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

Daily Morning Lesson: April 16, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 5, Item 43.

Reader: We will read from TES with Rabash, we will read from Part 5, "Inner Light," Item 43, from “We should know here.” Before that we will read from the Study of the Ten Sefirot, Part 5, Item 43, the words of the ARI.

Reader: 43. 

Reading: (00:32) The ARI, 43.

43. After that it returns to being not Matei in Keter and then it is Matei in Hochma. It is also Matei in Bina because of the Hesed there “because He desires mercy.” At that time, it is also Matei in Hesed, for then Hesed descends to his place, and then it is not Matei in Gevura because Gevura ascends with Hesed. At that time, it is Matei in Tifferet and light descends in Tifferet. Then it is not Matei in Netzah, since the light of Netzah ascends with Tifferet. At that time, it is Matei in Hod, since then the vessel of Netzah turns its anterior and gives the three lights to Hod, at which time Hod turns its anterior to Yesod and shines in it.

Reader: Let's move to the lesson with Rabash. 

RABASH: (01:54) We are left with old vessels that have no light, and we have left in those vessels records from the light that was shining in them. This is called old vessels that had lights in them, and also the records remained in the old vessels. Now, how does the second degree come, called Partzuf AB, that fills these old vessels? We say, Malchut of Guf, called Tabur, which is the screen, where he said he doesn't want to receive now because it doesn't have the intention to bestow, it does not have this reflected light. This screen, called Malchut of Guf, was refined from degree to degree. First, its fourth phase was refined, it rose to ZA, then to phase three, then from two, and then to the vessel of Hochma, then to the vessel of Keter, until it rose to Malchut of Rosh. We say this screen was incorporated with all the records from the light that was shining in it, from what it had extended. When it rose to Malchut of Rosh, what does it demand? The screen has no force of overcoming. I don't have the screen. Seemingly, how much do you want? Not like before, he lost the power to do it. I just want a smaller degree, a third phase. We say that every new degree is built on the screen and the records that rose upwards. And afterwards, the light comes down with the screen and fills the empty vessels. Therefore, when we begin to speak about the first degree called Ta'amim [tastes] of AB, so what was in the Ta'amim of AB? I must say, I must not forget the phase four over three. And on the level of Hochma, I should say phase three over three, and on this level of Bina, two over three, and 

Student: Phase one over three.

RABASH: (04:44) Yes, phase one over three. It’s Malchut's coarseness. We do not learn this way, and this is how we should learn. Why the degree should be this way? Why should phase four be over three? Phase three is here, yes, because phase four over three is in relation to what? In relation to Galgalta. In relation to itself, it is Keter, this phase four. This is what I'm showing to you, that he does not speak about it. Rather, what does he speak of? Only from four to three, three to two, two over one, this pertains to Galgalta, not its own quality. But in relation to itself, it does not speak. In truth, what it should be? That out of Malchut and the vessel of Malchut, from its own quality, there are no changes, and it's missing. Again, we said before, the old vessels are called vessels, why? The lower one doesn't fill the empty vessels to their fullest, whereas from its own quality, they were fulfilled what it demanded, it received, it did not receive the same level, a smaller level than what it wants. But the previous degree, what was included in it, it had Keter, and now it has a smaller degree than what it had. But AB has a smaller one than what it had. It was just born now, AB, it had no deficiency in its AB. 

RABASH (Source Text/Commentary): (06:37) I begin on page 334, column 1, the line begins with, "It is written, however, here we must know." What The ARI writes, that ZON in the vessel of Bina, which are, what? Which ZON? Made a coupling and begot one Hey. We must say as follows, the male is called VAK, meaning the level that emerges on two phases in the level of Hochma, and the GAR remained in the vessel of Hochma, and the VAK received Bina. What is the female? The record of clothing in the first expansion, that remained in the vessel of Bina, since we say the vessel, the record remains inside the vessel, since it is a record, he considers them a vessel, a female, yes, a female. So he says, phase two of the male, which is VAK, and the record of the female, which he calls GAR, so this is what comes from the expansion on the level of Keter, they coupled and engendered one Hey. The Vav inside the Hey was given to the vessel of Yesod, and the Vav, the Dalet of the Vav, was given to the vessel of Malchut. It follows what light is in the vessel of Yesod? Vav. And what light is in the vessel of Malchut? Dalet. What is Dalet, what is it, what level? We will see, we will learn later. Interpretation. Bina turned her anterior for the first time and was refined from her coarseness of phase two into phase one that equalized her anterior, her face, to the face of the vessel of Hesed, and then at that time when she was in phase one, who? Bina. She also lowered one light that was born by the coupling of male and female in herself. This light is the Nukva. Why? We will see later. Therefore, since this light is Nukva, it is called Hey, the letter Hey. What does he want to clarify here? We learned that there was a coupling in the vessel of Hochma on male and female, meaning on phase two of clothing and phase two of coarseness, and a level of light emerged. And this light he calls male. And the VAK of this male received the light of Bina, yes? And here he says that the coupling is also on male and female. Who? The Vav of the male that came from the level of two phase two of the vessel of Hochma and the quality of clothing that remained, phase two of clothing in the vessel of Bina. From this coupling a light emerges, and this entire light is not called male, like the two phase two that were in the vessel of Hochma, but here it is called the light of the female, he calls this Hey, the letter Hey. We will see later. And this is what he says, this light is the Nukva, unlike there where it's called male in the vessel of Hochma, where there was a coupling of male and female, and therefore, it is called Hey. Thus, the phase of male and female descended to the vessel of VAK, as well as they descended to the GAR of the second expansion. As we learned, Keter has phase four over three, Hochma has three over two, and Bina has male and female, two over two, phase two of clothing and phase two of the level, the refined phase one that is called male, that gave to the vessel of Zeir Anpin, it gives to the quality of female as well, and this female he calls Hey, the other Hey, which is the light that emerged through the coupling of male and female in the vessel of Bina. And this is what he says, thus the phase of male and female descended to the vessels of VAK, to the vessel of Zeir Anpin, as well as they descended to the GAR of the second expansion. The male is the above-mentioned light of Da’at. Phase one he calls Da’at. Why does he call it Da’at? Because the light of Hesed was in the vessel of Bina, that's why he calls it Da’at. But we must remember that Da’at is called phase one, the light of Zeir Anpin, which comes once more from the refinement of the vessel of Hochma, phase one. This phase one descended to Bina, and this phase one now descended from Bina to Zeir Anpin. 

