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

Daily Morning Lesson: November 18, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: A preparation excerpt from Rav.

Reading: (00:18) Preparation Excerpt for Rabash's Lesson

Many times I would get up for the lesson not because I want to study, but because I need to press the tape recorder. You understand what a foolish, corporeal reason? But it would obligate me, and I would start by pressing the tape recorder. Rabash would say, "You're not coming to the lesson to study, that's perfectly fine, you're coming to drink a cup of coffee." You arrive, enter the kitchen, we had a kitchen there, fill a cup with coffee, come, and sit down. That's it, and you're in the place. And that's what you come for, you come to drink a cup of coffee. Afterwards, you enter more and more. That is to say, there are reasons, do whatever you want, but you must come.

(Rav Michael Laitman, September 10, 2020)

Reader: And we are going to read from The Study of Ten Sefirot, Volume 1, Part 4, we're in Chapter 5, Item 4. We're going to be reading Item 4, The Words of The ARI, so again, Volume 1, we are in Part 4, Chapter 5, Item 4, The Words of The ARI.

Reading: (01:44) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Five. Item #4 - Twice

Since the surrounding light is much greater than the inner light, the externality of the vessel where the ‎surrounding light clothes should be more refined and better than the internality of the vessel where the ‎inner light is clothed‎

4. We need the external half of the vessel to shine because of the surrounding light. Yet, the surrounding light is indeed great and its illumination would not pass and become absorbed and shine within the walls of the vessel (9), for there is a great distance and difference and disparity between them. Hence, it was necessary for the internality of the worse vessel to equalize with the worse inner light, and one would shine in the other (10). Likewise, the finer surrounding light would shine in the externality of the finer vessel; otherwise the externality of the vessel would remain without illumination (20).

Reader: We're going to read Item 4 again.

Reader: We'll connect to the lesson with Rabash.

RABASH (Source Text/Commentary): (04:42) In Partzuf Galgalta, what did we have there? Partzuf Galgalta received the light in order to bestow. It was fine, it was satisfied, it wanted to remain that way. Suddenly comes the surrounding light, and for some reason, it canceled its force to overcome. Now it saw that if it will receive in order to receive, it doesn't want that state, so it stops receiving. Why? It doesn't want an equivalence of form. So, the records remained that it did have a certain light that it could overcome, and now it can't. So, what's the reason for not having light, that there are records with no light? The reason was that it was lacking the screen. If so, what should it ask for now? A screen that rises upward. What is a screen that rises upward? You also have to understand that. Because there is no screen, but the force to overcome that ascended upward, it says, “Give me the force to overcome.” Not because my will to receive ascends, give me the will to receive. But who ascends, we say? The screen. The force that it didn't have, it said, give me the force to overcome. Why do I need that? The records that remain there from the departure of the light, what are those records? They bring livelihood to the vessels, that's one. Also, we say that the screen, the force to overcome, remained in the records from each and every degree that it had. When it ascends upward, as if, what do you want? The force to overcome is like before? No. I see the force to overcome got weak. Give me a smaller force to overcome. You remember my allegory, Miller, that I can't wake up at 1 a.m, so wake me up at 2. And tomorrow, it's difficult to wake up at 2, you know. God, please help me that I'll be able to get up at 2.30. Then give me the forces to wake up at 4. Then one says, let me to be able to pray or not. But right now, I don't have the forces. We pray for forces. Why do we ask for more? Because I don't have any more. And each one can give himself excuses. He says, why do we learn that the beating of the inner light on the surrounding light happens in the Tabur and not in the Rosh, he asks, for there to be a striking in the Rosh. So he explains with a corporeal allegory that a person's nature isn't to come to some landlord. He comes to the landlord, sits with the family, or eats, or he invites them to a restaurant, and he feels ashamed, until eventually he says, “You know what? A bit of cake, a little drink, I'll accept.” To wash your hands? Well, no, because I don't want bread or meat or fish. He doesn't start arguing, yeah, you should do it, go eat meat, and fish, and so on. But after he took the cake, after he took the drink, maybe a little herring, then he thinks, well, maybe you should also take some fish and meat. We find that before he started receiving anything, he won't receive more. He still didn't get anything. After he got a little part, so then he says, take some more. That's his excuse. What does he write above in item four?

