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

Daily Morning Lesson: December 21, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: We will read from TES. We will have a lesson with Rabash. We’ll be reading from volume 1 part 4 page 268. This is the “Inner Observation,” chapter 4, Item 61. And before we go into our lesson, we will hear Rav's words about the main topic of the lesson. 

M. Laitman: (00:32) Malchut saw that she couldn't remain in the state of Ein Sof, receiving without any participation of her own. She couldn't agree with being in a state of receiving, and that state is the opposite from the Creator, so she made the restriction. She had to make the restriction to get out of that state, and determine that all her actions will be similar to the Emanator. Being similar to the Emanator means using the will to receive only in order to bestow. Where can Malchut do this? In those desires over which she can place the intention to bestow. They are called the prior three phases, and not Malchut herself. Why? Because the material itself, phase four of phase four, cannot absorb into it sparks of bestowal. That's why Malchut works with the previous three phases. Meaning what? In the first nine that she can absorb into phase four, with them, on them she places the intention to bestow. So, Malchut herself, Malchut herself - root one, two, three, four - Malchut herself, her actual self, where she feels herself, her will to receive. And these are the first nine. That's Malchut. The fact that she's incorporated in the first nine, she restricts them, and from them, which are restricted to the extent of they're matched to Malchut, the worlds come out of it, AK, and Atzilut, and Beria, Yetzira, Assiya. These are the worlds. And Malchut, afterwards, takes all the first nine into herself. From that comes, from the first nine being incorporated in her, another first nine come out of her, and Malchut, or you could say, from root to three, and here is phase four. And then it turns out that here, from root to three, on that she can place a screen, meaning the intention, and use it in order to bestow in those first nine, the qualities of the Creator, which she, how should I put it, absorbed into her. And in phase four, where she cannot absorb the qualities of the Creator, she remains as she is. This is what we call the stony heart. Afterwards, it undergoes a correction in the last coupling, it's called Rav Pa’alim u-Mekabtze’el [Great in deeds and the Gatherer: applied specifically to the final coupling at Gmar Tikkun]. So, at the end of correction, all of that returns into Ten complete Sefirot. 

Reader: And now, we will learn together TES with the Rabash. 

RABASH: (04:05) I'm crying with tears. And again, it needs 50,000 pounds. Mercy, very merciful people. Since my wife had a wedding, some guest came from America, she had a diamond ring that cost 50,000 pounds. I don't have, I don't have it in order to buy that diamond. So, he cries, and cries, and cries, and he begins to, he asks for donations, but no one is willing to donate. So, he asks, I don't really understand, three months ago I saw that each one had a Jewish heart, a warm heart. Now everyone is stones. I speak from the heart to the wall. If I speak to the wall, not to people, why all of a sudden? What can I do? He said there is evil inclination in the world. Afterwards, her husband comes home, she says, why don't, what don't you understand? Previously, you were crying about necessity, deficiency, now you want something, decoration. Without decoration, we can live as well. Decoration is not a deficiency; that's the difference. There is decoration, that was a restriction. The line is already called the deficiency; there's a whole difference between the decoration and the deficiency. 

RABASH (Source Text/Commentary): (05:42) So, how should we begin? Item 68. What are we saying here? What's written in the headline before 61? After the restriction, phase four was incorporated. What is phase four? Receiving in order to receive. In the screen, in the reflected light that rises through both of them becomes a vessel of reception. There's both of them. We'll see. Look here, with all the preparation, despite all the distance, separation in phase four, which is called receiving in order to receive from the upper light, so it is forbidden to use these vessels of reception. Or we shouldn't. Let's put it this way. I don't need to be meticulous. Receiving in order to receive, I can put it quite simply. Despite all the distance separation in phase four, which we said that a vessel of reception is far from the bestower, from the upper light which is called the bestower, and she's the receiver, nevertheless, there is no other vessel of reception of pleasure but her. All the vessel of reception of pleasure is called will to receive. So, we learn that this is called moving away from the upper light. Though she needs the correction of a screen, not more. The same vessels, but they need correction. Then, as she received, who? Phase four. Prior to the restriction, according to the measure of their drawing, called according to the measure of their yearning, she was receiving. So, who determines the yearning? To the same extent, she now receives according to the measure of the rejection, meaning she receives according to the measure of the light she could have received had she not been limited in the restriction and the screen. Look for item 43 for a thorough understanding of the meaning of the words restriction and the screen. 

RABASH (Source Text/Commentary): (09:08) In part two, questions, item 43. What is written here? He explains to us. Although we learned that the will to receive is the spiritual distance between the upper light, which is to bestow, and phase four, which is called will to receive, called yearning. So, he says, after the restriction too, it is impossible to receive any pleasure without a vessel called yearning for the matter. If there is no passion for something, there is no pleasure. So, what is called holiness, and what is called the shell? What is called far from the upper light, and what is called closeness? There is a correction. What is a correction? As previously, it would measure as if how much she could draw, how much she yearned to receive. So she now receives now the opposite, how much light she could reject. An example, if he were given a kilogram of pleasure, he would say, if not for the purpose of the commandment, although I yearn for the kilogram of pleasure, I reject it. I do not want to receive it for my own sake. You find that he can later say: what he does receive, that pleasure is because of a commandment. What commandment? Since His desire is to do good to His creations, therefore, he does His will. If he could reject the pleasure of three kilograms, for example, which is a bigger pleasure, and he would say, it's not a commandment, I don't want to receive it even though it's the biggest pleasure, then he would receive on three phases. If he could reject the light that belongs to four phases, let's say four kilograms of pleasure, nevertheless, he could reject it, then he receives it. It therefore follows: who determines the greatness, the measure of the degree? The amount of pleasure he can reject, because afterwards he can receive it. You find that what is the vessel? It consists of two forces, a screen and the will to receive, called the screen and coarseness, the rejecting force, and the yearning. But we cannot say that he has a screen and does not have coarseness. We cannot say that he has restriction and no coarseness. Why? What is overcoming? What is the restriction? He delays his desire. He has no desire. A person might say, I am delaying, detaining my desire, so I will not, my hand, what is it? But he has a desire. So, when can I, from a screen or restriction, to detain his desire when he has a will to receive? Now, the whole measure of the degree is regarded now by how much he can detain his will. 

RABASH (Source Text/Commentary): (14:14) 62. The departure of the light from phase four was the reason for the emergence of the screen. He explains to us who was the cause that he would have a screen. 62. It has already been explained in part two. Malchut of the circles over which there was the restriction is the root and the reason for Malchut of straightness and the screen in her. What is written here? Who was the reason for Malchut of the straightness? He says, Malchut of the circles. So, we need to know what is the difference between Malchut of the circles and Malchut of the straightness that we can say that one caused the other. So, he explains. It is so because after the light from Malchut of the circles departed, why? What is Malchut of the circles? Malchut of Ein Sof that received the light in a state of filling all of reality. And afterwards, we learn that it came up in his will for equivalence of form, and he didn't want to receive in order to receive. And we learn that any new form in spirituality is a new phase. We find that there is the world of Ein Sof in a state of filling all of reality. This is one phase. And then he has a phase where he wants equivalence of form. When he does not want to receive, it's called not wanting to receive light. It departs from it. This is called the world of restriction, meaning there was departure of the light. The vessels that remained after the departure of the light, we call them circles. What does that imply? The departure of the light was not because of disparity of form, called of lower importance when the vessels were, when there were vessels above and below, but because of decoration. In order to imply this, he calls it a circle, to show that there is no above or below here. You find that, what is Malchut of the circles? Malchut where there was departure of the light, and the vessels that remained, are regarded as ten Sefirot of vessels. Now I'm speaking of Malchut of the circles. Malchut is called will to receive. She received the light, and this is called the world of Ein Sof. Malchut does not make any Sof, any ending. Then comes a new phase, a new form, meaning that this Malchut, which received the light by way of Ein Sof, now does not want to receive in such a way, which is called receiving in order to receive. Even if she's allowed, even though she had light, nevertheless, she wants equivalence of form. Not because she's forbidden, she has light, but due to decoration, adornment. You heard? Next. Therefore, he's talking about Malchut that did receive before she wanted equivalence of form, which is a degree that remains, and it's called Ein Sof. And the light still shines there. And there's a new form, which is called the world of restriction, where the Malchut that received light didn't want equivalence of form, now does not want to receive the light. And this is called the world of restriction, meaning the light departed, period. You heard so far? Now, he wants to hint to you that what she doesn't want to receive, there was no prohibition over that, it was just due to a choice. This, you can understand. And the opposite afterwards, after the restriction. What was the restriction? Where she said she does not want to receive in such a way, meaning in order to receive for self-benefit, because she wants it, she yearns for it, she has the lust for it. But she says, I will receive only to the extent that I wish to bestow. So, we say, the fact that she doesn't want to receive, this is called the light departs. And wanting to receive in order to bestow, meaning to receive the light anew, she wants to receive from it as much as she can aim in order to bestow. You understood that? 

