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

Daily Morning Lesson: December 4, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: We are going to enter into a lesson with Rabash. We will be learning from the Study of Ten Sefirot, volume 1, Part 4, page 255 in Hebrew. We're on item 255, but we're going to start from a little in the Inner Light there. Before we start, Rav said these words:

Reading: (00:34) Preparation Excerpt for Rabash's Lesson

Just listen together. We connect together around the article. We want to hear Rabash, and for him to be heard in the connection between us.

(Rav Michael Laitman, Dec. 21st, 2020)

Reader: So we're going to read in order to enter the lesson of Rabash, Item 21. We are in Chapter 6, Part 4, Volume 1. The headline is, When Keter concluded his ascent to the Emanator, the manifestation of Yechida returned to Malchut.

Reading: (01:18) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter 6. #21

When Keter concluded his ascent to the

Emanator, the manifestation of Yechida

returned to Malchut

21. When Keter concluded his Keter concluded his concealment and Malchut concluded her ascent to the Sium of Yesod (90), the Emanator shone the phase of Yechida in her once more, as in the beginning. It is so because after Keter rose to the Emanator she too rose in Yesod, and was one degree closer to the Emanator. Now she received from him what she would previously receive from Keter (100).

However, as long as Keter did not complete his ascent, Keter was interfering between her and her Emanator, and Keter himself also did not shine in her (200). It is similar in the phase of Haya that receives from Keter, and similar also in Hochma, Bina and so on.

Reader: Now we're going to move to a study together with Rabash, Item 200, The Keter separates between herself and her Emanator and doesn't illuminate there as well.

RABASH: (02:53) Malchut rose to Phase Three, and the coupling was made in the vessel of Zeir Anpin, receiving a phase against it. And the Rosh of Phase Three is called, internal, that's her degree. But we learn that this Phase Three illuminates to Phase Four, the previous Malchut. What was before the previous Malchut receiving light from her Keter? Yechida of Nefesh. Whereas, the phase that was against it and was in a coupling in Peh of Rosh was only Nefesh, but Yechida Nefesh. Now she's closer to the Emanator, the place, the coupling that extended the abundance, the place became more refined, which is called, closer to the Emanator. Meaning, Phase Three – meaning where the Kli was in Phase Four, receives now the light through the Keter of Zeir Anpin, so the Keter of Phase Three is called, surrounding in her, for her.

And he also says, although it's Yechida Keter, upon the level of Hochma, she receives only one Makif – one surrounding – called the surrounding of Haya. Seemingly, it sounds as if, why does he call it Yechida Haya? Since the coupling was made upon Phase Three, therefore he says that what he receives from here, Malchut of surrounding, is called, surrounding Haya; and you can't learn it that way, that for that it's called surrounding Haya, why? Later, we learn that Malchut ascended to the phase of Bina, and Bina received Yechida of Neshama. So I need to say that she received Neshama of surrounding? Here ,we don't say Neshama of surrounding, how do we say it? Yechida of Makif. If so, we can also determine that for that Hochma is called, surrounding Haya, and this name should be said the second surrounding, called surrounding Neshama, or not? Only what she said before, I want to find an explanation here: Why is he calling it surrounding Haya instead of surrounding Yechida. Once it is written that it's called, surrounding Haya, where Malchut receives from Zeir Anpin emerges, – Zeir Anpin is Phase Three? Meaning, when he clarifies to us, through the second restriction, that we have three vessels called Keter, Hochma, Bina. And he says Zeir Anpin surrounding Haya, that's okay, why? Since prior to there being the light of Haya in the degree, there is no, the Kli of Zeir Anpin cannot enter. And now that the light of Haya remained outside, how does he say it? It becomes the external vessel, for who? To the light of Haya. And when he says later, Malchut became the external Kli for the surrounding of Yechida, why? Because it's impossible for Malchut to enter the degree prior to having the light of Yechida. Now that the light of Yechida enters the degree and it remains outside, it's an external vessel, for which light? The surrounding of Yechida.

