. What is there? Many things, don't think it's a small degree; but at the end of the day, Hochma of Direct Light, there isn't. There's Hochma and there's light of Hassadim, or maybe light of Hochma and light of Hassadim. More than these two lights, there isn't – listen carefully! So, he gives a sign. When we speak, KHB ZON, know that in Keter, Hochma, Bina, there is Hochma. Meaning, Keter bestows, there's everything. Hochma, what is in Hochma? What is Bina? The light of Hassadim, its core is Hochma; this causes her to emerge in Hassadim.

RABASH: (21:12) So, what is her core? Hochma. What is Zeir Anpin? There's no longer Hochma. This is why it's called, Zeir, small. What is there? Many things but there's no Hochma; there are illuminations, there is everything. When I say ZAT of Bina, what Bina takes, for whom? For Zeir, for the small one, it's no longer Hochma, you're already saying Zeir, small. That's the sign that The ARI gives us but there are other details. In five Hassadim, this is not the place, I'll just say it. Five Hassadim, sometimes that they have illumination of Hochma in them. Sometimes, in five Hassadim, they have no illumination of Hochma. And then he calls them, Hassadim in general, to show, in general, that there is GAR, but there is no illumination of Hochma there, this is called the Katnut, smallness of Zeir Anpin. But under its Gadlut, greatness, what is it? Not more than Zeir Anpin, meaning, anterior is called Hochma. How much he may have, it's still all in Zeir, small. What is Zeir, small? Illumination, it's already diminished. Therefore, when we speak in general, what do we say? We have two edges, Hochma and Hassadim, which Hassadim? Bina’s. This, which is called, the core of it is Hochma, itself is Hochma; then, when the middle line comes, which is called Zeir Anpin, it's already incorporated with Hassadim, incorporated with Hochma. We learn this in Atzilut, but before Atzilut, we weren't like that, we weren't, no, yes and no, we're not too, there are many discernments about the one of the correction of lines – here, too, we get confused.

The correction of lines means three lines, three lines, we have them of Katnut, there are three lines of the light of Gadlut, of the light of illumination of Hochma; and there's correction of lines, light of VAK of illumination of Hochma. And more than that, we'll see, we'll interpret what The ARI says, that the main shattering was because there was no correction of lines, it means correction of lines of the VAK. Meaning that VAK of illumination of Hochma did not shine, but GAR of illumination of Hochma, only VAK of illumination of Hochma. In other words, you're asking me two questions at once: One, why don't we say Yesod about GAR? Two, why don't we detail, elaborate on Yesod? Fine, first, too, we must answer everything we say about Yesod. The names are taken mainly from the world of Atzilut, it bestows mainly to the world of Atzilut – it is after the corrections, in other words, after the corrections of Yesod.

RABASH: (25:29) Therefore, when we speak of the world of Atzilut, there's neither Keter there, nor Hochma or Bina. We learned what we speak of the world of Nekudim, onwards, is only at the end of the 32 paths of wisdom, Hochma, except what? And this is what he asks: Why do we learn Keter, Hochma, Bina in Atzilut as well? He answers this: In truth, it should not have come in the world of Nekudim, only Zeir Anpin, which is VAK, should have come in the world of Nekudim and in the world of Atzilut. In other words, they all came below Tabur of AK, called ZON; therefore, why do we need Keter, Hochma, Bina? About this, he answers,

Gemarah says, it's a complete, he has reception. Anything that is received from above, they do not give half, it gives complete, anything that comes from above has wholeness. Therefore, a degree cannot begin from the middle, therefore, in Nekudim, too, and in Atzilut, it begins from Keter, Hochma, Bina. Except, they did not come for themselves. They were established above Tabur of AK, this is why we always learn a rule that above Tabur of AK is called, Mem, Bet. These are the words of the Rav; it's in the Zohar.

What is the name Mem, Bet? Simple with filling, and with filling of filling. Simple, the simple letters is Partzuf Galgalta, says The ARI. Then they departed, Partzuf AB came and filled it, that's why we have the intimation in the letters. Above, there are no letters. There's only an intimation of the letters, Yud, Hey, Vav are filled. So there are ten letters there; afterwards, we learned in Partzuf AB, which is Partzuf Hochma, there was also a departure. And the third Partzuf came, called Partzuf SAG, which filled Partzuf AB. This is why it's called, the filling of the filling. And there is intimation that each letter is also filled. There are 28 letters – we should also remember – above, there are no letters. 28 letters, only the intimation is that they give below, the filling of the filling, Partzuf SAG raises it that there are 28 letters in corporeality. And in the filling, ten letters in corporeality, which is 38; and the four simple letters are 42. Which shows us about Partzuf Galgalta, AB, SAG, that until Tabur, they were filled. And what had to be filled below the Tabur is called, ZON; so it had to come only to Zeir Anpin. And therefore we say there has to be something complete. There's also below the Tabur, meaning the world of Nekudim and the world of Atzilut. In the world of Nekudim, he already doesn't appreciate so much. Well, all the more so in the world of Atzilut, until the Tabur of Atzilut, it is considered the name, Mem Bet.