Student: This is not adornment anymore.

RABASH: (21:12) First, hear, I don't know anything, don't think about any questions, just hear. So you heard, I told you about two states. Don't add words. Then, a new thing is said here. There is a law that the desire of the upper one becomes a law for the lower one. A corporeal parable. I wanted to drive the car through Tzfat. Then I had the idea to go to Jerusalem. And I decided that it's worthwhile for me to drive to Jerusalem. After the decision, where I say that I took the car to Jerusalem, I have no choice anymore, no more choice. So, when did I have choice? Before I made the decision. So this, they say...The upper one is called the reason, the lower one is called the consequence, the result. So it turns out that before the light, when it shined in the vessel, the light worked. When the light departs, then what is Malchut of the circles? Malchut, again, in which the light of Ein Sof shined, shone. And now she doesn't have it. Afterwards, she went and received the light again and said, I will receive to the extent that I can aim in order to bestow. Meaning, now we say that now, when she already received the light again, there is no choice anymore, but there is a prohibition. And the prohibition means higher and lower in importance. What is Malchut called lower in importance? Why? It's forbidden to receive the light, and there's no more light there. So it turns out that Malchut of direct light, that is Malchut of the line, it never shone within. Why? Due to the prohibition. Whereas Malchut of the circles had light of Ein Sof, don't forget. So, he wants to imply to us about the difference between prohibition and choice. Choice means where there is still no lower importance. If there is lower importance, there's no longer choice. There's a necessity. But with a matter where there's no choice and there's already prohibition, he calls this up and down. That's the whole matter. What is circles, it is a hint of choice. What is above and below, or upper and lower, that's a hint of prohibition. So, what do you ask about that? Malchut of circles, that's not what we learned. Why did I give back to you? I'm asking you, did he have light? He didn't have light. He did. So, why did she give back? Due to choice or not? Okay, she gave back due to choice. Fine. 

RABASH: (24:58) Malchut of straightness also reflects light, gives back light. Due to what? Due to a prohibition. So there's a difference. She gave the light back for what? Due to choice. And there's reflecting the light, why? Due to prohibition. So, the straightness is referred to as up and down. There's already lower importance, meaning there's prohibition. What we call Malchut of circles is that she reflected the light due to choice. You understand the difference or not? Either I detain my desire from receiving. The question arises, Malchut of the world of restriction, don't say circles, Malchut of the world of restriction, Malchut that reflected the light back. Why did she give the light back? Due to prohibition, or due to choice? That's what I'm asking. What happened? Malchut of circles, Malchut of Ein Sof, which had light and did not want to receive, was there a prohibition or not? We are told not. And he wants to give you a hint at this Malchut of Ein Sof that reflected the light, that was not due to choice. He gives such a name there, or the number one, or the number three, or the number of circles. That's just a name. It is a hint. And like in the words of the circle, there's still no lower in importance. He wants to say that what she doesn't want to receive when given the light back was due to choice. He says there's no prohibition there yet. Lower in importance means prohibition, whereas afterwards, what's afterwards? When she went to receive the light again after the departure of the light. He raises a question. Malchut did not want to receive, let's say, a hundred kilos of light, by way of allegory. She only said she can receive, let's say, 50 kilos. Why didn't 50 kilos depart and 50 kilos should have stayed? You understood the question? So, he says, there's a law. There is no reality in spirituality, that's his answer. What does it mean, no reality in spirituality? For that, we can only give a corporeal allegory. One raises a question, you're asking a hundred, and he gives an excuse. The excuse is, I'm too great. You know, I am half an excuse. Does that say something or not? Or he has to continue with a small excuse that will fit his mind. It turns out, after the restriction, she went and received the light anew. Not the light that remained and half of that, but a new light. They say, after she received the light anew, and now she says, I don't want to receive, since there was a choice before, now it's already a prohibition. So, how do we, what do we say? After she received the light again, there's already a prohibition on receiving in this Malchut called the will to receive. That's what he calls the Malchut of straightness. What's straightness? Above and below, meaning higher in importance, lower in importance. So, he wants to give you a hint that here there's already a prohibition. That's why he calls it Malchut of straightness. So it turns out, if I say Malchut of circles, it means that Malchut did not receive, and that was due to choice. The evidence is that there was light of Ein Sof, whereas Malchut of straightness never had light. She was already prohibited from receiving. If so we see there's a huge difference.

