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

Daily Morning Lesson: April 18, 2026

Part 2: Baal HaSulam. Study Of the Ten Sefirot. Volume 2, Part 5, Item 43.

Recording of Rabash.

Reader: Item 43, beginning with "After this Hey was born," well, we'll start from the item 43, the words of the Ari.

Reading: (00:43) After that, it returns to being not Mati, not expanding, in Keter, and then it is expanding in Hochma. It is also expanding in Bina, because of the Hesed there, because he desires mercy. At that time, it is also expanding in Hesed, and then, for then, Hesed descends to his place. And then, it is not expanding in Gevura, because Gevura ascends with Hesed. At that time, it is expanding in Tifferet, and light descends in Tifferet. Then, it is not expanding in Netzach, since the light of Netzach ascends with Tifferet. At that time, it is expanding in Hod, since then the vessel of Netzach turns its anterior and gives the three lights to Hod, at which time Hod turns its anterior to Yesod and shines in it.

Reader: Now, we will enter the lesson with Rabash.

RABASH (Source Text/Commentary): (02:09) What is the difference between the light of Daat, which receives the light of Zeir Anpin, and the light of the above Hey, which is the light of Malchut, meaning according to the emanation? Now, he wants to explain to us what the changes are in Zeir Anpin.

He says that what's born from ZON of Bina is the association of judgment and mercy. And to expand her understanding, what does it mean? We already spoke about this renewal in the first expansion, but only the vessel of Hochma, which has two. It was refined to one. That's where the phase one came from, right? So, through the light of ZA it came over, as is written, emanated and came out through the Hochma, not by Bina. And this innovation came her. Why? By the exchange of the lights. And besides that, there is another great innovation. For the light of Malchut is emanated by the Bina, and not by the Zeir Anpin, as in the ten Sefirot of direct light. What light of Malchut does he mention here, that came by the Bina, Zeir Anpin, by Hochma?

We've learned that two in the vessel of Hochma was made one. And if Zeir Anpin comes out in the vessel of Hochma, he says the light of Malchut was emanated by the Bina. What light of Malchut? Look forward. He says here, again, I repeat. And besides that, there is another great innovation here in this second expansion called AB. For the light of Malchut was emanated by the Bina, not by the Zeir Anpin, as in the ten Sefirot of direct light.

Where does Malchut come from? Zeir Anpin. And like it was in the first expansion, where did Zeir Anpin come from? As he brings Malchut. And like from the refinement of male and female of the vessel of Hochma, the light of Daat was emanated. And this is called phase one. And the phase one went down to the vessel of Bina, which is the light of Zeir Anpin in the vessel of Bina.

Therefore, by the refinement of male and female of the vessel of Bina, which are the VAK of Zachar, male, and the Reshimo of the female, then came out the light of Malchut, meaning Hey, which relates to the Malchut, because she is light of female. And there's no clarification to that. He only gives us a law.

RABASH (Source Text/Commentary): (05:39) Then he says the second phase of the vessel of Hochma became phase one. That's clear, simple. From two comes Zeir Anpin. Where does it come from? Vessel of Hochma.

Then he says Malchut emerges from Bina. We've learned that the coupling that was over the two houses. What does it mean? So why is it Malchut? Why is it female? So this he doesn't interpret. It appears maybe he wants to interpret it like this. Since in the vessel of Hochma, there was a coupling over two of Hitlabshut, and on two of Aviut. What comes out of two of coarseness? One.

So we've learned that the light that emerged there is called what? Came out on the second phase, called male. Who is called male, I say? The light that emerged in the second of clothing and on the second of coarseness. And the VAK of this degree took Bina. This is called the Zachar of the vessel of Bina. Again, what is the Zachar of the vessel of Bina? Light of VAK that emerged over two of houses, two Bet.

Then he says the VAK of Bina that came out by the two Bets and the Reshimo of the second of clothing that exists, the two of clothing that exists in the vessel of Bina, which is called the light of female. From these two Bets comes the degree, which is called male, even though it is just the VAK of the degree. And there's also VAK over the female, so male and the female. The female is only Bet of clothing. So he calls this light that comes out the Malchut of female.

Now, this Hey that he calls light of female, he gives to who? To vessel of Yesod. We learn afterwards the light of Malchut in the vessel of Yesod, like he took the light of Malchut of the vessel of Yesod over the coarseness of root. So here he says before it's purified, the Aleph of coarseness of root gave her Hey, so the Hey is still in the coarseness of phase one, accordingly.

The question is, how can he give? If we say that Malchut, which is Yesod, cannot receive more than coarseness of root, then how can he receive the fifth coarseness in terms of the coarseness of Hey in terms of phase one? We'll see afterwards. But what he says, that he turns his interior, what does it mean? That he did something to turn his face to have some equivalence. So look above what it says. So they said, before there was complete refinement, what was there? What's sufficient to shine on the Hey of Bina? What does it mean? How is it enough?

Well, he doesn't interpret this action. Only he says it was an action for the Yesod to be able to receive. And here, we can also give an answer that ultimately, we've learned that Bina cannot receive from Zeir Anpin, that's Bet of herself, and then this is Aleph. So ultimately, this is Hod and Yesod, even in the second expansion. But even from the first expansion, it was also not just Aleph, phase one. Then he says it's sufficient. But what does that mean? He doesn't say. We’ll see.

RABASH (Source Text/Commentary): (10:36) And now you'll understand the difference between the light of Daat, which is the light of Zeir Anpin, and the light of Hey, which is the light of Malchut, meaning according to their emanation. Now he wants to explain to us what the changes are in Zeir Anpin, which he considers from Hesed to Hod, in that it received the Hey from what was the Hey, the light of phase one. So he says, in truth, when they were emanated, both emerged on the level of phase one. Where? In the vessel of Bina. Since phase two of ZON, of the vessel of Hochma, was refined to phase one, which is the light of Hesed, and descended to the vessel of Bina, called the light of Daat, or the light of Zeir Anpin, light of phase one, light of Hesed.

Likewise, phase two of the male and female of Bina, that is the VAK of the male, and the GAR of the female in the phase two of clothing, were refined into phase one. This is the light of the Hey, which is the light of Malchut. As you find that the light of Hesed, which is the light of Zeir Anpin, that came out in the refinement of Hochma and the light of the Hey, which is the light of Malchut.

Their level is equal, they're both one, because both this and that are phase one, since they came from the refinement of phase two, as it was explained. However, there is a great difference between them. Now he wants to explain to us why phase one that came out of the vessel of Hochma is called male, and phase one that came out of ZON of the vessel of Bina is called female.

This one is phase one, and the Hey is also phase one that came from the refinement of the two Betim, the two phases two. This is what it says here. However, there is a great difference between them, and this is as the measure of the difference of ZON of Hochma and ZON of Bina. It has been explained above that ZON of Bina are a posterior phase, the phase of Hassadim, and the phase of VAK of ZON of Hochma. The GAR that was there, this light, remained in the vessel of Hochma, and a male, which is called VAK, descends to Bina.

It is self-evident that also the consequences emanated from them are also as far from each other as the GAR is far away from VAK. And the light of Hesed emanated through the ZON of Hochma is considered as anterior phase, and GAR with respect to the light of the Hey, which is considered as posterior phase, and VAK in relation to the light of Hesed, which is the light of Zeir Anpin, born from the ZON of Hochma, from the vessel of Hochma. That is, they're evaluated similarly to those that give birth to them.

RABASH (Source Text/Commentary): (15:06) What does it say here? He wants to give us a distinction. Also, when it is phase one, Zeir Anpin, even though this one is also Hey, even the Hey is also phase one, but if you look at those who give birth to them, there is a difference. We need to say there is a difference between phase one that is born in the vessel of Hochma and phase one that is born in the vessel of Bina.

So now, what is the difference between Hochma and Bina? He says that the light in Hochma is called the light of GAR. The coupling that was on the two phases two that emerged in Hochma is called GAR, whereas the light of the male that remained, that descended to the vessel of Bina, is only VAK. And also the record is only a record of clothing, it's only a female.

So even though it is phase one, he gives us a law that there is a difference between those that engender it. The difference between phase one born out of the vessel of Hochma and the Hey, which is phase one born out of the vessel of Bina. This is what it says here, and not more. So here, what is the Hey? The Hey has a Dalet and a Vav. What is its implication that there is a Dalet and a Vav? Dalet means GAR, but the female, as we say, Dalah Aniyah, poor and meager. Vav is considered male, but it is VAK. What is the implication here, the intimation?

Since this light is called Hey, it came out on the male that is in the vessel of Bina, which is only the VAK that comes from the two phases two of the vessel of Hochma, even though it has the coarseness of phase two. And the female is considered the record of clothing that remained there from the Partzuf Galgalta, even though it is GAR, but it's poor and meager, it's only a record, Reshimo. Therefore, the Hey that came out implies the Vav implied to the male, and the Dalet, which is GAR, implied to the female, and both of them together are considered, are called Hey. This Hey came out of the vessel of Hochma after it was refined over the two phases two of the vessel of Bina.

It turns out that the Hey was born out of the Bet, the two of the vessel of Bina. And the male, the light of Daat, he calls this light of Zeir Anpin, the light of the coarseness of phase one, was born out of the two phases two, refined in the vessel of Hochma, just like as they beget Hochma over the Bina of GAR and VAK, so he calls this the male and the other one the light of the female. Turns out that in the vessel of Zeir Anpin, we're not talking about a smaller phase, that they have phase one, there is the light of the male.

It turns out that seemingly they don't use this Hey, the Hey that is in the vessel of Bina until Hod, we're not talking about the fact that they have a higher phase. Who is that higher phase? Phase one that came out of the vessel of Hochma, which he calls the light of Zeir Anpin and the light of Daat.

Reader: And we'll move on to the next part of the lesson.

Kabala Medya

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Günlük Dersler٢٩ يونيو ٢٠٢٦(Afternoon)Part 1 Rabash. One’s Greatness Depends on the Measure of One’s Faith in the Future. 9 (1987)

Part 1 Rabash. One’s Greatness Depends on the Measure of One’s Faith in the Future. 9 (1987)

Rabash. One’s Greatness Depends on the Measure of One’s Faith in the Future. 9 (1987)

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Kabala MedyaTelif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır

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Günlük Dersler٢٩ يونيو ٢٠٢٦(Afternoon)
Part 1 Rabash. One’s Greatness Depends on the Measure of One’s Faith in the Future. 9 (1987)

Yükleme
Sıkı durun

Kabala Medya
Telif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır