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

Daily Morning Lesson: November 3, 2025

Part 2: LESSONS OF THE RABASH ON TES 

Reader: We will read from TES in a moment. This will be from Volume 1, Part 4, chapter 3. We are in the “Inner Light”, item 60, starting from “It is said.” And before that, we'll read from Rav's words to direct ourselves for the lesson. Rav says this.

Reading: (00:29) Rav Michael Laitman, March 5, 2014

I came in to study with Rabash. After two or three months that I started coming to him, they gave me permission to come to the morning lessons. So he says, "How difficult this is, nothing is clear. But now I'm sure this is not like what I wrote before." He would erase what he wrote before, and write in front of everyone "not correct" on top of what he wrote. How could it be that he's not embarrassed or anything? "Well," he says, "maybe it’s us, but meanwhile, nothing is clear." The lesson ends. As a beginner, you would leave there after several months, but it's not clear to him, he's 80 years old, already completely immersed in this, born into this, everything, that's how it is. That is to say, you leave the lesson with a deficiency, with helplessness, with a kind of question, not satisfied with anything. And so day, after day, after day, and this dries you out in a systematic way. Systematic. Here we don't do it this way, there are questions, answers, all kinds of conversations, jokes. There it was very, very difficult. Really studying without hope that you'll understand something.

It's clear that we need to reach a state where it's clear to us that it's not clear, it's also clear to us that this is not a book. Yes, but there must be despair, despair. 

Reader: So now, we're going to read from TES. We are reading from Volume 1, chapter 4, “Inner Light,” for item 60, starting from, “It is said.” Before we go into this study, we will read item ten above the words of The ARI.

Item Ten. 

Reading: (02:50) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Three. Item 10 - Twice

The clash of the light of the records and the reflected light with one another engenders a fourth light, called sparks

10. There is indeed a fourth light born from the aforementioned lights. It is so because the third light, called reflected light, is extended and descends downward to shine in the Sefira(50). At that time, it encounters the second light, called record, which remains below. However, they differ in their nature, for one is direct light and mercy, while the other is reflected light and judgment (60).

Hence, they strike and clash with each other, especially since the light of the record wishes and yearns to ascend to its source (70), which is the first light. Although it does not actually ascend, as the record remains forever below, it nonetheless wishes and yearns to ascend.

However, the reflected light descends below(80), and as they are of opposite nature, they strike each other, for there is clashing and striking only when the lights differ in their nature. Then, through their striking on each other, they generate sparks of light as reflected light, which is judgment, and worse than the light of the record, which is mercy. These sparks are the fourth light we have mentioned. 

Reader: We'll read again item Ten. 

Re-Reading: (05:09) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Three. Item 10.

RABASH (Source Text/Commentary): (07:24) It is said they differ in their nature. One is direct light and mercy, while the other is reflected light and judgment. It is so because the records that remain in all the Sefirot  come from direct light and mercy, meaning from the first expansion, when the coupling on the screen of phase four emerged, when the coarser it is, the better, for it is all mercy. However, the descending reflected light from the illumination of the coupling that emerged during the refinement, all these levels are regarded as reflected light and judgment, since they depart from the coarseness, bring down and lower the coarseness, the great coarseness, to a state of posterior, because they cannot place a screen on top of them. Thus, the reflected light that descends from them, from the dots, is in contrast with the records in which the coarser is more important. It turns out that what is regarded as face for the record is regarded as back for the descending reflected light. Likewise, what is regarded as face for the descending reflected light is regarded as back for the record, and it is for this reason that they strike and clash with each other. We have to understand what he says, the difference between the records and the dots, he asks. Here, it means as if only the first record that comes from the light of taste, Taamim, she wants phase four, but three, who is also in three, he comes from reflected light. But when I speak of the records from the phase three, when it used to shine, you say that it's called a reflected light. And what is it called now? A record of a direct light. What is he talking about here? So, we need to know the following. If I speak of the light, it means the light that comes out from the coupling. In that case, what does he consider it? What he can extend, the light he can extend through coupling and striking. If I speak of the record, I speak of what she had. Therefore, when I say that now, after the departure of the light of phase three, you have record of phase three from the dots, Nekudot. I speak now of the record of a direct light. It's a record that was left from the light of Hochma that would shine in phase three. If so, what is important for her? The level of Hochma. And the level of Bina is not important with this record. Why? I'm speaking of what is left, with which light is left, with a greater light. Hochma is greater than Bina. That's why I know that the record, any record, the record specifically wants from the light that remains for her. Why? The light that remains for her from a higher degree. When I'm speaking of the arrival of the light, the reflected light, the coming of the light, you always learn that the light departs, or the last phase is lost from, it's a smaller degree. In that case, what's important for the smaller degree, since she can extend light, whereas with the greater degree, she cannot extend light. The record can be the light, but it cannot extend a new light. Therefore, when I look at it, we don't need to speak of two places. You can speak of one subject, as if I'm thinking what to do. If we consider the records, which come from phase three, phase of Hochma, level of Hochma, why do I need to receive phase two to receive it? Now, if I will consider the new light that comes, the light can receive only the smaller degree, which is the phase two. I don't know what to do. From the side of the light, it's better if I had a smaller phase here. From the side of the record, what's important to receive the coarser phase. And this is called the opposite in their nature. You can learn about it even in one subject. You can see it. 

