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

Daily Morning Lesson: November 13, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: Hello, we are going to read from The Study of the Ten Sephirot with Rabash, we are in Volume 1, Part 4, Chapter 4, Inner Light for Item 6. Before that, we are going to read a short preparation excerpt from Rabash.

Reading: (00:31) Preparation Excerpt for Rabash's Lesson Twice

It's good to listen to Rabash, even if we don't quite understand or if he speaks unclearly, we get used to it – his style is unique and not simple. You can even find special lessons of his, long conversations, and listen, it's very worthwhile.
(Rav Michael Laitman, December 10, 2015)

Reader: So, again, we'll read from the study of the Ten Sephirot, Volume 1, Part 4, chapter 4, Item 6 of the Inner Light.

Reading: (01:35) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Four. #6

After all the departure, the lights returned to their place in the Partzuf AB of AK, except for the light of Keter. Then there was a clash between the record of Keter and light of Hochma on each other, and two vessels emerged, one for Keter and one for Hochma, which are male and female in the Rosh of AB of AK

6. Indeed, after the reception of these Sefirot from the Emanator, they returned to their place (50), except for Keter (60). The vessel of Keter was made only on the return (70) because when Hochma reentered him, light of Hochma struck the record that Keter placed in his place (80).

These were double strikes (90), for since the record of Keter is a higher phase than Hochma, it therefore strikes Hochma and elicits sparks. Likewise, since Hochma is now coming from above, she stands on the record and is higher than it. As a result, he now struck the record and elicited other sparks.

Hence, two vessels were made now, one for the record of Keter and one for the Hochma that has now come (100). We have already discussed at length in a different place (200) how there is male and female in Keter, which are the two we mentioned here, namely the record and the Hochma.

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RABASH (Source Text/Commentary): (03:58) Why didn't the light of Keter return?

(60) It is because the screen did not become coarser than phase three by its incorporation in Malchut of Rosh, as phase four did not leave a record.

The last phase, the last discernment is lost. The expansion on the screen of phase three is only up to the level of Hochma, lacking the light of Keter. He said, they all returned to their place except for the Keter. We find that the light of Hochma clothes in the vessel of Keter.

The light of Bina in the vessel of Hochma. The light of Zeir Anpin in the vessel of Bina. And the light of Malchut in the vessel of Zeir Anpin. Thus, Malchut remained without light.

There he says in Part five, touching and not touching, what light is there in Malchut? Where he says that Malchut remains without a light. Rav says that there's the matter of Hey, which was divided in the Yesod, the part of the Vav of the Hey, opposite the parts of the Dalet of the Hey, later, this is for later. We need to know what a record is, the Reshimot, a record.

Every person works according to records on which there was light. For example, yesterday you spoke to someone, and he offended you. Today, you know, according to the records you have left from yesterday, that if you see that person, you stay away from him, you have a record left. Yesterday, that person offended you, but if, anyway, you wanted to suffer a little bit, then you speak with him today as well. There are times, well, you know, yesterday you had a good mood – just by way of allegory – you could tolerate it, even though he spoke to you, said to you things that offended you. But today, you're irritable. If you speak to that person, you won't be able to hold back, you'll hit him upside the head, so you don't speak to him. And so, when we say that the last discernment is lost, the ability to overcome even lower, lesser things, well, in any case, you overcome. Today, he doesn't have that power. You can only overcome something that isn't terribly bad, that's the allegory. And the lesson is, before the surrounding light weakened him, he could overcome great lust – the coarseness of Phase Four, for great passion to overcome, not to receive, but only in order to bestow. That discernment is lost to him; he can no longer overcome.

RABASH (Source Text/Commentary): (08:10) What records remain that he can overcome? A higher level, not so coarse. The level of Keter in Partzuf of Galgalta was there, and he received in order to bestow. Later comes the surrounding light, and lets him understand that the path you walk is wrong. It weakens that force of overcoming, the power to overcome, and so he cannot overcome, and receive in order to bestow. He doesn't want to receive in order to receive, and so the light departs; and what's left for him are records of what he had before. Now he thinks, so to speak, he rises, ascends upwards, the screen with the records to the screen of Rosh. And he says, give me the power to overcome, the power of the screen.

