The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: November 26, 2025
Part 2: LESSONS OF THE RABASH ON TES
Reader: We will now start studying TES together with Rabash, Volume 1, Part 4, chapter 6, Item 5. Before we begin, Rav said the following of the Rabash.
Reading: (00:30) Preparation Excerpt for Rabash's Lesson
I do not think you will notice any significant difference between what you hear from me and what you hear from Rabash. But regardless, connecting a bit more to the upper-upper one, that should add to our strength.
(Rav Michael Laitman, October 12, 2018)
Reader: And before we begin, let's read Item 5. Item 5,
Reading: (01:12) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter 6. #5 In Akudim, the vessels emerged from below upward: the vessel of Malchut first, and Keter last. It is the opposite of Nekudim, where the vessels emerged from above downward
Reader: Let's move on to Rabash. Rabash.
Student: No, no, no, I'll start with the Sefirot .
RABASH (Source Text/Commentary): (02:21) Item 5, All Ten Sefirot emerged, but not all of them emerged together. First, the phase of Malchut from the world of Akudim emerged, the opposite of the world of Nekudim.
What's written here? That here, first emerges Malchut, while in the world of Nekudim, Keter emerged first. Let's see below, item 40, what he explains.
40, meaning in the world of Nekudim, the vessels preceded the lights. It is so because the vessels of KHB TM in the Malchut first emerged from the records of Partzuf SAG. Afterwards, all the lights came to Keter. He gave Hochma nine lights, Hochma gave to Bina eight lights, etc., until Malchut received her lights last. However, in Akudim, the vessels were made by the refinement, as in the second look. When phase four was refined first and became the vessel of Malchut. After that, phase three was refined and became a vessel for ZA, etc. Thus, the vessel of Malchut emerged first.
Difficult one. Let's see what he says first. Here, Malchut emerged first from the world of Akudim, and in the world of Nekudim, it was the opposite. It was the Keter first. So, he explains below in opening the inner light, he explains as follows. First of all, difficult to understand. Malchut.
Does light come to Malchut? It must pass through Keter. So how is it possible for the light to come first to Malchut and then to the Keter? And it is not so in the world of Nekudim. There the light comes to the vessel of Keter and later to Malchut. According to what he explains below it is as follows. In the world of Akudim, in the first Partzuf called Galgalta, which emerged from Keter to Malchut, Malchut did not receive anything yet because there was a restriction so Malchut cannot receive. But when does Malchut begin to receive? After she makes a screen coupling by striking and through that the Sefira is revealed. When we learn in Partzuf Taamim, Partzuf of flavors of Partzuf Galgalta, which is called the level of Keter, there he says there was a coupling over Malchut where in the place of Malchut and by that emerges the level of Keter. And when the light shines in the vessel, we learned yesterday, the vessel is not apparent, not recognizable. Only after that it's refined, Malchut rises to ZA, so the vessel of Malchut has no light and then the vessel of Malchut is made. So which vessel was revealed first? The vessel of Malchut, which had the coarseness of phase four. And afterwards it shone in phase three. And when phase three departed and Malchut rose to Bina, then the vessel of ZA remains empty as well. And then the vessel of ZA is made, is fashioned, the coarseness of phase three. Until finally it's refined of the coarseness of Shoresh, root, and then the vessel of Keter is fashioned.
RABASH: (07:57) So it follows that if I talk about, if I speak about who receives all the degrees, not the first nine, only Malchut receives. Or Malchut of phase four receives. Or Malchut rose to ZA and she receives, and what's from her above, she receives. Until the coarseness of Shoresh, root, which is called the coarseness of Keter. So it's not the Keter receiving there who is receiving. Malchut, who has the coarseness of Keter, that is called Keter, she receives entirely refined. So he divides this into two looks, two observations. Why are there two such looks in Partzuf Galgalta? Let's talk about that now. One over the tastes, flavors, Taamim, and the second one on the Nekudot, dots. So it follows that there was the second look, and every time there was a coupling on the aspect of Nekudot, dots, and it was refined, and by that, the rest of the vessels were revealed to us. Accordingly, I should say, that after the entirety of Partzuf Galgalta was refined, we now have vessels. If so, what do we need to learn now? That Partzuf AB.
