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

Daily Morning Lesson: November 6, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: Friends, before we start studying together, let's read from Rav's words that will connect us to the lesson.

Reading: (00:11) Preparation Excerpt for Rabash's Lesson - Twice

The method with Rabash was that we sit and study. We read, we receive an explanation, you can hear him on the recordings. That's how we studied. If you want, you can play the recordings, get used to his voice and study. I would actually be happy to go through all the study together with him again. It's a very beautiful idea. Just don't fall asleep, that's the problem.

(Rav Michael Laitman, December 29, 2017)

Reader: Now let’s read from the Study of the Ten Sefirot, part four, we’re going to read item three. We're going to read The ARI's words first.

Reading: (01:44) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Four. #3 - Twice

A coupling by striking between the descending reflected light from Yesod to Malchut and the first light of the ascending Malchut

3. *When the light of Malchut rose to Yesod, Yesod illuminated in the vessel of Malchut through the posterior of Yesod (2) as reflected light. Then the descending reflected light in the vessel of Malchut encounters the first ascending light of Malchut herself (3), one clashed with the other, and sparks came down from the descending reflected light (4) into the vessel of Malchut (5).

Reader: Now let's go and hear Rabash.

RABASH (Source Text/Commentary): (03:46) Why don't I study that in phase three, this is the question. He says, that the striking in one another, phase three with Malchut, so if I study that the light of Nekudot illuminates Ohr in the first nine of Taamim, in the first nine there was a degree of Keter, why wasn't there a striking? Why do they receive, why specifically Malchut? if I study about the entire Malchut I understand that they're all the same, that's why it's a bit difficult. There's an allegory where he says that know that in every degree there are two opposites, but if I say that there's a degree of Keter, there also has to be a coarser degree called Malchut, phase four. But don't think that phase four that we call the coarseness receives the light of Keter, no. It's only of the most refined vessel where the light of Keter can shine, but the truth is that he calls it a record, Reshimo of clothing from the light of Keter. Because the light clothes in the most pure vessel, Keter, that's why there's no deficiency that we can extend light into, that's why we need a record with the coarseness of Malchut. So we can say, well why learn from that? Malchut has a record of coarseness, Keter has a record of clothing. So what's the allegory? Hochma, Bina, Zeir Anpin and Malchut. He says in a different place that you should know, if I say that Malchut is called Keter, meaning Adni, why is Malchut called Adni, the letters Aleph, Daleth, Nun, Yud? So The ARI says that there are two phases in it. There's Ani in Adni, Aleph, Nun, Yud, and also in Adni there's a Dalet. And Rav said that there is no Keter, and I, Ani, am Malchut, because Malchut is the Keter of reflected light, and since a reflected light Keter cannot receive, no phase can be revealed until it received the reflected light. From who? From Hochma. So just as Hochma is lower than Keter from the direct light, Keter is lower than the Hochma from reflected light, so everything is on that degree, everyone is like Keter. So now I need to say, if we have Keter of clothing that illuminates only the light of Keter, it shines in all the ten Sefirot of Keter, so then the clothing is in the entire ten Sefirot. This I have to learn from the upper phase, where they all have the same degree as the upper one, so that's why it's confusing. So what's written above? Then the reflected light that descends to the vessel of Malchut, clashes with other, the Malchut can rise. So, the question is clear, right? When was that?

RABASH (Source Text/Commentary): (08:13) Three, “Inner Light.” This light that ascends is on the level of Keter. It regards the greater coarseness as interior and the descending reflected light that now comes from phase three, it lowers the great coarseness of phase four. Why? It prefers phase three that is more refined that is contradicting the light of Malchut that ascends. That's why they strike one another. I learned that the light of Malchut that ascends, it rises upward. When do we have the coupling on phase three, that the light has departed and already ascended? That means that now it rose upward, that's one. Two, here we see that we're discussing the Malchut, and he calls it Keter. So that's already the entire ten Sefirot. So what's written? The sparks from the descending reflected light came down to the vessel of Malchut. So number four, “Inner Light.” They are called sparks because of the similarity to the sparks that emerge under a hammer which shine and burn out instantly, as written in the Zohar. Yesterday I believe we were speaking that somebody asked about the sparks and the pure light or coarse light. If you remember I told him that the sparks have a lot of interpretations. So here, we learned that a spark means that the vessels descended in the world of Nekudim called sparks. It's the record of the coarse light that descended. Here sparks means the actual light, light not records. So the question is why is that called sparks? You see what I'm asking right? Yesterday we didn't have that question because when someone says sparks, he means the coarse light. The course light in general is called a vessel when the light departs, but here because the record of the coarse light receives an illumination from the pure light in that record, that's why this record still has a spark that gives it liveliness. But here when I say reflected light, it means the records. So you're just learning about the light, so why is it called sparks?