RABASH (Source Text/Commentary): (09:28) We need the external half of the vessel to shine because of the surrounding light. Yet the surrounding light is indeed great, and its illumination would not pass, and become absorbed, and shine within, for there is a great distance and difference between the walls of the vessel and the disparity between them. What does that mean? Because we're not speaking about the places, what does it mean where it's small or big? So, item nine. Because the light does not clothe in the vessel until they are in equivalence of form. As long as there is an apparent form in the vessel with respect to the light, that disparity of form rejects, and separates the light, and does not let it pass inside it and become absorbed in the vessel. What's written here? Because the light does not clothe in the vessel until they are in equivalence of form. As long as there is an apparent form in the vessel, that there's a form of a vessel, so that disparity of form with respect to the light, it can't connect with it. So, it does not become absorbed in the vessel. It is written that there is a great distance and difference and disparity of form between them, that disparity of form is what separates and distances the spirituals. He explained simply, what does it mean that they're far in place? There isn't a place above, so he says simply, as we always learn, equivalence of form is called close, and disparity of form is called far. So, what do we have? He keeps writing next. It says above, “Hence it was necessary for the internality of the worst vessel to equalize with the worst inner light, and one would shine in the other. All the greatness and merit of the inner light is in the worst and greater coarseness. It therefore follows that the internality of the vessel, which is coarser and worse, completely equalizes with the measure of the inner light, which is worse than the surrounding light.” So, what's he writing here? He's supposedly contradicting himself. What is the internality of the vessel? We learned earlier, we're speaking about the vessel that is extended. The more coarse it is, if it overcomes, it makes a screen, extends a greater light. Why? Because there's equivalence of form that receives it in order to bestow. For that reason, the inner light is called worse on one hand, because it only receives a part, and the rest remains on the outside. On one hand, the inner light is important. He attains it. How does he attain it? Who gets swallowed in the vessel when there's equivalence of form? So, is there equivalence of form that he can put a screen upon it? And I don't want, like we learned before, that the maximum it would receive, it received. And what about the rest? He can't make another screen.

RABASH (Source Text/Commentary): (14:23) So, if I say that here we're speaking about the internality of the vessel called Chotem, phase three, what's called Ozen, phase two in the externality. He can't receive anymore. So we see the light. Where is it connected? In phase two that will reveal afterwards in the internality, and for now, it's only surrounding light. Likewise, he writes, “Likewise, the finer surrounding light would shine in the externality of the finer vessel. Otherwise, the externality of the vessel would remain without illumination.”

What's he saying in 20? Because it is completely devoid of coarseness of the vessel, and is required for drawing the light. He doesn't use it. It can only work with the finer vessel, because then it can become an equivalence of form with it. Again. Likewise, the finer surrounding light will shine in the externality of the fine vessel. Otherwise, the externality of the vessel would remain without illumination. What is he saying here? He's explaining. Because it is completely devoid of the coarseness of the vessel, that is this. So who is he? Phase two, the externality of the vessel required for the drawing of the light. What does it mean, surrounding light that he's not extending it internally? He put a screen on it, and he only receives a part. He doesn't receive anything of phase two. Therefore, there is no relation. Only to the more finer part of the vessels. Meaning, on the clothing of the light. So here, we have to give a bit of your introduction. What's the difference between the internality of the vessel to the externality? The internality is called what I want to receive. Then there is no externality of form in order to bestow. Because if there is equivalence of form, he can receive it. So, what's surrounding light, he doesn't receive it. I don't want to extend it anymore. Why? If I will extend it, I'll be in order to receive. Because in phase three, I'm receiving the maximum. If he can't receive it in order to bestow, so that surrounding light can illuminate in the most refined vessel that has less coarseness. Phase two has more coarseness than phase three. That's why there's more equivalence. So, that's how he explains why there has to be surrounding light in a more refined vessel. But there's no equivalence with phase three. Why does the inner vessel have equivalence? Because he can receive it in order to bestow. So, why is phase two not able to receive it to bestow? It already received the maximum, and it can't anymore. We find that what remains will be revealed afterwards.