RABASH (Source Text/Commentary): (07:29) There it's okay, but he thinks about those names here, and maybe it's just like that, it's not the same thing. Here, it's considered internal and not surrounding also. Here it's called, surrounding due to a completely different reason. Not because it stands on the outside, only that it's one degree higher from her own level, therefore it's considered surrounding. But how does she receive, from internal or surrounding? The internal. Meaning we learned, if you remember, that Phase Three, which is Nekudot, there is reflected light, which descends to the Kli of Malchut; and there is a beating there, we learned, if you remember. So, she receives in the internal to such an extent, we learned, that the record that was in the Kli of Malchut, the Phase Four emerges outside of the Kli and Phase Three enters inwards. It turns out that what is called surrounding light is not the same thing that the surrounding light that where there's a restriction, or even more, the second restriction. Usually we learn what is surrounding, what is internal. Internal is called, that which is received now. Surrounding, we learn, is what is in the future to be received, later. Which means what does it mean that we receive now or that we receive later? Who's the one who decides this? As much as one can aim in order to bestow, it's considered that we're receiving now. What we cannot receive now in order to bestow only in the future, we will rise in higher degrees, and that's called surrounding.

It turns out that internal is called, that which one can perform a screen upon in order to bestow. And surrounding is called what we can't, therefore, what we learn there that when the second restriction was made, it is impossible to receive in order to bestow in the Kli of Zeir Anpin Malchut only in the future. So, they understand that it's called surrounding. But here it's a different name, here it does receive it because it emerged on the coupling of Phase Three. So here it says that it is a higher degree, and it's considered as surrounding light – that also lacks an explanation, but there is none. Two things are not similar to one another at all. If so there, it's clear why it says why it's called, Haya Yechida, and here he doesn't say. So what's written in 200, that the Keter was enough. The line begins in 21, where the Keter is above:

So as long as the Keter didn't finish rising, so Keter would stop between Atzilut and Bina and the Keter itself.

Itself,

It would also not shine in it.

So what's the question? He says that the Keter stops. What was before that, why before that the Keter wouldn't stop? So, before the Keter that didn't depart, the Keter would shine, now that Keter does not shine. So we see it stops from receiving a different phase, as we say, that it came out but didn't come back. That's when he says that Keter itself also didn't shine as it did before.

RABASH (Source Text/Commentary): (11:50) So 200 below, meaning it's the same thing as he said before.

After, phase four refined, and the Keter started disappearing. So as long as there wasn't a coupling on phase three, we see that the disappearing of the Keter makes a stop in the illumination in the Partzuf because in Phase Four, there is no coupling. And Phase Three didn't shine yet.

That's why it remained in darkness. So in 22, he says,

When Hochma ascended to the Emanator,

Also phase three refined.

So from the Malchut, the part of the part that came to it,

From what? From Phase Three.

And only a record remains until she completed the Hochma to ascend to the Emanator.

When it completely refined from Phase Three and the coupling on Ozen of the Rosh happened,

Then the light returned to be as in the beginning. So you can understand the rest from this. There were many divisions, because in the beginning, when Hochma started ascending to Keter, its illumination departed from everything below her.

When she already ascended to Keter, it returned to be as in the beginning. When it ascended to the Emanator for the second time, the light departed for the second time. When it finished rising, the light came back to shine strongly.

Then you can understand that there's a dispute here between the surrounding of ZON, that take while they come back and depart upward.

300

When the Keter started rising to the Emanator, all the Ten Sefirot of the degree of Keter rose with it, and each one started ascending above. When the Keter finished ascending,

Meaning all the Ten Sefirot on the degree of Keter ascended, then,

The Keter finished ascending, meaning it reached the coupling on Phase Three. So they all finished their ascent, and Hochma came to Keter and Bina to Hochma.

