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

Daily Morning Lesson: December 28, 2025

Part 2: LESSONS OF THE RABASH ON TES 

Reader: Friends, we will learn from TES, a lesson with Rabash, we're going to read from “The Study of the Ten Sefirot,” part 4, in the questions and answers, item 5. But before we begin, we will hear Rav on the main topic of the lesson. 

M. Laitman: (00:31) The reflected light, which was entirely in bestowal and receiving direct light, and illuminating and showing its adhesion, coupling, adhesion with the Creator, afterwards, when I for some reason am not capable of doing so, so I discover how weak, how crude, how distant he is from being in an embrace with the Creator, hence, the reflected light that remains for him, meaning after there was a connection, and now somewhat it's been discovered that he's not capable, then specifically in this light, the lowliness, disparity, this lack of forces, disparagement is revealed. This is the reason for the next degree, but for the time being, the reflected light that remains without the filling of direct light is called a coarse and crude light. In general, the light that remains after the departure of the light becomes coarse. What does it mean that it becomes coarse? It feels that it doesn't have enough to pay, it doesn't have enough bestowal in order to be connected with the bestower. Let's say, you are loved this much, and you feel that you're not capable of giving back, so you feel it's an inner recognition. You feel that you're coarser, you're thicker in relation to that which you discover, the bestowal upon you. By this, a new Kli is created; this coarse, crude light is the preparation for the next degree. 

Reader: Now, we will study TES together with Rabash. In part four, questions and answers, item five. 

RABASH (Source Text/Commentary): (02:40) What here is the question, question five, what is coarse and crude light? How could one say that a light is coarse and crude? They could say, since it has direct light, towards the direct light, this light is called a coarse and crude light. We'll see next. First of all, what does he say? After the departure of the Ten Sefirot of direct light, from the Ten Sefirot of reflected light that clothed them, the reflected light remained below as coarse and crude light. Whereas prior to that, how was this reflected light called? Not coarse and crude. Here, the question is asked: What is reflected light? What did we learn so far? Its intention is in order to bestow. If the intention in order to bestow remains, why did the light depart? So, a person must say that he no longer can aim in order to bestow. And what does it mean that the reflected light remains below? And you're giving it a name, a coarse and crude light. We need to learn it this way. Prior to it, what is prior to it? Before the departure of light, what was that the reflected light could illuminate, that the light could illuminate? We learned that Malchut, upon which there was a restriction, that this Malchut is called phase four of direct light, and this is no change; she wants to receive in order to receive, and there is a restriction upon her. There are two matters here. First of all, she received a restriction upon her to not receive in order to receive. Second, she made a calculation. How much she could receive in order to bestow. Understand, he comes and tells us a new thing. You should know what we say about this reflected light, which clothes that direct light, meaning attains it, receives it. This reflected light is a result of two discernments, he hears. What two discernments did you learn? Meaning, from the force of departure, which is called negative, he does not want to receive, and two, he does not want to receive this light, so what he wants - it’s the sign that he wants equivalence to form.

RABASH: (07:00) It's like light was extended, direct, called abundance, from this force of departure, which, it’s as if it's receiving a great light. let's say a great pleasure, that she wants to bestow. Then, what can she bestow to the upper one? What is lacking in the upper that can receive pleasure from the lower one? And we learned, His desire is to do good to his created beings, therefore, if the created beings receive pleasure and delight from Him, this is considered delighting the upper one. It turns out, what is the meaning of bestowing to the upper? Saying, I want to receive pleasure and delight. Why? Because he wants to bestow to the upper one. If so, what is the meaning that he lost this reflected light? If we learn that surrounding light cancels the screen, it already strengthened its rejection of the rejecting light to be able to receive from it, and also the bestowing force is weakened. It turns out that this force called the reflected light that beforehand yearned to bestow, this was weakened. It remains without light, without vitality. That's considered that the reflected light remains. The force remains. It cannot serve with this force, cannot use it. If he could use, then the light wouldn't depart. Why doesn't it have the strength? Where does this force come from? From the rejecting force.