RABASH (Source Text/Commentary): (19:03) Again, while he extends the light in phase two, he says, I want to receive light on phase two. How much can you receive as much as he can? Part yes, part no. Whatever remains, he says, I don't want to receive it. In what is that connected? In the more refined vessel, in coarseness of phase one. When will the surrounding light be revealed? On coarseness of phase one. Why doesn't phase two receive phase one? Because it can receive it or it can't. It always gets the maximum. So, we find in what phase will the surrounding light be revealed? In phase one. Now, does it have connection with phase one? Why one? Maybe it's more refined than phase two. That's the order of the degrees. So, we learned ,and we have to start item five up above. So, should we start? There's also another reason. Why did the external vessel of the surrounding light extend from Bina, the left Ozen? A vessel of internality that belongs to the inner light extends from the Chotem of a lower degree. Even though we see in our senses that the inner vessel is more important. That's what we use. If so, it needs to be on a higher degree than Bina. Not from Zeir Anpin, called Chotem. This is it.

So, he clothed it in two questions. Why is there a greater surrounding light than the inner light? So, the light should have been on an external vessel more important than the inner light. And we say the opposite, in reality, that the inner part that we use is more important. So, if it really is more important, like we see, why didn't it have a higher root called Bina? What is the root of the inner vessel? Chotem, which is the phase of the ZA, and it's a lower degree. So now it wants to explain why it's like that. And he says, “There is yet another reason, very close to the first reason. Why are the vessels organized that way? The surrounding light yearns and wants to bond with the inner light. Thus, if the outer half of the wall of the vessel had not been more refined, the surrounding light would not have been passed through it. It can't connect with the inner light. Consequently, the inner light would have been lacking the reception of the surrounding light inside it. However, since half the vessel of the outer wall is refined, meaning on a higher degree on behalf of Bina, the surrounding light can pass through half the inner thickness of the wall. In that state, they shine in one another. And though the inner half of the wall will not be refined, how could the surrounding light pass?

RABASH (Source Text/Commentary): (28:02) What's written here? He adds here, there's also another reason. What's the other reason? Another reason he brings, or another reason. About what? That if it did not have the more refined externality, then, which is better suited to the surrounding light, the surrounding light would never be able to come and clothe in the internal, to clothe. And why? The reason is that the inner light is always extended from above downward, to the Guf. Only from this corresponding phase in the Rosh. For example, the inner light of Malchut of the Guf is extended. For example, the inner light of Malchut of the Guf is extended from Malchut of the Rosh, which, like her, is phase four. The inner light of the vessel of ZA of the Guf is extended from the phase of Chotem of the Rosh, which is phase three, like him. Also, the inner light of the vessel of Bina of the Guf is extended from the Ozen of the Rosh, which is phase two, like her, etc. Likewise, each phase in the Guf extends to the phase that's against it in the Rosh.

Next. However, the surrounding light is always extended from the Sefira that is above the corresponding phase, since the surrounding light of Malchut of the Guf is extended from the Chotem, which is phase three. And the surrounding light of ZA extended from the Ozen, which is phase two. And so on, likewise. This is the first expansion of Akudim, where the screen in Malchut is phase four. In the second expansion, where the screen in Malchut is phase three.

The inner light is extended to that Malchut from the Chotem, which is also phase three, like her. The surrounding light for that Malchut is extended from above, from the corresponding phase, meaning from the Ozen, which is phase two, etc., likewise. What is he explaining to us here? Look. We learned what inner light is: that which can be received in the internality of the vessels, meaning, Malchut of Rosh, which extended the light and made a calculation how much she could receive maximally in order to bestow, that, she will receive. More than that, she cannot. Okay. On which phase do we call the highest phase? Phase four, of coarseness. It is said that which she will be able to receive later, when? When phase four is refined, then she will be able to receive it also like phase four? No, upon phase three. He learns here, and I don't know why, about the Partzuf AB, The ARI, that his inner vessel, the coupling, was in Rosh upon phase three, called Chotem. We also get confused.

RABASH (Source Text/Commentary): (33:19) We need to speak of Peh of direct light, called Malchut, and there are no changes in this. All the degrees receive through the Peh, through the Malchut. If so, what is the meaning when I say Chotem, Ozen? He tells us a rule. The first nine are called light, not vessel. Rather, it depends on what level there is in Peh, there is in Malchut, or on the level of Chotem, phase three, or from the place of the Rosh of phase two. For example, when we speak from Partzuf AB, what calculation did Malchut of Rosh of AB make on phase three, the phase of Chotem, which illuminates in the Peh of Malchut, which is the receiving vessel. She can receive. Moreover, more than that, she cannot receive. She cannot receive, we learned, is called surrounding light. How will it be received later, upon phase two? Phase three can no longer receive, it doesn't have a screen. It turns out that the inner light always comes in a lower vessel than the surrounding light. The surrounding light, where is it? If we say that the surrounding light needs to come to a vessel with greater coarseness, it can't, it cannot overcome the same degree again. According to what always comes out, the inner light that is performing a coupling now, that is receiving now, you said that it's the greatest coarseness? If we're talking from AB, then it is, how do we learn? From the foramen of the Chotem, the internality of the vessel was made from the left foramen of Chotem, look at item two. You should not want, wonder at what we have written above, that the externality of the vessel was made from the right of the left Ozen that enters the Peh. What is the meaning, the left Ozen that enters the Peh? Peh is called the vessel of direct light, Malchut. Into the Peh enters the intention upon phase two. And the externality of the vessel was made from the left foreman of the Chotem, meaning we need from it in the Peh, meaning coarseness of phase three, though the surrounding light is greater and better than the inner light. And the internality of the vessel is still greater than the externality of the vessel. As is apparent with the sense of sight, it is not so with phases of light, for the great light that the vessel cannot draw, and extend, and receive within, shines on the outside as the surrounding light. And the scant light remains within, unlike the vessel.

RABASH (Source Text/Commentary): (37:22)Thus, how will the phase of Ozen, which is the upper one, be the externality of the vessel to the great surrounding light? And the Chotem, which is the lower one, phase three, be the externality of the vessel. What he explains about this, the internality of the vessel in AB is Chotem, upon that he receives and cannot receive any more, it turns out that where is the surrounding light connected? Where later it's revealed in Bet, in phase two. If I say that I can't overcome in a week, and I cannot reveal it only in phase three, then the surrounding light remains outside and it can never come to internality. The screen becomes weaker, the last phase is lost, therefore they say the internality of the most important vessel is what we receive now, but he receives, let's say, only 20%. Here there's surrounding light of 80%, but I learned that he receives surrounding light at once, only we receive it each part of the surrounding light. It turns out that only later in two, two illuminates and what remains in the surrounding that needs to illuminate in Aleph, in one. It is always more, we receive more coarseness and more importance in receiving internality and the surrounding light, whereas the great light cannot be received, and the coarseness will be revealed later. The greater refined coarseness will be there another time, again. Here we're speaking of the Partzuf AB, Partzuf AB has four phases of direct light like everyone, there's no changes, and all the coupling are done in Peh. Why? It is Malchut, phase four, so it's phase four of direct light, not of the screen. He says, the externality of the vessel was made from the light of the left end that enters the Peh. What is Ozen? We learned in phase two of direct light. What is the meaning of phase two of direct light that enters the Peh? Next. And the internality of the vessel was made from the left foramen of the Chotem, meaning phase three called Chotem enters the Pe and becomes the internality of the vessel. What does this mean that it enters the Peh? Peh is called phase four of direct light, a vessel. When I say Chotem enters, the meaning is to the coarseness of Chotem, the coarseness of phase three. We're talking about the screen, and there's also phase two as well. He tells you, upon which phase does he perform a coupling? What is a coupling? A coupling by striking. What is a coupling by striking? It extends the light and rejects it, does not want to receive it.