RABASH (Source Text/Commentary): (11:50) So the answer again in four, They are called sparks. Why? Because of the similarity to the sparks that emerge under a hammer which shine and burn instantly, as it’s written in the Zohar. However the analogy is not quite the same as the lesson. First of all we have to know, if we say the reflected light that descends to the vessel of Malchut, where did we learn that it was refined? Where do we learn that the sparks go out when they depart? So you'll see. However, the analogy Is not quite the same as the lesson. The sparks that emerge under the hammer shine for a moment and instantly vanish, and their place remains unknown. Conversely, these sparks here, as well as the 248 sparks, although they instantly burn out because of the departure of the coupling to the higher phase, being phase two, nevertheless, they do not vanish from there, as it is known that there is no absence in the spiritual. Their self and reality remain there, and later regain their strength when the second expansion reaches there. So what's written here? Are you listening? He wants to explain why it's called sparks, and it's light. So, he says, like in the Zohar, that the sparks resemble the sparks that come out from under a hammer. Meaning, they spark, and then they go out. So, the question is, why are they sparks? When do they go out? When do they vanish? What is he speaking about? So, I'm going to repeat. When there's a coupling on phase three that illuminates the degree of Hochma, and the degree of Hochma wants to illuminate in the vessel of Malchut, there's a record of phase four. A higher degree. It does not want to receive on phase three. So, what's that striking? Who is stronger? The light. Since it's only a record, and this is the light. All right. We learn that the record, which is phase four, that was in Malchut, ascends upward as the Tagin on the Otiot, on the letters. Next, phase three refined, and phase two came out. So, what illuminates now in the vessel of Malchut? Phase three has no light anymore. So, what remained from phase three? The record. If so, now there's a record of phase four that is from phase three. It takes the record from phase three, I mean four. The record from phase three goes out. So, now there's no light anymore. We see that they have refined. Why did they refine? Because now she does not receive it, so nothing shines in her. But earlier he said that this Malchut… look, she took from phase three called sparks that remained in her. How? We learn that from the records that remained from phase one, they become vessels to the males. What is a record in phase four? It's a record of clothing. There is no coarseness in phase four. If so, it's a preparation for the Partzuf AB to the male vessels. The record of Nekudot called sparks, meaning that the sparks of phase three, called the light of Hochma, fell in the vessel of Malchut, in the vessel of the degree of Keter. So we find that afterwards, there was a preparation for the female vessels that came in the light of Hochma in the vessel of Keter. There was already a preparation. From where? From these sparks that weren't refined. They are like that in the second Partzuf. That's why he says that this allegory is like someone who gives an illumination on one side, yes, and on the second side, no.

RABASH (Source Text/Commentary): (17:28) What is the spark? The spark that went out. What he says here, that's why the 288 sparks. Even though they immediately vanished and we can't see it, there are 288 sparks that descended to bring livelihood to the vessels. They don't vanish. Why is it called a spark? It means it's still shining. So again, what he says here that the 288 sparks, that's a bit difficult for me. Why? Why is it called sparks? It's the negative name, but it's really light. So why sparks? Afterwards, phase three refines, phase two remains, called “sparks”, why? On the negative name. There we learn that it was called sparks. Why was it called sparks? Where? They descended to bring livelihood to the vessels. On the positive name. Meaning, he says this: while the direct light shines in the reflected light, The ARI says, light and vessel are mixed with one another. After the light departs, it becomes obvious, the light of AB into the vessel. Next. Afterwards, a record remains, like the general direct light is clothed in the general light. So a part of the direct light clothed in the vessel of the reflected light, and together, they are both called a record. Part that comes from direct light is called the pure light in the record, and part that comes from the reflected light is called the coarse light in the record. They're both light. But after, for some reason, the light departs from the pure light. The direct light cannot descend into the vessels. Only in the world of Akudim, the vessels remain in their place. So then, the records illuminated into the vessels of direct light. And here too, who descended downward? The coarse light. So he says, why isn't it called a coarse vessel? Because in general, we say that the direct light departed from the reflected light is called a vessel. Here too, why isn't this part called a vessel? So he explains. There, the coarse light doesn't get anything from the direct light. It departs, but the record does remain. For that reason, I say that the coarse light does receive an illumination from the record. The record did not depart. That's why it's called a spark. It still illuminates the light. Why is it called a spark? On the positive side. Here, the spark is on the negative side because it departs. Here, the spark is on the positive side. Why? Because it still gets an illumination.