RABASH (Source Text/Commentary): (13:16) And the female that now gives to Zeir Anpin is the light born by the coupling of ZON of Bina as above, which is called Hey. Now, all these lights that came, that come and are born through a coupling, The ARI calls them illuminations, as above in item 35, where he says that Hochma turned her face and shines for Bina, it is written illumination alone. His intention is the coupling that emerged on two over two of the vessel of Bina. And similarly here, when he says that Hochma turns its face to Yesod and shines in it, what does it mean shines in it? I shine in it. 

Student: It's only illumination. 

RABASH (Source Text/Commentary): (14:18) And similarly here, below, the line begins here, when he says that Hod turns its face to Yesod and shines in it, which is called illumination alone. And also below, when he says that so it was in all the VAK, that they turned their face and shined downward. All these extensions of the lights that come by the coupling for which he calls them illuminations. We learn the Hey, the letter Hey that was made through the coupling in Bina, gives to the vessel of Hesed after Bina was refined from phase two to phase one. Before this, she cannot give anything to the vessel of Hesed. Why? This is phase two, and that is phase one. Phase one cannot receive light from phase two. Therefore, after phase two was refined to phase one, she gives it two things. One - light of coarseness of phase one. Remember that? Bina, after being refined from phase two and becoming phase one, then she can give to Zeir Anpin. Before this, there's no power to receive; only the power from Bina. They come out as one and stay as one. We also learn that the male and female in the vessel of Bina made a coupling, and a level emerged. This level is called Nukva. Why? It does not say. In contrast, the coupling, there was the male and female in the vessel of Hochma is called male. The VAK of the male received the light of Bina. Now he says, the VAK of the male that is in the vessel of Bina, and the record of clothing that remains from the first expansion in the vessel of Bina, which is the quality of GAR, which comes from the level of Keter, but it is female, as it is only a record. They coupled, and the Hey emerged. It is called female. The Vav inside the Hey hints at the male, which is VAK. And the VAK expanding over the Dalet in the Hey, poor and meager, indicates the female. But this is over the Vav, which shows that it is GAR. So this Hey called female, Bina also gave it at the time she gave the light of Da’at, coarseness of phase, the light of phase one. Remember, he calls the light that emerged in phase one in the vessel of Bina, called light of Hesed in the vessel of Bina, he calls it the light of Da’at. That is a sign. Notice, there is the light of the male, which is the light of Da’at, that emerged on coarseness of phase one, and also the light of female, Hey. And this is what he says, that it gave until it came to the vessel of Hod. So he says now, the Hod that was already refined, coarseness of phase one in Hod, we said, and from Hod until its expansion. So, he says that the light of Hesed that was in the vessel of Bina expands until Hod. This too we should learn. Then he writes that the light of Hesed is in the vessel of Bina. It turns out that the light of Yesod is in the vessel of Hod.

RABASH: (18:11) It turns out, first, the Sefira of Hod must be refined from phase one to coarseness of root, which is called the light of Malchut. And this light of Malchut should be in the vessel of Yesod. He comes and tells us, before the Hod was refined to coarseness of root, he gives this Hey to Yesod. This is what he's teaching here. And he brings proof that is written, "and shines in it," illumination. So, all light that emerges through the coupling, not through refinement, he calls shine in illumination. Apparently, it's a sign of understanding. And this is what he says in column two, that Hod turns its face to Yesod and shines in it. Meaning, this is what we are learning; that there was not a complete refinement yet. Only what is sufficient to illuminate the Hey of Bina to Yesod that turned its face, was to the extent that it could illuminate the light of Bina to Yesod. What does “turned its face” mean? Also, granted we say that turned its face there in Hochma. We learn, but this is the quality of phase one, that phase three was refined to two, to phase two. And also, the turning of the face, we must say Hassadim there. Let's see what is written here. It turned its face, he does not say; he only says that there was not a complete refinement yet from coarseness of phase one to coarseness of root. Only what? The turning of the face, he explains. Only what is sufficient to have equivalence of form to illuminate the Hey of Bina to Yesod. Afterwards, when there was a complete refinement, who, in the vessel of Hod - from the coarseness of phase one to coarseness of root, then the light that belongs to Yesod descended to Yesod. What light is this? The light of Malchut that emerged on coarseness of root.