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

Daily Morning Lesson: February 10, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #34

Original lesson date: Jan 1, 1980

Reader: We're going to be studying now from the Study of the Ten Sefirot lesson with Rabash. We will read from Volume 2, Part 5 of TES. We're going to be reading Item 34, please.

RABASH (Source Text/Commentary): (00:28) And even though we are destined to clarify as follows, we will explain below that all the nine lower lights enter the vessel of Keter together. Afterwards, only the light of Hochma remains inside it while the other eight lights descend and enter the vessel of Bina.

So, what is he asking? He says, since the light was diminished, the last, the second line, the last Sefirot. So, he says there's two reasons. There's now an ability that comes to the vessels for their light. And it's canceled as in the first place. So what? So the vessel is smaller. So, he's asking. We will explain below that all nine lower lights enter the vessel of Keter together.

RABASH (Source Text/Commentary): (01:58) If so, in the vessel of Keter there are many lights. If there was no light in the vessel of Keter besides Hochma, we could say that the light is smaller than the vessel, and it doesn't cancel the vessel. But nine lights come into there. That's what he says. We will explain below, now in Partzuf AB, that all nine lower lights enter the vessel of Keter together. Afterwards, only the light of Hochma remains inside it. That's difficult. While the other eight lights descend and enter into the vessel of Hochma, we should say, not into the vessel of Bina. If we say nine in Keter, then where is it nine? In Hochma. What's written here? And so on, similarly with all of them. Afterwards, the light of Hochma remains inside it while the other eight lights descend and enter the vessel of Bina. And so on, similarly with all of them. However, that does not add or subtract. So, there's a rule that… And so on, similarly with all of them. However, that does not add or subtract. Why? We have a great rule in our hands. The upper one is greater than everything below it. Hence, even when the nine lights enter the vessel of Keter together, all the eight lower ones are of no consequence compared to the light of Hochma that is higher than all of them and emanated them. It has already been explained that the light of Hochma can tolerate the vessel of Keter and that it doesn't cancel it, since it, this vessel is a higher phase, much less that this vessel much less tolerates the rest of the eight lights below it, and they cancel the deficiency of Keter. And likewise in the rest of the vessels, because the light that is designated to that vessel does not enter it, but only a small light in its place. They can tolerate the lights, the recognition of the vessels and will not be cancelled, the recognition of the vessels as in the beginning. We'll start from 35, yeah? We must thoroughly explain the meaning of Matei, expanding, and not Matei. The light comes and didn't depart. We should thoroughly clarify what it means. It is said that in the beginning, the light comes in Keter, and all nine lights are contained in it. And afterwards, it returns to being not Matei. When the light that reaches Keter exits it once more, but the nine other lights remain in Keter from Hochma downwards, since Keter has the power to tolerate them. In that state, when the light is not Matei in Keter, meaning that the vessel of Keter was purified, the Keter extends the nine lights to Hochma face to face, and places them in Hochma. At that time, Hochma turns her interior after receiving the nine lights, and shines to Bina face to face. It is only illumination, but she still does not give her.

RABASH (Source Text/Commentary): (07:05) The seven lights. So, we need to understand what is nine, what is eight, what is Matei and not Matei, what is concealment of the face, what is face to face, what is illumination only. Let's see what he clarifies in the Inner Light. We'll start with 35. Inner Light. What's written? In the beginning, the light comes in Keter, and all nine lights are contained in it. In order to understand The ARI’s words here, we must thoroughly remember and clearly understand all his words. In the beginning of the part from item 1 to item 15, and what we explain there, as it is, because it is impossible to repeat all that length from there. Here, we shall briefly review the item headlines.

