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

Daily Morning Lesson: November 16, 2025

Part 2: LESSONS OF THE RABASH ON TES

Reader: Now we will learn a lesson of Rabash, from the “Study of the Ten Sefirot,” part four. We are in Chapter five, item one. And before that, we'll read the preparation excerpt for the lesson. It's from Rav's words on August 9th, 2025.

Reading: (00:37) Preparation Excerpt for Rabash's Lesson

Maybe we cannot really discover in Rabash’s words his power. But as much as we know, his power is revealed through his words, through the voice that comes out of his throat and reaches our heart. This is what is going to change the world.

Reader: Again.

Re-Reading: (01:08) We may not be able to reveal Rabash’s power in his words, but as much as we know, his power is revealed through his words, through the voice that comes out of his throat and reaches our heart. This is what is going to change the world.

Reader: Now we will read together from Baal HaSulam, The “Study of the Ten Sefirot,” part one, chapter five, part four, item one. The headline.

Reading: (02:03) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter Five. #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 SefirotSefirot 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.

RABASH (Source Text/Commentary): (03:20) Item one. It is written here that from Peh of AK, ten internal Sefirot and ten surrounding Sefirot emerged below in inner light. We should ask why it is in contradiction to that which is written above in Chelek Alef, item 18. What's written there, that from Peh of AK, only the five internal and two surrounding emerge. Why is he saying there are ten? Answer, because there he's speaking about the inclusive surrounding ones, but the individual ones, you have no light that won't have internal and surrounding, as it's written in its place. If so, if I say ten inner Sefirot, we must say that there are ten surrounding Sefirot. Why? He talks of a rule. What is this rule? There is no light that won't have an internal and surrounding. Why? Why must I say that there is no light that won't have an internal and a surrounding? Because there is a rule. After the restriction, there is no light that doesn't come but through the coupling. Without coupling, there's no light. What is a coupling? Coupling by striking. What is the coupling by striking? Extends light, and through that light, it rejects it, makes a calculation, how much he can aim in order to receive in order to bestow, and we'll see that as inner light, and the rest he rejects outwards, and cannot receive it now. What extends from the part that he receives is inner light, what he does not receive is surrounding light. It turns out that there are five couplings, Ta'amim, Nekudot, in each degree. I need to say that there are five times the inner light and five times surrounding light. That five is always considered to coarseness, and this we need to remember. Or we should explain, even without coupling, I can also say it. If I say Malchut receives ten internal lights, what is the meaning that each and every phase, each disturbance, every part receives part and relieves a part? We don't need to say that about five couplings. Also in one coupling, we can learn ten internals and ten surroundings. Everything one receives, it leaves a part. That's what is written, and we need to learn, and we get to be said in short, but you'd get confused.

RABASH (Source Text/Commentary): (06:46) I can also now scrutinize this. Sometimes it is written three internal one and two surrounding, and this is not what we're talking now. That belongs to the second restriction. We're talking now about what's in AK, in the first restriction. He speaks there, for there to be a Kli called a recognizable Kli, and the Kli needs to receive first internal light and surrounding light, and after the inner light departs, the surrounding light departs, then the Kli becomes a Kli that has a deficiency and is distinguishable, can be distinguished. Hence, he says that in the Partzuf Galgalta, where the departure of light was during the Nekudot and vessels were made, so, the vessels for the upper three was not yet there, the vessels for ZA and Malchut. Why? As they had five internal lights and two surrounding. This we will learn later; it's a waste of time now. So, there he says like this. While the coupling took place on the vessel of Malchut, upon the coarseness of phase four, Malchut has but all the light of Nefesh, but she has NRNHY. Here, he thinks the order that comes always comes the smaller light, and when she receives, she receives in a more refined vessel. Hence, first comes the light of Nefesh in the vessel of Keter, and then comes the light of Ruach in the Kli of Keter. In the end, when the light of Yechida comes in the Kli of Keter, the light of Nefesh descends to the Kli of Malchut. He says that they all emerge from the phase of Nefesh, the all light is not revealed but in Nefesh, and where we say there is NRNHY, there is no addition in the lights, just an addition in the vessels. Addition in the vessels, meaning each vessel distinguishes the light as a new discernment. Therefore, the light of Nefesh, which comes in the Keter, and comes till the Malchut, there are five vessels and five discernments called NRNHY. He says that when Nefesh comes to the vessel of Malchut, Nefesh of Ruach comes to the vessel of ZA, it turns out that Ruach had only four vessels. It doesn't have Haya of Ruach. And when the Neshama descended until Bina, then ZA was already a vessel of ZA, there are only three vessels of Neshama; it has Neshama of Neshama. When the light of Hochma comes until the vessel of Hochma, the vessel of Bina no longer has Neshama, it doesn't have Haya, it only has two vessels, it has Ruach of Haya. And the light of Yechida comes in the Kli of Keter, it has the Kli, the light of Yechida has only one Kli and one light.