RABASH: (30:11) There's a difference between one who had and gave back, and one who is forbidden to receive to begin with. So, in order to imply that, we give this corporeal allegory of the circle, where there's no up and down, there's no higher and lower importance. And in the line, there is up and down. Therefore, the light, the vessels, that remained from the light that departs from them due to choice, is called circles. And the vessels where it's forbidden to receive due to prohibition is called straightness. That's what he says.

RABASH (Source Text/Commentary): (31:01) 62, yes? It has already been explained in part two that Malchut of the circles, over which there was the restriction, is the root and the reason for Malchut of straightness and the screen in her. It is so because after the light from Malchut of circles departed from all four phases in her, not that she received a part but everything departed, she drew the light once more to the three phases in her. What's the three phases? He means above the Malchut, in order to bestow, over which there was no restriction. This desire is the meaning of the correction of the screen so that the light would not expand to phase four in her, but only to the three phases and not more. The three phases, that's very difficult, what's written here. What does it mean, three phases? We should interpret like this, the three phases he means above the Malchut, above the rule of Malchut, meaning that there's choice that she can receive in order to bestow, but just plain three phases, there's no clarification. Meaning, not that the three phases received light, Malchut then also received light, and Malchut only received for the three phases, meaning Malchut received not for her own phase called receiving in order to receive, but in order to bestow called above her rule, or her governance. And that turns out, why didn't she receive over phase four? What was the cause? This happened to her because of the departure of the light from all four phases in her, and her remaining completely empty of light. This causes her to draw on the three phases. Thus, you find that the departure of the light was the reason for the creation of the screen.

RABASH: (33:54) What is he saying here? He explains to us who caused her to make a screen. That screen is called Malchut of straightness, meaning it is forbidden to receive. It is said that since Malchut was restricted because of a choice, when she said, I do not want to receive because of a choice, this later causes her not to receive, which is already called Malchut of straightness. How does she receive? Above her own phase, which is called three phases. In her own phases, there's already a prohibition. This is called Malchut of straightness. 

RABASH (Source Text/Commentary): (34:46) You find that what he says in the beginning, look in 62 above, it has already been explained in part two that Malchut of the circles over which there was a restriction, because of a choice, is the root and the reason for Malchut of straightness and the screen in her. 

RABASH: (35:12) What she receives there is because of the straightness of above, below, above, below in importance. After Malchut, which is called in order, receiving in order to receive came out, then we say that she obtained all ten Sefirot, all the phases, all four phases, all her elements. This is what we learn. What does it mean, this is what we learn? From what do we know that she's called four, she's not called 20. Why is it called four? Because she felt that before her, there were elements, and she was the fourth stage in her elements, in her causes. So, why is she called four? Yes? We call it one, we call it 20, we call it three. Why specifically four? 

Student: It's not important. 

RABASH: You're not important. You're not important. He says it is important. Why is… what is important? That Malchut knew how she was born. Why is it that she was born? That there wasn't a procession of cascading stage after stage. So, Malchut knows what is her own phase, phase four. This is why we say that in Malchut there are four phases, meaning she attained all the phases before her. This is called Malchut having four phases. Otherwise, from where do we know that it's called phase four? Who told her? And we see that she did attain it. This is called having. What did she attain? That her own phase, called receiving in order to receive, is called four phases. Therefore, what did she do? She receives only on three phases. What does it mean, receiving three phases? Meaning, above her own phase. Her own phase means receiving in order to receive, whereas before her, when it still did not exit from bestowal, it's still not called her own phase. Therefore, what does it mean, it's not called her own phase? It's discerned as if there is a distance after he receives in three phases, and three phases did not come out, become distant. That's why he says that she receives on three phases. So, what are three phases? Three phases means above her own phase, which is called receiving in order to receive. In coarseness of phase one, I say three phases. In coarseness of phase two, I say receiving on three phases. In coarseness of phase four, I say receiving on three phases. Three phases means nothing. Three phases tells us that it is above receiving in order to receive.

RABASH: (39:05) So, bit by bit, what are we seeing? That Malchut received. After she has the will to receive, she received, she attained how the will to receive came to her. So, we say that there are four phases of coarseness. Not more. And she, the fourth phase, is called receiving in order to receive. What was before phase four? The three prior phases are still not regarded as receiving in order to receive. This is why we say, so on what was the restriction? On her own phase, called receiving in order to receive. What does it mean that afterwards she receives on three phases? It means above the phase of receiving in order to receive, not more. It therefore follows that the four phases of direct light, listen carefully, the four phases of direct light, there's no difference, distinction between a degree and a degree. In all the degrees of coarseness of phase one, there are also four phases of direct light. Meaning, phase four is called receiving in order to receive, and three phases that precede her. This is called that you don't have a light that does not have ten Sefirot in it. Now, when we learn, let's say Partzuf SAG receives on phase two. I'm asking, who is receiving on phase two? 

