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

Daily Morning Lesson: December 14, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: We are going to be studying now from Rabash lessons from the study of the Ten Sefirot. We’re going to be in the study of Ten Sefirot, Volume 1, part 4. We are in Inner Observation of Chapter 2, item 17. Before we enter our common study, let's hear, Rav about the central topic of the lesson.

M. Laitman: (00:30) How are the degrees three, two, one, root, revealed? It's the first time he encounters them. He still does not understand if these degrees are degrees that he will be able to work with afterwards. There is no such thing in spirituality. It's all revealed. It's just revealed, and that's it. So, until he exits, what does Rabash say, or Baal HaSulam, which Rabash also brings many times - that if you have, if you're in the last room, right, and you have many rooms here, that are built this way, in Greek it's called Anfilada, or built with this corridor, and you exit and exit and exit. So did you calculate, did you think about these rooms, that you have to be in them when you came in? No, but when you come out, you see with what you come up, meaning this judgment that is activated on you in the last room, now awakens in you criticism. Where was I? In what places? And then you are impressed with what you are getting rid of now, what you're leaving. Then you see the meat, fish, and this and that, everything you went for it in general, and now you finally feel what filled you, what are the components. From these components, the more internal record is revealed to you. Now on this internal record, should you also make a coupling by striking and relinquish, make a coupling by striking of knowing, but not the decision that you exited. The decision is here. Here is the clash, and out of this clash, you have a decision, and here in each place where you are, in all these places, you don't decide, you feel what you are leaving, something like that. So these clashes, these couplings are couplings of recognizing where I was, what I had.

Reader: And before we enter the lesson, we are going to be reading from Volume One, Part Four, we are reading Inner Observation of Chapter Two, item 17.

Reading: (03:31) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter 2. Inner Observation. #17

The seventh reflected light is what remains in the Partzuf after the departure of the direct light from it

17. The seventh kind is the reflected light that remains in the Guf below, after the departure of the direct light from there. It is brought in the ARI’s words (Chapter 2, item 10). When the direct light returns up to its root, the reflected light does not ascend with it, as the very essence of the reflected light is the light of departure.

It has been explained above in item eight that it comes from the withdrawal of phase four, which does not receive the light because of the force of the restriction and the screen that rides over her, regarded by its origin as coarseness and judgment. But when it becomes a vessel that draws and clothes the upper light, the coarseness and judgment are inverted to complete refinement and mercy until it is no longer regarded as lowly and dark compared to the upper light that is clothed in it (see item 14).

However, during the departure, when the upper light expands from it and rises to its root, its importance expires and nothing more than its own essence remains of it, meaning coarseness, restriction and judgment. It is therefore clear that during the departure, when the direct light returned to its root, the reflected light could not ascend with it. Moreover, now its descent below has been revealed, meaning that the judgment and the coarseness in it became apparent as it is according to its own essence, and for this reason, it is called coarse light.

From now on, the difference is regarded in advance between the vessels that clothed the light, meaning the reflected light, and the light clothed in it, which was not at all apparent prior to the departure (see item 13). This is why the ARI says there that this coarse light is the phase of the vessels of the Partzuf.

RABASH: (07:08) Here we're speaking of item 17. He wants to explain to us why initially the ARI said direct light and reflected light mixed with one another. No distinction is apparent between the reflected light and the direct light. Although the direct light is abundance that comes from above. The reflected light is abundance that comes from below. Meaning, according to what we once said, he divides the Sefirot according to the light that they receive. We should go over it again. That we should make three discernments in the four phases of direct light. One, the vessel of Hochma, called coarseness of phase one. There, we discern that both the light and the vessel come from the emanator. In other words, Keter called his desire to do good to his creations, created existence from absence, the will to receive, and received the light. We find that it is still the answering of the lower one in the middle. Afterwards, we learn that there is phase two, called Bina, where we learn that at its end, Hochma, once she received the light, she feels that she’s receiving, and the emanator, the giver, there’s a nature that the branch wants to be similar to its root. Therefore, it wants equivalence of form, doesn't want to receive. By this, abundance comes to it, called light of Hassadim, according to the vessel. Since the vessel wants equivalence of form, it's called Hesed. And through this adhesion comes light that is called light of Hassadim. So, he defines it as Bina. The vessel, the awakening, comes from the lower one, but the abundance comes from the upper one.