RABASH (Source Text/Commentary): (12:31) Later he says, when Malchut was refined and rose to phase three of coarseness, then the vessel of ZA benefited with a vessel, now it only has Yechida of Ruach. The Kli of ZA, the light that comes to the Kli of ZA, illuminates below in the vessel of Malchut, it's very difficult, we have many questions about this. It turns out that the coupling was above her phase. She can only receive surrounding light. Hence it is more refined than her. Hence, now, Ruach, Yechida, Ruach has, and Malchut has the surrounding of Haya as well. Who did she receive from? From the Kli of ZA. And each and every one, that which remains in the degree, received another degree. If ZA received Yechida, and Neshama received Haya, and Haya received Neshama, and Yechida, nothing. The light departed and Yechida, the light of Yechida was already departed. And then also the Kli of ZA was refined, rose to Bina, and Bina now has Yechida of Neshama. From Yechida of Neshama to ZA is a higher discernment, so ZA receives surrounding. And Malchut of phase 4 is higher by two degrees from him, and has two surroundings, more surroundings, surrounding of Haya, and surrounding of Yechida. Then we learn, Haya attains nothing. It was already departed, and there's only phase two there. Then she was refined to phase one. The matter of the Istaklut, [the observation] of AK, Malchut now received nothing. Malchut remained, five internal and two surrounding. ZA was before with one surrounding, now received another surrounding. Bina didn't receive anything, because there's no coarseness of phase two and phase one. It turns out that Bina departed in Yechida of Neshama, ZA, five internal and two surrounding, and also Malchut, five internal and two surrounding. And where we say three internal and two surrounding, it's a completely different matter. Malchut that rose to Bina, there are three internal vessels called Shoresh, Neshama, Guf. The clothing is the external thing. This is already a Kli of ZA, an external vessel for the surrounding of Haya, and Malchut as an external vessel of surrounding Yechida.

RABASH (Source Text/Commentary): (16:51) Item two, what was written here? And against the Panim, until the Tabur of Adam HaGadol [the great Adam] extends. What does it have to do in saying Panim, inside or inner, in spirituality, what is it a Tabur? Next. And this is the main light, but also it illuminates through the sides. What are sides in spirituality? All the surroundings is Adam, even posterior. What is posterior in spirituality? Let's see what he explains here. The explanation. There are two phases of lights that are distinguished in a complete Partzuf. The first is called the Light of Hochma, and the second is called the Light of Hassadim. Against them, we discern in each Partzuf two illuminations. Light is called just light. But now he is talking about light that is clothed in the vessel. How do we call them? Two illuminations. One is called that it illuminates in the degree from right to left, and the second that illuminates from the degree of anterior and posterior phase. And so he says, right and left is attributed to the illumination of Hassidim. And when it illuminates Hassidim, it gives an implication right and left. Right means that he bestows. There are Hassidim there. Left means that there are no Hassidim there. Anterior and posterior is attributed to the illumination of Hochma. So, we already know what is anterior. It is a place where the light of Hochma can shine. It's called anterior in spirituality. What is posterior in spirituality? A place where the light of Hochma cannot shine. What is right in spirituality? When Hassidim shines. Left, lack of Hassidim, absence of it. These are symbols, or intimations. Next. It is known that the first restriction was primarily on the light of Hochma, but it would not be revealed in phase four. Therefore, the Patzufim were divided into anterior and posterior, where the phase is above phase four, above Malchut. Above Malchut's control, there's a screen where they can receive in order to bestow, which receives the light of Hochma. These phases are called anterior. And those degrees that are incorporated with phase four, with Malchut, that they could not receive the light of Hochma, are called posterior.