There came light within the vessel of Keter, not the vessel of Malchut. Why? We already have vessels. And here, what does he say? It's the opposite of the world of Nekudim, meaning that the world of Akudim, called Galgalta, AB SAG, has not yet understood that we have vessels. But in truth, what do we learn? That we have two routes. One route to the vessels, which is revealed the first time. That was in Partzuf Galgalta, where it was all Keter in the vessel of Keter. And that's why when we speak of the vessels in all the Partzufim, we begin with Keter Hochma Bina. And the first route where the light emerged and entered the vessel, the vessels, that was in Partzuf AB, when the vessels were prepared. Therefore, when we speak of the lights, the first light that was revealed was the light of Hochma in the vessel of Keter. After we speak of the vessels, we begin with HBD from Hochma, not from Keter. And here, it means specifically Nekudim, from Nekudim. And we always learn from AB. And also, according to what he explains, we can also talk about AB. Yes, from AB. But in a different place, he says that in the world of Akudim, there are no vessels yet. We only have one vessel. And Ten vessels were made in the world of Nekudim. PerAHPs that's what he means. It's unclear.
RABASH (Source Text/Commentary): (12:25) In Part 5, in Item 35, there he says, however, the existence of touching and not touching, we need to explain well what it means. And we say that at first, the light starts coming to Keter, and all the nine lights are included in it. And it's written here that afterwards, it returns to the aspect of not touching in Keter. The light returns from there, emerges, departs from there, the light that came to Keter. But the other nine lights remained in Keter, because there is a power in the Keter to tolerate them. And then, it's not touching in the Keter, the light of Aleph, the light that belongs to the Keter. It wasn't there, but rather remained from Hochma below. Then, it extends Keter over Hochma, Panim be Panim, face to face, the nine lights, and gives in Hochma. And so, what do we see? That here, he says that there were prepared vessels, the light came to Keter and then to Hochma. And here, he says, actually, well, from here, we mean specifically from Nekudim. That's what we understand. Therefore, he found it a bit difficult.
Item six. This Malchut… item six,
this Malchut first emerged as merely the phase of Nefesh.
Student: What now, Malchut?
RABASH (Source Text/Commentary): (14:45) He says, here, in the world of Nekudim, Malchut emerged as a phase of Nefesh. That's what he says. The discernment of Malchut emerges from the world of Akudim. So, he says,
this Malchut, which emerged first, emerged as merely the phase of Nefesh, alone. For there is no Sefira that does not have NRN, as is known. Rather, now they emerged only in the phase of Nefesh. Thus, Malchut first emerged in the phase of Nefesh. Then, when the phase of Yesod emerged, only the phase of Nefesh appeared, in Yesod, for itself. But illumination was added in Malchut, where the phase of Ruach appeared.
So, this is in item six, again.
Six, this Malchut first emerged as merely the phase of Nefesh, alone.
Continuing, for there is no Sefira that does not have NRN. What of Haya Yechida? It doesn't say.
Rather, now they emerged only in the phase of Nefesh, alone. Thus, Malchut first emerged in the phase of Nefesh. Then, when the phase of Yesod emerged, only the phase of Nefesh appeared in Yesod for itself. But illumination was added in Malchut, where the phase of Ruach appeared.
And by the revelation of the discernment of Nefesh in Yesod, it's as if Nefesh in Yesod illuminates to Malchut, shines to Malchut, with the discernment of Ruach.
RABASH (Source Text/Commentary): (17:03) Continuing. Seven. The reason for it is that since Ruach comes from VAK, from ZA , as we know, therefore, when Yesod came, the phase of Ruach began to MANifest in Malchut.
But what? It is not entirely completed before all the VAK emerged,
which are one discernment, in which are six discernments. And if so, we divide the Ruach into six discernments, and so, it doesn't have the entirety of Ruach until it receives all these six discernments, which we discern in ZA, meaning, from Yesod to Chesed, at which time, when Chesed was revealed in ZA, so, if I say that the Nefesh was revealed there in ZA, Ruach shines to Malchut, then when does it have Ruach? And so,
the entire phase of Ruach of Malchut is completed.