RABASH (Source Text/Commentary): (21:21) So, five. In the vessel of Malchut, what does that mean? It is the coarse light that remains below after the departing of the first expansion, which are the actual vessels that belong to the first expansion of Akudim. And there, in that coarse light after the direct light departed, it's called vessels. The lights place their records and from there, the sparks from the reflected descending light into those vessels. So now we need to start number four. Let's go to number four. When Yesod rose, it placed a record in its place. When the light came through its posterior, it struck that record. Sparks fell from it and the face of the vessel of Yesod was made of them. So what's written here? That record illuminated in the vessel from afar and did not enter it. This is the meaning of the tags. So, what does he say here? Look at the headline, what he says. The vessel of Yesod was made from the sparks that fell from the striking of the light that comes through the posterior in the record, and the tags were made of the record that shines from afar. What's he saying here? So, let's see “Inner Light”, number six. The vessel of Yesod was made of them, so he says, what we call a vessel. So the second expansion, which comes afterwards, called Partzuf AB SAG, through the vessel of, sorry, AB of AK, through the vessel of Yesod of Akudim was made of the course light that remained below after the departure of the first expansion. What is he saying to us? What he says is that by the striking, the sparks fell. The vessel of Yesod is made on the sparks. Now, it doesn't mean the vessel for Partzuf Galgalta. The vessel Partzuf Galgalta was made from the departure of the light. Earlier, the direct light and reflected light were mixed in one another, and it was called a vessel. But after the departure of the direct light, the reflected light that remained is called a vessel. If so, what does it tell us? That by the sparks that fell from the striking of the light that came from the posterior of the record made a vessel. The meaning here, vessel for Partzuf AB. Why? We'll see later. First, he says it. Do you understand what I meant? Now, look below at number six. Meaning that the vessel of Yesod was made from them in the second expansion to the next Partzuf, Partzuf called AB of AK. But the vessel of Yesod of Akudim here, of Partzuf Galgalta was not made from the sparks, but it was made from the light of AB that remained below after the departure of the first expansion, when the light departed, it immediately became a vessel. What it says here that it became a vessel, meaning, for Partzuf AB. Why do you need that? We'll see that later.

RABASH (Source Text/Commentary): (26:24) So, in seven, he says, he says above that the same record would illuminate in this vessel from afar and did not enter. That was the tags. What does it mean, doesn't enter? The record, he said earlier, was a striking. The light that came through the posterior stroked the record. What does it mean, not, didn't enter? You understand what I'm asking? We'll see you later. Seven. Study the words of The ARI thoroughly. Part four, Chapter three, item nine, the “Inner Light,” item 80. And note, that after the coupling in the upper vessel had stopped, what is the upper vessel? We'll talk about it. By way of example, before, we learned that the coupling that was made over phase three. There it shone in the light of Malchut that rises. So, we learned about phase three, which is the degree of Hochma. It fell into the vessel of Malchut, the level of the Keter. That's a preparation for the Partzuf of the phase two, which there, the light Of Hochma will enter the vessel of Keter. So, here, we have a preparation from three to four. And now he says, and know that after the coupling in the upper vessel had stopped, meaning the discernment of Zeir Anpin and the third phase was also refined, and rose above it, let's say it rose to phase two, the illumination, of the coupling from the lower vessel necessarily stopped. If so, what does the lower one have? Only a record, no more, of phase three. At that time, the sparks, that's the light that comes from phase three that's descended there, the sparks are put out. Now, why? Why is there no light? The light departed phase three and froze to phase two. If so, what we now have in the vessel of Malchut? The record of phase four and the record of phase three, and the record which was above the vessel when the sparks descended into her, she can therefore clothe the vessel once more as in the beginning.