RABASH (Source Text/Commentary): (21:00) Now, both in the anterior and in the posterior, there is right and left. The phases that receive the light of Hassidim abundantly are called right. And the phases that do not receive the light of Hassidim abundantly are called left. You should also know that the names anterior and posterior are discerned mainly with respect to the Tabur. From the Tabur and above, which is called above Malchut, it is called anterior, since there, the light of Hochma shines. And from Tabur and below, it is called posterior. And there, the light of Hochma can no longer shine. What does he say there? He says, the screen of Tabur, I don't want to receive, because Malchut of the Guf is called Tabur. And he said, they are drawn from opposite the anterior to opposite the Tabur. Meaning that the expansion of those ten Sefirot from the Peh of AK and below, it is extended and shines mainly in the anterior of the Partzuf, which is above phase four, which is called Tabur. But from Tabur downward, it does not shine due to the restriction that rides over phase four, over Malchut. And Malchut of Tabur, he says, I don't want to receive, because if I receive, it'll be in order to receive. Nevertheless, he tells us, and that's the main part of the light. But it also shines through the sides and all around the Partzuf. Meaning also to the phase of anterior in it, below the Tabur. But it reaches it through the sides, meaning from the right side and the left side, which are Hassidim, because through the reflected light that phase 4 brings into the Partzuf, which is light of Hassadim, by not wanting to receive. Why? For equivalence of form by which she obtains reflected light. You find that in that reflected light there is also illumination of Hochma. But in the state of female light, which means only receiving and not bestowing. Receiving and not bestowing we need to explain to ourselves. He does not draw for himself, but she says, I don't want to receive. Except what? By not wanting to receive, by wanting equivalence of form, by which he gives reflected light, which is called light of Hassadim. When he wants equivalence of form, an illumination of Hochma shines there. So, the illumination of Hochma that shines and receives, it does not bestow upon him. Extending the abundance, but what he gives her is called giving her, not having anything of its own except what he gives her. Then she herself draws. On the contrary, she says, I don't want to receive. When she does want to receive, there is the departure of the light.

RABASH (Source Text/Commentary): (25:27) Let's begin item two, 240. It should not surprise you what we wrote above. That the light from the left Ozem, ear, it enters the Peh, mouth. The externality of the vessel is made from it, and from the hole of the left Hotem, the left nostril the internality of the vessel is made. What is written? The light of the left Ozen enters the Peh, becomes the externality of the vessel, and from the hole of the left Hotem, nostril, Hotem is nose, the internality of the vessel is made. Why specifically left? He doesn't say. Only the left ear that enters the Peh. The externality of the vessel is made. The hole of the left Hotem is left. The internality of the vessel. What about the right? He doesn't say. And since a great and fine surrounding light. Surrounding light is greater and finer than inner light. Nevertheless, the internality of the vessel is greater than the externality of the vessel. As is seen by the sense of the Rosh, the sense of the eye, the sight. What we see, the internality of the vessel is more important for us. Whereas the lights, which light is more important? Surrounding light. Why? Because it's a great light which the vessel could not draw and receive within it. So, it shines on the outside as surrounding light. And the small light remains inside. You find that the surrounding light is greater. Whereas in the vessels, we see the opposite. Which is more important? The inner vessel. Therefore, he asks, how from the perspective of the Ozen, which is higher, which is the vessel of Bina, there will be the externality of the vessel, which is not so important. From the Hotem, which is lower, the vessel of ZA, the internality of the vessel will be, which is not so important. What is the question? The externality of the vessel is not so important. It should be from a high degree. Then it is a lower vessel from ZA. The externality of the vessel is not so important. From where is it made? From a higher degree, from Bina. This is what he’s asking.

RABASH (Source Text/Commentary): (28:45) Let's see what it says below. Three. Know that there are two necessary phases in each vessel, which are state of extension, drawing, and the state of reception, because the courser phase is finer for drawing the light. He wants to draw the light, the coarseness of phase four draws the level of Keter. A finer, more refined coarseness of phase three draws the level of Hochma. Its opposite is in the matter of reception and clothing of the light, because in it, concerning clothing, more refined is better. Why? When the light clothes the vessel, there should be, it must have equivalence of form with the light that is received in it. The vessel must be in equivalence of form with the light from which it receives. Therefore, a vessel for a greater light dresses in a more refined vessel, more equivalence with bestowal. You find that the light of Keter, where is it clothed? In the most refined vessel. The light of Malchut, in the coarsest vessel. But the extension of the light of Keter is actually in the coarseness of Malchut, who herself receives only the light of Malchut. These two phases are sometimes called upper and lower, and sometimes they're called internality and externality. We should know the difference between them. What's the difference when I say upper and lower, or when I say internality and externality? He says, the thing is that when we speak of a complete level that has extension and clothing, they are regarded as upper and lower because the more the internality, meaning the better vessel is coarser, you find that it draws a higher level. For example, if its internality is phase four, you find that it clothes up to the level of Keter. You find that the extension is lower, meaning coarser. And since the light of Keter must have a more refined vessel in which it can clothe, then with respect to the clothing, it is higher, meaning more refined, meaning it has a vessel of Keter, the more refined vessel, the most refined vessel, until it is worthy of clothing the light of Keter. Therefore, when we speak of a complete level, the four phases one above the other are discerned, meaning the more refined is higher.