At the same time that the screen is weakened, so it's lacking the force of rejection. Lacking the force of rejection, it's lacking the light of begetting to be able to receive the light of life by bestowing. It turns out now that this force, which remains above, is now called by two names. Well, he says it this way: two meanings, one, Iglai milta le-mafre’a, which is not the direct light. It's just the force of the lower one, and this is called, therefore, the coarse and crude light. Through the direct light, it was Iglai milta le-mafre’a, that which was there beforehand. And what was there beforehand, prior to the departure of the light, we’ve learned that the direct light and reflected light were intermingled in one another. Why intermingled in one another? We learned that they're both performing the same action. There's an additional thing. He tells us, what do we have? Light from reflected light, not from direct light, the rejected light. What is rejected light? That's direct light. It turns out that even the light that has reflected light also comes from the direct light. However, it was clothed with the force of rejection and the force of the reflected light. But in actuality, where does this abundance come from? Only from the direct light. 

RABASH (Source Text/Commentary): (11:26) Therefore, we can say that they were intermingled and that there was no differentiation between them. But at the time where this light of bestowal was weakened, then it's called a coarse and crude light to start with. And also, this light is called one that has no life. Now it's not called light, but rather the force, the force of rejection, the force of overcoming, the force of rejection, coarse  and crude, where there is no life. There are two manners of the weakening of the screen. If the screen is weakened by the upper, then this is by the reflected light. We learned that he sees that it has no screen, meaning that he cannot aim in order to bestow. He said, I don't want to receive the light. The light departs from the lower one's vessel. Again, the screen is weakened by the upper one. The departure of the light is by the lower one. The lower one does not want to receive. You could say the opposite of that. The screen departs on behalf of the lower one. It does not want the screen, just like it was in the world of Nekudim. If so, who canceled the screen? The lower one. And the departure of the light was on behalf of the upper one. So, the vessels are called shattered vessels. Answer six. What is the light of Akudim? What is the light of Akudim? The first expansion from Malchut of the Rosh of AK from above-downward to Malchut of the Guf of AK, is called Akudim. Why? This is because all the Ten Sefirot are Akudim, are bound there in a single vessel of Malchut, as the other nine Sefirot still did not have vessels, it is regarded as direct light and mercy, called the first light. What is written here? He is clarifying to us what Akudim is: not the Rosh of a degree, only the Guf of the degree. Why is it called Akudim? The ARI says, from the words of Abraham bound Isaac, his son, where all Ten Sefirot were connected to one vessel, as the other nine Sefirot still did not have vessels. It is regarded as direct light and mercy, and called the first light. Since it's called the first light, we could say here, two explanations. One, Ta'amim, or flavors, are called the first light, direct and mercy, but this is hard for me, since also Nekudot is called Akudim. Therefore, I will explain the first light, the light that is revealed upon the first restriction, whereas the light that is revealed upon the second restriction has ten vessels. 

RABASH (Source Text/Commentary): (16:45) We're starting with item seven. The light of the record. What is the light of the record? So, he explains: after their departure, the lights of Akudim, first of all, what are lights of Akudim? The light that illuminates in the Guf of the degree is called Akudim. So he says, the lights of Akudim, the lights of the Gufs, the bodies of Galgalta, AB, SAG, the lights of Akudim left records behind them in the places they were, which are direct light, as is their light in general. That prior to that illuminated direct light, as well, the records that remained as lights are also from direct light. He speaks about, what about Nekudim? He's not talking about this now, but in truth, also in Nekudim it's the same thing, since here we're talking about of the world of Akudim, so he's saying Akudim. Meaning, also the records that remain from the kings that shattered and died, they too are light, direct light. Only, how do we distinguish the difference? The lights of Akudim are lights that are before the first restriction, there were complete lights. And before the second restriction, complete whole lights. Whereas after the second restriction, there was the illumination of Hochma, but it's all called direct light, Lefuki, reflected light. And where we said Malchut does not leave a record, which we learned yesterday. Letters. What are letters? See item “Falling sparks.” We'll know the letters, and he says, see item “Falling sparks.” That's answer 47, let's see what's written there. What are falling sparks? During the refinement of the screen, the illumination of the coupling descends from the upper phase to the lower phase which is empty of her light, such was when the screen was refined from phase three to phase four. It turns out, and phase three was emptied of her light, and what light illuminates now? Upon phase two. Then the illumination of the coupling descended from phase two, and it shines now into the empty phase three. So what do we have? Because the record that remains in phase three is opposite from the descending illumination. Why? Phase three is called a record of the light of Hochma, whereas the light that descends to the smallest light is only a phase of Bina, so there is resistance between them, where one does not want to annul before the other. Why? There is merit in phase three. So, phase three, why is there a clash on phase three, which is only a record, whereas phase two is actual light? This is why there are contradictory phases. The relation, they are two equal forces. This is perplexing. Who will come to, in any case, we say, since in the end one is light and one is only a record, who prevails? The record. We learn this by way of depiction. It's an allegory. 

