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

Daily Morning Lesson: February 6, 2026

Part 2: Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #24

Original lesson date: Jan 1, 1980

Reader: We will study now from a Study of Ten Sefirot lesson with Rabash. We'll be reading from TES, Volume 2, Part 5. We are in item 24.

RABASH (Source Text/Commentary): (00:19)

24 Inner Light, he says that the reason, the taste, that HaVaYaH starts from the letter Yud. So,

24

The four deficiencies of the light, this in itself will cause the giving of the name of the upper light to be able to call these four deficiencies by the name HaVaYaH. Interpretation. The meaning of the letters in the vessels that were emanated and made by the sparks that fell from the reflected light of the four levels that emerged during the departure of the light of the first expansion.

It's called Partzuf Galgalta.

They came, the sparks, into the empty vessels after the departure of the light from them has been explained in the ARI’s words above. Any name implies attainment since anything that we do not attain we do not call by a name. It is known that there is no attainment in the light without a vessel. It has also been explained in the words of the ARI above that the expansion of the light and its subsequent departure cause the making of the vessel. Thus, the lack of light causes the existence of the vessels and the holy names.

It is written, the nine Sefirot have four deficiencies of the light. This in itself will cause the giving of the name of the upper light to be able to call these four deficiencies by the name HaVaYaH. In other words, it is so that there will be a possibility to attain Him in that name.

It's difficult to understand this. He says, what is a name? Attainment.

Since anything that we do not attain, we do not call by a name.

Okay.

It is known that there's no attainment in the light without a vessel.

That's also okay, but afterwards, he says that

The expansion of the light and its subsequent departure caused the making of the vessel.

And so, what is a vessel? A deficiency, and he's lacking it if he doesn't receive. What does he receive? Not in the deficiency. The deficiency stays a deficiency. Why is it called a vessel, what's the deficient in the Nekudot? That the light of Keter doesn't illuminate anymore so this vessel can be filled. So why is it a vessel, why before it wasn't attainment?

RABASH: (03:42) So I see that if a vessel is empty and now it receives, it fills it. But it doesn't fill it, it remains a vessel. So, it's difficult to understand why if a deficiency stays full, it's still called, a vessel for attainment – he doesn't explain that. If I'll say, as we learn when the light shines in the vessel, so the light and vessel are mixed in one another. He explains that they are both an equivalence of form. So, you can't tell the difference between the light and the vessel. But when the light departs, then the vessel is called a vessel, so why did the light depart? Because it's a receiver, not a bestower, and then there's a difference between light and vessel, and that's why the light departs. Why do the vessels remain empty? Because they cannot receive it in order to bestow. Then they see a light in order to bestow and a vessel in order to receive, and then there's a difference between light and vessel. We find that he's remained with empty vessels, okay.

And then we learn that those empty vessels that remain in Partzuf Galgalta, by the refining of the screen, go to Partzuf AB. So, you understand – what do we understand? Afterwards, comes the light in the vessel. He explains here, on the vessels, while they illuminate, why is it called, a vessel? It is lacking the light of Ta'amim, it is lacking the previous light. That light, it doesn't harm so why is it considered a vessel, that it attains something or doesn't attain something? A light that comes is a small light, so there's a deficiency in a deficiency, and the vessel isn't being filled. What does that mean, light without a vessel? That the vessel is receiving or not receiving. So, again, he said, that Partzuf AB already has vessels that remain, so I can understand that AB comes to the empty vessels, but when he explains that the light of Nekudot is called a vessel, why? Because the light of Ta'amim is lacking there. What does it mean in the vessel, that we attain meaning? In that deficiency, you attain now, in the deficiency, the light doesn't come there. Meaning that a deficiency in a deficiency is in which vessels? In the vessel that fills. It's called a vessel that receives light, that's not a vessel; so which vessel is called a vessel, in the part that it doesn't receive light, so what is there? There's only a deficiency.

RABASH (Source Text/Commentary): (07:57) So it seems as if we say that there's no light without a vessel. What does it mean no light without a vessel? There has to be someone who can attain it. What is attainment? Meaning that the light comes within the vessel, the light fills the vessel. So here, according to what he explains here, what's a vessel that remains deficient that never gets fulfillment? It's the opposite of what we always learn; we always learn that a vessel gets fulfillment. And here he says that the vessel remains deficient, it never receives, it must expand, what does it mean must? That the light of Hochma illuminates. So, what vessels are here, what deficiencies are here? The light of Keter. So we find, what is the vessel here? Only a vessel that's never filled, that's against the mind.

So, we can say that we need the vessel as a remedy. So, what do I see here, what's called, a vessel that never gets a fulfillment? I understand what you're saying. That's why I hear that everybody's talking but I don't hear a word. The deficiency that remains isn't being filled, that's what I said. So let's go back to what he said about the vessels. Number 9, what did he say there?

9

The expansion of the light and its subsequent departure caused the making of the vessel. Thus, the lack of light causes the existence of the vessels and the holy names.

It is written,

The nine Sefirot from Hochma and below have four deficiencies of the light, this in itself, the deficiencies, will cause the giving of the name of the upper light to be able to be called these four deficiencies by the name HaVaYaH.

That's what we learned, that there are changes in the light according to the deficiencies. In other words,

It is so that there will be a possibility to attain Him at that time.

But if there weren't any deficiencies, it wouldn't be able to attain. So, you can give a bit of an explanation, and he doesn't give it.

If he doesn't give an explanation, so each one can say whatever. The expansion of the light for the first time.

The expansion of the light for the first time.

This is the first deficiency in the first expansion of the nine vessels. This means that when the light began to expand in the Keter, the light was indirect light, mercy. At that time, all the nine below it lacked that complete light.

RABASH (Source Text/Commentary): (12:07) What did he mean? After they came out, it was deficient, not because of a deficiency. At that time, all nine below that come out later lacked that complete light, although they emerged afterwards during the departure in four phases that the screen had made during the refinement. Why is it called that it was lacking the light of Keter? That's not clear either.

They are considered reflected light in judgment, and therefore, called dots, Nekudot. Hence, there is a deficiency here in the lower nine of the first expansion.

So, he continues here also.

However, there is no deficiency here in Keter whatsoever, which is why Keter is not implied in the letters of the name HaVaYaH, as they imply the lack of light.

Here, too, I don't understand what he's saying, the filling, what is it should be said? When the Ta'amim emerged, it was not distinguished between light and vessel, as we learned in several places. And then, when the screen was refined, Hochma began to come out from the refinement of the screen, and the light of Keter was lacking, as we learned about the vessel of Malchut that remained empty. It turns out that in Hochma that illuminates, there's already a deficiency of the direct light in Ta'amim. All this coarseness that he does here, and although, we'll see.

Which is why Keter is not implied in the letters of the name HaVaYaH. Keter is called the tip of the Yud. Rather, the expansion of the nine Sefirot below Keter are already called Kelim, vessels, which are the four levels Hochma, Bina, ZON that emerged as reflected light and judgment, imply the Yud of HaVaYaH. Also, the departure of the entire, the first expansion in general, even the Keter also, is the Hey of HaVaYaH, and they are called Yud-Hey of Keter, as the whole of the first expansion is called Keter.

Hey of departure is also the light of Keter that was departed, again what's the difference between Yud and Hey? Yud is called, the expansion of light – wherever, even if the light illuminates, in every place, there's a deficiency for the light of Keter. Hey is called, female deficiency, a deficiency, negative, was also in the Keter and it departed. After the Keter departed, it's also called, a negative. The light of Nekudot departed as well – there's no point of talking about Nekudot, all the light departed. He wants to explain to us here what's the difference between Yud and Hey. Yud is called expansion, the light illuminates; Hey is called departure. So I'm asking you, the light of Keter departed, yes or no? So, it's already included in Hey, where Hochma illuminated, it was in Hochma or lacking in the light of Keter. And this is the light of Keter, and also Yud that illuminates the deficiency, it departs. And certainly in Keter, it departs, there's a deficiency in the Keter, and not when it's illuminating. Whereas in Hochma, when it illuminates, there is a deficiency.

RABASH (Source Text/Commentary): (16:26) This is the point that he wants to say, the difference between Yud and Hey, where the light of Keter departed in here. Again, what's the difference between Yud and Hey? Yud is the expansion, and everywhere it departs, it illuminates, there is the light of Keter. Hey is called, a female, deficiency, a negative deficiency, it also departs. After Keter departs, it's also lacking there, we shouldn't even talk about the Nekudot yet. He wants to explain to us, what's the difference between Yud and Hey. Yud is called, expansion, the light illuminates; Hey is called, departure. So I'm asking you, did the light of Keter depart, yes or no? So, it's included in Hey. When the Hochma illuminated was the light of Keter lacking in Hochma? Yes, therefore, in Yud, when it illuminates, there is a deficiency but it departs, and certainly also Keter departed, and there is a deficiency in Keter but not when it illuminates. Whereas in Hochma, when it illuminates, there is a deficiency, that's the point that he wants to explain to me: The difference between Yud and Hey. It turns out that the light of Keter departed, yes, but it's included in Hey.

25

In the second expansion, which is called Partzuf AB, this deficiency will also be in the nine Sefirot once more. And not in Keter. Also in Partzuf AB, there's Ta'amim and Nekudot, flavors and dots. Hence, there are two deficiencies in the nine Sefirot, and not in Keter.

This is so because when no light is emanated, it is not called a deficiency. However, once this light begins to expand, it first expands in Keter. At that time, the nine Sefirot will be regarded as lacking that light.

Which is also being born, after they're born. As the light of Keter preceded them.

However, the two other deficiencies, meaning the complete departure, are found in both Keter and the nine Sefirot.

And it is the two phases of departure since this is called, a true deficiency, where if it departs completely, whether to the nine Sefirot departed, or to the Keter itself departed. We'll see what happens here.

We shall explain this matter that is written. That these phases are called For in Koh. As it is written in the verse, For Koh, Yud-Hey, is the Lord HaVaYaH, an everlasting rock. This is the meaning of the verse. Extol Him that rides upon the skies, whose name is in Koh.

We must be meticulous with this verse. They should have said His name is Yud-Hey. That is His name, is in Yud-Hey, Koh. The thing is that the entire name is contained in the Yud-Hey. And this is the meaning of whose name is in Koh.

RABASH (Source Text/Commentary): (21:04) Koh in its fullest is Yud, comprised of the letters Yud and Vav, Hey, 26 in Gematria, which is HaVaYaH, thus in Yud Koh is the actual name HaVaYaH, and all the letters HaVaYaH are in it.

25 Inner Light.

In the second expansion, this deficiency will also be in the nine Sefirot, once more, and not in the Keter. This is so because in the second expansion, called Partzuf AB, only Keter emerged in the phase of Ta'amim, tastes. However, the other nine Sefirot from Hochma below emerged during the refinement of Nekudot,

Of the dots,

And in them appeared when they illuminated that deficiency a second time. Hence, Keter of the second expansion is not implied in the four letters HaVaYaH, even in the second expansion. As there is no deficiency in it. But only from Hochma downward, which are the four levels, Hochma, Bina, ZON, that emerge because of the refinement of the screen, as he writes below, which are called Nekudot, dots. They are, this expansion, implied in the Vav of HaVaYaH,

Where Vav is called expansion, it's an obligation for the light to illuminate – but what? There's a deficiency of Ta'amim, of tastes of that degree.

And the general departure of this second expansion of Partzuf AB is the last Hey of HaVaYaH. The ARI says above in this, about this second expansion, HaVaYaH and all the other Partzufim,

Meaning after their – this means, after all there were only two deficiencies, Vav, Hey, what's the answer?

This is because the two deficiencies of the first expansion are present in the second expansion too.

The empty vessels that remained are lacking both the light of Ta'amim and the light of Nekudot of Partzuf Galgalta, called the level Keter. Therefore, he thinks the Yud of HaVaYaH and the rest of the Partzufim of AB already have all of HaVaYaH, meaning as far as itself, it has only Vav Hey. Until Nekudot of AB, it is called, Vav, all the departure of hers is called, the last Hey. And since it was incorporated also in the Yud Hey of Partzuf Galgalta, of the deficiencies there, it's also called here, why do they speak here of empty vessels? That AB took them; it turns out that AB already has the whole HaVaYaH. Now you're asking, what will be inside? This is what I wanted, it's really a question, I really wanted to answer here. If he tells us that we don't have any more than two roots, and the rest is the print and imprint. Hence, when we speak of vessels, he says that we're speaking of Partzuf Galgalta. For then, it was the first time where there was a distinguishment of vessels. And the expansion of light within the vessels was for the first time in Partzuf AB; hence, those two Partzufim are the roots for all the worlds in the secret of the print, and the stamp, and its imprint.

RABASH: (25:46) Hence, when we speak of all of these that were defined, Galgalta AB is from which all the Partzufim were extended, it’s only the root. Hence, in SAG we don't speak more of than HaVaYaH. There are more deficiencies, and there are other names that were added. Therefore, when we speak of the vessel, we begin with KHB, why? We start with Partzuf Galgalta, Keter, and below the lights begin from AB; and AB already had the light of Hochma in the vessel of Keter. That was the first time the light came into the empty vessel after the restriction.

Student: Why is it called, Ta'amim of AB, why wasn't it a deficiency? In the Keter of AB, there wasn't a deficiency.

Rabash: Your question should be asked in this way: What is the meaning that he says that in AB, it is called, Vav Hey? Vav Hey, we explained, Vav is the Nekudot that expand and it's where the light illuminates. Everywhere there is a deficiency of the light of its Ta'amim. Hey is called also, the light of Keter that departed; now, when I say that Yud Hey move to Vav Hey, then the question is asked. In truth, it should be said that in Keter of Ta'amim that would illuminate the light of Keter of Ta'amim, was it lacking the light of Keter there or not? Certainly it was, there was only Hochma there, no Keter.

Student: In the Ta'amim of AB?

Rabash: In the Ta'amim of AB, you could say. If so, I should have said that also in Ta'amim there's a deficiency but he probably doesn't talk this way, why? I see that he says, the Keter of Ta'amim that departed is called, the first Hey. So, this means that he's speaking of deficiencies are moving.

Reader: Let's go to the next part of the lesson, studying with friends.

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