But the power I had before, well, I see I can no longer overcome to that extent, so give me a lesser power. This is called, The last discernment is lost, that's how it's called. I also taught it this way: All the discernments which emerged one below the other, or rather below this, all the discernments will shine later, all the screens will shine. And of this we say that previously 20% illuminated, let's say, and later, not possible, only 19%. At the end of correction, everything will shine in eternality, not in surrounding.

70) The vessel of Keter was made only on the return, because when Hochma re-entered the vessel of the Keter, then the light of Hochma struck the record that Keter placed in his place.

And these were double strikes, for since the record of Keter is a higher phase than Hochma, it therefore strikes Hochma and elicits sparks from Hochma. Likewise, since Hochma is now coming from above, she stands on the record, and it's higher than it, as a result, he now struck the record and elicited other sparks. Hence, two vessels were made now, one for the record of Keter and one for the Hochma that has now come.

We have already discussed this at length in a different place, how there is male and female in Keter, which are the two we mentioned here, namely the record and Hochma.

What's written here, what does he explain to us? There were double strikes and more vessels were made, what are those vessels? Let's see below.

RABASH (Source Text/Commentary): (12:31) The vessel of Nukva of Keter, what is the vessel of Nukva? Which is light of Hochma clothed in the vessel of Keter, which is missing here for the above reason. Let's look at the other page, Item Five, he says, five.

So did all the Sefirot do except for Keter, which left the record for Hochma. However, he did not make a vessel, since when the rest of the Sefirot rise up by striking in what is above them, and the striking of the record became the vessels.

So Keter, which was refined to the Sefira of Keter, it's not because it rises, striking it, producing it. So, the Sefira wasn't made, no vessels in the Sefira of Keter, but rather.

So, he comes and explains to us, what if we make a vessel for the Sefira of Keter? And here you have double strikes. So, he explains why, in Item 70, what's written there?

The vessel of Keter was made only on the return.

So, he interprets, what is the vessel of Keter? We learned the records did remain. What are records? It's from the light of Keter, when the Light of Keter later comes to Partzuf AB, meaning Dalet of Clothing, four of clothing, called male, he has records, as though he has a vessel. But the light of Hochma comes to the vessel of Keter, and there is no coarseness in the vessel of Keter. So, he says that the Light of Hochma that comes now, he diminishes it, the record of the Keter that remains there, and by that, a Vessel is made for the Vessel of the Nukva, meaning the Vessel of Nukva of Keter, what is Nukva of Keter? I'm striking on the coarseness of the Third Phase, which is the Light of Hochma clothed in the Vessel of Keter.

So, now I need, in the Vessel of Keter, now comes the light of Hochma, and there's a preparation there to receive the light of Hochma. This is called, the vessel of the Nukva of the female, and he asks, why do you need records? For what do you have sparks in the vessels? And here, the meaning of the records is to extend Light. The vessels, that's regarding the clothing of the light, I would interpret the next item above:

Because when Hochma re-entered him, the vessel of Keter, the light of Hochma struck the record that Keter placed in his place.

So, he says, what does it mean? The light of Hochma struck, the degree of Hochma that came to clothe in the vessel of Keter, similar to the color of the reflected light, the descending Reflected Light, as above, which is in contradiction with the light of the records, and so they clash. And the record, what remains, ultimately, the light of Keter was in the vessel of Keter, but now comes the light of Hochma. As we learned in the records, the records of Phase Four, Malchut doesn't want to receive the descending Reflected Light from the discernment that came from Phase Three, from here also, he doesn't want to receive.

RABASH (Source Text/Commentary): (17:32) Why? This is a lower degree for him. The records, we say that it remains in the vessel of Keter of Partzuf Galgalta, a record from the Light of Keter shining there but it's only a record of clothing, don't forget it. It's not a record of coarseness.

And as we learned before, Phase Four was refined, the flavors of Partzuf Galgalta, when the dots came, which as Rav says it, Malchut grew to Zeir Anpin, and the level of Hochma extended, emerged on it, and then the descending Reflected Light wants to fill the vessel of Malchut, which had a Keter. Malchut doesn't want it and then a spark descended from the descending Reflected Light to Malchut, and so there is an incorporation with Malchut. Malchut was incorporated with the third phase, meaning if I extend the level of Hochma, there, before the extension of the degree of Keter, well, I can do it now, why? Because now there is a preparation for the second degree and here there is a question, what is he asking? What we're saying is that the light of Hochma, the level of Keter, fell into Keter on the level of Keter. And here we're talking about AB. It's not the Hochma, the level of Keter, it’s the opposite, as I'm saying, it’s the Keter of the level of Hochma – it's like a means, we have to say.

From the Hochma of the level of Keter, later emerged the level of Hochma in itself and it's like an intermediary between Keter and Hochma, meaning, Hochma of Keter. And there's the rule that we don't discuss the details, we discuss generalities, rules. You have such a rule, not the details. When you want to enter into the details, it's confusing, it gets confused. So how do we learn? Partzuf AB, like all the Partzufim, incorporated new vessels from old vessels. Not the inner AB, not the outer AB, not the inner SAG, not the outer SAG. You go into details and elaborate on them, but we learn everything about AB. SAG, no details, how? Partzuf AB, when it comes, it comes into prepared vessels remaining from Partzuf Galgalta. When I say the light of Hochma in the vessel of Keter, then we need to say, what vessel of Keter, I'm asking?

Now come new vessels; this is the light of Keter, it's the light that is no longer needed. I say that he needs to feel it, so what did he have, what kind of feeling did he receive? Every lower one that emerges, this is his degree, he needs no more, that's his degree, to feel what was there. Was he completely full? No. Filled? No, why? He had the degree of Keter, and now comes the light of Hochma. Why did he receive it? But he has records for that, there's a striking.

RABASH (Source Text/Commentary): (22:33) What is a striking? We can state, we can, well, let's give a more earthly allegory: A person is deliberating what to do, this or that. If to take the record, why? He has the degree of Keter, it's very highly regarded, now comes only the light of Hochma. Is it better to receive the light than to remain in the record? Maybe not, ultimately, it's just a record, and now a new light comes, smaller, but it's actual light that comes, not a record. So, what do we learn? The light increases. We could say that the person, so to speak, chooses for himself the light of Hochma, because the light comes now, not a record, if to say it by way of allegory. And so, when we say records, in what vessels do the records remain? In the new vessels, there are no records, not yet. However, everything we learn about the vessel is that on every degree there are old vessels. But he asks there, why in the world of Atzilut do we say that the old vessels are called, BON, why? Because the light departed from them, that's why it's called, Merkavah, female. And the MA, then, meaning the light that comes anew, with the coming by striking, he does, that is called male, MA. And he fills the old vessels called BON.

So, he asks Why do we not say that AB fills old vessels? The old vessels, the Galgalta, will be born female and he will be Zachar, male. Then he says something completely different, why? He says:

According to what we learned according to the answer brought in Part Three, that's in the beginning who received the light first? The new vessels or the old vessels? The old vessels that we call the inner AB; and later, who receives the new one? How can I say that he's male or female? However, in the world of Atzilut the old vessels were flawed or annulled or broken. And from the vessel you need to extend new vessels and then He gives from the old vessels, it will be MA and BON. It's written about it Item 90:

It's written about first because when Hochma entered him the light of Hochma struck the record that Keter placed in his place the record of clothing. These were double strikes for since the record of Keter is a higher phase than Hochma it therefore strikes Hochma and elicits spark. Likewise, since Hochma is now coming from above, she stands in the record and it's higher. It's more important it's higher than it, as a result he now struck the record and elicited Light and other sparks. Hence two vessels were made now, one for the record of Keter and one for Hochma that has now come.

RABASH (Source Text/Commentary): (27:29) So what does it say here? Let's see Item 90, Inner Light:

Since the record that remains from the first expansion is higher than Hochma. As her level is up to Keter it is in contrast with the light of Hochma that comes now whose level is only up to Hochma. Also, there is merit to the light of Hochma, for it now comes from above downward to clothe in vessels. However, the record is imprinted with the desire to depart from clothing although she does not actually ascend, as it's written in the words of ARI.

So, he explains to us what is the meaning of double strikes? Each one above diminishes the one that's above, it diminishes or it cancels the second quality. It's called, striking it, annulling it; then you have two vessels, one for the record of the Keter and one for the Hochma that came now. It means, Item 100:

That their course light which fell from the record by the striking of the light of Hochma in it became a vessel for the light of the record which is discerned as the male of the vessel of Keter.

What does it say?

The course light which fell from the record by the striking of the light of Hochma, the worst deficiency? In the record, a deficiency, a lack, it became a vessel for the light of the record, which is discerned as the male of the vessel of Keter. The vessel for the light of Hochma and the vessel of Keter, discerned as the female of the vessel of Keter, was made of the sparks that fell from the light of Hochma by the striking of the light of the record in it. And although there is already a vessel for the male of the vessel of Keter, nevertheless, by the striking of the light of Hochma, it is ended and renewed.

What is he asking? We learned the record of the vessel of Keter and the light of Keter did remain. There is already a vessel for the male. So why do we need a diminution that the light of Hochma will strike the vessel, strike the record, and the record will now be diminished? By this diminution, it became a vessel for the light of the male, and that's what he explains here.

Although there is already a vessel for the male of the vessel of Keter, nevertheless, by the striking of the light of Hochma,

which is facing the record of Keter,

It is ended and renewed by the deficiency. It's called deficiency in the vessel of Keter for the light of male, for the light of Keter.

RABASH (Source Text/Commentary): (31:39) We've already discussed at length in a different place how there are the two, male and female, in Keter.

What does he mean, male and female, in the vessel of Keter?

Which are the two we mentioned here, namely the record of the vessel of Keter, called male, of the record of clothing, and the light that comes now, which is the quality of courses.

In Item 200, he refers to an Etz Chaim, Et Mati ve lo Mati, Present and Not Present, there he interprets this. He says here that there were double strikes between the light of Hochma and the record, and the record and the light of Hochma. There, in the refinement of the degree of tastes, which is referred to as the ascent of Malchut ZA, and the degree of Hochma came out, and the degree of Hochma wanted to shine in the vessel of Malchut. The vessel of Malchut doesn't want to receive it, so what do we say? That there are double strikes, they don't say that there are double strikes but, he doesn't want to receive the light of Hochma, so who's overcoming here? Hochma, since it is over Malchut. Here, he says, there are double strikes. Look at Item 90 again, he says:

The record that remains from the first expansion is higher than Hochma, as her level is up to Keter. It is in contrast with the light of Hochma that comes now, whose level is only up to Hochma.

That is why he strikes the light of Hochma, yes?

Also, there is a merit to the light of Hochma, for it now comes from above, downward, to clothe in the vessels. However, the record is imprinted for the desire to depart from clothing, although she does not actually ascend, as it says in the words of the ARI. We'll talk about this tomorrow, now, we have to go and pray.

Item Seven, the words of ARI:

You will now understand how there is also, in the world of Akudim, a concept of cancellation of kings to some extent, in the likeness of the kings who ruled in the land of Edom, who died and were canceled, as is mentioned in the essay on the world of Akudim. That is because the issue of the concealment of the light of Akudim and their ascent to the Emanator is also the cancellation of kings here. Delve in, you will find, in page 276, answer 12.

RABASH (Source Text/Commentary): (36:23) The question is about annulment, what is annulment? So, he says, answer Number 12:

After the light departed from the vessel and before it receives its correction and becomes suitable once more for the clothing of the light, it is considered a state of cancellation for the vessel, similar to a vessel that was canceled from its use.

Meaning after the light departed from the vessel and the screen of the record ascended to the Rosh and was included in the Rosh, and if it was for the vessel, it would not be qualified to receive anything, this is called, an annulment – from which side? Just as it was there written, who died and were canceled, here it is called, annulment. He's asking, what kind of annulment was there, here? The light departed, the vessel is worthy of receiving light, qualified? Until he ascends, he receives a screen, now it's annulled.

That is because the issue of the consummate of the light of the Akudim and their ascent to their Emanator is also the cancellation of kings here.

The following line below, because both of them, SAG of Akudim, SAG of the world of Akudim, were because of the ascent of the light to the Emanator, which means the refinement of the screen.

Hence, the ways are also equal, as I explained at length in my book, Panim Meirot U’Masbirot, on Etz Chaim, regarding the breaking of the vessels.

He explains there, the difference between them, he says that there was a corruption in order to correct, I'm sorry, and in Akudim, there was actual breaking and death.

Item Eight.

However, the difference between them is that here in Akudim, the corruption was in order to correct, and the demolishing was in order to build. That was the primary intention of their ascent, which was to make the phases of the vessels.

However, in Akudim, there was complete cancellation, an actual death, indeed, since in Akudim the vessels began to be revealed somewhat. There was also some cancellation, some annulment here.

What does he want? Explanation:

Because of the refinement in the screen, the levels gradually diminished. From each higher phase, sparks fell to the lower phase below it, which is the beginning of the inclusion of the attribute of mercy in judgment. This is because the sparks of a higher phase are considered the attribute of mercy in relation to the lower one. It doesn't have a desire to receive quite like in the upper phase. It is known that the inclusion of the attribute of mercy in judgment is the foundation for the existence of the world.

RABASH (Source Text/Commentary): (40:52) This is what he means, in Akudim there was a correction, a corruption, sorry, in order to correct, and demolishing in order to build. This resembles the breaking of the vessels, where the sparks fell in order to revive them with the attribute of mercy. The only difference between them is that here it was only corruption, whereas there, there was complete cancellation and actual death.

But the final shattering,

As he explains in Item 8,

Indeed, in the Akudim the vessels began to be revealed somewhat. There was also some annulment or cancellation.

It's an answer to a question, which question we have here that he answers, he doesn't say.

When we learn in the world of Nekudim that Malchut of HGT came out and shattered and fell to BYA.

That's one. And here in Nekudim, we learn that the light departed from the degree, and it was also annulled for a time. And later the light of AB came to fill these vessels again with light, and again this light did not receive the light. That's why it's called, for cancellation to some extent, until they received the light again. And there they did not receive the light again, so what similarity do we have here? Well, indeed, why was it this way? Why there they fell, and here the vessels remained in their place? What is the meaning in their place? Remained in sanctity. What happened there, just after they expanded to BYA, their Malchut dominates them, and they wanted to receive in order to receive. So, this place is in separation, they fell to the world of separation. Whereas in Nekudim, when they saw that they had no screen, they didn't want to receive, they returned the light. They find that the vessels that were in sanctity, everything was in order to correct, but we don't learn it this way.

Here they ask, it says, why didn't they say that they went up to receive their payments? Since there was only a small degree, until it was refined in order to ascend and receive an additional ascension, they received the maximum they could receive. And here, it wasn't the matter of the refinement of the screen. When they went up to receive the screen, however, the screen departed because they wanted to receive in order to receive. In the end, everything is corrections, but what do we see? That the vessel was corrupted. Here, in order to, for the time being, to correct it. He says that since the vessel cannot be revealed until the light will depart from it, similarly, therefore, he says it's one of the reasons the light began to depart, it was to recognize the vessel. So, the correction of the vessel was again, there the vessel fell and broke.

It's one thing that on the screen of Phase Four is called; judgment; screen, like a small degree, less reception, it's called, more mercy. When the light that came out on Phase Three came down to the vessel that you have to use before Phase Four, it means that it seemingly incorporated the measure of mercy with judgment.

RABASH (Source Text/Commentary): (46:10) The vessel of judgment received a lot of mercy. Later, why did the light that came out on Phase Three – he calls the Reflected Light that came down, sparks. Then he says, how does it come? It comes through the striking, what is the striking? The record that we have, the record of phase four that are there, the vessels do not want to receive. So, why is it called, why is it called sparks? Because for the time being, they shine like a spark.

Since later, phase three is also refined, what do we have left? A record, record of phase three. So, now he has record from Phase Four, record from Phase Three. What is it taking now? A record of four. You find that three doesn't shine now. Why is it only sparks? As long as there were actual light, he received it, later, he did not. So, you find that for the time being, it shined and it's called, sparks; that it shines temporarily. So, we have to start Item Five – I'm sorry, Chapter Five. Here, he explains the Inner and Surrounding Lights of Akudim. Well, let's learn.

Item One:

From the mouth of Adam Kadmon, emerged Ten inner and Ten surrounding Sefirot. Which extend from opposite the face down to opposite the Tabur of this Adam Kadmon. This is the primary light, it also shines through the sides to all the surroundings of this Adam, even the backside.

What can we explain here? Everything is clear, we have to know what is a name, face, and spirituality. What is Tabur, navel in spirituality? What is Achoraim, posterior and spirituality? What does it mean through the sides? What is the main light? What is not the main light? Let's see what he interprets down below. So, what does it say above? Ten inner and ten surrounding Sefirot emerged. So, he says it in Inner Light, One.

There's no contradiction to what he says below. Chapter 6, Item 18.

That from the mouth of AK

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Reader: Let's move on to the next part of the lesson.

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