So here, we should write, here in part 4, chapter 14, item 6, he wrote there. We can put it like that. First, examine the order of the ascents of the Sefirot to the Emanator after their departure from the first expansion that was explained. The gist of all the above is that the coupling by striking that was made in the first Partzuf of AK, was on the screen established in the vessel of Malchut, that was in the Gadlut of the coarseness, meaning coarseness of phase four. Hence, that Malchut raised the greatest reflected light up to the level of Keter. That reflected light rose and clothed the upper light from below upward. And these ten Sefirot are called ten Sefirot of the Rosh. That's what we've learned there. Also, we've learned, it is the conduct of the Malchut and the reflected light, that in the Rosh, that as it clothes from below upward in the Rosh, to the same extent, it inverts and expands the vessel of Malchut from above downward, from her and within her, down to that Malchut of Malchut, which is called Tabur. There, it descends and clothes the entire level of direct light that is clothed in the Rosh. And this clothing is called the first expansion of AK. It is also called ten Sefirot of the Guf. Now he concludes, the Malchut of the Rosh is called Peh. It's called Malchut that is coupling, that makes the coupling by striking. And Malchut of Malchut, which is Malchut of the Guf, which is called Malchut that ends the degree, doesn't want to receive more, is called Tabur. Since in Malchut of the Rosh, we've learned, there is still no apparent limitation. The surrounding light and inner light shine there equally. This means, so I can't say that he receives a part and then say that the rest is not received. So you can't tell any difference there between the inner light and surrounding light. Rather, everything is received equally, in potential. He doesn't receive. So, they're both the same. On the one hand, he tells you, there's no light that will not have in it inner and surrounding. Why?

RABASH (Source Text/Commentary): (11:18) So you can't say that I receive a part and the rest is not received. So, you can't tell any difference there between the inner light and surrounding light, but everything is received equally in potential. So, it doesn't receive. They're both the same. On the one hand, he tells you there's no light that will not have inner and surrounding light? Why? There's a rule in spirituality that he did not receive more than he has a screen for. If he received, if he has a screen of phase four, then he receives the degree of Keter. And on the degree of Keter, the Malchut of the Rosh made a calculation how much can she receive in order to bestow that she will receive. And the rest, which she cannot aim, that she will not receive. There's inner and surrounding. We say that AB, that only has three of coarseness and four of clothing, did not receive more light than four three. Therefore, with what she can receive, she receives the inner light, and the part she couldn't receive, she stays in the surrounding. If so, accordingly, it follows, from the side of the lower one, each and every one has inner and surrounding of his own, as is the degree. Along with it, we learn from the side of the upper one, there's no change. From the side of the Upper One, the light is in wholeness, and it takes a part. So, on the one hand, we can say, everything comes, meaning from the side of the upper one, there's no change. From the other side, we can say, from the side of the lower one, everyone has his own surrounding.

Question (Petah Tikva Center): (14:42) What's the difference between inner and surrounding in the Rosh?

RABASH: There's no change. What is not receiving anything? What is internal? The internal is called, that there's a difference. When I say that in the Rosh there's no inner and surrounding, what does it mean? Inner is called a part that I receive, and a part that I don't receive. It comes and says, listen, in the Rosh, there's a discernment that there's a part that receives and a part that doesn't receive? There isn't. Why? It doesn't receive anything. We need to know what it means, inner and surrounding, because of this, I'm saying there isn't. I could say in the Rosh, that a part it received and a part it didn't receive, there's no such thing. This is considered that still there's no gap between the inner and surrounding, there's no difference. Why? It didn't receive anything. Also, we don't have any difference between inner and surrounding. Look, a person that gives an answer, there's no difference between internal and surrounding. Baal HaSulam entered there in Jerusalem, or in Warsaw, I'm not sure, and he comes there, and there's this Sephardic that were praying, they were there, they were praying first thing in the morning, not like the Ashkenazi who do it a little later on, seemingly. That was before our prayer time, and the street, they were already dancing for the Torah, they were doing all kinds of things like that, they danced in the middle of the street, all the crowd was there. I remember, he called this the adornment of the commandment, and come see how they're delighting in the Torah, and it's all for His sake. Yeah, it's just an action. This example, you can understand. Before one repents, he cannot receive any light. You could say there's a difference between internal and surrounding, it didn't receive anything, yet. That's why they say that the head of the degree is called, there's no difference between internal and surrounding. There isn't. How can you say that? There's a difference in the Rosh, a part that it receives and doesn't receive. The Rosh doesn't have, receive anything. From below upwards, it does not receive anything. So, what we look in the Rosh, it’s of Ein Sof. What is there's no Sof, there's no ending to it. 