Here he's mixing two things together: On one hand, we learn that it's one degree, and then Sefirot start ascending from Malchut to Keter until they all finish rising. When they finish rising, so he starts discussing about, when they finish rising until the coupling happens on a new phase, that's called, darkness. When the coupling on the new phase happens, then it can receive the lights, an abundance from a new phase.

Afterwards, when that new phase starts, they all finished ascending, and Hochma came to Keter and Bina to Hochma.

So, here we ask, but before that, Hochma ascended to Keter and Bina to Hochma. We should just say that the meaning of, when it reached phase three, they all finished ascending, so it wasn't something negative, only positive. After the coupling on phase three happened, that's called that each and every one has light from a lesser degree.

RABASH (Source Text/Commentary): (17:00) So, we're done with this – that's Part Four. Now we have to start the inner observation. So we'll start Inner Observation, Part Four.

In item one, he gives a short introduction: He wants to discern between one degree to another degree, one phase to another phase. That there are four phases, that's why he wants to clarify each and everything on its own. So Chapter One, here he's discussing,

The five kinds of couplings, beatings, and strikings.

We learned that on the coupling by striking, he tells us that there are five discernments in the coupling by striking, that it can contradict one place to the next – that's one matter and that's one matter – even though they are all called by the name coupling by striking.

Item Two

Five types of coupling by striking and beatings. So we find in the Rav's words, the ARI, in the first expansion of AK, one, it's called, the first look, which is the coupling of striking of the upper light and the screen of Malchut, which is the vessels of Rosh,

As we learned,

Two, we learned that what's in the Rosh expands to the Guf; and we learned what was in the Rosh. Malchut made a calculation, made a screen that she didn't want to receive. Only what she could aim in order to bestow, she could receive. What she couldn't receive in order to bestow, she won't receive. That's why we learned that what was in potential called Rosh, expands afterwards in practice called, Guf. The part that could aim in order to bestow is called, Toch. Meaning the lights come to the vessels, they're called, inner light. The light shines in the internality of the vessel, and the part that cannot aim in order to bestow is called, Malchut of Malchut – we call it Tabur. She says, no, I do not want to receive. It's called, Ten Sefirot, since she didn't want to receive, not this and not that, up til Ten Sefirot. She doesn't want to receive them because she can't aim in order to bestow.

So we already know from the coupling of striking in the Rosh, this is called in potential; then it later expands in practicing the Guf. What is the meaning of these two words, Coupling of striking? So he asks,

Coupling means unification, they connect to each other. Striking, beating means separation, the opposite; one departs from the other.

He also asked,

What is the relevance of beating in spirituality?

So he says this,

Like in corporeality, when is there striking in corporeality? When there are two conflicting opinions. He says, this is mine, as I say, this is mine. And so they both come to striking, a clash. And here it happens when there's two opposite things.

So I already know what is beating. Here in spirituality the abundance called, the will to bestow to His created beings, wants to shine in the lower ones. And the lower one wants equivalence of form – doesn't want to receive it.

RABASH: (22:11) If we learn through this depiction, we could learn it a bit differently, just as an explanation: Say a person is conflicted in his own opinion, he doesn't know what to do. There's a reason to do this and a reason to do the other thing. Meaning Malchut, in terms of the longing that his desire to benefit the created beings was created in the lower one, therefore a desire to receive, to receive his desire to bestow, so receive. But there's a matter of equivalence of form, it's forbidden to receive, so what do you do? So these are two opinions, views, and one doesn't know what to do until they unify. There's a coupling where the views come together and unite. The upper one wants him to receive his desires to bestow. The lower one wants equivalence of form. So there's an advice: He will receive to the extent that he can maintain equivalence of form, that part he'll receive, this is called coupling, unification. The rest, which cannot be aimed, he's not going to receive; this is called, coupling of striking. So, the coupling of striking that existed in the Rosh, then expanded in the Guf, and in the Guf, the part that is received is already discerned, this is called inner light, and the part that is not received is called surrounding light.

You're asking me, from the part that can be aimed in order to bestow, he immediately agreed to receive it? There was no beating then. That's not what we learn, we can learn everything only from the corporeal branches. So he gives an allegory: One person comes, a guest comes at night to some host, and he sits down with his family to eat. The host sees that the guest didn't eat, so he says, please join us, but he's ashamed. To the extent that the host lets him realize that he will do him a favor by eating at his place. Then he begins thinking, what am I allowed to eat without having shame? Where I can tell my conscience, I'm eating this because I want to give contentment to the host? So he has to think, he doesn't know what. So first of all, he has a screen. I'm not going to eat. That's what we do, and I ate now, and all kinds of excuses he gives. Then the host starts pleading with him, and he starts thinking, how much can I eat while still aiming that I'm eating in order to do good to the host, for the benefit of the host, not my own benefit? So, it doesn't happen at once, it depends on the striking, meaning sometimes he can overcome more, sometimes he can't. Sometimes he can say, again, let's look at the corporeal allegory. Sometimes a person can pray for the sake of heaven or eat for the sake of heaven, I don't know how. Sometimes cannot at all but just a portion, then what portion? It's work, it doesn't come that easy.

RABASH (Source Text/Commentary): (26:07) His memory shall be blessed, as was once said, I've said it before, he asked, it is written, The one who triumphs over the roses. So the Zohar interprets, what is the rose? The Holy Shechina, Malchut; so he asked, why is Malchut called, a rose? So he says,

From the language of the Haggadah of Passover, where there's four questions, the question of the villain that he asks, what is this work for you? Why are you working for the sake of heaven? Why not for your own benefit? It says there, there's no answer. Just blunt his teeth.

What is this blunting? It's a beating, striking. What is his view that the work has to be for his own benefit? So you have to resist that and this is called blunting one's teeth. By many beatings, we can merit the aspect of D'vekut, adhesion, equivalence of form. So we say, in terms of Malchut of heaven, in the triumph, how does the triumph happen? When there's another beating, and another beating, and blunting the teeth, and again, and again. By that, we come to the Malchut of heaven, that's why the Malchut is called, lilies. Turns out, it doesn't happen at once, it's not one beating of resisting the body, but by multiple beatings. So we could say, a hundred beatings in five years, or a hundred strikes in a year or a hundred strikes a month? Or maybe a hundred strikes throughout entire life ,or a hundred a day or a hundred an hour? Can there be one hundred strikes an hour? So you could call that strikes or beatings, without that, there's nothing, it's not that easy. So he asks,

What does it mean that the upper light doesn't stop?

We learned before that there are Ta'amim, tastes, and Nekudot, dots. So, in Inner Light, he asks,

What are the Ta'amim and what are the Nekudot? Ta'amim, it's called the first expansion, that the light came upon Phase Four. What is Nekudot?

We'll learn that inside. So, Item Two.

He, the beating and the striking of the inner light and surrounding light in one another, while they exit outside the Peh of AK.

Or what is the beating of internal and external? The inner light, how could it receive it in the internality of the vessel when there's a screen? On that screen, there is a reflected light, it could receive in order to bestow. We find that it received the part and what it can't receive in order to bestow remains on the outside, in surrounding light. The problem of the inner light is that the screen must remain, so the surrounding light comes and lets it understand, since the purpose of creation is to do good to the created beings. You didn't have a part of what you're receiving and everything you wanted to give and you're only receiving a part. So, you have to say that it's not all right.

RABASH (Source Text/Commentary): (30:43) Here, too, we can understand that he himself doesn't know what to do. To remain this way, so who's going to receive? And what, the rest should remain surrounding light? It won't be used, so he doesn't know what to do. So that's an allegory, that's called the beating of the inner and surrounding light. So, eventually, he sees that he has to say that it's not right – the purpose of creation will never be reached, that's why he loses his screen. When he loses the screen, the light departs. But we learn that in everything, there are four phases, that's why Phase Four is refined. It didn't refine on phase three yet; on Phase Three, you can still put a screen. And because the upper light always shines, the upper light doesn't depart, he just doesn't see it. That's what's called that the upper light does not stop, but only when there's a screen, you can start feeling. That's why on every striking and striking that gathers to the true striking, when there's a true striking, you start feeling the upper light that doesn't stop. That's also you have to believe, if there is a true screen, then you feel that the upper light doesn't stop. So, we have to start Number Three, here; Number Three, we're discussing the matter that

There are five types of coupling by striking,

Which is Phase Three of coupling and striking.

Called the second look, which is the coupling of striking of the upper light on the screen of the vessel of Malchut, Malchut, which makes vessels for the Guf.

So what's written here, what is three?

The second look, which is coupling by striking of the upper light on the screen of the vessel of Malchut, which is to make vessels of the Guf.

Why is that different than Phase One? Phase One, we also learn, what did we learn?

It's called the first look, which is the coupling by striking of the upper light on the screen of the vessel Malchut, which is for the vessels of the Rosh.

Where was that? In the Rosh. Where was the second look? Also in the Rosh. If so, what is the meaning here to do vessels? To the Guf, they're the vessels of the Rosh. What is the difference between one another? We'll see that later, what he explains.

Four

Beating and striking from the record of the reflected light that descends in one another.

We learn that Malchut was in Phase Four and refined; and so the light departs from the degree of Keter and remains records of the degree of Keter. Afterwards, when the Nekudot come, meaning on Phase Three of the degree of Hochma, and the entire light that came fills the empty vessels, then he wants to fill the vessel of Malchut with the light of Phase Three.

RABASH (Source Text/Commentary): (35:18) But Malchut that has a record of Phase Four of the degree of Keter doesn't want to receive a lower degree from it. But since the coupling is only a record and Phase Three is a true light, that's why it's considered that it tends to that direction. There's a reason so it tends to that and a reason that it tends to this way – whether to receive or not to receive – that's called, that it strikes the other. One says that it has a higher virtue than the other. Until in the end, we learn that the light that came, overcomes, and the sparks fell from the reflected light that descends.

He calls it that,

They fell to the vessel that has a record of Phase Four. The record of Phase Four goes on the outside, and that's called Tagin upon the Otiot.

We'll learn that later. I only explained what the beating is, but it's two contradicting things.

Five

The beating of the light of Malchut with the reflected light that descends.

That's actually the same thing like Phase Four that says,

The beating of the records of the reflected light that descends in one another.

There he's speaking about the light of Malchut with the reflected light. Although he doesn't mention the record, he says the light of Malchut and that we'll see later. Now, he is going to interpret what we've learned thus far: He says,

The first coupling by striking makes only the roots of the vessels.

That's what we learned in Item One.

The second, the vessel and the light are mixed

In each other.

The third makes complete vessels.

Let's see what he interprets. Item Three,

The root of everything

Before which there is yet nothing to discuss, where we begin to discuss

The first look.

All the light in the Partzuf is extended from it.

Meaning, before Malchut of Rosh receives something, then there is light without a vessel.

What we're talking about? It has to be the one who attains. So, the discussion begins from Malchut of Rosh, called the first look, on the first coupling.

And its issue has been thoroughly clarified in the ARI's words, however.

This coupling of striking called, first look, you need to understand what is look. The looking is called, sight, when we look at a certain thing.

RABASH (Source Text/Commentary): (39:21) So, the Rav interprets,

Looking means coupling.

And he brings the evidence of the ostrich that warms its eggs with its eyes. As the Rav says,

That's why it's called looking of the eyes, coupling.

He interprets in Inner Light:

We know that the restriction happened only on the light of Hochma. If so, when we say that he rejects the light, which was specifically on the light of Hochma.