Student: The light, the light. 

RABASH (Source Text/Commentary): (22:08) Yes, phase two. Because the record inside, because the record that remains in phase three is opposite from the descending illumination, which is phase two, they strike and clash with one another. However, the descending reflected light, from phase two, overpowers the record. What is the record? Whose coupling had stopped. The power of her coupling, where there was now a coupling of light that remained and not more. Yes, therefore. And the reflected light that comes now from its coupling descends into the vessel, which was there where there was the phase of Hochma. And the record that cannot be together with it in one carrier, since one is Bina and one is Hochma, departs from there. Thus, the illumination of the coupling that descends into the empty vessel is called, the ARI calls it falling sparks. According to what we explained now, it is actual light that is called reflected light. Let's say since it is, let's say that it is the light of Nekudot, the light of Nekudot in general is called reflected light. Here, it has Ta'amim, taste, but it's actual light. And where does it fall? To the empty vessel. And the record that there is in the empty vessel must depart. So, why is it called falling sparks? They are lights that go down, descend. What are the falling sparks there, he asks? The illumination of the coupling that descends into the empty vessel is called falling sparks, because soon the coupling from phase two stopped too, and rises to phase one. The illuminations that come from the coupling of phase two are quenched. For this reason, it is similar to a spark that shines and is quenched. 

RABASH (Source Text/Commentary): (25:09) What happens next? So now, afterwards, we learn that the record of the Hochma that emerged first and was rejected because of the reflected light that descends from phase two, now is also a record. Indeed, the record descends once more. Who? The record of the phase of Hochma into her vessel. For now, there is no merit to the descending reflected light over the record, since both are after the departure of their coupling. Since the light of the record is far more valuable than the descending reflected light, now it is more important to... Therefore, the record overcomes them now. The record enters the vessel, as if, and revokes the illumination of the sparks that fall into her vessel. Why? So she can clothe there. This matter is called striking and clashing. Why? For at one time, the descending reflected light overcomes. When is it? We said that phase two from phase three is another up to the record. And another time, the record. So when they both are only a record, the record from phase three is more important than the record of phase two. So, what is the question and what is the answer? He asks, why does the ARI say falling sparks? So he says, the ARI, the reflected light that descends into the empty vessel, why does it descend there, its actual light? So, why is it called falling sparks? Now, since they are later quenched, what is a spark? Here, they are quenched. So it cancels the sparks. Now, what about the letters? 

RABASH (Source Text/Commentary): (28:01) Question number 8, it's written there, look. What are the letters? See Item Falling Sparks. The ARI says this. There are Ta'amim, flavors. There are Nekudot, dots. There are tags, Tagin. And there are Otiot, letters. Ta'amim is called the first expansion of the light. Nekudot, its second looking, its second coupling, meaning after there was a clash of inner and surrounding, the light of Ta'amim, flavors, departs, and then the couplings are called Nekudot, dots. Why? Because each time the point of Tzimtzum of the restriction is revealed, meaning from Ta'amim the light shines on phase four. After the clash of inner and surrounding on four, the point of the restriction, what can shine now? Three. Afterwards, on three, there's also the point of restriction. What shines? Until all the light departs altogether. Because of it, a direct light, he calls it only surrounding and directness, the expansion of the Ta'amim and the dots of the reflected light in judgment. So, what did we learn now from two lights? Afterwards, he says this: there are Tagin, tags and Otiot, letters. Tagin means the records that remain from the Ta'amim. What is Tagin? The records on the Otiot, on the letters. And what is the record that remains, what is it? Ta'amim. And the records that remain from the Nekudot are called Otiot, letters. Now, this is clear, one is left from this, one is from that. Tags on the letters, can't hear. Why doesn't he say here? He says up to here. The records that remain from the Nekudot are called Otiot. What is Otiot? The letters. The ARI comes and says, letters are called vessels. The Rosh, the head, is called the root of the vessels. And what are the vessels? The Guf, the body. Clear, or unclear? Now we're learning that Tagin, tags, imply the letters, meaning they are not inside the letters, meaning above the vessels. Whereas letters are called vessels. Clear? 