RABASH (Source Text/Commentary): (12:27) Next, item seventy, “Inner Light.” Since she is the part that remains after the first expansion, when she has already departed and disappeared to her origin, that yearning and desire becomes imprinted and directed as well. Although it does not actually ascend, as the record remains forever below, it nonetheless wishes and yearns to ascend. It wants to follow the light. We will see it soon. But the reflected light is the light that comes anew. It descends, as mentioned, and you find two opposites in their nature, and they clash because there's no clashing and striking except if the lights are opposite in their nature. What does it say in seventy? What does it mean that the Reshimo wishes and yearns to ascend to its source, which is the first light? What does it mean that it will be down below? Seventy. Since she is the part that remains after the first expansion, when she has already departed and disappeared to her origin, that yearning and desire becomes imprinted in the record as well. It is said, although it does not actually ascend, as the record remains forever below, it nonetheless wishes and yearns to ascend. In other words, even though the record is destined to remain in the vessel and never rise to her origin, she nonetheless has the desire to ascend, as the force of the light in general necessarily remains imprinted in her. I would explain it in the following way: as if… Write it down. Why did the light depart, I'm asking? There's a law. If there's no equivalence of form, the light departs from the vessel. So, the Reshimo, the record, should have also departed. What is a record? It's a rule, it's part of the light. Why does it want to depart? So as not to flaw Kli. Only for the sake of a special connection, correction, to enliven the vessel. That's why it must remain in the vessel. Meaning, reluctantly you live. Why doesn't it, you ask her, why wouldn't she depart from the incorporation with the light? That's really a question. If so, what about the record? It also wants to depart. Whereas the light comes again through the coupling and striking, and it says, I want to receive this light now. On a smaller phase, it doesn't matter. Small degree. But what does it say? I do wish to receive. Why? Since I can receive in order to bestow. Since this is a smaller degree. This is called opposite in their nature, or conflicting natures. The answer is, in order to have a correction of the lower one, you must leave a record to keep the vessel alive, to enliven it. Otherwise, there would never be correction. These records are corrections by which the abundance will be revealed. Another point. We need to learn that the departure of the light also causes the purpose of creation to be revealed later. In that case, everything is corrections. Just like the correction for the departure is that later a second degree will emerge. We'll learn it. What is the clash of the inner light and surrounding light? We have to understand it better.