42

It was received from the corresponding phase. Therefore, it's called, seven Melachim, kings, what we discussed regarding ZON. It's from below, from the root of ZON, from below the Tabur of AK. Below the Tabur of AK, there was no more than illumination of Hochma.

RABASH: (30:32) Therefore, when we learn in the world of Atzilut, what light shines there? Only the light of illumination of Hochma, and also in the world of Nekudim, there was no more. It's called in the words of the Rav, the words of the Holy Zohar,

By the name Hochma of 32 paths.

In the Zohar, this is called, 22 letters of Bina. And it is said regarding Zeir Anpin that it is called, the light by which the world was created in Zeir Anpin that rises to Bina. So she causes Bina to receive Hochma for Zeir Anpin, that's just an illumination of Hochma. If so, everything that we need, that Malchut will receive the light, there won't be a shattering. All of that is the vessels, we talk mostly about the world of Atzilut, here. Turns out, accordingly, it is irrelevant to say that what he gives to Malchut is the totality from GAR, is this called Zeir Anpin? Zeir Anpin is called, What shines there in a particular way, the true Hochma, so Zeir Anpin includes that. We can say the illumination of Hochma is just the general of the true Hochma. So now we say, as we learned from the world of Atzilut, we say Yesod. So you asked a second question: Yesod is in the innovated thing, this is something we can learn only from corporeality. I once gave a corporeal allegory: I wanted to eat, so I was told, what do you want to eat? I'm vegan, so what do you want? Give me five kinds of vegetables, so he gives me five kinds of vegetables. Comes another one and says, I'll make a salad out of that, and that will give you more flavor. I started counting, what? Where's the salad? There's no more than five types of veggies here. What's the salad? The mixing together of these five – what do you have to add? There's no more than five but the totality is called a salad, that's called Yesod. Can I give something more? But there is none; can I let him eat and have dinner? There's there too. He gave him everything, I said, if you ate soup and so on. But there is, or he didn't give me, same thing here. He gives you a salad so he's looking for the five types that he had before. You put them all in one plate but where's the salad? So, we need to know that what we say that Yesod is called, corrections, there are many things that the main part of the corrections so that Malchut will be able to receive and there won't be a shattering. Everything we discuss is always from the side of the vessels, that the vessels have to receive.

When we talk about Malchut, we talk about Malchut of Atzilut, it also refers to their receivers. It's not Malchut of Atzilut, meaning the souls, they need to receive from Malchut of Atzilut, which is the Bestower to them, the Giver to them. And the abundance that is received for them won't shatter them. That comes from a special correction called, Yesod, which includes everyone, it includes everyone. It's in everyone but the inclusion – there's also different ways to interpret that. So, here we need to understand that totality is called, including the nucleus; that, in general, there's a tree here, and that's missing in the work. Like you say, you heard the song, you understood. Generally, yes, but in particular, no. So, what's greater, the general, or the particular?

Student: The particular.

RABASH: (36:31) But when we say the totality is greater, that's a different term, the general matter is greater. That depends on the context, on the matter; h ere, the general matter is smaller and it includes everything but not in a particular way.

Student: The point?

RABASH: In the revealed, we learn that way, there's the general, the whole, and then from the whole, we come to the particular details. Then we go back to the whole, and there's wholeness. If you want to ask a question, so you should ask in this manner: If we say that the correction should be to benefit the created beings – if we say – what will bring correction in the world of correction? Not that there will be great lights as they were in the world of Nekudim, which shattered. But that there will be smaller lights, so what degree can now fall into the goal? On the contrary, we always refer to the smaller lights. About that, he's asking in a different way but he gives an answer. The answer is at the end of Part One of Panim Masbirot, he gives an allegory about that: The king that wants to send a lot of money to his son, he was afraid that it will be stolen. So he spread it to tiny amounts, and those tiny amounts, you can find loyal people who will be the messengers. They, too, need to be found, however, if there was no loyal man like Adam HaRishon that first gave everything. And since he saw that he, too, was a thief, as it says, as the Gemara says in the tractate Sanhedrin 38, that he was not a thief. Therefore, his soul was divided to 600,000 souls – 600,000 pieces. In every one, there is through the breaking down to pieces, ultimately all lights will be revealed.