So, it turns out there's coupling of striking; striking means each and every one resists the view of the other and afterwards they unify.

Striking in spirituality means two opposite things. What's opposite here? Since the upper light wishes to do good, so he wants the lower one to receive. The lower one wants equivalence of form. He wants the opposite, he wants to bestow to the upper one. Afterwards they equalize, meaning he receives the way the upper one wants and He bestows the way the lower one wants, meaning that he receives in order to bestow. This is called looking, meaning light of Hochma is called, the light of vision or sight. And it implies the light of Hochma. So he says

First Look.

Meaning that the light of Hochma comes to the screen and there's a striking. But with the light of Hassadim it's irrelevant to call it striking, that's what he interprets. So what do we know, what is the meaning of first look? The first coupling that happened. He says,

However, it is sufficient only to elicit the roots for the vessels called potential clothing, not actual. Because here the reflected light clothes from below upward.

Below means, receiving, upwards means bestowing; the lower one does the opposite. He wants to give to the upper one. If he wants to receive it's called, this way, it's called from below upwards.

Which means resistance to the clothing and the coarseness of the vessel.

Here we need to remember one more thing, just like in corporeality with one who receives we say he receives. Even when we talk about it, intellectually, good. My mind clothes what you're telling me, meaning it attains it. So when we talk about lights we call it clothing – clothing means receiving. So it turns out in the Rosh of the degree he received only in potential. This is called clothing and the resistance to the clothing means he resists receiving.

This is why the Ten Sefirot in the Rosh are called Ein Sof or Keter.

Which means, light without a vessel, light is called, Ein Sof. Why is the light of Ein Sof called by the name, light of Ein Sof? We've learned another thing: The first name that he received before which there's yet nothing to discuss. if he has no change, he keeps the first name.

RABASH: (43:33) Since the first time when the light was revealed, in whom? In the vessel called, Malchut, the will to receive. He received, it would shine through receiving in order to receive. So, there's Ein Sof that's been made, the desire to benefit the created beings was in terms of Malchut, called receiving in order to receive. So, in terms of the upper one, there's no change, so that name, Ein Sof, always remains. When we later start talking about changes, we're talking about vessels. If we're saying there's no vessels yet in the Rosh, then it remains by the name Ein Sof. He says this,

There's a rule. Without Hochma, Hochma is called light of life.

Without it, you cannot live. And so all the degrees that we study, there has to be light of Haya there. He starts explaining that

The Keter is the root, the giver.

There's everything there.

Hochma receives Hochma, Bina receives Chassadim, which is the essence of Hochma, Zeir Anpin’s light of Chassadim with illumination of Hochma, Malchut, which gives reflected light.

What it receives, also Hochma. Accordingly, there is a great question here. If we say that in BYA, below the Parsah, there's no Hochma, how can there be Chassadim without Hochma there? That I want to answer with another question.

He asks,

If we've learned that all the restriction was over light of Hochma, there's no restriction on light of Chassadim. Why? We learn Malchut, called receiving in order to receive, a vacant space was made and there's no Hochma nor Chassadim there. Hochma, that's clear, why no Chassadim? So he gives a guideline:

Any place where the light of Hochma cannot come, light of Chassadim cannot come as well.

Why? He says there's a law.

Otherwise, there will be a shattering of the light,

Meaning that light of Hochma has to be divided from light of Chassadim and that's impossible. Therefore, where light of Hochma doesn't come, light of Chassadim cannot come, as well. So there's a huge question here. How does the light of Chassadim in BYA comes without Hochma? You say if there's no light of Hochma, light of Chassadim cannot come there also. So, you understand the question: The answer: Why can't the light of Chassadim come to a place where there's a receiver in order to receive? So there's light, within the light, there's just one light. With all the pleasure, everything there. In the light of Chassadim, there's everything there. In Hochma, it's one light.

Reader: We will go to the next part of the lesson.

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