RABASH: (10:37) Now there's a third discernment, Malchut, whose abundance comes to her and she doesn't want to receive it because of the restriction. Since the screen withdraws from receiving, by this withdrawal, reflected light is born to it. You find that Malchut, both the vessel and the screen, the overcoming and the reflected light, the abundance, they all come from below. Nevertheless, he says, there is no distinction between the direct light, the light of the abundance, and the reflected light that comes from the withdrawal, and from the rejection, from the rejected light, which is a result of both of them. Why? Because both perform the same operation in a degree. If there were no reflected light, the light would not shine. So, both are important. But when the abundance departs, we say the reflected light does not depart. Why? Because the reflected light comes from below, not from above. According to what he says, it's easy to understand. The abundance that comes from above goes up again to its origin, and the reflected light, since it comes from below, from the withdrawal, it remains below. Now that the light departs, its inferiority is discerned, its drawbacks. Now we should think, what does it mean that the reflected light remains? If we say that the strength in order to bestow remains, why did the light depart? So, what should we say? What does it mean reflected light? How to overcome? Which previously lowered, and the inferiority in it, the drawbacks in it was not apparent. Now that the light departed, its lowliness, its inferiority is actually evident. Now he doesn't have reflected light. If he had reflected light, the light wouldn't depart. So, what does it mean that the reflected light remains? It's a completely different phase. Previously, he could overcome, and wanted to receive in order to bestow. Now that the screen has been refined, he lost the power of bestowal. That's why there is a drawback, there is inferiority. He probably does not want, he's not so afraid. But what, in the end, does he have reflected light or does he not have reflected light? No, he doesn't.

RABASH: (14:57) So, we can say this: the power to overcome of one who carries… for example, a person, he is said to be old already. Remember when you were young, you would go here and here and here, and you would make money. Yes, true, but I don't have the strength anymore. It turns out that now, in his old age, what is he lacking, the abundance that he doesn't want or the strength that he cannot exert anymore? The force he had then, the state was now, I see, that he can receive the main strength. Through the forces I can receive, I can benefit, I can gain. Now I don't have the strength, so I can no longer profit. So, what's apparent here? The inferiority. Previously, his labor in order to get the money was only a means, not the essence. Even when it was complex, this signing was made of two things, of work, of labor, and of reward. Now we can say the labor remains for him. The force that previously could labor, that force weakened. So, what the reflected light can say, the strength that he had then, they grew weaker. Naturally, they are worse. I don't know why he needs to be so meticulous. But now they are so weak, not the same. What does it mean, not the same? Now he cannot aim in order to bestow. He's only left with the power to overcome, without the overcoming.

RABASH: (17:27) We can also interpret here, as he says, All the forces that remained, the forces with which he would overcome, these forces remained. But he's left without power. He was without power. This is why it's very difficult. He's already speaking, what is this? The reflected light. That force that was increasing before, remained in the desire to bestow. That power he can no longer work with, he can no longer bestow. Now, the question is, what does it mean that he does not rise up? What's there to raise up, I'm asking? He tells him, he goes up, since he is coarse, coarseness. What does it mean, whereas if he were not coarse? Who would rise up? What does it even mean to go up, to rise? There are no places. Rising means above reason. He cannot be seen, He cannot be attained. He is hidden from us. When the screen is lost, when he cannot aim in order to bestow, and he doesn't want to work in order to receive, he finds the abundance departs, because he doesn't want to receive in order to receive. Now, what did he lose? We need to understand two things. There's the matter of the restriction, there's the matter of the screen. Which one - where one speaks about the other. The restriction means he does not use any coarseness. He doesn't receive anything. Why? Because he doesn't want to be separated. He wants equivalence of form. We learned that the screen is called, the definition of a screen is that it's over Aviut. He does use vessels of reception. How is he permitted? Since he aims in order to bestow. That screen gives us equivalence of form, the intention to bestow. Then he can receive. Now, when we learn about the screen being refined, in what does he remain? In restriction. He does not want to receive. If so, he would want to receive. There needed to be a shattering, just like in the world of Nekudim. If so, if the screen was refined, he cannot receive in order to bestow. But in order to receive, he doesn't want. That's called restriction. Now, I can speak from the restriction that he remains below. The restriction rises above. What does it mean that it rises above? To whom will he rise to? The restriction is with the lower one. To rise above for the restriction to depart, meaning that he will receive in order to receive? That is impossible. But what do they say? What's the whole question in this? What is the meaning that the reflected light does not rise above and remains below? I can, again, look at 17.