RABASH (Source Text/Commentary): (17:27) What is phase four? Rosh of Galgalta extended it. He received in this way the maximum that he can receive in order to bestow. He received it. There's no more than that. Surrounding light comes and says, “what will be the end?” Meaning, if you stay this way, let's say, with what you have now, 20% of the abundance, who will receive the remaining 80? It turns out that the 80% that it doesn't receive, in the form of a depiction, is all of that surrounding light that has to be revealed later. And what do we see? Departure. Now it can extend again. He has nothing. If he receives, he extends 19%. Before he had 20%, now it's 19%. In 19%, it can also shine. And then also departure and correction. Then he extends later 18%. In that case, where is the profit here? He made an allegory about it. Remember the allegory? From two lovers, you get one king. I'll tell you about the allegory again. My father, blessed be his memory, he made an allegory. Two friends learned together, studied together. One became a king, a rich person. One became a pauper, and he owed a lot of money. And he would walk from door to door and collect alms. And then people would throw some few coins at him. He heard that his childhood friend became a king. He said, he told him, come to him. He'll give him some, maybe, an advice. He will have mercy on him. Eventually, he came to see him. In short, what do you want? He tells him. So, he gives him a letter to the minister of the treasury that for two hours, he'll give him as much money as he wants. Gave him the letter. He took his little box, filled his box full of money and left. He came out, and then the clerk came there and slapped his hand, and all the money fell out. He begins to cry. Give me another vessel. Again, I have no box. That's how it was going for two hours. He goes, he takes money out, and the last minute, the last few minutes, he said, he had five more minutes. He said, have mercy on me. Don't throw my money out. Well, go in again. Again he tosses it on the floor. He starts to cry. I'm a fool. The clerk says: “All this money that you took out, it's yours.” Why did you do this to me? Because you only had one box. You always have one empty box. You know, the moral here is, that each time, when the light extends, there is no absence of spirituality. What remains, remains only it. He doesn't see it. You can use this allegory of how he threw it to the ground. 

RABASH (Source Text/Commentary): (21:08) But when you come with all the couplings, you'll receive everything at once. The verse, when the Creator rejoices to do good with you, so He will rejoice to destroy you. And this is written in item, page 218, 17… I'm sorry, 16, item 200. It says, by these two qualities, you make the vessels, meaning, the two qualities through the Taamim and Nekudot, the taste and dots. It's called MAN. And the departure is a correction. And he's asking, why does sanctity need to enliven the Klipot, the shells? So, we talked about it. What are the shells? Vessels. Vessels that came out, yearning to receive this great light. Turns out, if I say that I am lacking a vessel, and the light cannot shine, there's no place for it to shine. The Kli got corrupted, the vessel got corrupted in the meantime. I have to correct it and not to destroy it, in order for the light that belongs to it will be revealed. Therefore, look, from the world of Akudim, where there was a departure of the light, there was no shattering, the vessels remained in the place of sanctity. And the record of the light remained in the vessels in order to enliven the vessels. In the world of Akudim, during the shattering, when they came down to BYA, and the record is a part of the direct light, it cannot go down to BYA, there the vessels had to be revoked. Who will resurrect them? Who will bring them to life? Therefore, we learned there as well, that 320 sparks went down to bring life to the vessels, enlighten them. And The ARI brings an example from the words of the Zohar, the Holy Zohar, that says that the corporeal body dies, he says, and what's left is Hevel de-Gami [breath]. And through this Hevel de-Gami, this reflected breath of the light, the body can be resurrected. When we speak of spirituality, here he says the vessels that went down to BYA, the sparks that are a part of the record, as we learned that the record also divides into two qualities, just as the general light clothes in the general reflected light, so we learn that the light departs. When it departs, a part of the direct light remains. Also a part of the reflected light remains. So, the direct light, the record of the direct light clothes in the record of reflected light, and both of them together are called record, Reshimo. However, part of the light is called the refined light in the record, and the part of the reflected light is called the coarse light in the record. So, he says, just as we learned that during the time of direct light was shining in the reflected light, we say that the direct light and reflected light are mixed in one another, and you cannot discern a vessel there. Only after the light departs and the reflected light remains on its own, then we say that the reflected light is called a vessel. Same is here. When the record of refined light is clothed in the record of the coarse light called reflected light, both are called record, Reshimo. And there is no difference between the refined light and the coarse light. But when the direct light, the refined light, departs from the coarse light for some reason, meaning here, in the world of Nekudim, the record of the direct light cannot go down below the Parsa. In order to enliven the vessels, the coarse light went down, so the coarse light that doesn't shine any longer is not connected with the refined light. It also acquires a new name. So it says, it doesn't get the name, require the name of a vessel, because there the vessel has no connection with it, it departed. What's left of the vessel? The record. Whereas the record of the coarse light receives an illumination from the record of the direct light. That's why this coarse light is called Nitzutzin [sparks]. And these sparks came down to enliven or resurrect the vessels in BYA. And you find that if he would not resurrect the vessels, he would lack a vessel to receive the light. That's why we need to resurrect or enliven the vessels. The difference is that in Nekudim, vessels remain, they never broke. So, the direct light of the record remained inside the vessel to enliven it. And in the world of Nekudim, only the sparks went down to enliven the vessels. That's what it's all about. 