After the Nefesh is revealed, which is called Chesed in ZA. From this Nefesh, Malchut receives Ruach. However, when they were revealed slowly, it wasn't that way,
when each of them comes, only one edge from the phase of Ruach appeared in Malchut,
first Yesod, then Hod, and this is, as he says,
item eight, it is already known that Yesod is not a part of VAK.
What we say that ZA has six discernments, six discernments, indeed, it has only five. As we always learn, there are no more than five discernments. And what is Yesod? This is what he says, and I deliberately repeat this,
eight, it is already known that Yesod is not a part of VAK, for there are only five Hassedim from Chesed to Hod, but Yesod does not take a particular Chesed for himself.
What then? Rather, all five edges are included in him. Thus,
when the light of Ein Sof comes to the vessel of Zeir Anpin, and we say that from Yesod, the discernment of Ruach was made for Malchut,
the general phase of Ruach is what appeared in Malchut when Yesod came. Yet, when Hod or Netzach emerged, or any of the other Sefirot, the actual edges of Ruach appeared in Malchut.
Now he says a thing in particular, to make more specific the fact that we said and explain that the light of Zeir Anpin shines in the vessel of Zeir Anpin, which is only Nefesh, and we learned that everything emerges in the discernment of Nefesh. But Nefesh of Zeir Anpin, or Zeir Anpin in general, is called Ruach. To his Nefesh, the discernment of Ruach was added to the Malchut. But since Ruach has six discernment, the discernment of Ruach was not completed for Malchut until all the discernments of Zeir Anpin were completed for Zeir Anpin. That's one. This is simple. And then he adds a rule. No, that there are no more than five discernments, also called five Hassadim. And when we say Yesod, Yesod includes them.
RABASH: (21:32) As I said, it's an allegory about that. If I have five kinds of vegetables, cucumbers, tomatoes, onions, let's say olives, olives, let's say five discernments, each discernment unto itself is an entity. It's something with a different flavor. But later when you make a salad, when it's a salad, it's an entirely different thing. So the question is asked, what did you add to the salad? If I say, I heard that there is salad, I'll put five, I'll give you five vegetables. I don't want, I want salad. That's what I heard. Then you want it. I got the salad. I look at it. I don't see any salad. It's again the same five vegetables that were on the table. You chop them up one after the other, put them in one plate. But what about the salad? The salad is nothing special. It's just everything together. That's what he says. It's not that the Yesod is a thing, a name, an entity unto itself. No, all the five discernments are included in it. Why is this? He doesn't explain here. That's what he says here. Yesod, it takes all these individual things to itself, but being included with all of Yesod, these are the two things he explains.
The question is, how do we say that before he attains the Yesod, that's included of everything, everything that's above it. When I say that the upper one has only the Yesod, how can the upper one receive or acquire the Yesod before? It's included of what? If there's something, some object, I can say that it's included of it. But as we learned, the lights come from Keter. They must come from Keter. And I say that Keter is called a Kli, a vessel, but it comes from Keter first and then to Zeir Anpin. And as we learned yesterday, then the light of Ruach comes to the vessel of Keter. And then when the light of Neshama comes, then Ruach descends to the vessel of Bina. And after the light of Haya comes, then the Ruach descends to the vessel of Zeir Anpin. We find that when the vessel of Hochma had Ruach, I'm asking, did it have all the discernments, all the phases?