Student: Fourth of coarseness. 

RABASH: Fourth of coarseness. No, not fourth; phase four of direct light, this is how we say. Phase four of direct light, which receives on three phases. On which three phases? On the level of Bina. When I say phase one of coarseness, I also am saying the same thing, four of direct light, which is called will to receive, receives on three phases, meaning above her own phase, which are called vessels of bestowal. On what screen, on what coarseness, on what level? Phase one. We find that the four phases of direct light applies to all the degrees, and we always receive on the three phases called… has still not come out, which is called receiving. But who receives it? Phase four. You find that we always have no other vessel of reception but the phase four of direct light, and we always say that she receives only three phases, meaning above her own phase. At the same time, I make distinctions in the screens of returning light, reflected light. At what level? There are three phases of the level of Hochma, of the level of Keter, and of the level of ZA, and the level of Malchut. They are two things. 

RABASH (Source Text/Commentary): (43:40) Where should we begin? 63. What's the headline of 63? He says this. Phase four is a consequence of the expansion of the upper light. What is phase four? As we learn, it's the will to receive pleasure, which is a consequence of the expansion of the upper light. How? We will explain later. Thus, the expansion and the departure caused together the making of the vessel, which The ARI says, from which emerged through expansion and through departure, phase four in the screen emerged from them. Let's see what it says. 63. Phase four in and of herself, that will to receive, which we call phase four of direct light, is a consequence of the expansion of the light. The light created it, since she is phase four of direct light, which is the meaning of Malchut of Ein Sof. However, the light departed from her afterwards because of the above restriction. Thus, phase four is actually, the will to receive is actually a consequence of the expansion of the light. And this screen is a consequence of the departure of the light. It is explained in item 61 that from the restriction onward, both of them, meaning phase four and the screen, join into the phase of the vessel of reception. Besides them, there are no vessels of reception in the worlds. Now he summarizes. Therefore, you see how right were the words of The ARI when he said the expansion of the light and its latter departure caused the making of the vessel. It is so because phase four herself, meaning the coarseness in her, is extended from the expansion of the light. And the screen that is established in her without which she is unfit for reception whatsoever is extended from the departure of the light. What does he explain to us in item 63? He wants to explain to us the words of The ARI. The ARI says, the expansion of the light, the departure of the light, both together caused the making of the vessel. So he asks, what is the connection between the expansion of the light and the vessel, and what causes the departure of the light into the vessel? Why not? Do we understand what a vessel is? What we receive. What is the connection between expansion of the light and the vessel? Next, what is a vessel? What we receive. What is the connection between the departure of the light and the vessel? So he explains it this way. 

RABASH: (48:45) He means, when the ARI says vessel, he means after the restriction. The vessel that comes to him after the restriction consists of two forces. One, that he has a desire to enjoy, called will to receive pleasure. If he does not use that desire, wanting to enjoy, he cannot receive any pleasure. All the pleasure is measured according to the yearning for the pleasure. And what is the second discernment in the vessel? That he has to aim in order to bestow. So, it turns out that although he receives, he has equivalence of form. That vessel has two reasons for it. Through these reasons they are born, he explains. The substance of the vessel, which we say the yearning for the matter, who caused it? The light itself. Meaning, we learned, the phase of Keter, which we call His desire to do good to His creations, created through the four stages a will to receive pleasure to emerge. You find, who caused the emergence of phase four, called will to receive pleasure? It's actually the light. This is called expansion of the light. It's the cause and the reason for the emergence of phase four that yearns to receive pleasure. What is the second phase in the vessel? To aim in order to bestow. Where does that come from? Since there was departure of the light called restriction, why was there restriction? Because he wants equivalence of form. Because of it, he caused a screen for the lower one to make a screen to receive in order to bestow. You find that that vessel, which we call after the restriction, the will to receive with this screen in order to bestow, comes for two opposite reasons. The will to receive comes from basically the light. This is called expansion of the light. And the screen comes from where? Who causes it? The restriction called departure of the light. The ARI gives a rule, the expansion of the light and its departure cause together the making of the vessel. What vessel are we speaking about? After the restriction.

Reader: Now we'll move to a conclusion workshop. You will hear what inspired us from Rabash's words and what really touched us. Go ahead.

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