So it turns out, the lights are indeed smaller; if he would give to more people, more souls, more pieces, and with smaller pieces, you can find loyal people. That, too, is difficult, what does it mean loyal? That they don't take it to themselves and be thieves, that's what we said before. We are making the calculations of the Creator: I worked yesterday. What did He pay me yesterday? I prayed yesterday, I studied yesterday, I woke up this morning to study, what did I gain? I don't see, no, tomorrow I'll see. What was the sin of the Tree of Knowledge that everyone is crying about? And there are many tales of Hassid with regards to the sin of the Tree of Knowledge. Adam HaRishon thought that he could already make the end of correction. Meaning to receive the light to correct the worlds of ABYA, that the light will shine with all its wholeness. What happened before time, he wasn't able to correct it; therefore, when he received this great light, he couldn't say that he's taking everything in order to bestow, and otherwise he's giving it up. You can't give up such a great pleasure, that would be called, stealing. He couldn't say that what he receives now is only for the sake of bestowing. Otherwise, I would receive such a light, such a pleasure you can't separate from.

RABASH: (41:49) This is the whole sin of the Tree of Knowledge. That what the Creator did in order for him to receive, his soul was divided to 600,000 souls. And each and every one needs to correct a piece, and then there's a piece of a piece. And in those pieces you can find loyal people but before we are loyal, we cannot be given, so we don't see. We have to have faith that the earth is full of His glory, and he'll also say, since the world was created – until the world was created, and since the world was created – what is the innovation here, what's new here? Meaning, the world is called concealment, to me, there's no difference between the restriction that was made or was not made, it's the same light that shines. All the difference is whether we talk about those who attain, those who receive: How much can they be in order to bestow? Then they see, otherwise they don't see, the restriction is a correction. As we understand, the first restriction was a correction of equivalence of form second restriction was a correction on equivalence of form, refinement of the screen when there was the departure of the light, it was for equivalence of form. The breaking,, too, was in order to come to equivalence of form. And the sin of Adam HaRishon also had to be in order to come to equivalence of form, this is what our Sages said about Adam HaRishon.

Libel is terrible to people in the beginning, in libel he had to sin, otherwise it is impossible to correct it. Even though we learn it, we learn an act is one thing and the question is one thing, and the two do not mix. Again, we learn, we need to work, we must work in order to bestow. We say the correction is mainly to be receiving in order to bestow. So, I can only explain with an allegory: There is Katnut, smallness, and there is Gadlut, greatness. What is small? When he is accustomed to it. First, he is accustomed to learn to pray that it will be in order to bestow. Afterwards he is taught what, to receive honor, and money, and everything, and that too will be in order to bestow – do you understand that allegory? So, when we say in order to bestow in charity, that's easier – it's called Katnut, and he's small, what is small? He cannot understand great causes. So he says, since man is born with the evil inclination, as it is written, Sin crouches at the door. Therefore, afterwards, when the good inclination comes, after 13 years, as the Zohar writes, then everything that the child speaks is like an act, he wants to do, he wants to take upon himself an act.

RABASH: (46:20) What is an act? As an ox to the burden, as a donkey to the load, why a load? You already heard what the evil inclination lets him understand, now you must accept a second opinion – this is difficult for him. Therefore, understand what is small, with a small act, he can lift himself; meaning on a small passion, he can lift himself, overcome it. What is great? A greater passion. Therefore, when you wear a Tallit, it's a prayer shawl, it is easier to overcome, to aim in order to bestow, why? Because the act is to bestow. Let's say, a Shabbat meal is a commandment but when you come late from Shul, there is appetite. And food with great fragrant food, then we say that's difficult to lift yourself and to make it in order to bestow, otherwise, you would eat – otherwise, you would not wear a Tallit – that's easier to say, otherwise, more difficult, that's more difficult. So what is it all for, when you begin to bestow it is to work in order to receive in order to bestow. So what is the goal? Reception – what is the reason to bestow? Clear? So, we need to begin item 20.

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Reader: Let's summarize the lesson and share with each other what inspiration, what impression we are left from after Rabash's lesson.

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Chapter Ki Tetze, part 5

Chapter Ki Tetze, part 5

Chapter Ki Tetze, part 5

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