RABASH (Source Text/Commentary): (29:27) However, that illumination from afar, called Tagin, tags, which rose above the vessel when the light of the sparks came from phase three did not stop from the vessels afterwards, for there is no absence in the spiritual, as it says, the Shechina never moves, etc. Here, he describes a law. What's written here? On the one hand, we learn that the record of phase four entered the vessel. Why? Now, phase three isn't a light, it's only records. Meaning, that the sparks were quenched. So, he says a new thing here. Since before, the record of phase four filled the vessel as tags, still, they're there because there's no lack in spirituality. So, what does that give us? He doesn't say. Let's go to the subheading above. Three discernments in the ten Sefirot. Keter, the other Sefirot, and Malchut. Keter left a record and not a vessel. The other Sefirot left records and vessels. And Malchut left a vessel and not a record. And so did all the Sefirot. This rises above, as we learned, that's what all the Sefirot did. There was a clash with the light that came from above except for Keter, which left the record for Hochma, the Sefira of Hochma. However, it did not make a vessel. We learned, where did the vessel come from? Through the clash of the descending reflected light. So, he interprets. Since when the rest of the Sefirot rise up by striking in what is above them, and the striking of the records, the record remained in the vessel. And because of that, that place which rose above from it became—well, there was a coupling there, so the light emerged, and that light strikes the record, and the sparks fall. They become vessels, as we learned, its preparation.

RABASH (Source Text/Commentary): (32:41) So, here we're talking about the vessels of Partzuf AB, meaning that I need the light of Hochma in the vessel of Keter, and the light of Bina in the vessel of Hochma. So, if I say that the record of phase three, the light, the sparks of phase three fell into the vessel of Malchut, which is the aspect of the vessel of Keter, so we have infrastructure here, foundation, the light of Hochma of the vessel of Keter. And if I say that the sparks from phase two fell to the third phase, what is two? Bina. Three, Hochma. So, it's the same thing here, the preparation of the light of Bina in the vessel of Hochma. Let's say, the first phase fell into the second, so here, the light of Zeir Anpin in the vessel of Bina. So, it follows that by the clash, the vessel was diminished. What does it mean, the vessel was diminished? It was necessary to have some kind of equivalence between the light that now comes to the vessel. And so we learn that in Partzuf AB, the same way in all the Partzufim, vessels are taken from the previous degree to fill them. That's a rule that you need to remember, that in each degree, we learn about new vessels which now come from the coupling and the reflected light emerges, and we have the old vessels which remained from the previous degree, but we learn that the Rav differentiates between these things. When we talk about the world of Nekudim, the vessels which broke, the vessels need correction, and so the old vessels are called Nukva or BON, whereas the vessels of the world of Akudim from before the shattering, where the vessels did not shatter, therefore they do not need correction, he doesn't call BON a vessel, a Nukva, but they do need to be filled. So, it follows that the light of AB fills the light of Hochma. It'll enter the vessel of Keter, there's no equivalence, this is the vessel of Keter, this is the light of Hochma. But now the sparks fell from the discernment of Hochma to the vessel of Keter, the light of Hochma that comes, from that there's equivalence, there's some preparation, equivalence with the vessels. Likewise, when the light of Bina enters the vessel of Hochma from the sparks that fell from phase two to phase three, in the vessel of Hochma of the third phase, there's preparation from the second phase, which is the light of Bina in the vessel of Hochma. This is, as he writes, since when the rest of the Sefirot rise up by striking in what is above them, and the striking of the record became the vessels, they fell from the previous degree, the degree above, to the lower one. But the Keter, and we need to say what is the Keter, the coarseness of Shoresh [root], for this reason his vessel was still not completed of the Keter. Thus, Keter left a record and not a vessel, while the rest of the Sefirot left a record and a vessel. And Malchut left a vessel and not a record. Answer four, what is the question, what is the light of Malchut? He says, the force of the screen and the reflected light in it that the screen gives, that exist in the vessel of Malchut, are called the light of Malchut, that's its light, meaning she does not have direct light, so what does she have? The screen and reflected light. Onwards, and the refined light of the record of Malchut is likewise called the light of Malchut. What is this?

RABASH (Source Text/Commentary): (37:40) We get confused here. The record of Hitlabshut, clothing, that means pure, refined. The record of clothing, Hitlabshut, something has to remain, right? But here, there's a lot to clarify. Meaning, according to what he says, we need the record to animate the vessel. If we say that the light of Malchut, there's no record. Who animates her? He comes and says, the light of the record that remained in the vessel of Yesod animates the vessel of Malchut as well. If it doesn't animate, well, he says, it shines to the vessel of Malchut. And here, it's also a question, what does he mean by that? If his intention is Yesod, after the fourth phase is refined and the third phase shines, this equals Yesod, and after the third phase is refined, the record from the Yesod remains, and afterwards it shines to the Malchut, then there's the question of where does Malchut receive the illumination from? But, let's say, what he says from the record of Yesod, from the record of Yesod, we can say that he's really talking about Malchut. Meaning, that phase four, their degree was refined, their level was refined, and there were ten Sefirot there. And I can say that only the first nine have direct light, and Malchut has reflected light. So, it could be that when they depart, they depart one level, a whole level, and nine records remain. And the nine records, the records of Yesod, you could say, shines in the vessel of Malchut. If so, what is Yesod from the individual side of Malchut? So, when I say that there is a clash with the sparks from Yesod, it's not its private Yesod, it's Malchut. Ten Sefirot rose to Yesod, and there was a coupling, ten Sefirot of direct light and reflected light, and the reflected light falls to who? To the vessel of Malchut. There was a record there from the fourth phase. So, we learn that Malchut does not leave a record. Usually that means the record of coarseness, that's how we learn. The last phase is lost, the last discernment is lost. Why? Because the surrounding light refined her. There, the intention is, we learn about the screen. Since the screen does not allow the surrounding light to shine, therefore it annuls that delaying force. So, who annulled the screen? Not the light. Sorry, I'll explain to you.