RABASH (Source Text/Commentary): (22:12) Look again at 17.

17. The seventh kind is the reflected light that remains in the Guf below after the departure of the direct light from there.

From this it means, that before he had the intention in order to bestow, which is called reflected light, and he would clothe the direct light. Now, he cannot draw the reflected light or extend it. Hence, the direct light departs, we must say. If so, there's only a question from the past, and what was. The light that was departed, even from what it was. The reflected light from what was, does remain in him. But in the future, he cannot use it. If I'll speak from reflected light, from direct light, what was the past? They say the direct light departs upwards and the reflected light remains below. Meaning, it's impossible to say that the reflected light will rise above. Why? It's the force of the lower one. What does it mean that it will rise above? They say each goes to his root. Hence, it's called direct light rising upwards. What does it mean, abovewards? We see it. It's concealed. And this reflected light of what was, did not rise up. Why? It is an offspring of the lower one. If so, what is he saying? Because he explains it.

When the direct light returns up to its root, the reflected light does not ascend with it.

Why?

As the very essence of the reflected light is the light of departure.

Not wanting to receive. Why? He wants equivalence of form. He wants to bestow. From that, he has reflected light.

It comes from the withdrawal of phase four, which does not receive the light because of the force of the restriction and the screen that rides over her, regarded by its origin as coarseness and judgment.

But in that case, why did the ARI say that when the direct light and reflected light illuminate in one another, it is not a distinction between direct light and reflected light? After all, they say that it's the light of departure, and it's a light that comes from above. Answer:

But when it becomes a vessel that draws and clothes the upper light, the coarseness and judgment are inverted to become refinement and mercy, complete mercy, until it is no longer regarded as lowly and dark compared to the upper light that it is clothed in it.

If so, what is he telling us? Although before, there was the light of departure, and also beforehand, the reflected light came due to the force of departure on behalf of the lower one, but both did this action so that the light would be able to illuminate. If there was no reflected light, then the abundance wouldn't do a thing. We don't see it. Hence, both are important, one just like the other, and both serve the same role.

RABASH (Source Text/Commentary): (26:57) As I once said, the meal and the appetite for the meal both perform the same action in which a person can enjoy from the meal. If he has a good meal, but he has no appetite, he cannot enjoy. If so, he would say, hunger, is it a good thing? How can you say that hunger is a good thing? However, like I once said, an allegory about it, a person sets his table and a good meal on it. Oh, it's too bad that I'm hungry now. I heard that hunger is a bad thing, and I'm hungry now. Moreover they say, you now, as you're hungry, you can enjoy the meal. If you weren't hungry, you couldn't enjoy the meal. If so, what's the meaning of hunger in the land, that hunger is a bad thing? When there is no meal. So, what comes out of this allegory is that when the direct light is inside the reflected light, the reflected light is a good thing. Without the reflected light, the light cannot illuminate, meaning he gives the intention to be able to extend the light. But when he cannot now, if he has reflected light to clothe the light, where there was a vessel and received a screen, and the light departs, so you see that the reflected light is not similar to the direct light. It's like hunger, which is not similar to the meal. This is where he says here.