Only to the measure in which he knows that he can receive in order to bestow. Let's say he extended light upon phase three, and that's how he receives from it a certain part, let's say 15% of this light, and the rest, if he receives, it will be in order to receive. So, what does he say? I don't want to receive. It turns out what spreads later in the Guf, which is called internality? Only three Chotem. And the surrounding light remains outside, does not work to receive him. Yes or no? Now, what is the meaning of surrounding light? There are two meanings. One, he does not receive it now, he's not capable, he's already receiving now the maximum he can, and he's in the future going to be clothed with the internality of the vessel.

RABASH (Source Text/Commentary): (42:28) So, he says, in what is this surrounding light connected that it will be able to illuminate later in the internality of the vessels? And he said, he is connected in two, in phase two. Whereas when he will perform a coupling upon the coarseness of phase two, then he will be able to receive a part of this surrounding for it to be in internality. Whereas if I were to say that later, if he wants to receive this surrounding light to be internal, he would also have to extend it upon phase three, and since we're talking always phase, the last phase is lost. Hence, we learn, and he cannot receive this, the surrounding light smoothly, right? Therefore, we learn what we receive now is we receive the greatest coarseness, maximum of that, more than that, he will not be able to receive three, and then he will receive the surrounding light, how it will be revealed later, upon two. This is the meaning that the inner light, the surrounding light, wants to connect with the inner light. What does it mean, light with light? It means equivalence of form, just like the inner light illuminates in the internality of the light of the vessels, all surrounding light wants to illuminate in the internality of the vessels. How can it illuminate in the internality of the vessels? I'm specifically saying that he can receive it upon phase two, but if I say that it's upon phase three, it will never be able to. Why? The last phase is lost. The surrounding light itself weakens him. By him wanting to receive more, he weakens him. So, what's the consequence? What's the reward from this? He will receive a smaller degree, phase two. That's what I want you to ask about. I also will benefit more from more understanding. We'll go back to the matter where we stopped. Now we thoroughly understand that Malchut cannot receive surrounding light unless she also has, what vessels are in the Guf. She also has a vessel from above its corresponding phase in Rosh. She acquired this through her ascent to Zeir Anpin, as he writes, from the light of the left Chozen, et cetera. This means that in Partzuf AB, whose Malchut is phase three, the internality of the Peh is what he receives at his level of Chotem, that's from Chotem, which is phase three. The externality of the Peh is what we said was above her phase, phase two, which is the Ozen. This is connected to the surrounding light. The surrounding light can illuminate later when there's a coupling of striking upon phase two.

But if I were to say that we need it for phase three, it can never illuminate. So we now need to learn, page Item 6.

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Ежедневный урок11. led 2024(Утро)Часть 1 Рабаш. Что означает "того, кто оскверняет себя, оскверняют свыше" в духовной работе. 26 (1989)

Часть 1 Рабаш. Что означает "того, кто оскверняет себя, оскверняют свыше" в духовной работе. 26 (1989)

Рабаш. Что означает "того, кто оскверняет себя, оскверняют свыше" в духовной работе. 26 (1989)

Каббала МедиаCopyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены

Мой архив
Войдите, чтобы ставить лайки, сохранять и подписываться на видео

Ежедневный урок11. led 2024(Утро)
Часть 1 Рабаш. Что означает "того, кто оскверняет себя, оскверняют свыше" в духовной работе. 26 (1989)

Каббала Медиа
Copyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены