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

Daily Morning Lesson: December 30, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: Hello friends, during this part of the lesson we are studying the study of Ten Sefirot with Rabash. We will be reading from Volume 1, Part 4. We are in chapter 5, Inner Light, Item 2. Before we enter the study with Rabash, we will hear an explanation from Rav about the central subject of the matter.

M. Laitman: (00:31) Zer Anpin is Chesed, Gevurah, Tiferet, that comes from above, above the one who gives birth to it. Meaning, all kinds of forces, descernments that come from above, Keter, Hochma, Bina, that are in Zer Anpin as qualities, that with them he is born. Because it can't be that someone is born without having someone from the one who begot him. He's got to take someone from it. Where will his matter, foundation, qualities come from? From where? From nothing? That can't be. So, what comes from the one who begot him, that's called Chesed, Gevurah, Tiferet. What he himself, himself, it's called Netzach, the Malchut incorporated in him, meaning that's already the lower one that is in him, and starts demanding and connecting to him, that's called Hod. And then everything that comes out of this structure is called Yesod. What does that mean, everything in him? That everything in him, and according to wanting to give the Malchut, that's already in Yesod, because in Hod, there's already the Malchut that incorporates in that structure. So, Yesod is already built. It came out and was built for bestowing to the lower ones. So this whole structure, receiving from the upper ones, building himself and his relation to the others, preparing himself for the lower ones. That's called Zeir Anpin. As much as we say that it's small, and what, but definitely that is a structure where everything takes place. And that's why it's the degree of MA, of Adam, it's called the Kaddosh Baruch Hu, compared to Malchut.

Reader: So, we are in the Study of the Ten Sefirot, Volume 1, Part 4. We are in chapter 5, which clarifies the lights of Akudim. We'll read number 1. In the words of The ARI, the heading,

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Reading: (03:18) TES Lesson With RABASH

Baal HaSulam. Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter 5. #1

The lights of Akudim have ten inner Sefirot and ten surrounding Sefirot. They shine in the anterior and also sideways, and all around AK.

1. The ten inner Sefirot Sefirot and ten surrounding Sefirot (1) emerged from the Peh of Adam Kadmon. They are extended from opposite the anterior to opposite the Tabur of this Adam Kadmon (2). This is the main light, but it also shines through the sides and all around this Adam.

Reader: We'll join now Rabash's lesson, he'll talk about the Inner Light, item two. Please.

RABASH (Source Text/Commentary): (04:15) So below in inner light, item two, he explains this. It means that there are two phases of lights are discerned in a complete Partzuf. The first is called light of Hochma, the second is called the light of Hassadim. Correspondingly, we discern two illuminations in each Partzuf. Against Hochma, and against the light of Hassadim, we discern in every Partzuf those two lights. How? When we speak about Hassadim, we call it right and left. When we speak about Hochma, we have anterior and posterior. So he explains, right and left relate to the illumination of the light of Hassadim. Anterior and posterior relate to the illumination of the light of Hochma. That's simple. It is known that the first restriction was primarily on the light of Hochma to prevent it from appearing in phase four. For this reason, the Partzufim were divided into anterior and posterior. We learned earlier that when Malchut of the Rosh performs a calculation of what she could receive in order to bestow, that she can't intend not to receive. For this reason, the Partzufim were divided into anterior and posterior. The phase is above phase four, meaning when it's not in control, there is choice. She can receive in order to bestow, and they, the receiver of the light of Hochma, are called anterior. And those included in phase four, which cannot, meaning that are incorporated from the vessels of reception which cannot receive the light of Hochma, if they receive, it will be in order to receive, they are called posterior.

RABASH (Source Text/Commentary): (06:59) Okay, next. There is right and left in both anterior and posterior. The phases that receive the light of Hassadim abundantly are called right. And the phases that do not receive the light of Hassadim abundantly are called left. That's enough for us. Let's go back to our business. Let's go back to question 17. What is through the sides? Meaning the light illuminates through the sides. In the light of Hassadim, we say that there are two sides. As we learned now, they are called right and left. We explained. Plentitude of Hasadim is called right hand side.

And meagerness of Hassadim is called left-hand side. They are called sides to indicate that they are both of equal merit. How is it possible there are sides and there's nothing that it's the same? Sides means that they're on the same height, the same degree. In Hochma we say that there's above and below, posterior and face. So, what's he saying? He's saying, he's not explaining, but he says that we need to know that there are important corrections that we understand.