RABASH (Source Text/Commentary): (27:39) Item 80. It means that the reflected light, it descends below. It means that it is extended and comes from the Emanator through a new coupling and descends to clothe inside the Guf. Again. It means that it is extended and comes from the Emanator through a new coupling through this reflected light called dots and descends to clothe inside the Guf. So he interprets. Because all these couplings that emerge on the degrees of his refinement are done in the Rosh. And from there, they are extended from above downward to the Guf. However, because they emerge during the refinement and will not continue to exist, it is regarded as reflected light and judgment. What is he telling us here? We learn, where was the refinement? Where did it happen? In the Guf. As if the couplings also happen in the Guf. He says no. All the couplings happen in the Rosh. And then from the Rosh, they arrive to the Guf. What's rejected from reflected light, it is in the time where the lights return to the Emanator. It is said, however, the reflected light descends downward. In other words, if we consider only the time of the coupling, you find that it expands and descends temporarily for clothing in the Guf. The record, however, wishes to depart from the Guf and ascend to its origin. What is he telling us here? There's a question here. How do I say that reflected light comes to shine, even though you say that the light that comes now, during the lights returning to the Emanator, then why do you say that the light comes now to shine in the Sefira? So, he answers, it comes when she's there. She comes when she's there. What is he saying? I want to receive this phase. On this phase, he can make a screen. However, on the previous phase, what is he saying? Since I don't have the screen, I don't want to receive it. If so, this way I don't want to receive it. It will also bring about a shattering. If so, I want to emphasize what is the point. The question is, how can you say the reflected light comes to shine? You say it's called dots, it's called reflected light. Why? Because when the lights returned to their Emanator, it's the same thing as the records that depart, so does the light depart. The answer, now I'm talking about what's happening there. Now what is he saying regarding the coupling of striking at the Rosh? I want to receive because I want to bestow. What is the record saying? Because I have no screen, I don't want to receive. I want it to depart. As long as I don't want to receive, then the record shines in it. Otherwise, the record cannot shine because there was a shattering. That's what he interprets here. Know that because of that, the reflected light that descends from the illumination of the coupling overpowers the light of the record when they strike and clash with each other. He wants to explain to us why does the Rav say that the reflected light, which is a smaller degree, overpowers the record, even though it is greater. Because that is what he wants, and that is what he doesn't want. So, he uses what he wants. As a result, sparks spread from this reflected light even though its degree is lower, but this is true light. They clothe inside the vessel that is emptied of light. Thus, the light of the record, even though it's greater, is rejected from within her and rises above that vessel and tags on top of the letters. As Rav explained, that two of them cannot be in a single vessel, for they are opposites. Know that the above striking and clash is done above the empty vessel because there's no one to receive. That's simple, because the record strikes the reflected light and does not let it expand. And the reflected light does the opposite. It's until sparks spread from the reflected light and descend and come into the vessel.

RABASH (Source Text/Commentary): (33:57) What's written in 12? 11. Item 11. Now you can understand what we've said, that there are four phases in these lights of Akudim. There are four phases, which are tastes, dots, tags, letters. This is what they are about. The first light among them is called “tastes.” The third light, called reflected light, is called “dots” since dots are discerned as judgment. The third light, called record, is called “tags.” And the fourth light is the falling sparks, and they are called “letters.”

