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

Daily Morning Lesson: May 7, 2026

Part 2: Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 5

Original lesson date: 01-01-1980

Reading: (00:03) Baal HaSulam - Twice

And so I exerted my labor in my commentary to explain the Ten Sefirot as instructed to us by our godly sage, The ARI, in their ultimate purity, abstract from any corporeal terms, in a way that any beginner can approach the wisdom without failing in any materialization or mistake. And with understanding these Ten Sefirot, the opening will be made to know and understand the rest of the matters in this wisdom.

Student: Yes, we've gone through preparation in the lesson, “Concerning Joy,” and now we'll have the true joy. We're going to, how can I put it, to hear Baal HaSulam's, Rabash's voice, simply left us a recording from the upper world. The words that we hear with our own ears, we don't understand. They say, they're Matei, Lo Matei, Matei, Lo Matei. These words are not clear, but Rav told us simply to hear it. So let's open up our ears and our soul and listen to the upper light and be not with ourselves, be with Rabash, so he will lift us higher to Him. The Rav, Baal HaSulam will fill the greatness of the Creator. L'chaim.

Reader: So we will learn from a TES lesson with Rabash. We'll read from Baal HaSulam's “Ten Sefirot,” “Study of the Sefirot,” part five. We're in the “Inner Light,” item 46. We'll enter the lesson with Rabash.

RABASH (Source Text/Commentary): (02:40) We must, page 339, column 2, “We must also understand here.” We must also understand here that there are three divisions in the lower seven, which are the phases of Rosh, Toch, Sof. The first are Chesed and Gevura of Zeir Anpin, of the seven lower Sefirot, which are the phase of Rosh of VAK. The second are Tifferet and Netzach, which are the phase of Toch of VAK. The third are Hod, Yesod, Malchut. These three he calls the Sof, and they are the phase of Sof of the VAK. It turns out accordingly that he counts only VAK. Malchut joins the Sof of the VAK. And we also need to know the matter of expanding and not expanding, that sometimes there is the light of Hochma in the degree, and sometimes there is no light of Hochma in the degree. And this depends only on Keter and Hochma and not on the other qualities. Even though we say two distances, Keter and Bina, here he summarizes, this depends only on Keter. Expanding in Keter, there is no Hochma. If not expanding in Keter, then there is Hochma. Why? It is because of the posterior of Keter denies the illumination of GAR from the entire Partzuf. What is the posterior of Keter? We learned that the light of Keter, that departed from Partzuf Galgalta, stands with its face upward and its posterior downward. In that form, it dominates the vessel of Keter, which previously had, when it was inside the vessel, that had a phase four of coarseness, and now there is no phase of coarseness, only phase four of clothing. It dominates the vessel so that it would be only the posterior, meaning Hassadim. Which is why there cannot be illumination of GAR in the Partzuf. Here he calls GAR Hochma. Except when Keter's dominion is cancelled. Meaning, by refining the coarseness in the screen in him, which belongs to his level. It was phase four of clothing coupled. At that time, the light departs from Keter. Then Keter no longer dominates its vessel. We spoke only of there being phase four of clothing, lacking phase four of coarseness. It guards the phase four so that nothing will expand below. Therefore, nothing shines there except Hassadim. Whereas, if there is no phase four of clothing, it was refined, and there is phase three of coarseness. Phase three of coarseness is below, and phase two further. Certainly, it can shine because there is already a screen of phase three here. Therefore, he says, its residue is from Keter, expanding in Hochma, from which appears illumination of GAR in the Partzuf. Now, Hochma can be in the entire degree. You're asking, what is the meaning of when he says the light of Keter that belongs to its quality? That's what you're asking, right?

