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

Daily Morning Lesson: October 19,, 2025

Part 2: Lessons of The RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4

Reader: Yes, friends, now we will hear a lesson from Rabash, recorded. The topic is the “Study of the Ten Sefirot.” Note that in the beginning of the lesson, Rabash reads in the “Preface to the Wisdom of Kabbalah,” in the middle of item 58. “Preface to the Wisdom of Kabbalah,” item 58, it begins from the middle of the item. Afterwards, Rabash continues into the middle of the Inner Light of item 4, that part, he explains where it is in Hebrew. So again…now before we start listening, let's read from Rav’s words that will direct us to what the lesson is. Rav says this:

A student asks: How do you feel when you listen to the recordings of Rabash, lessons that Rabash gave? What do you identify or discover there when you listen to it after some time? 

Rav answers: I hear Rabash, who is in tight contact with the Creator, and at that point of connection, Rabash, with the Creator, Rabash bestows upon us, projects on us that power that he reveals while speaking. That power comes to us, and through our intention, it influences us and can turn us from reception into bestowal. 

Question: Is there a proper preparation needed in order to receive this force? 

Rav answers: Yes, we first need to be connected, and be connected both in the good force and in the bad force. Bad, meaning that we still don't have what we need, the purpose of the study. Therefore, this is how we must relate to Rabash. The fact that he appears, so maybe we cannot reveal his power so much in his words, but as much as we know, his power appears within his words, in his voice, which comes out of his throat, and reaches our heart. This is what is about, is what will change the world.

Reader: Let's listen to Rabash. 

RABASH: This is where I'm starting to talk about, from the Preface, from item 58, repeat. 

RABASH (Source Text/Commentary): (03:49) The Sefira of Bina is called the quality of mercy, and the Sefira of Malchut is called the quality of judgment. 

What is judgment? That it becomes judgment that is not allowed to be used with,

since the restriction was made on her. The Emanator raised the quality of judgment so it won't be down this way, and be in refinement, which is the force of Sium made in the Sefira of Malchut, and raised it to Bina, the quality of mercy, associated them with one another, and through this association, phase four, the quality of judgment was incorporated with the sparks of bestowal in the vessels of Bina.

The quality of Adam's Guf, which emerged from phase four to be incorporated in the quality of bestowal too, thus he will be able to perform good deeds in order to bestow contentment upon his maker, until he invests the quality of reception in him to work entirely in order to bestow. Thus, the world will achieve the desired correction for which the world was created. 

Here, it means that this reward and punishment is how it starts, and there would be no reality for reward and punishment. What is this reward? He doesn't need to do anything, and why punishment? He did not do it, and there's no other possibility to do it, because this is associated with reward and punishment, to associate mercy and judgment. We're moving to TES. 

And it is implied that in the world of Akudim, the three worlds that are mentioned by The ARI, that in the world of Akudim means that the ten lights were in Akudim and bound only in one vessel. Hence, in the world of Nekudim, with the three, the first of KHB, it was already made with an association of the measure of mercy and judgment, 

but only in the first three. 

But in the world of Brudim, called the world of Atzilut, there it was corrected, and in it, completed, and also completely the matter of the association of the measure of mercy, as well in the lower seven Sefirot in a manner that there is the clothing of the Ten Sefirot, 

lights inside the ten vessels, 

and in from that world, the world of Atzilut begins the manner of the discernment of Ten Sefirot, in practice, truly. 

Student: So why is it not called… 

RABASH: So first, Malchut is in her place, whereas in Nekudim, Malchut rose to each and every Sefira. Item four. 

Student: What is it? 

RABASH (Source Text/Commentary): (07:09) Item four. 

In the bonding of the inner lights with the surrounding lights, they are connected inside the Peh. Consequently, when they emerge together outside the Peh, 

the inner light and the surrounding light, bound together outside of the Peh,

they strike one another and clash with each other, and from their clashes, the HaVaYot of the vessels are born from their striking. 

What's written here? 

Item five. 

Since the surrounding lights that were in the Peh are the Ten Sefirot of Malchut of Rosh, of AK, 

hence, that is because the vessels could not tolerate it, and their light did not clothe the vessels until the expansion… 

Item five. This is what he's implying right now. 

You already know that the Peh is the Malchut of the Rosh of AK, where the screen of phase four has been erected. It detains the upper light from expanding and clothing the fourth phase, 

which is called to receive in order to receive, 

as the upper light has the conduct of expanding in phase four also, and filling the entire reality before the restriction. 

This light has no changes in it, as we learn. All the changes are only done in the lower ones, in the receivers. 

However, the screen established in the Peh detains it and does not receive it. This is called coupling by striking,

as noted. 

Then the entire measure of the upper light that is suitable for clothing in phase four, which was said, she does not receive this upper light, returns backwards to its origin and becomes a clothing over the first nine Sefirot of direct light. It turns out that all the lights that are destined to come into the worlds after their correction called surrounding lights, in this light, 

that's how we learned, the surrounding lights, and as we know, here, 

all these lights are included in the reflected light that clothes the first nine Sefirot of direct light of the Rosh of AK. 

It is so because the upper light that is not received in phase four, hence it does not fill the entire reality as it was prior to the restriction. However, through all the couplings and the reflected light that are destined to appear in the worlds by raising MAN through the acts of the righteous, phase four becomes corrected until she becomes fit to receive the light as it was in Ein Sof before the restriction. As it is written in the Zohar, Ein Sof does not bring down his unification upon her until it is given his mate, which is the correction of phase four. 

RABASH: (12:09) What's written in this part? He's explaining to us what the meaning of inner lights and surrounding lights in the connection in Peh. So, he explains to us, we learned in many places that there is a coupling of striking, and this is immediately in the first expansion after the restriction. What is the restriction? We learn that His desire is to delight His creatures. To a certain measure vessels to receive were created for this in order to receive the measure of this light that received the lights, and it turned out that they come to fill all of reality, since nothing remains in the desire in order to receive. We have learned about here that Malchut wanted equivalence of form and said, I don't want to receive in order to receive. This is called the restriction. Only I will receive in order to bestow. Therefore, it extended the light in order to her to be receiving in order to bestow. In the upper light, no changes take place as we learned so far. Until the world was created and the world was created, and therefore the light that came from Ein Sof also wants to eliminate into the fourth phase that wants to receive in order to receive. However, the lower one which performed the restriction from the Malchut that wanted equivalence of form and said, in order to receive I don't want, only in order to bestow. So, we learned that Malchut made a calculation, Malchut of Rosh, to the extent in which she can receive in order to bestow, she will receive. And as much as she cannot aim in order to bestow, that she will not receive. It turns out accordingly, that in the Rosh of the coupling of by striking, meaning that it's the Malchut of the Rosh, who wants to receive all His light, since His desires to delight His creatures, and He wants to illuminate also in the phase four, only that the lower one makes a screen and rejects it. He rejects the light. So, we learned two contradicted matters, which is called the striking, and the upper one wants to illuminate to the lower ones, and in its vessels of reception, and the lower one overcomes this desire, rejects it, does not receive it, and therefore it's called a striking. And what happens? Here he talks generally and says that he is rejecting the light and receiving only a part of it. It turns out that the rest that she doesn't receive, when will she receive it? In the future that will come, as we learn, there will be many couplings each time, a portion of the light or the part of the vessel that was corrected in order to bestow, until all the vessels would be corrected, which emerged when it was divided in order to bestow. This is called the final correction. It therefore follows that all the lights that are destined to be revealed afterwards until the end of correction, were incorporated in this light, in the rejected reflected light. He calls it here the clothing reflected light that does not enter in the details. Why clothing reflected light? In the inner observation, he elaborates in greater detail, he says this. There he talks about two kinds of reflected light. Then he says that the reflected light that is rejected is called all the direct light that she doesn't receive. It rejects it. Who rejects it? The screen. So out of this, these two forces, meaning from the retiring that it doesn't want to receive it, and from the light that it does not want to receive, that it rejects it, which is a direct light, a reflected light is born. And that reflected light is a result of two forces. And this is called the clothing reflected light. What does it mean, clothing reflected light? Since through these two forces, the reflected light is engendered. He has a great pleasure from giving to the upper one. And it's as if he said, with what can she please the upper one? That is, that the upper one is lacking, that you could say that the lower ones will receive the pleasures that He wants to give them. Therefore, it's as if the lower one and I now want to receive the light and pleasure because I want to bestow. This is called clothing reflected light. And here he doesn't elaborate, only in general. Light that it doesn't receive it is called clothing. And on this depends, on that light that he rejected, which is called reflected light, meaning that all the lights that are destined to be revealed are incorporated in this reflected light, on this rejected reflected light. This is what we learned here.  

RABASH (Source Text/Commentary): (19:18) Now he summarizes: And it's been clarified that all the surrounding lights are incorporated in this screen and in the reflected light in the Peh of the Rosh of AK.

Together 

with the inner lights, which are the nine Sefirot of direct light that are connected to it, 

meaning what she does receive. 

This is as The ARI says, the inner lights with the surrounding lights are connected in the Peh, meaning Malchut, by the power of the Masach of phase four, screen of phase four, which is erected there,

as explained. What is it saying here? That all the surrounding lights are incorporated in the screen and they reflect the light in the Peh of the Rosh of AK together with the inner lights. Here, we should discern two discernments. Who divided the light? That part of it is received, which is called internal, and the part that is not received but will be received later, which is called surrounding lights. That screen, if there is no screen after the restriction, there is no inner light, there is no surrounding light. What is there? A vacant space, darkness. It follows that the screen, the inner light is connected to that screen. And what is connected to the screen is to have the surrounding light, which she doesn't let into that degree. And there, in Panim Mesbirot, it's as if it says this. In that screen, he calls the outer vessel a screen. That screen is a vessel for the surrounding light that will be revealed later. Meaning, by having many screens, many parts of surrounding light will be revealed. It follows that it is called an external vessel, which she does not receive right now, the light from the outside. But in the future, when she can create a line with screens on the light that exits, the light will be revealed. It follows that the screen does two things. In the meantime, it makes it so it will not be received within the degree. Afterwards, it will create a screen so it is received within the degree. So when they come out together, outside of the Peh, they are connected together. 

RABASH (Source Text/Commentary): (23:02) Six. 

Both the inner light and the surrounding light are tied together in phase four. Since the first nine of direct light are tied and connected 

in her reflected light of Malchut, the first nine, 

which are called inner lights. But the lights that are destined to come until the end of correction, which are called surrounding lights, they too are incorporated in this reflected light. 

Because they are the very essence of the reflected light. 

And because of it, they are destined to be revealed gradually over the 6,000 years and after them until the end of correction. 

What is written here? They too are incorporated in this reflected light because they are the essence, the actual reflected light, that they are destined because of it to be revealed gradually during the 6,000 years and after the 6,000 years until the end of correction. Here he speaks of what is reflected light, the light that is rejected. Rejected light, let's say you receive 20% of this light, 80% is rejected, and these 80% that is rejected must be revealed later. Let's put it this way. At first, after the restriction, you have all this 100% light and Malchut rejects it and received only a part. Let's say, on phase four, we'll call it 20%, and the rest, it rejects it, it can't receive it in order to bestow. That light should be revealed. It follows that this light which he now calls reflected light, the light that is rejected is not reflected light, it's called direct light, but only when it's rejected it's called reflected light, but it's direct light. That light should be revealed. How? Through all the corrections until all 100% are revealed as it was in the world of Ein Sof, and that it will be in order to bestow. This is what he tells us here. Here, there's a question. The reflected light, which he calls surrounding, is it reflected light or direct light? What is directed light? What is reflected light? We learned that reflected light is the intention that he wants in order to bestow. And what is direct light? Abundance that comes from above. So I ask, that reflected light, which he says, which is called surrounding light, is it direct light or reflected light? 

Student: Direct light. 

RABASH: (26:46) Why does he call it reflected light? That he doesn't call it, doesn't receive it, and he also calls it clothing reflected light. What does it mean, clothing reflected light? He doesn't get into detail. We said before, what is the clothing reflected light? It's a light. The lower one gives the intenion. Is intenion light? I explained earlier what he said in Inner Observation, part four. That it's a result of two forces. The force of retiring, that he doesn't want to receive it, and from the power of not wanting to receive that light, so he's connected to that light. So, from what does he receive illumination from that light? From which light? From that direct light. There is no other light. You find that both reflected light and surrounding light are both reflected light, which is actually direct light. All the lights are direct light, but when we speak of the vessels, he speaks differently. This is why we learned in the Preface to Panim Masbirot, that we have five discernments. We have five discernments, meaning, the first discernment, he says, is called phase one, phase of Hochma, where both the light and the vessel come from the emanator. Meaning His desire to do good to His creations, created existence out of absence, the vessel and the light together. There was no one to yearn. He doesn't know to what he yearns for. This is why we say that the upper one created the light and the vessel, and the answering of the lower one is, well, this is called phase one. Second discernment, after Hochma received the light, at her end. As if she looked from where do I receive the abundance? From the giver, and I am His branch. I want equivalence of form. I don't want to be a receiver. Through this overcoming, this strengthening that she chooses, that she wants something, she feels that she is receiving. She doesn't want equivalence of form. By this, the light comes from above. The light comes from above, from Keter, the giver, but the vessel for the awakening, from who does it come? From the lower one. Second discernment, the light comes from the upper one, and the vessel from the lower one. Third discernment, that both the light and the vessel come from the lower one. Meaning, what is Malchut? Zeir Anpin, at his end, when he grows, when he overcomes what is given, the light of Hassadim, he wants the light of Hochma in abundance as there is in the vessel of Hochma. He follows it here, when there’s already an increase, an intensification from the lower one. But we learned that here there was a restriction, he is forbidden to receive. And by what does she receive? We learned that she gives that screen, that reflected light. You find that the vessel is now who? The screen, which overcomes so as not to receive. And her light comes through the retiring. You find that here the reflected light that comes from below upward, when Malchut of direct light becomes a Keter of reflected light is regarded as both the light and the vessel coming from the lower one. So, this is what he says here. What does he say here? That everything is incorporated. Everything is connected to a reflected light. The reflected light comes from her retiring. That's why we, the force of retiring, we learn two things. One is a rejected light, which is direct light, which is reflected light that should be received as it was in the world of Ein Sof. And a part of the reflected light also comes from here, but from the relation of the force of retiring of the lower one. It's a force of the lower one. It's all connected to the screen, two things.

Student: The screen? 

RABASH: No, not half, learn. There he makes two more discernments. And there he thinks that there are two discernments that are the Gevurah and the overcoming of one that is done in the next light. As that light which comes from the upper one in this overcoming of the Hassadim, which is also the light that comes from Zeir Anpin and comes from Bina. How should we say this, this discernment? This fourth discernment is what the light that comes from Bina and the light that was received in this coupling from the desire to bestow. So, this discernment that comes from Bina, called Bina, where the light of Hassadim has to overcome, when it overcomes, what does it overcome? The desire to receive from the vessels. That's what we learned there. 

RABASH (Source Text/Commentary): (34:23) Item seven above what is written. Because when the two lights descend and expand above,

This is as far as the vessels. Seven. What is striking, what is in spiritual power, what is this striking? So, he explains. 

Because when the two lights descend and expand from Peh down into the Guf of AK, the surrounding lights, the surrounding lights cannot clothe inside the Guf because of the force of the screen there, which detains that light. Because they are connected and incorporated there,

in the Rosh, that is one light, 

they too want to expand in the internality of the Partzuf. Hence, they refine the coarseness in the screen, meaning that force of detainment that does not let them clothe there. 

However, because of their clash with the coarseness of the screen, for which the screen is refined, it causes the departure of the inner lights from the Guf. 

It is so. Here we need to explain what he is saying here. Again, 7. 

Since both lights expand from the Peh down into the Guf of AK, the surrounding lights cannot clothe inside the Guf because of the force of the screen there, which detains that light. And since, because they are connected and incorporated there,

Where are they connected and incorporated there? So, he teaches this way. At the top of the degree, at the Rosh, we learn that the light comes, there we couldn't be able to discern between inner light and the surrounding light. One light that comes, and Malchut of Rosh made a calculation and said, a part I will receive and a part not. But there, there was one part, 100%, and she only could take 20%. And I can receive in order to bestow, let's say, as in the allegory, and 80% not. If so, that's one light, which began to expand, 20% expanded, which came to the Tabur, and he says you can't receive here. So, what does it mean? This is one degree. They too want to enter. What's the meaning that there was one light, and now they also want to come in? They were divided and want to come in. What is the meaning that they were divided? The thing is this, in the Rosh, the light that comes is called the light of the desire of the Creator to delight His creatures. And all that light was for the lower ones. Only, when He makes a calculation of what He can receive, when it comes to the Tabur, He needs to receive on the second part in order to receive, and only the surrounding light remains. After all, it was to do good to His creatures, and all the light would be extended into the Rosh, and He would receive the rest. So the meaning is that He wants to be received what? 

RABASH (Source Text/Commentary): (39:05) In order to be connected and incorporated in this discernment, in the Rosh of the degree, which practically comes into the Guf, and He receives it. After all, there's no connection to being, saying after we’re one discernment, one phase, we could be included to delight His creatures, and we need to receive it also. He does not want to receive it, but he subjugates, and he's right. The moment He subjugates, and He already has lost His coarseness, what does it mean that He lost the coarseness? There's a rule that says that coarseness is not refined. The will to receive cannot be—the passion of a person, between a person and another is—how do you say this about his landlord? It is a desire to receive, and this is only the choice in order to receive, or it is the only thing that the person has. If so, what does it mean, the refinement of the coarseness? So, he gives a rule. When we speak of Kedusha, of wholeness, we don't use coarseness only if we can perform a screen over it. It turns out that this whole—that he canceled, he nullified his great force, and it was refined, the coarseness, and it really is not used for coarseness, because there's no screen there. This I want to clarify here. I'm starting with where they're connected, that line. Since—

because they are connected and incorporated there

in the Rosh, 

they too want to expand into the internality of the Partzuf,

in the actual Guf there. And therefore, they refine the coarseness in the screen. Meaning the force of detainment that does not let them clothe there.

They cancel this force, and never—in any way, they cancel this force of we will lose the coarseness that we cannot use. Period. 

However, because of their clash with the coarseness of the screen, for the screen is the— which is the force, the rejecting force, goes in refinement to them. We learned that it rejects. It canceled that force, this force of the screen, and he says, within the force of screen is included the five phases, or the five phases, as he sometimes calls it. So, he says that it goes and refined from first at four, then three, and as we learned, and so forth. 

But because of this coarseness in the screen where the reflected light is done so, due to this, it is departing it from the lights, from the Guf. 

And why? 

Because it's when it refines from coarseness to phase three, 

He cannot overcome this phase four, and he has to aim everything in order to bestow over phase four. But what does he have now? Three for the time being, and that too is being departed for the time being. Now he has three, and he does not clothe it upon the level of Hochma. And the light of Keter disappears from the back, from the Guf.

And this is already what happens in Nekudot. 

And when they were refined there, also phase three, where he can't overcome that, 

the reflected light is shortened to Bina.

And also, what else is he talking about here? 

RABASH (Source Text/Commentary): (43:03) That the reflected light cannot be received in order to bestow, 

until the entire coarseness was refined,

Meaning all the striking of coarseness cannot overcome it and reject that light. And nevertheless, the inner light is departed from the Partzuf. 

As The ARI says, they strike one another and clash with each other, meaning, the AHAP rejects the other, 

since all the extent of the inner light, which is the importance of the inner light that can be illuminating in the degree, 

and it is the extent of the coarseness of the screen 

and this power to be able to overcome his will to receive, 

hence they connect, they strengthen in greater coarseness, 

and therefore he can perform a screen on the greatest coarseness, and he has the greatest degree. And on the other hand, all the detainment of this, of the surrounding light, that cannot be clothed and only has the force of the coarseness of the boundaries of the screen, this boundary does not let it enter. 

Hence, the surrounding light does a refinement of the coarseness. 

Hence, they have a clashing in one another and depart. But what does he say here? Why the vessels were made? Hence in another place, where do you have this light? When the light was intermingled… by the way, when the vessel, the Partzuf Galgalta, was, the light was illuminating in the vessels, it had the lights and the vessels that were intermingled in one another until there was no difference between them. You couldn't just distinguish between them. When do we distinguish the vessels? After the departure of the lights, and this, this clashing that happens that causes the departure of the lights, now we have the essence of these vessels.

Reader: Yes, now we'll summarize our impressions from the lesson of Rabash about the study of the Ten Sefirot.