12. This fourth light, which is the sparks, called, are themselves the discernment of vessels as it is known, for the letters are called Guf. This explains where the vessels were made. What's he saying here? Before that, there were no vessels. What is he saying here? Let's see Item 90. What is the meaning of the vessels? That the light returned and expanded in them in the second expansion on the level of Hochma. Keter remained concealed in the Peh, and the light of Hochma clothed in the vessels of Keter, light of Bina, until Hochma remained without light. Know that these sparks have been prepared as vessels for these lights. What's written here? We've learned that there were vessels before the departure of the vessels. What's he saying? He says, what he refers to as vessels is not about the vessels of the previous degree. Here, there's a preparation for vessels of the second Partzuf. And the second Partzuf, he says there, at first, the light and vessel were mingled. However, in the Partzuf AB, there was already a discernment of a vessel for which the light comes, not in its own vessel. Every light was lacking in its vessel. Then came the light of Hochma in the vessel of Keter. And from these sparks that descended, every upper degree to the lower degree, there is an inverse relation. It turns out that where the Kli of Keter shines, you can now receive vessel of Hochma. So we completed item 12. 

RABASH (Source Text/Commentary): (37:23) We should start 13. 13. It appears to me that I had heard from my teacher that there were phases of vessels in them to begin with. However, these sparks mixed and connected with them and were in them as the 288 sparks that remained in the vessels of the world of Nekudim when they were broken. There's an example to this we learned from the vessels. Let's see what he interprets below. Item 100. The ARI explicitly wrote above, chapter 2, item 10, that the coarse light that remained after the departure of the light of the first expansion are the phases of the vessels of the Partzuf themselves in which the two lights came. These are called the second light, a record. That’s the record that remained in the Partzuf of Taamim called direct light, and the fourth light, that’s the reflected light that descends, called letters. It is said these were phases of vessels in them to begin with. I'll say, what's difficult here? He says, when were the vessels made? After the sparks fell, then vessels were made. When did sparks form? When the light departed from the Partzuf of Keter. Where was it? Was it not in the vessels? Next. After that, there is a coupling over the coarseness of phase three. There was a coupling of striking of direct light and reflected light. Isn't that vessels? Afterwards, he says, the light returns, the reflected light from phase three, these sparks that fell to phase four, from that, the vessels were made. Where was the light before? Where did it depart from? If so, we must say that there were vessels made before. That in these vessels, there were tastes, and after that dots, and records that remained in the vessels. If so, we should understand. What is what he calls letters? Therefore, he writes in Inner Light, item 90, where it says that Malchut remains without the Rosh. It says this, know that these vessels, these sparks, were made as vessels. To whom? To those lights. Which are those lights? I'll start at item 90 from the beginning. 

RABASH (Source Text/Commentary): (41:09) What's written above, in item 12? I'm going there again. This fourth light, which is the sparks, where the degree of dots come from, which is phase three, let's say, that fell to phase four of the record of the degree of Keter. They don't want to receive them. Then the sparks of three fell into four. They are called letters. Know that they themselves are the vessels. And before that, were there no vessels? 90, below. So, he interprets that in them, what I call letters, which are vessels, the light returned and expanded in them a second expansion on the level of Hochma , which is called Partzuf AB. Keter remained concealed in the Peh, and the light of Hochma  clothed in the vessel of Keter, the light of Bina in the vessel of Hochma, etc., until Malchut remained without light. Know that these sparks have been prepared as vessels for these lights. Which are those lights? In the second Partzuf. Turns out these vessels had the first expansion. What I call sparks that were made vessels were without the second expansion. What does it mean? If we say that sparks of phase three from the level of Hochma fell to the records that they had from the level of Keter. Therefore, when the light of Hochma comes into the vessel of Keter, there's already a preparation. Meaning, the sparks are also Hochma in the vessel of Keter. Therefore, only afterwards the light of Hochma can come in the vessel of Keter because there's a preparation for this vessel. What? How? The three of the level of Hochma of sparks, they fell into the record of the level of Keter. It has the light of Hochma in the vessel of Keter. So, what does he say here? That there was a preparation made for the vessels of Partzuf AB. But we're not talking about the vessels of Partzuf Galgalta. That's what he says here below. He said that there were phases of vessels in them to begin with, but these sparks were mixed with them. It means that two phases of vessels must be prepared for the second expansion, which is called Partzuf AB. For there is male and female in every Sefira. Thus, that means the record of clothing and the record of coarseness as written in Tree of Life. Thus, of these phases of vessels that were in them to begin with, from the above coarse light, meaning the light that departed from the degree of tastes, which was before four of coarseness. What's left for clothing from level of Keter? The vessels for the male lights of the second expansion were made. What are the males? Four of clothing. And from the sparks that fell inside them and mixed with them, meaning the phase three, which fell into the vessel of Keter, the vessel that was in the level of Keter, the vessels were made for the females of this expansion. What are the females? Three of coarseness. What light comes over three of coarseness? The level of Hochma. So, in the vessel of Keter, there was a preparation made here, and it says they were mixed. What does it mean, mixed? It is said mixed, to tell us that the phases are not equal. Sparks of phase three, light of Hochma, came into phase four, vessel of Keter. And sparks of phase two in the vessel that's Bina, fell into the vessel of Hochma. And the sparks of phase one in the vessel of phase two, etc. And this is why this connection is regarded as a mixture.

RABASH (Source Text/Commentary): (45:54) So, what does he tell us? What is the mixture? Two phases mixed in each other. What are two phases we have here? So he shows, he tells us. If phase three of the level of Hochma fell to the vessel, when they had the level of Keter, so two things were mixed. And why do I need this? It will be like that afterwards too. Where afterwards? Where? In the Partzuf of AB. What will be? Light of Hochma, three of coarseness, in the empty vessel of Keter. There's already a preparation, the light of Hochma from the vessel of Keter. However, the males, what are the males? Four of clothing. Where does that come from? The record itself. That's what he says here, from the males over the fourth of clothing that remain in the records. What are the records? The light of Keter in the vessel of Keter. And what are the females? Three of coarseness, light of Hochma in the vessel of Keter. Where was the preparation made? From the sparks that fell into the Bina of Kli of Hochma. ZA, phase one in the vessel of Bina is a preparation for the females. It turns out, all that is discussed here, what he tells us, we are not talking about the lack of vessel in Partzuf Galgalta, which was now made into sparks. Here we're talking about vessels that were made in preparation for the second Partzuf, but certainly there was a vessel before. We can say, we always learn. What do we always learn? That after there was the first expansion, and empty vessels were made the first time, we already see that the small light comes in the big vessel. Before the vessels come with the lights, there's nothing to discuss. The first beginning we learn is the world of Ein Sof. When the world of Ein Sof, its light departs, there was a world of restriction. Only vessels of circles are left. What light did they have? Light that fills all of reality. Then what light they received? 

Student: A line. 

RABASH (Source Text/Commentary): (48:22) A line. And that line we call AK, Partzuf  Galgalta. There was a departure here in the Partzuf Galgalta from the level of Keter. What light comes next? Light of Hochma in the vessel of Keter. So, it turns out that there's always a smaller light that comes into a greater vessel. You're asleep, eh? Typically, we learn that the restriction was on part of the lower one. The light would shine due to the desire to do good to the created beings. So, Malchut wanted equivalence of form. She had a choice of staying that way. Later he calls that the embellishment, the adornment. This is called that the light… in terms of the light, there was no change. The light of Ein Sof, he says, shines into that space, and all the ten Sefirot of circles equally. But this is called illumination from afar, because the lower one doesn't want to receive it. And what happened afterwards? What's afterwards, when the line came? They say the desire of the upper one becomes a law for the lower one. He comes and tells us that the light of the line shines according to the adornments of the lower one, to the Masach of the lower one. It turns out, in that respect, there's already a limitation on part of the upper one who doesn't shine to this phase four. If so, when I begin to talk about up and down, we say the first phase that emerged over fourth phase, from there downwards, we begin to measure. But vessels, where there was no up and down, that we don't discuss. Understand? Where did we reach? Where? 200.

RABASH (Source Text/Commentary): (51:19) What's written in 200 above? And they were in them as the 288 sparks that remained inside the vessels of the world of Nekudim. There, we have to remember, you probably didn't learn about the world of Nekudim, that's written there. What is the difference between the world of Akudim and the world of Nekudim? In the world of Akudim, we learn the shattering only when the Masach was refined. By what force? By the force of surrounding light.