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

Daily Morning Lesson: February 13, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #35

Original lesson date: Jan 1, 1980

Reader: We are going too learn from a TES lesson with Rabash, we’re reading from will start in item 35. Before we watch the recorded lesson, we're going to read the excerpt that Rabash will be interpreting, so Part Five, Item 35.

Reading: (00:42) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #35

35. *We must thoroughly explain thoroughly explain the meaning of Matei [expanding] and not Matei. It is said that in the beginning, the light comes in Keter, and all nine lights are contained in it. 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 since Keter has the power to tolerate them. In that state, when the light is not Matei in the Keter, the Keter extends the nine lights to Hochma face-to-face, and places them in Hochma. At that time, Hochma turns her anterior, after receiving the nine lights, and shines to Bina face-to-face. It is only illumination, but she still does not give her the seven lights.

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Reader: So, now we'll start the lesson. 

RABASH: (01:55) And how does he receive it? Only by the screen in order to bestow. If so, all the changes that we're talking about are not about the light, we're talking about the vessels and there shouldn't be any change in the lights. So, what do we need to look for? All the changes only happen in the receiving vessels. This is what he says:

If he has no screen, then he doesn't see, since the screen of the fourth phase, since there's a rule that everything has four phases, therefore when it departs, it departs from the four in the four, the three in the four, until all of the four degrees are refined.

So, on the one hand, it could be departure at once because the entire fourth phase departed; on the other hand, we can say there's four couplings. So he wants to explain why the Rav says, on the one hand that we've learned that there's departure at once, on the other hand, we learned that there's four couplings. There's Ta'amim, flavors, and Nekudot, dots. So he says:

In terms of the departure of the fourth phase, there was one cancellation, once. 

And that's similar to how a person who's in a room and wants to leave until he leaves another room and another room and another room, but ultimately, he says he wants to come out, so he's coming out and there's no other way.

So all of the changes are in the receiving vessels, this is why he says if he has no screen, then he doesn't see, since there's a rule in anything, there's four phases. So it departs the four in the four, the three in the four, until all of the four are refined. So on the one hand, it can be departure at once, because the complete fourth phase has departed. On the other hand, we can say there's four couplings. He wants to say:

On the one hand, we've learned that there's a departure that happens at once. On the other hand, we learned that there's four couplings, Ta'amim and Nekudot, flavors and dots.

So he says, 

In terms of the departure of the fourth phase, there was one cancellation, 

And this is the matter that is similar to when a person wants to leave the room. He wants to come out, so he leaves one room and another room and another room. But in terms of what he wants, he wants to come out. So he comes out, and he can't have it any other way, so he says they're an allegory. Not an allegory – it's a virtue, what's the difference? The allegory, we need to learn that, not just to hear it as a remedy. We need to learn the allegory. There's knowledge, he said that the surrounding light says, you are not doing this right with regards to the Nekudot.

RABASH (Source Text/Commentary): (05:22) He makes conditions, so he says, he says, cancel the screen, and then again and again, all of that is redundant. So what is he telling him? Cancel the screen. So he cancels it, he tells him Ta'amim and Nekudot, cancel that, too, so what's your depiction here? If he gives an allegory, it should be understood. He says, you need to come out, that's how you should learn it. So when he comes to the third room, he still wants to leave. So since it's included in the fourth, he only has it from the fourth. He doesn't make the Ta'amim and the Nekudot and all of that; we learn what happened afterwards, but then when he comes, he says, do this and this and that, all those conditions. No, he says one thing, your path is wrong, that's it. The Rav asks a question: One time, the Rav says, we've learned that the departure is at once. I understand, the surrounding light canceled it, rose to the Rosh of the degree; another time in a different place, the Rav says, until he rose to the Rosh, there were four couplings – the degree of Hochma, the degree of Bina. So, he's asking if it's all at once or one after the other, so it seems like a contradiction.