RABASH: (32:09) Next. We learned that the last phase is lost, meaning phase three. Example, Partzuf Galgalta was phase four. We say phase four that was thus far and was lost, departed, or vanished. Only a record of clothing remained. From where do I draw the next degree? He says from the Nekudot, meaning phase three. Meaning a record of clothing from a record of Ta’amim is called only clothing. From a record of Nekudim, there remains more coarseness. Clear? We learned another rule. The second expansion, the second Partzuf, is built and emerges on the records that remained in the previous Partzuf. Remember or not? I don't. Next. We learned, what is the difference between the light that comes out on the record of clothing or a record of coarseness? A record of clothing shines at the Rosh of the degree. A record of coarseness expands in the Guf. We find that from the record of Ta’amim we're left with Tagin, which later shine in the next degree only in the Rosh. In the Guf, there's no expansion. So, from where is there expansion? Only from coarseness. Where does the coarseness come from? From the Nekudot. What is Nekudot? Example, previously, there was Ta’amim, which you can say is phase four. Then it's refined. The sparks fall from four to three. From the light of three to the empty vessel of phase four, you find that then, there is preparation from here of light of Hochma in the vessel of Keter. So it falls from two to three, so there will be the light of Bina in the vessel of Hochma. So you find that from the sparks, the falling sparks, they are the letters, the vessels of the next Partzuf, whereas from the record of Ta’amim, there is only Tagin. So, what shines in the next Partzuf? In the Rosh, not in the Guf. 

RABASH (Source Text/Commentary): (35:21) Question nine. What in spirituality is posterior? If there are no places, then what is the meaning of face and posterior? The part of the vessel that is not intended for reception or bestowal is called posterior.

And there is another degree through the posteriors. Here, he speaks only of the posterior. So, what is posterior? He says, the part of the vessel that is not intended for reception or bestowal is called posterior. To determine what is posterior, it's impossible to define. The explanations, the meanings change. Therefore, so that I don't get confused, I give it a different name. Hashuvim, or anterior face, that it's important. And for the posterior, not so important. From this way, I go through all the explanations.

Why call them posteriors? As the diminution is not for reception, not for bestowal. What is it? It's not important. That's from the posterior. And the face, the anterior, changes, the explanations, the meanings change. Each time there's a different explanation, and we get confused. And in order to not get confused, I give it a different name. Panim, anterior, face, is important. Posterior, not so important. He asks for an example.

What are the vessels of Panim? The vessels of Galgalta and Eynaim, which illuminate only the light of Hassadim in them. Why is it called Panim, or face? Then he says, what is the vessels of posterior? Where it illuminates the light of Hochma there. We said before that it conceals what we're learning now. 

RABASH: (38:10) Therefore, to not get confused, I set a law, a rule. This is considered what the face is important, and the posterior not so important, thus far. When we talk about the second restriction, what vessels are more important? Vessels that can be used, or vessels we cannot use? Well, therefore, the Galgalta and Eynaim that can be used, are called vessels of Panim. Whereas the vessels of AHP that are not allowed to be used, are called Achoraim, posterior. Then, if I tell you that the light, the posterior light illuminates in the vessels of the Panim, of the anterior, it's a not so important light illuminating in the vessels of the anterior. What's important about the lights? Since we said that there is a second matter in the lights, the light of Hochma is more important than the light of Hassadim. Therefore, the light of Hochma, I will call the light of anterior, Panim. And the light of Hassadim is the light of posterior. Why? Since it's not so important. It turns out that the light of posterior, a not so important light, and the vessels of Panim, of anterior, are very important. And, therefore, I say also the opposite of that. The light of Panim, as the important light, illuminates in vessels that are not so important. If they can correct the vessels of posterior, which are not so important, why? There's so much work in order to be able to use them. What light do we attain? The light of Panim, a more important light. Therefore, these two words are important, because again, you wouldn't get confused. And that's what I said. No more than that. Let's say it another way. I said before a rule: whatever is important is called Panim. Whatever is not so important is called posterior, Achoraim. So, I'm asking you, what's more important? The light that comes to complete the vessels, or the actual light? The light that comes to complete the vessels, we call it GAR of Ruach. The light that comes for a vessel, for Mochin of beginning, is called the light of Neshama. Which is more important light? Neshama. Therefore, Ruach is called Achoraim, posterior, towards the Neshama.