RABASH (Source Text/Commentary): (41:42) What is the difference between when I say that a record of Hitlapshut was left, and I say that the last phase is lost? Only the coarseness is lost, and the record of Hitlabshut, of clothing, remains. What's the difference? Do you understand the question? Answer. We learn, why does the light depart, the surrounding light? There was a clash. With whom? With the screen. What does the surrounding light want? For the light to depart? Or does the surrounding light also want to shine, wants to shine also? Who doesn't allow it? The detaining force. The detaining force weakens it, but the light decides, well, he says that you need to shine to illuminate more. If so, the reason is, since he loses the reflected light, he doesn't want to receive the light. The lower one doesn't want to receive in order to receive, and therefore, the record can remain. It does not annul the record. That's why I say the record of clothing remains. What is clothing? Everywhere where the light was, it leaves a record, an impression. Here he annuls the light. There's no record from the screen. What does it mean, a record from the screen? What is a record at all? Record or impression? He also calls it passion, a desire. When a person goes to eat something in a restaurant, he comes the next day and he says, Yesterday you gave me this and that, and this and that, give me the same today, please. But I don't have money the same as I had yesterday. Yesterday I had a lot of money, I paid you so and so. Today, I don't have money. What is a screen? What is a screen? We have to go into it a little deeper. He performs a calculation. To the extent that he can aim in order to bestow, he will receive. No more than that.

RABASH (Source Text/Commentary): (44:15) This is similar to, well, let's use an allegory. One goes to a furniture shop. He sees a nice cupboard, closet. He wants it. He goes to the owner and he says, Listen, I want this cupboard. I want to be delighted. What will I get from it? If you delight me, it would be worthwhile to reciprocate. What do you want to be delighted with so that you can give me the cupboard? If you pay me so and so shekels, I will enjoy it, I will be delighted, and I will give it to you. I will reciprocate. But under a certain sum, I don't enjoy it. I can give you only to the extent that I'm delighted. So, what can you get? A simpler closet, maybe? So, cupboard. It follows that the screen is him paying. What does he pay from the cost? If he wants to delight the owner of the shop, or the host, to that extent, he can also be delighted by way of allegory. This is called receiving in order to bestow. It follows. What spoiled it? He told him, “Your path, when you only use the screen, that's not right.” Why? If you remain with that screen, who will receive everything else, all that's left? So, by way of allegory, again, he submits. He said, “You're right.” The moment he admits that he's right, he loses the power of overcoming. So, what does he lose? The overcoming. But the light that he had departs. Why does it depart? Because he does not want to receive. Why does he not want to receive? He doesn't want to receive in order to receive. We say the light departs and it leaves a record. The record can stay, meaning that he wants again to have the same light. Coarseness, meaning that he can aim in order to bestow. That force he loses. Therefore, or rather, if so, what force did the surrounding light annul? The force of the screen. Another interpretation. If he doesn't have a record, no record, none, he has no impression. So he can again have that power to extend over the fourth phase. He doesn't have that. No record. So when the screen rises with those records, why? Since I don't have the power of overcoming, I can't make a screen. Give me the power of overcoming. How much do you want for it? Same as before. I see that I can't. So give me a smaller degree. I can't afford it. Give me a smaller degree. So who determines? The lower one determines. So, it follows that the refined light remains with everyone. With Malchut as well. And this is called the record of clothing. What is clothing? How the light was clothing the vessel. If so, there are two things here. The extension of the light is one thing, that depends on the screen coarseness. And the light that shines within the vessel, that's also a different issue.

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קטעים נבחרים על ספר הזוהר

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קטעים נבחרים על ספר הזוהר

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