RABASH (Source Text/Commentary): (07:30) Look, he says the following. When the coarseness in him was refined, which belongs to his level, meaning phase four, then it rose. Who? The light of Keter. Only the level of Hochma and the level of… It allows to shine. Only when Keter shines, since there is no screen of coarseness, only clothing, one can draw more. According to its level, it is prepared, as if it guards that nothing will shine except Hassadim, not Hochma. But when the level of Keter is refined, the level of Hochma is allowed to shine. Why not? Hence, it is expanding in Keter. If it is expanding in Keter, sorry, if the light shines in Keter, phase 4 over 3, illumination of GAR is denied even from the Hochma. Therefore, at that time, the phase of VAK of the seven lower Sefirot control, namely the VAK of Rosh in them, which is the Sefira of Gevura, and the VAK of Toch in them, which is Netzach, and the VAK of Sof in them, which is Yesod. What is written here? The entire picture in the Partzuf, Hochma or Hassadim, depends on Keter. It turns out, if I say expanding in Keter, then the light of Keter does not allow Hochma to shine, only Hassadim. It turns out, that I am speaking of the Zeir Anpin, which is VAK. It turns out the Rosh, Toch, Sof of it has no Hochma there. So he says, Hesed, Gevura - that is GAR and VAK of the Rosh; Tifferet, Netzach - GAR and VAK of the Toch; Hod, Yesod - GAR and VAK of the Sof. It turns out that expanding in Keter does not shine, not in Hesed, not in Tifferet, and not in Hod. This is what it says here. If it is not expanding in Keter, meaning the domination of Keter no longer prevents Hochma from shining, then Hochma can be there, at which time it is expanding in Hochma. Then comes the control of the illumination of GAR in the Rosh, Toch, Sof of the seven lower Sefirot, meaning their phase of illumination of GAR of Rosh, which is Hesed, and their phase of illumination of GAR of their Toch, which is Tifferet, and their phase of illumination of GAR of the Sof, which is Hod. From there comes the phase of GAR without the VAK, to the Malchut. What is preferable? GAR without VAK, called Dalet over the Vav in the depiction of the letter Hey. You are asking, what is the meaning of phase or interior in the posterior of Keter? Regarding this, the meaning always depends on the context. Sometimes we speak of anterior and posterior. Anterior means it bestows, posterior means that it does not bestow. Sometimes we explain anterior regarding the type of abundance. Hochma, a person's wisdom, illuminates their face.

RABASH (Source Text/Commentary): (11:51) He calls Hochma the light of the face, and posterior the light of Hassadim. So it turns out that when Keter bestows, its face shines to the lower one. To whom? To Hochma. When does it bestow to Hochma? There is another meaning, face to face, meaning there is equivalence between them together. When can Keter bestow to Hochma? It is not expanding in Keter, meaning its phase four over three was refined to tree over two. Then phase tree of clothing, phase two of coarseness. That is the degree of the vessel of Hochma. When they are face to face, and then it bestows. What abundance does it bestow then? The quality of face, the quality of Hochma. Why? Hochma, it is able to bestow. Whereas when I say expanding in Keter, meaning it has phase four over three, it cannot bestow to Hochma. Why? Hochma cannot receive from it. If so, what is the meaning of it bestowing Hassadim? I just explained that he says, when phase four over three shines in Keter, then the light of Keter that stands above, its face above, its posteriors below, the intention is that it does not allow shining to the lower ones, only Hassadim. It turns out that Keter bestows only Hassadim. Whereas when phase four is refined, that is not its degree, only Hochma. Phase three of coarseness is in the degree, and it allows the shining. Why? Why not? Now I ask a question, how do we say, expanding in Keter? What shines below? They said phase four over three. What can shine below? There is no face to face, because for it to go below, down below, it needs to be a turning of the face, or not. It needs to have phase three over two, already expanding in Hochma. According to this, the question arises, when do I say expanding in Keter? When it has phase four over three, for it to shine Hochma in Hochma, when Hochma has phase three over two. This Dalet means cessation of light from the Partzuf. Because all the coarseness in the screen was refined, and the coupling stopped. There is no reflected light to close the direct light any longer. And the direct light stops as well. In all the Sefirot return to the Emanator, meaning through an incorporation of all the records in them inside the screen. As only the screen rises to the Emanator. It is what's incorporated with all the records. That is to say, when is this? I learn, when it rises as MAN to Keter, then Keter once again becomes expanding and not expanding. It implies from here, as long as there is coarseness in the degree, but when all the coarseness in the degree is refined, I do not say it rises above, so that there would be again expanding in Keter. This too we need to understand.

Kabala Medya

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Günlük Dersler7 מאי 2026(Morning)Part 2 Recording of Rabash. Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 5, item 46

Part 2 Recording of Rabash. Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 5, item 46

Recording of Rabash. Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 5, item 46

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

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Günlük Dersler7 מאי 2026(Morning)
Part 2 Recording of Rabash. Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 5, item 46

Yükleme
Sıkı durun

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