However, during the departure, when the upper light expands from it, and draws upwards, and rises to its root, its importance expires, and nothing more than its own essence remains of it. Meaning coarseness, restriction, and judgment. It is therefore clear that during the departure, when the direct light returned to its root, the reflected light could not ascend with it. Moreover, now its descent below has been revealed, meaning that the judgment and the coarseness in it became apparent as it is according to its own essence, and for this reason, it is called coarse light. From now on, the difference is regarded in advance between the vessels that clothe the light, meaning the reflected light, and the light clothed in it, which was not at all apparent prior to the departure. This is why the ARI says there, see this in item 13, this is why the ARI says that there is coarse light in the face of the vessels of the Partzuf.

RABASH: (30:48) What is he saying? Two things: one, that it's considered in advance that when the direct light was clothed in the reflected light, then this reflected light is considered a fault, or a deficiency, a matter of departure, and the departure of the light as far as the light is concerned, and also now we see that he has nothing. If so, what did he explain to us? What is the meaning that direct light departs and the reflected light remains? As this is the seventh discernment, and there's none like it, where he doesn't have, how do we say, which is a different matter than that which we talked about, the previous six discernments. It is written, everything is in the hand of above except for the fear of heaven. The Baal HaSulam asked, after all, we learn that He Himself does and will do all the deeds. Why except for the fear of heaven? It turns out that He does everything; He does this too. So he said it this way: there are things which are attributed to the created beings, there are things that are attributed to the Creator. Everything is from above. It's all in the hands of the heavens, besides the fear of heavens. So, he asked, why is it written besides the fear of heaven? So, he said that we need to know what is the fear of heaven, and then we can ask why. So he said, the fear of heaven is called that he has fear, he's scared, maybe he won't be able to breach equivalence of form, he won't be in equivalence of form. Therefore he's afraid to receive. That's what our sages say about the verse, and Moses concealed his face for he feared from looking. And our sages said, and the reward for Moses concealing his face and being afraid to look, therefore, after that, he merited to see the image of the Creator. This is what our sages say. So he says, what's written, to be afraid of looking, he was afraid from receiving the abundance, maybe he won't be able to aim it in order to bestow. It turns out, the obligation is given by the Creator, the negation not to receive belongs to the lower one. If so, all the actions which are negative are attributed to the lower one. This means that to say that a person doesn't know, that belongs to the lower one. But who gives a person to understand that he doesn't know, that too comes from the Creator. But that action is attributed to the lower one. It turns out that on one hand, He Himself does all the actions, on the other hand, they say that there are actions that we associate with the upper one, and there are actions that are attributed to the lower one.

RABASH (Source Text/Commentary): (35:25) About this, I wanted to explain. Our sages said, man's nourishments are as hard as the division of the Red Sea. To whom was the division of the Red Sea difficult? To the Creator. So how can we say the whole world, He makes a vessel for the creation of the world easily, but to exit Egypt is difficult for Him? How can we speak of anything being difficult to the Creator? According to what he explains there in the Sulam Commentary, what is the division of the Red Sea? Previously, the light of Hochma was shining in its completeness. This is called the left line. It's called the shell of Egypt. According to this, the people of Israel could die, drown in the left line, meaning to receive it in order to receive. What did He do? The sea means Hochma, the division of the Red Sea. So, the GAR of Hochma does not shine, but only VAK of Hochma. So, what should the Creator do? Diminution. This is difficult for Him, and you have to diminish, that's very difficult. What is easy for Him? Only to give.

The Eighth reflected Light

is the above-mentioned Reflected Light,

meaning Reflected Light that remains after the departure of the Direct Light. But what?

From the perspective

of its reception,

its reception of additional coarseness to its own coarseness as the ARI says.

He says this,

it is so because besides the coarseness that appears in it, from what it is according to its own essence,

which comes from the light of departure from phase four, which is called receiving in order to receive, which causes him not to receive, to want equivalence of form,

the impression of a new judgment that it acquired by the current departure,

meaning

which left it in the dark, has been added to it. Because of this it is in double coarseness.

In advance, because it comes from the lower one, from the control of the lower one. Now there is another thing, which is darkness. He doesn't have light to shine within this reflected light. This is why we make two discernments in the same reflected light that remains after the departure of the direct light. One, what is now called, well, the matter is revealed in advance, which comes from the withdrawal, from the departure. Two, that now it becomes dark.