In the multiplicity of Hassadim, there are important corrections in the meagerness of Hassadim. Even though we don't understand, he doesn't explain it to us. The place where the abundance manifests in the joining of two sides together is called through the sides. What? Well, he won't explain. We should read 18. Well, why? He says especially about the light of Hochma. On Hassadim, there was no restriction. Along with that, we say that even though the restriction was only on the light of Hochma, not on the light of Hassadim, still in a place where there is no light of Hochma that could come, also the light of Hassadim could not come. Why does he say that? Well, I receive a light of Hochma that wants to receive in order to receive. If so, Hassadim will also want to receive in order to receive. So, it's as if we have to say, to divide, to break the light, supposedly. So, we see that the main light is the light of Hochma. Also Hassadim can't illuminate in phase four.

RABASH (Source Text/Commentary): (10:46) So, let's start 18. In 18, he asks, what are five types of Hassadim? Then he says that the five phases, Keter, Hochma, Bina, Zeir Anpin, and Malchut, are sometimes called five Hassadim. When? Meaning, when there was no light of Hochma in GAR, which are called Keter, Hochma, Bina, then only the light of Hassadim alone. So, the five phases are called five Hassadim. HGT NH.

What's the question and what's the answer? What are the five Hassadim? That means that there is no Hochma. Since we have a rule that everything has five phases, that extends from the four phases of direct light. But if they have Hochma, so The ARI calls it Keter, Hochma and Bina, Hochma and the five Hassadim even though there's the illumination of Hochma, their main basis is the five Hassadim. So The ARI calls them HGT, to show that they already descend from their degree, ZA. And let's not forget the He’arot here, ZA, what is ZA- HGT, the incorporation of HGT.

Keter, Hochma, Bina, and Zeir Anpin, which are Hassadim, are called HGT and not KHB. That's The ARI’s rule. And here he speaks about a place where there is no Hochma. Where is there no Hochma? Let's start explaining. Keter, there's nothing to talk about. Hochma, there's nothing to talk about. Bina, there's nothing to talk about. These are all called GAR. The first three Sefirot. What did we learn about HGT? That what incorporates in Zeir Anpin, incorporates in Keter. So in Zeir Anpin is called Hesed. What incorporates from Hochma is called Gevura. And what incorporates from Tifferet is called Bina. So, Keter, Hochma, Bina, what is Bina? It's the essence of Hochma. That's why, in many places, when The ARI wants to speak about those five phases, if there's no Hochma and no Bina, which is the essence of Hochma, so what is there? Hassadim with the illumination of Hochma. That's already called HGT. It has the name of Zeir Anpin. Just as Zeir Anpin in the four phases of direct light, we learn that there is no Hochma, but an illumination of Hochma. The main base of it is Hassadim. That's why The ARI, every place where there is no Hochma and not Bina, where Bina is called the essence of Hochma, it's called HGT NHY.

RABASH: (15:27) I'm not speaking not from the individual ZA, not from the Partzuf Zeir Anpin. I'm speaking about an area, a place where there is such a reality, where there is no essence of Hochma, only a base of Hassadim. So, there's no prevention. He calls it Katnut. It's not a name. It's just signs. So, where does he take the origin of this sign from ZA? Meaning? Since all the Sefirot that we talk about, we talk about four phases of direct light, and since in four phases of direct light, Malchut we say receives from Hochma and fills all of reality. Hochma is the essence of Hochma. That's Hochma. There's nothing to speak about Bina. The matter of Bina is also called Hochma. We learned that Bina has three phases. The essence of Hochma, that's her matter. The overcoming on Hassadim, and overcoming on Hassadim has Gevura, and the light of Hassadim that she extended. But we learned that the light was Adon, about the essence of Hochma, that it had as a candle before the flame. So, where can I increase where there is no Hochma in the four phases of direct light? Only in ZA. Even in Malchut I can. Again, I do call them by those names. According to what I explained, you could ask a question. It was always difficult to understand. We learned that there are Ten Sefirot. How? Keter, Hochma, Bina are three, ZA are six, Malchut is one. Why in ZA do we learn that there are six? Why does Malchut resemble Keter, Hochm, and Bina, I'm asking? There are many answers about this. According to what I explained now, that all the phases that we take into consideration, mainly Yessod, from the foundation of four phases of direct light, if Keter is GAR, Hochma is GAR, the wholeness of Bina is called GAR, the wholeness of Malchut is actually all of reality. So who's ZA? Only phase three. That's why in ZA he says that there are six, and Malchut has one, because it fills all of reality. Only after the restriction, we speak in the same terms, you see? I heard, I ask, it was always difficult for me, because he gives that name of the four phases of direct light with the root, and The ARI says that there are five phases. So, he asks, why do I say Ten Sefirot? All the Kabbalists are talking about Ten Sefirot. He says there are no more than five. So, he explains. What I'm saying in the words of The ARI. That ZA are six, I'm not saying that there are six Sefirot. There are just six parts of the point. Keter, Hochma, Bina, complete points. Whereas ZA, six parts and a point. And what are six parts and a point? Therefore, if it's less than them, the inner light comes and asks, what's the answer? He explains it this way.

RABASH: (21:07) All the Sefirot are really, each has 11 Sefirot, since each is incorporated with the other. Where the second says that Keter, Hochm, Bina are called AHP. And I detail them due to the law, the rule, in a place where there's no innovation, we don't speak. Whereas in ZA, there is something new. What is new, what ZA is included from the part of Keter is the aspect of ZA. Not like before, not like Keter. And what's included in Hochma and Bina is like Hochma Bina. What's in Bina is included in Hochma, just like it illuminates Hochma and illuminates in Bina. But what is it included from? It's all from ZA, that's the new thing. Therefore, what is incorporated from Hessed, Gevura, from Keter, Hochm, Bina, is called by him, Hessed Gevura Tiferet. It's very essence, Netzah. That which is Malchut, Hod. And Yesod is a new thing. There's nothing special like Yesod. It is included from all the five parts and the point. Later. And Malchut, one phase. Meaning that Malchut is similar to Keter, Hochma, Bina. It is known, if ZA is called five Hassadim, it has no illumination of Hochma. Only in ZA. What? It's smaller. If so, why does Malchut, I think, it has a complete phase, like Keter, Hochma, Bina? That's what I'm asking. Whoever learns Keter, Hochma, Bina, he calls them Ten whole Sefirot, they are GAR, the upper three, I understand. ZA is in ZA, therefore, it no longer has a complete point, like the six parts in a point. And Malchut considers one phase, so there are Ten Sefirot, Keter, Hochma, Bina, three, ZA six, that's nine, Malchut, meaning Malchut is similar to who?

Student: Keter?

RABASH: To Keter, Hochma, Bina, why? Did you understand the question? What did I give the answer for? Since all the names are taken from the four phases of direct light, as we speak, when do we speak of direct light prior to the restriction? So, in essence, Malchut received and fills all of reality, Hochma is in reality not like ZA, if she received true Hochma, why be called ZA? She's a complete degree like Keter ,Hochma, Bina. He asks, how can I say that a small degree below her will be greater than the degree before her? ZA is called Zair, it's small, tiny, and Malchut below it illuminates greater than him. So I'm asking, how can such a reality be? The answer is such. What are we speaking of from there? The order of development of the four phases of direct light until the discernment of a created being emerged, called the desire to receive.

RABASH: (25:25) So we learn that the order of her development was on behalf of the upper one until ZA. And after ZA, the created being is born, called the will to receive. What does he want to receive? The essence of light of Hochma. Who caused him that? The Keter, which is called His desire to do good to his created beings, created the created being, which is called Malchut, desire to receive. It turns out that until ZA, I learn all the actions are on behalf of the Emanator. When do I begin to speak of the created being who has nothing? Meaning, ZA, there's nothing that it had. Not illumination of Hochma, not Hassadim, nothing it didn't have. Only, what does he want? Now to extend Hochma. They say this created being, which is called the desire to receive, received the light that fills all of reality. Now if you were to ask me, according to the order of the Sefirot, if light can enter that fills all of reality, which goes through ZA, then she says, yes, before that it illuminated in ZA, now from ZA, we're still not talking about light, not from the Kli. If so, now, after the restriction, the question is asked, does Malchut has less, less than ZA? How is Malchut called? Not for herself or from her? What does it have? Nefesh. If so, why is she called there a whole name? It's extending from what? From the four phases of direct light. So I'm saying that ZA is six. And they are Keter, Hochma, Bina, which are called the units, or the individuals. What's the matter? What is their want here?

All the Kabbalists, before the Holy ARI, all spoke of Ten Sefirot. The Holy ARI comes and says that in truth, we should but discern only five phases. He's the first one who speaks of the five phases. So he asks, if I say five phases, how are they saying that there are Ten Sefirot? Answer, that ZA includes six. Accordingly, it turns out, Keter, Hochma, Bina, each one is one, but he's also an individual Sefira. And ZA that has coarseness is so great, that it has six phases. So it turns out that ZA is greater than them.

Student: But greater than Keter, Hochma, Bina?

RABASH: Certainly. Why are there six and they are one? So, he answers that they are not six and six. So they have ten complete points. Meaning that ZA has more. Six parts and a point. It's lacking our parts. That's according to The ARI’s words. And it's lacking four parts to be similar to Keter, Hochma, Bina. ZA of direct life. Sometimes we say three, sometimes we say four. And many times, the four first times, and he says the three first, there's a calculation for it, but it cannot stand. You'll get confused there. Therefore, it's written many times, the first three, the GAR. Sometimes it's written the four first, and it's the same thing. It's just the language, these Sefirot, these names, that were built from... They were all not built from one rule. There are many rules.

RABASH: (30:41) Sometimes he Speaks of the four Mochin, and the four letters of HaVaYaH. How are they called? Hochma, Bina, ZA, Malchut. Sometimes he calls them by Keter Hochma, Bina, HBD. Sometimes it's like HBD. And certainly for everything, there is something like an answer. But in general, it's worthwhile to know and learn, in the place where it is written four first, or three first, it's the same thing. Meaning, his mean is to the upper three, and not the VAK. Again, everything but the VAK. Again, many times it says VAK. Why specifically VAK? ABout the seven lower ones. What is he saying VAK? When there is no GAR. Certainly interesting, he says that these are separate names. These are the details. Therefore it's best to learn in general. According to what I'm learning now, where Malchut is called a complete degree, or the phase of Ein Sof, certainly it does not have Malchut of Ein Sof, where Malchut is already restricted, and ZA does not have more than six parts and a point there. So that after this restriction, certainly it didn't have. Again, there is a rule. Each time we speak, we speak from the created being. There is no attainment in the Creator. When we speak in a pure manner, we speak in a different way. We say it this way. We have no attainment in the light without the vessel. What is the meaning of these words? We have no attainment in the light unless that which the Kli, the vessel, attains the light. That is what we speak of. Again, what is the meaning there is no attainment of the light without the Kli?

We have no attainment in the light, only there's a Kli, a vessel, we're talking about what? About the vessel that attains the light. Not the light itself, only the vessel which attains the light. The first Kli, which we call the Kli to receive, the desire to receive, which is a new thing called the created being, for the first time it has been revealed and called Malchut of Ein Sof. Why is it called Malchut of Ein Sof? It's named for the future. What does it mean that it's named for the future? Only the first time this Malchut emerged, it didn't make an ending, it was no sof. Why? We learned that everything we begin to speak of from the Creator, we're talking about the connection that the Creator has with the created beings. This connection is called by the name His desire to do good to His created being. It really speaks about the created beings who receive His benefit. If so, of who are we speaking? Of the Kli. We learned that until the Kli called the desire to receive emerged to awaken, and extend, and continue, so he says in The ARI’s words, that the expansion of the light of Ein Sof to make a Kli, meaning the light actually makes the Kli.

RABASH: (35:36) The meaning is His desire to do good to His created beings created the vessel called the desire to receive, and that is called the created being. And since there is no change in the light, and since the root of the created beings called the will to receive, which we also call Malchut, he says that this is because it's in the control of the force called Malchut. At the first time it did not perform an end, that's why I will feel endless. Ein Sof. After all, we say that there was a restriction, and this is what we relate to the created beings, not to the Creator. From there onwards, if we speak of something, we must speak of the desire to receive. Here we say there must be four stages called the Ten Sefirot, yes it was there. What is the difference between the four phases of direct light prior to the restriction, or four phases of direct light in the world of AK? There are four phases of direct light in the world of Atzilut, and four phases of direct light in the world of Asiya, I am asking. The distinguishment, the discernment is in the screen. To the extent that we can use with this desire to receive, and the first time it emerged, Hochma filled all of reality.

And from there, we don't speak at all. Why? We Speak from the created beings' perspective,, from the souls of people. Meaning that they need to correct something. Here we are already speaking after the creation. Corruption. How can there be a corruption? We're already speaking after the restriction, after they went through the restriction. This is why now, when we speak, we speak this way. To the extent in which we can use phase four, we say it this way. In AK, which is called the world of Keter, they could use the four phases of the desire to receive in order to bestow. The fourth phase of the direct light of the world of Atzilut, as if we could say, cannot receive more than phase three of the desire to receive. And in the world of Yetzira, only phase one can receive the will to receive. Here too, there are four discernments. And in the world of Assiya, she can overcome and use her will to receive until the coarseness of Shoresh, of root, not to Nefesh. It turns out, accordingly, that there is a difference between what I say, the Partzuf Zeir Anpin, which means no matter what Zeir Anpin I'm speaking of now. The desire to receive is considered phase four of direct light. There are Ten Sefirot. The height of the level called Zeir Anpin is due to its screen.

RABASH: (40:14) If so now, when I speak of Zeir Anpin, which has Katnut of Zeir Anpin, they say that it has a screen with coarseness root level, Ten Sefirot. Specifically, they have to have in straightness, they must be there. And Zeir Anpin, we learned, in general, its screen is called Ruach. And we can say that Zeir Anpin in the world of Atzilut, the beginning of her discernment of working in Ibur, impregnation, in Ibur called Nefesh, meaning it had Nefesh of Ruach. If we get into more detail, then I would say it differently. Also in Ibur, there are nine months, three chapters, I'd say. In each Chapter, we discern five phases, meaning NRNHY. It turns out that in the three first months of Ibur, of impregnation, of Zeir Anpin, it had again NRNHY of Nefesh of Nefesh of Ruach. I speak of Zeir Anpin and all its level is only Ruach. I speak about Ibur, or the phase of Ibur, only Nefesh. Turns out to be Nefesh of Ruach. When I speak now of the three first months, then what does he have? Nefesh of Nefesh called Ibur of Zeir Anpin called Ruach. We're not done. Then he starts to divide the three days of absorption is the calculation of 18 discernments, is a complete calculation about this from here. It has Nefesh, Ruach. Then in the first three months of Nefesh, so you have Nefesh of Nefesh, of Ibur in general is called Nefesh, of the whole floor, whole level is called Ruach. In the 40 days of the creation of the newborn, what does receive Ibur? What? Neshama, three first months of Nefesh, the general Ibur.

It's called Nefesh, where ZA, on all its level, will be Ruach. What am I trying to say to you? After it ends, its matter of Ibur is there, there are 25 discernments, meaning NRNHY. On each degree, there are NRNHY, and everything is Nefesh, and its level is only Ruach, and this is called Ten Sefirot. Meaning, for me, not to detail but only talk about the general Ibur, then I'll say that there are Ten Sefirot in Ibur. It must receive. But when I speak individually, each degree must have four discernments.

RABASH: (44:22) Look, it turns out that ZA in general, which is called ZA why? This screen, ZA, is not that, it's not telling us anything, how are we saying? There are Ten Sefirot at the level of Ibur, which is Nefesh, and there are Ten Sefirot at the level of Yenika, suckling, which is only Nefesh, Ruach of Ruach, and he has the matter of Ten Sefirot of Mochin also in four phases of direct light, called Gar of Ruach. Upon which level of Ruach? And then we also have Ten Sefirot of Neshama, also Ten Sefirot, a soul of what? Neshama of what? Of the Ruach. To distinguish between four phases of direct light is one thing, and between the level of the floor of the screen, no matter which screen I speak of, if I speak without a screen altogether, then there's nothing to speak of, there's a restriction. Without a restriction altogether, it's called Klippa, a shell, there's also nothing to speak of. Therefore, when we start to talk of Kedusha, we begin with the restriction, and then to the extent that we can, he used his will to receive. If we're speaking of the four phases of direct light, there are no changes in this. He asks, why they say that specifically phase four is called the created being and not the phase of Zeir Anpin? After all, Zeir Anpin also receives. There's already Zeir Anpin, there's a change. So why are we specifically speaking of the created being? Why are we saying specifically that phase four is called the created being? We learned a rule. A created being is called a renewed thing. A renewed thing is called a deficiency. He's lacking something. And before the deficiency was created, we speak of the Creator, because He's called the essence of wholeness. And for there to be a created being that will have a deficiency, we need to know what he lacks. One does not long for a thing he never heard or saw. If so, for there to be a deficiency for the desire to receive that will hurt a person that he's lacking and he's missing it, and he wants to fill his deficiency, there must be two conditions. One, to know what? Two, for him not to have it. If he has, what is he longing for? So, he tells us that before such a discernment was created, for him to know what he lacks, and for him to lack that, for him not to have it, this we find in phase four. We, of course, learn that after phase four was created, which is called one who attains the phase of a created being, so he attains his factors, his cause for how he was born. This extends from this, and that extends from that. It turns out what does he attain? What's in the first nine, meaning the first nine of himself he knows,

RABASH: (49:46) It turns out that according to phase four, we don't know a thing. Only phase four attains the causes, the factor in her birth, and this is what she attains. Without her attainment, everything could be different. Therefore, we have our rule that there's no light without a Kli. If we don't attain, then who am I speaking about? About the Creator? The Creator is not attained. We say that he received. No, there isn't? Then who are we speaking of? Therefore, we speak many things, what the prophets, the Tanayim, the patriarchs, our forefathers, what they attained, they're speaking of what they attained. But also what they didn't attain, what do they speak of?

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