RABASH (Source Text/Commentary): (41:17) So what's so hard? You want to know more? I'll give another example. The ARI says, Ruach of Neshama is called Achoraim, posterior. And the light of Hochma is called Panim. So, it's also simple. The inner light comes and asks a question. Once it is written, we said that when the light illuminates the light of Neshama, Mochin of Haya is called Achoraim, posterior. Now, the light of Haya illuminates, Mochin of Neshama are called Panim. There's a huge question there. There's a rule. The smaller light from the upper degree is more important than the entire lower degree. How can I say that Neshama of the level of Haya is called Achoraim, posterior? And the Haya of the level of Neshama is called Panim? This is a question. There, in inner light, he adds this way. Everything depends on what we're talking about. There's a rule. Maybe you didn't learn it yet. Prior to Mochin of Haya being in the degree, it cannot beget a new degree. Receive this rule as a law for the time being. It turns out that when we speak in the connection of Mochin of giving birth, it turns out that there, there's the Neshama of the level of Haya, a great degree that can give birth. But when you have Haya in the place of Neshama, this and that can beget and be in a connection to Mochin of begetting, and it's called the Mochin of posterior, and that is Panim. Why? According to the rule, he wants to say this is more important than that. What is the posterior of Keter? When the screen of phase four has been refined, and the level of Keter has departed from there, it left phase four in the dark, without light. That force of judgment is called posterior, and it remains engraved there in a vessel of phase four until it receives its correction. The same is true for all levels. What is written here? Look, the question is, the Achoriam, the posterior of Keter. What is the meaning of what The ARI is saying about the posterior of Keter? Whereas there is no place, no place for the anterior or for the posterior. So, what is the posterior of Keter? So, he says that the lower one receives through the posterior of Keter. 

RABASH: (45:50) Example. Keter is called the coarseness, the Aviut of phase four. Now, when there was the clash between the internal and surrounding light, we'll say, and phase four was refined, only the level of Keter does not illuminate. Only what light can illuminate. Upon phase three, it turns out that the lower one receives now the light of posterior of Keter, what is called the Keter Achoriam, the posterior of Keter, phase three. And it's the same with the rest of the places. If prior to that, phase three was illuminated, it was refined. For phase two remains, phase three can no longer illuminate. Phase three remains in the posterior. It turns out, what was before that in phase three, in our Panim, in our anterior? Three. And your posterior was? Bet, two. Two, what is the illumination of the coupling? That's the posterior of phase two. Now, we'll see inside.

RABASH (Source Text/Commentary): (47:29) Ten, again. The posterior of Keter. When the screen of phase four has been refined and the level of Keter has departed from there, it left phase four in the dark without light, that force of judgment is called posterior, and it remains engraved there in a vessel of phase four. Until it receives its correction, the same is true for all the levels. It illuminates in a different phase. So, what is it illuminating now? So, I explain now, the screen and the posterior of Panim is the screen. He explains here another thing. The posterior that does not illuminate. In item seven, he says, what is posterior? What is Achoraim? This is the part of the Kli that does not have diminution of reception or bestowal and is called by the name Achoraim, posterior. Accordingly, I say, what is the posterior of Keter? That the Kli of Keter, which is upon phase four, called posterior, Achoraim. And I explain to you what is written there. He tells us, part four, Chapter three, answer. What is the meaning of item 226? It's written like this. What's written in the answer? Look below, above, you have it. You have it? It turns out that when the Keter returned and rose to the Emanator, prior to all those Sefirot, here the descending light from the Emanator to the Sefira that is below the Keter extends and goes through the posterior of Keter. I explained to you what it means the posterior of Keter. The meaning is the anterior and posterior of coarseness. 

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

Reader: We will now hear a recording of Hav with the friends, titled, give an example, is a gift. It's from December 22nd, 25. There are some sound problems, so Rav's voice is weak, soft.