He also asks here: What's the difference between the third phase in the fourth, in parts of the third phase? And now the third phase, we say that a new expansion came, and that is a smaller degree; and the degree of three in the fourth, of the third degree of Keter, we say, no, that's not considered expansion, it's considered departure. It's reflected light, it's judgment, why? It shines. Why not? It's a greater degree. Then the point that is in Galgalta is more important and great than the light that shines in Partzuf AB, where it's only Hochma is its upper aspect. So, he says this, what the Rav says at once, he wants to show us that the surrounding light canceled the screen. It told him, your path is incorrect. But then right away, since from the side of the Emanator, there are no changes. And since that as long as the lower one has some screen, he can aim something, he still sees the light, feels the light, receives the light, and is impressed by the light. And since in every phase, there's four phases, from which that comes from the four phases of direct light. So, we discern the four in the fourth, and the third in the third, and the second in the fourth.

So the first expansion called, Ta'amim, the light comes to shine to the lower ones. Then the lower one, what am I receiving now? The light, he received the light now, the light; therefore, this is called, expansion. It's called sitting, it's called, Ta'amim, flavors, and it's called Hassadim, mercy. And when it canceled the screen, so the screen had to depart. So it turns out – what I'm saying now – the third and the fourth, called the reflected light, he did not receive. So, now it's light to settle in, it must keep falling until it departs. So he says in the allegory that:

It's like a person who's falling from the fourth floor. From the fourth floor, he can't pick himself up before he reaches the ground, so he has to fall all the way. 

We can't say, no, he'll get up in the middle of it, that's impossible; so when a person falls from some degree, he has to fall all the way. But as long as he didn't reach the ground, when he reaches the ground, then we are discussing what we're discussing. So study the allegory, don't ask, try to understand the matter, here.

RABASH: (10:39) However, when there's a refinement of the screen, there's cries, I don't have a screen, I don't have the force to overcome, I have nothing now, what do you want? Give me the screen again – force of overcoming in the Rosh of the degree. When he has a screen, he is now going to receive, this is called, expansion, this will be called, the light of Hassadim, why? Because there, what shined, he did not receive. So why do you need the departure? That's why it's called, the reflected light and judgment, why? The lights shine during the return of the lights to their Emanator. Again, what we say that the last four are not in the light but only in the screen, all those degrees, they're included in four phases. And when it cancelled, all the light departed, all the degree of Ta'amim departed. And after that, when the third emerged, he cancelled the third. All the third departed, and a new light came, what's new light? Coupling by striking, direct light and reflected light. Meaning that as long as he has a little bit that he can aim in order to bestow, he still sees the light. The light doesn't depart at all, even if the light departed, it still doesn't mean there's place, but he doesn't see it. Even though the degree of the Nekudot is higher, the three of four from AB, in any case, this is during the departure. there's nothing to say here. He doesn't, how to say, it doesn't sit for him. In the Partzuf, the flavor of the degree of AB, that's his, what's his, this is called, direct light – light of Hassadim that he received and he can be in. Afterwards, we learn that in the Partzuf AB, as well, there's the clash of inner and surrounding. It's the clash between inner light and surrounding light, both in terms of Partzuf AB, and how we say, the Ta'amim. As we say that the screen is included of four degrees, and as long as he has some kind of screen, he still receives the light because the light never departs, it's only the lower one.

RABASH (Source Text/Commentary): (13:39) Now we'll understand how this rule came. 

When the level departs, although it certainly departs at once, 

As he says, 

The surrounding light cancelled it. We still discern four stops along its way. 

According to what we said before, for example, 

When it is refined from phase four to phase three, when the level of Keter disappears from the Partzuf, since there are five degrees, HBD, Zeir Anpin, Malchut, in the level of Keter, we discern four stops on its way in order of its departure. Keter in the level disappears first, and only the lower nine remain there.

You then find that Hochma rose to the place of Keter, Bina to the place of Hochma, etc., to Malchut, in the place of Zeir Anpin. Then phase three also refines and disappears. So Hochma disappears from the level, and then Bina ascends to the place of Keter, Zeir Anpin to the place of Hochma, and Malchut to the place of Bina.

After that, Bina too disappears from the level, meaning phase two also refined, and there's only the screen of phase one. We see that Malchut ascended to the place of Hochma, and Zeir Anpin instead of Keter. After Zeir Anpin too disappears from the level, 

It's still refined in phase one and we're only left with root, so that's considered as Malchut rises to the place of Keter. 

Finally, Malchut too disappears from the level and you find the entire level of Keter that was the Aviut of root has disappeared from the Partzuf, this even one level which Partzuf has phase four, Aviut of phase four.

We discern that it makes four stops during its departure. However, we find, we must understand that the matter of the couplings with the screen does not apply during the departure of one level since there is no innovation of form here in the Aviut during the departure. 

He says this: 

However, we must understand that the matter of the couplings with the screen, 

What the ARI mentions as couplings, 

Does not apply during the departure of one level, meaning couplings of Nekudot.

RABASH (Source Text/Commentary): (16:37) Since there is no innovation of form here in the Aviut during the departure. 

He did not take during the departure a different Aviut, meaning extended phase three, but the Aviut of phase four gradually departs. He didn't get a new Aviut now, but what the Aviut that was before in phase four, since it was incorporated in phase four couplings, so it's not called a real coupling 

What the ARI says. So we know that 

Since there is no innovation of form here in the Aviut during the departure, that's why before the screen comes to the Aviut of phase three, only phase of the refinement can be discerned here. The refinement rejects and expels the reflected light, as it is then unfit for coupling, as it is occupied with the refinement of that attribute, 

Meaning that while phase four of four, before phase four of four, you still can't speak about the coupling of phase three and four, since it still didn't attain Aviut in the departure of the light. From Ta'amim to Nekudot, yes, it's easier to learn this in a different way: Since he wants to tell us that it departed at once, that's why we learned that the coupling is when phase three, meaning the second expansion. But there still isn't a necessity to learn it here, you can learn it there. So, what does it mean? That as long as it did not depart of the light of phase four, it can't extend phase three? Now, when phase four of four departs, so the coupling on phase three and four – that's also true. But if you want to explain in the words of the ARI, it's easier to interpret it that way. That's also true, what? That the couplings made in the departure aren't called actual couplings, since the departure, this is truth and that's truth, it's only a different language, you see. That's why you can study it here or there, they're both true, it's not a contradiction, you see.

It is also known that the screen of the Tabur of the above-mentioned first expansion of Partzuf Galgalta, that was refined, the Malchut, and reaches the Peh, was incorporated in all the Reshimot of the ten Sefirot of the Guf, from all the couplings of four-three and onward, except for phase four, which did not leave its Reshimot of bestowal. 

Bestowal is called, to bestow to itself, as he says, 

Malchut is a receiver and not a bestower, so we also have to learn about itself.

Why itself, because he says that is holy, she did not cause anything for herself, but what? Her husband will fulfill her, she is called receiving but she bestows to herself, she cannot receive for herself.

RABASH (Source Text/Commentary): (20:21) There are two things: there is bestowal, when could she bestow to herself? When she has a screen with Aviut, meaning that she can use the Aviut with the reflected light. We say the force to overcome is lost, that's why she could not extend another overcoming on 20% – let's say, let's say 18%, – that's a depiction, what does he want to say? Nothing is left, only a Reshimo of Hitlabshut, what's a Reshimo of Hitlabshut? We have to learn that on every degree, you can discern after the departure of the light two things: one, the Reshimo in the light that does not depart, there's a law. The light that departs leaves a Reshimo in its place, that's called, a Reshimo of Hitlabshut, the way the light was clothed. There's another Reshimo on behalf of the vessels, the way the light was extended, that Reshimo also remains, so what does remain? The last phase, the force to overcome she had before the surrounding light came, the surrounding light weakened her. So we see that now there's only Aviut where she could make a screen on phase three of four, she can receive in order to receive, she doesn't have the force to overcome, that's what he says, here.

And there we clarify, we say that this screen on the Tabur, when it ascends to the Rosh, was incorporated in all the Reshimot of the ten Sefirot, we speak about the highest phase, so it explains there that we regard primarily to the highest among them, which is phase three, that draws the level of Hochma, 

Here, we also have to know that we learn in phase, in Partzuf AB, from phase three, that's Hochma of Keter, that's the actual Hochma. That every phase should get the phase against it, so I can't say that it receives from Keter of Keter, it also receives only Hochma of Keter, but it's not the same thing. It's Hochma, which is a degree of Keter, even the Nefesh of Keter is greater, more important than Keter of Hochma. Just that, once to describe every phase that comes against it, so he says from phase three.

Reader: We'll move to the next part of the lesson.