RABASH (Source Text/Commentary): (39:33) Nineteen. Now he speaks of reflected light, which is a completely different phase, which is direct light. How does He call direct light by the name reflected light? We'll see.

Nineteen. The ninth kind is the Reflected Light that ascends through the coupling by striking, performed on the screen in the degrees of its refinement.

Called the light of Nekudot, dots.

The levels that emerge in these couplings are generally regarded as reflected light,

Meaning,

even the direct light in them.

If I say that a coupling by striking is done here, there is reflected light there, which cloths the direct light. So, the direct light is also called reflected light. Why?

Because the couplings emerge during the judgment, meaning during the departure of the lights to the emanator.

He says this. There is a difference between the light of Ta'amim, flavors, and the light of Nekudot, dots. The light of Ta'amim, flavors, is called the first expansion that Malchut of the Rosh, when Malchut of the Rosh drew the light and made a coupling by striking, leaving in herself as much as she was permitted to receive and as much as she wasn't. That was in potential, and afterwards in practice. She received what she was permitted, did not receive what she was forbidden. What she was permitted, she received inside the degree. When the light comes into the vessels, this is also called inner light. And the rest, which she could not receive in order to bestow, the light remains outside as surrounding. Afterwards, we learned there was a clash of the inner and surrounding. The surrounding light refines the screen, refines the screen. She can no longer receive in order to bestow but only in order to receive. And this, she does not want. So, the light departs. Except what? Since each light consists of four phases, therefore, when phase four is refined, phases three and two remain in it, still remain in it. Therefore, afterwards, there was phase three, and three departed, two, and then there was phase two.

RABASH: (43:02) So the ARI says this. The first expansion is called Ta'amim. They are direct light, Rahamim. Since the light comes down below. Whereas now the lights that come during the return of the lights to their emanator, therefore, they are discerned as reflected light in judgment. Thus, whom do we call reflected light? The direct light itself. This is called the ninth kind of reflected light. Ninth, yes. So, now we need to start item 20. The light of Nekudot that came out after the refinement of Ta'amim, called four, came on phase three. That light, phase three, was it there before, or wasn't it? Or is it a new thing? He comes and says, there is no innovation, no light that is not extended from Ein Sof. So, this is light that still was not revealed there. So, how can I speak of it if there isn't?

Student: Rav says, so how does he…

RABASH: Sorry, you're wrong. We say that in anything there is four phases of direct light. We say four phases of direct light. There is Rosh, Toch, Sof, head, interior, and Sof, end. Meaning in anything a person wants to do, there is a thought, this I will do up to here. Every person has Rosh, Toch, Sof, but there is Rosh, Toch, Sof on learning. I want to go study only an hour, and I want to go for a banquet and dance only an hour, or eat only an hour. This is called levels. So we say, previously, there were four, there was four. Three wasn't there, three is a new thing, that's one. Now, initially, what are you asking from me? What is your question that I don't know?

Student: Of the…

RABASH: I'm telling you…

Student: Rosh in the Rosh.

RABASH: I'm telling you. Previously, I could walk four kilometers. Today, I can only walk three. What are you asking? One is three, and one is four. It's two things.

Student: I'm not asking at all.

RABASH: No, no, again, don't look for an allegory not to understand the matter. Look for an allegory to understand the matter. I'm giving you an allegory to understand. You bring out an allegory not to understand. Why do you need that? On the contrary, look for allegories to understand the matter. And mainly, what are you asking? He says, previously he had the level of Keter. Now, he draws phase three. Where does phase three come from? From that surrounding that he doesn't want to receive, that he rejects, that he rejected. A part of it is revealed. Part of what? Of the surrounding light, not residue from the inner light. If it remained as the residue of the inner light, it would have been revealed, the root. I don't know what is root. Root confuses a person. We should use words that will give you understanding, not confusion. So, in the meantime, we finished 19. We should start item 20.

RABASH (Source Text/Commentary): (47:45) Item 6. What did we say here? Here, we're saying that there are two kinds of reflected light. So, it comes from the ninth kind of reflected light, which is actually direct light. The abundance comes from above. But since it, the light that comes during the departure of the light, during the return of the lights to their emanator, which is done after the clash of the inner light and surrounding light, where the surrounding light weakens the screen, and the screen gradually diminishes, the lights return to their emanator. For this reason, he's direct light too. He calls it reflected light. So, in item 20 he says,

We might ask, but there is expansion of direct light from above downward into the Guf in each and every level. And it is known that all that is extended from above downward is mercy.

His question is, should someone come and ask? But we learned that from below upwards is called reflected light. The lower one is called below, gives it back to the upper one, which is called of higher importance. But from above downward always means that the upper one gives to the lower one. That's direct light. And here he says that what comes from here downward into the Guf during the refinement of the screen is called reflected light. But from above downward should be called direct light. Answer.

The thing is that, indeed, there is nothing more than a matter of refinement here. Even those couplings made of the upper light,

where now comes the light of abundance from above down,

are also included in the departure of the lights,

Why? After all, we say that now the lights are coming, so why do we call it by the name of departure of lights? He explains,

as this is the conduct of refinement, it must pass and come through the four phases during its refinement, as the upper light, which does not stop for even a minute,

from the emanated. His desire is always to do good to his created beings, if we make no change in this, but it depends on the lower ones. If they can receive, then he says,

as the upper light, which does not stop for even a minute makes a coupling with it on its way.

As long as he has a screen and some vessels of bestowal, but in truth, it's one refinement. If so, I can see that there are four times that the light expands, so why does he call it by the name departure?

RABASH (Source Text/Commentary): (52:34) So, he says, in allegory,

it is like a person who walks out of the house. Even though he takes, for example, four steps on his way out of the house, we still don't regard them as being…

we don't take them into consideration,

as being four rests in his walk. This is completely unthinkable. It is impossible for him to exit the house except through steps, as that is the conduct of walking.

And we say that the four paces are because he wants to rest in the middle? No, there's no other way. I just wanted to add to this allegory, maybe it's written somewhere else, only one point. I learned this about one person, so I'm saying one who was in someone's fourth room, and he says, go outside. So, this person comes from the fourth room to the third, and so the host needs to say to him, Oh, you're going to come out of the third also? You can't go out until he comes out of three, two, and one. It's the same here, the surrounding says, cancel the screen. Cancel the screen, since the screen is included of four phases. It's called one refinement. I don't need to do it every time. So what comes out of it? That if he comes and needs to tell him, listen, and do it from here also, then I can say for the time being that that's direct light. The next light from above, and it's called direct light and mercy. And this, that comes here, is necessarily due to the first exit. It turns out that even though he comes to the third room, it's also considered that he's departing, since he's coming to here not because he would receive the light. Only that he needs to go outside. Whereas the matter of Ta'amim, where the light comes there, the light comes to illuminate below to the lower ones, not to depart. Hence, that is called direct light, the light of mercy. Whereas, all those lights that are called Nekudot, they come for the sake of departure. That's why the ARI calls them, by the name, reflected light in judgment, even though it's direct light and mercy.

Reader: Yes, friends, we just want to point out for those who asked why Rabash sounded a little slower today, it's because it was recorded on cassettes, and cassettes don't always revolve at the same speed. So, the problem is with the original recording, so it sounds like he was speaking slower. But at the same time, we're all concentrated in the lesson. That was beautiful. Moving to the next part of the lesson.

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Ежедневный урок٢٦ مارس ٢٠٠٣Рабаш. Статья 25 (1988). Что такое подготовка в канун субботы в духовной работе

Рабаш. Статья 25 (1988). Что такое подготовка в канун субботы в духовной работе

Рабаш. Статья 25 (1988). Что такое подготовка в канун субботы в духовной работе

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 урок٢٦ مارس ٢٠٠٣
Рабаш. Статья 25 (1988). Что такое подготовка в канун субботы в духовной работе

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