I can say that when they come to ZA, I can say that when they come to the ZA, before there was a general and then all the particulars. Now we have to say that all the Ruach was revealed in the Keter. Again, we learned now that the light of Ruach, which is the light of ZA, which is only the light of Nefesh, the light of Nefesh, which is Ruach, we should also discern six discernments in it. What it means is that as it begins to be revealed in ZA, as if before there was a Yesod of Nefesh, let's say, and then Hod and Netzach and so on and so forth, from Yesod up to Chesed, then he said, according to the order that they come to ZA, the same order they shine to the Malchut. So where was the Yesod before that of ZA, this Ruach in general? You have to say in Keter. Except we asked in the Keter, how did it come? If there it also came from the Yesod or there it came from Chesed in the beginning? If we say in the light, we don't discern a complete quality that only the lower one had this, give us the ability to attain, we can attain, we begin from this first and then the other. But it's not speaking of those details. What does he say? That when it comes and revealed the light of Nefesh in Keter, meaning the light of Ruach, then we must say that it already has all six discernments there. Therefore, there's no question about ZA, it receives what the upper one has, except on the, on something else he's not speaking.
RABASH (Source Text/Commentary): (27:16) Inner light, item 50, what does it say above? The words of the Ari.
Then when the phase of Yesod emerged, only the phase of Nefesh appeared in Yesod for itself.
Below, inner light,
50. Though the light of Yesod is Ruach, it still has only a part of Nefesh of Ruach. Because each phase comes to Keter, when each phase comes to Keter, there's only Nefesh in it. Also, each phase has only Nefesh of its own phase in its own place, and receives the rest from the vessels it passed through.
Here, in item 50, he explains two observations, or two discernments. One, the light of Yesod is Ruach, it still has only a part. Yesod is a part of ZA. If I'm saying that ZA is called Nefesh, from the quality of Ruach, on the phase of Ruach, then what do you have in Yesod? A part of Nefesh in Ruach. One-sixth. Furthermore, he interprets, why, if this is Ruach, why do I call it Nefesh? So he explains it the following way.
The light that comes, we learned, they all emerge on the quality of Nefesh. It turns out that when you had only the light of Nefesh in the vessel of Keter, what did you have in the vessel of Keter? Nefesh. When the light of Ruach comes to a vessel of Keter, what did you have in the vessel of Keter? Nefesh.
When the light of Nefesh descended to the vessel of Hochma, what did you have in the vessel of Hochma? Nefesh. You say that when Nefesh descends, The vessel of Hochma is Nefesh. Walk of Nefesh? No. Since it passed from vessel of Keter, then it receives from the place it's passing through, through which it's passing. But what do we have in Hochma? Nefesh. Later, when the light of Neshamah comes to the finest vessel, the Keter, what do we have in it? Nefesh. It turns out that the Ruach that was in the vessel of Keter that descended to the vessel of Hochma, it was only Nefesh, there was no more than that. However, what was revealed in Keter is shining there, it's passing through it. In its own place of Hochma, it only has Nefesh of Ruach. But once it passed through the vessel of Keter, it reveals what it passed through. What I'm saying now that there's Nefesh Ruach of Ruach. Similarly, light of Nefesh was in the vessel of Hochma. Now, that the light of Ruach descended to the vessel of Hochma, the light of Nefesh descended from the vessel of Hochma to the vessel of Bina. What do we have in the vessel of Bina? Nefesh of Nefesh, no more. Now, if we have Nefesh Ruach Neshama of Nefesh, it's because of the vessels that it's passing through. From that, it has it. But in the quality, in the place itself, there's no more than Nefesh. Therefore, it turns out that when the light of Ruach comes to the vessel of ZA, what does it have? Also, not more than its own degree, Nefesh of Ruach. And the rest is according to what it's passing through.
RABASH (Source Text/Commentary): (31:58) We have to go over it again in the inner light,
50. Though the light of Yesod is Ruach, not Nefesh Ruach, you say, it still has only, in the Yesod,
only one part of Nefesh of Ruach. But why is it called Nefesh? Next. Because when each phase comes together, there's only Nefesh in it.
And in all of them, only the quality of Nefesh emerges.
Also, each phase has only Nefesh of its own phase, in its own place, and receives the rest from the vessels it passed through.
But of its own quality, it has only Nefesh. Therefore, it turns out that the vessel of Zeir Anpin had only Nefesh from Ruach, and Yesod is only a portion of Nefesh of Ruach. There's another quality that passes through them. It's only because of incorporation, as he interprets here. I say Ruach. This is VAK. Five degrees are Yesod. But what shines in Ruach? What shines in those six points, I'm asking? Only the light of Nefesh. Although you have VAK, called Ruach, but the light there is only Nefesh, and not more than that, just like in the example. When I say that the light of Neshama comes, Neshama is called Ten Sefirot of Bina. But in all those Ten Sefirot , there is no more than Neshama. You have to take that into account. What is the difference when I say Bina, or when I say Zeir Anpin? Bina as all Ten Sefirot . We say that if there's no innovation, there's nothing to talk about. Whereas Zeir Anpin, when I say that it's incorporated of everything, it doesn't have it in wholeness. Only in Zeir Anpin, a smaller Partzuf. So if that's why I discern there are six degrees, now what shines in those six degrees? It could be the light of Nefesh, it could be Ruach, like Nefesh of Ruach, Ruach of Ruach, Neshama of Ruach, even Yechida of Ruach can shine there. So what are you asking about? I don't understand. It's clear now? What's writTen above?
RABASH (Source Text/Commentary): (34:51) The words of the ARI:
But the illumination was added in Malchut, where the phase of Ruach appeared.
To whom? Nefesh of the Yesod.
Item 6T, below, inner light.
When Ruach is drawn to the degree...
What is the order?
It is drawn in the vessel of Keter, as we learned. Then Nefesh descends to the vessel of Hochma, and the root that she left in Keter becomes Ruach of Nefesh for her. Ruach has six edges. Ruach of the Yesod of Zeir Anpin, as it is regarded,
has six parts.
Therefore, Ruach too is divided into six degrees, HGT NHY. When Yesod comes from VAK of Ruach to the vessel of Keter, Nefesh acquires the general Ruach of Nefesh.
What does it say here? It says here, specifically, explicitly, that Keter also receives the Yesod before everything, and only later the rest of the higher parts. The question is, as we discussed earlier, you can see it explicitly. Ruach has six edges, as it is reGARded, as Zeir Anpin. Therefore, Ruach too is divided into six degrees, HGT NHY. As it explains,
therefore, when Yesod comes from VAK of Ruach to the vessel of Keter, Nefesh acquires the general Ruach of Nefesh.
Where does it come from? It doesn't specify here. It's simpler to say, here they finally speak of the bodies. We have to remember. They speak of the vessels, they speak of the bodies. Who do they receive from? The Ruach. I would say in the Ruach there is everything. When the Yesod arrives from VAK of Ruach to the vessel of Keter of the Guf, the Nefesh obtains the entirety of the Ruach of Nefesh.
And he says that when the light of Yesod came out of the Guf,
they speak of the Guf.
Illumination was added in Malchut where the phase of Ruach appeared. Also afterwards, when the light of Bina comes to the Guf, you find that Malchut receives from it the light of Neshama. And Zeir Anpin receives from it only Ruach.
RABASH (Source Text/Commentary): (38:27) In that case, what does it say here? Every degree receives something from a degree higher than it. From here, it turns out that after the light of Yechida was revealed in the vessel of Keter, the Malchut also receives Yechida of Nefesh. And Zeir Anpin, Haya of Ruach, and Neshama receives Neshama of Neshama. Haya receives Ruach of Haya. According to the calculation that we mentioned earlier, what does it say in 70 above?
It is not entirely completed before all the VAK emerged, meaning from Yesod to Chesed, at which time the entire phase of Ruach of Malchut is completed.
70 inner a light.
Zeir Anpin is but one phase of the above four. phases, namely phase three. However, there are six edges in it called HGT NHY. Thus the light of Ruach is completed only after its clothing in these six vessels. It is said that the illumination of Ruach that Malchut receives from Zeir Anpin is not completed before all its six edges appear. And then Zeir Anpin is completed.
He doesn't say anything here that we haven't learned previously. 80. What does it say? 80 above? Item 8.
It is already known that Yesod is not a part of VAK. For there are only five Hassadim from Chesed to Hod. But Yesod does not take a particular Chesed for himself. Rather, all five edges are included in him.
Let's see 80. Item 80. It says,
There is an original concept here that we must thoroughly grasp. Indeed, there are no more than five phases in every Ten Sefirot. These are the root called Keter and the four phases Hochma, Bina, Zeir Anpin and Malchut. These five phases are discerned even in the direct light itself. As it is writTen in Part 1, where we distinguish six Sefirot HGT NHY here, in the third phase, not because there is any addition here to the five phases.
If that's the case, why are you saying six? But because
they are a special discernment of these five phases in terms of their incorporation in Zeir Anpin. The three Sefirot HBD contained in Zeir Anpin are diminished in him into the three Sefirot HGT.
RABASH (Source Text/Commentary): (43:12) Here we need a bit of an introduction. Elsewhere he says, In truth, there is no more than Keter, Hochma, Bina, Zeir Anpin, Malchut. However, each phase is incorporated with the other Sefirot . He finds that Keter is everyone in everyone, Hochma is included in everyone, and so on and so forth. If that's the case, we ask the question, why don't we discern the Keter, Hochma, Bina, their incorporation? We only speak of their object in and of itself. For example, let's take the quality, the Sefira of Bina. It's included of Keter of Hochma. Why do we take Bina? This is the phase in and of itself, and what's included of Zeir Anpin and Malchut, another seven Sefirot, Bina has Ten Sefirot. So we say, if there's no innovation, meaning the light, the way it shines in Keter of Hochma, it shines in Bina. The light that shines in Zeir Anpin similarly shines in Bina. There's no innovation here. Therefore, we take this all as a single phase.
There's fuel up there, except we don't mention it. Now, why in Zeir Anpin we do mention it? In Zeir Anpin there's an innovation. What's new? It invented something new from the light, something that was not revealed beforehand. Meaning, Zeir Anpin is included of Keter, Hochma, Bina, but in Zeir Anpin it doesn't shine like the way it shines in Keter, Hochma, Bina. Only in Zeir Anpin, smaller. That's a new thing, it's a new invention, a new action. That's why we mention it. It turns out that when Zeir Anpin is included in Keter, Hochma, Bina, since it was diminished, since they receive only in Zeir Anpin, they receive new names, HGT, Netzach. What is the phase itself? Netzach. What's included of Malchut is Hod. In that case there are no more than five chinot. As it says here, look, look at the first line.
The three Sefirot kachab contained in Zeir Anpin are diminished in him into three Sefirot HGT. And the Sefira of Netzach in him is his own phase, and the Sefira of Hod in him is the incorporation of Malchut in Zeir Anpin. And the reason for the double discernment of five phases specifically in Zeir Anpin
and in the rest, we do not discern these five phases of the incorporation.
RABASH (Source Text/Commentary): (46:57) It's very interesting. The entire light received in the Paltzufim is regarded as two phases, the light of Hochma and the light of Hassadim. And the difference between them is indeed great. We learned about this in part one, chapter one. And they are also called light of GAR,
called Hochma, and light of VAK, called Hassadim. Why?
Because the light of Hochma is only distinguished in the three upper Sefirot , Keter, Hochma, Bina, which are Yechida, Haya, Neshama. However, in Ruach of Nefesh, which are Zeir Anpin and Malchut, in Ruach Nefesh, which are Zeir Anpin and Malchut, there is merely light of Hassadim, even in their GAR.
They have no more than the light of Hassadim in the illumination of Hochma,
as it is writTenin the Zohar. The head of the king is corrected in Chesed and in Gevurah. Since the first three Sefirot of Zeir Anpin, Malchut, are merely light of Hassadim, we therefore have a special distinction of the first three phases that they are merely the light of Hassadim. Therefore it turns out that we have two kinds of the first three phases, either from the light of Hochma or from the light of Hassadim. When the first three phases are discerned as the light of Hochma, they are discerned by the names Keter, Hochma, Bina. And from the perspective of their being discerned as the light of Hassadim, they are discerned by the names Chesed, Gevurah, Tifferet, meaning in Zeir Anpin.
Reader: Let's continue to the next part of the lesson.