RABASH (Source Text/Commentary): (17:15) A light without the vessel is called a light without Kli. We'll start again from below. We'll begin again, as I can call them from. Since there is still no apparent limitation in Malchut of the Rosh, the surrounding light and inner light shine there equally. However, when the light expands, in general, they shine equally there. Meaning after this was general still. Meaning, this was after the restriction when the light departed and the light illuminates from afar. There's a surrounding general light. And there's a surrounding light that comes from the division of the inner and surrounding. That's already a different surrounding light. This surrounding light is in to the place of the restriction. It's called the general restriction, the general surrounding light Whereas here, inner and surrounding that illuminate on the screen, this surrounding light, where we say, is the inner light and surrounding light in the Rosh. The meaning is that it illuminates the inner light by the screen. And the benefit of this surrounding light is that it awakens the extension of internality. Well, we'll continue. If so, what did we learn here? That in the Rosh, there is still no limitation that is distinguished in actuality. And therefore, the surrounding light and inner light shine there equally. However, when the light expands from there into the ten Sefirot of the Guf down to the Tabur, which is Malchut of the Guf, the screen of Tabur stopped the direct light and did not let it expand below Tabur. That means that that direct light attributed to the first nine Sefirot, which is in order to bestow, called inner light, clothed the nine Sefirot of the Guf down to the Tabur.

Also, that direct light that attributed to Malchut, meaning if it were to receive, it would be in order to receive, could not enter and clothe its place, which is below Tabur, due to the screen that is there, which means that it doesn't want to receive in order to receive. And nevertheless, it remained, this light outside the Partzuf as surrounding light. So, we learned here that the screen of Tabur is considered the part that receives and the part that does not want to receive. It seemingly stands right here upon the Tabur. Hence, according to this matter, there was a striking and a clash between the surrounding light and the inner light on that boundary called the screen of Tabur. What is the beating, the clashing, he explains. Since the surrounding light also wanted to come down and clothe in its place as did the inner light, since both of them illuminated equally in the Rosh, let's interpret this. When the light comes to the Rosh, why does it? Due to His desire to do good to His created beings. Hence, the upper one wants the lower one to receive all the light. Hence, he says that in the Rosh there are no limitations, yet. And in the Tabur, where it receives the part and the rest, he says he does not want to receive, meaning His will to do good to His created beings was that, let's say, that all the light that illuminated prior to the restriction will now illuminate after the restriction. 

RABASH (Source Text/Commentary): (21:54) Also, otherwise, the will of the upper will not take place. And this is the meaning, since the surrounding light also wanted to come down and clothe in its place as did the inner light, since both of them illuminated equally in the Rosh. His desire to do good to the created beings was not in parts, and He tells us, as if, if you were to remain in that, what you're receiving, and who will receive the rest. So, they must say that your way is not okay, what to do, I'm saying. If I'm telling Him, this is not all right, He's right. For this reason, the surrounding light overpowered and refined the screen from its coarseness. Meaning the screen no longer rejects its coarseness, so that its force of detainment would disappear from it, and the surrounding light would be able to clothe as well. Understand this well. What is “understand this well?” For this is the explanation of the whole issue of the refinement of the screen in each and every Partzuf. There's no apparent limitation on the surrounding light in any Rosh, hence it too wishes to clothe in the Guf. Thus, it refines the coarseness in the screen, meaning the detainment in it, since the measure of the coarseness in the screen is the measure of its detainment, and they are one matter in it, what's written here. Here a question is asked, what did the Surrounding Light refine? What was? There was a screen, which is used with four phases of coarseness, of four phases of the desire to receive. It also, it received it from Galgalta, and it received everything called Keter. There, we should speak of what the screen receives, two things it receives: 1) it uses his desire to receive, let's not forget.

Reader: We will move to the next part of the lesson- studying among friends in preparation for the Congress.