RABASH (Source Text/Commentary): (33:03) What is he telling us here? We see, with respect to extension, the degree must be coarser. With respect to the clothing of the light, it's the opposite. It needs to be equivalence of form between the vessel and the light. The more refined can receive a higher degree. Therefore, when speaking of a complete degree, where there is extension of Keter, and the light of Keter shines in the vessel of Keter, we name it one above the other, where the light shines in the most refined vessel. Although, when we're talking only about the vessel of extension, we’re not talking about how the light clothes inside the degree. Two. Four phases are discerned to us, like the wall of a vessel, which has four shells, one upon another in its coarseness. And the abundance within it is received and measured only in its internal shell, and in the three external shells, there is no contact whatsoever. That's how it is in corporeality, and they serve the vessel only to strengthen the inner shell of the wall. Also, in the vessel of drawing of extension, we discern there the four phases which clothe one another, and whoever’s coarser, is more internal. And phase four, which is the main extension of the upper light by coupling by striking, where the upper light is measured exactly on the level of reflected light, which is the raising of the elevator, it's considered the internality of the vessel. And the rest of the three phases are considered the externality of the vessel, meaning they don't touch the light there, and serve it. These are causes for the causes of the phase four that will be revealed to us. What is he saying here? When we speak about the extension of lights, we're talking internal and external. Internal is considered that which is extended, and externality is that which we don't extend. It's called four, it's called internal towards three, three is internal towards two, two towards one, that's what he's saying here. So, what did he explain to us? What is the meaning of internality and externality? We're talking about coarseness, internality, externality of the screens, and in the lower one, we're talking as far as the clothing of the light in the vessels. That's what he explained here. The main allegory here comes, and what are we learning? Who is called Malchut? Phase four. Why? Because four is called the desire to receive. And what are the previous three phases? Light and vessel. Not light and not vessel, only what? You can't take out phase four before there was phase three.

Student: Phase three, you mean three of coarseness?

RABASH (Source Text/Commentary): (37:14) We learned that the three phases are called the upper nine, or the first nine, and Malchut is called phase four. That's the main story. Whereas they serve for something else, and the other thing is not 100%. Why? We say they cause phase four to emerge. That's customary in all places. Every light illuminates only in Malchut. The main thing we talk of is we're talking about the Guf of the degree, which is the expansion of Malchut. What's in the Rosh? Expands in the Guf. What is Malchut of Rosh? From it, it expanded and rises as ten Sefirot. It turns out in truth, below the Rosh, there's no more than Malchut. What are the first nine? The light. What is Malchut? What she receives. Malchut, when she begins to receive, is called the Guf, body. Here he says, from the Ohr, the light of Ozen, the left ear, it became the externality of the vessel, which is phase two of coarseness. From Nekev [hole] Hotem, left, becomes the internality of the vessel, meaning that it's phase three. That is, whoever is coarser is more internal. They always serve the upper phase. Hence, he explained to us what is left Ozen and what is left Hotem. And we also need to start with item four, inner light.

RABASH (Source Text/Commentary): (39:24) Let's start with item four. He asks two questions. One, because the surrounding light is greater than the internal light, it should have been that the externality of the vessel would be more important than the internality of the vessel. Why? Since it serves a great light, the surrounding light. But in reality, we see the opposite, since the internality of the vessel is all the importance in the degree, and the entire measure of its level and vitality of the degree depends on it, on the internality. Whereas the externality of the vessel does not have too much importance. And the second question is, if in truth, as we see, the internality of the vessel is much more important than the externality of the vessel, hence she should have been extended, the internality of the vessel, to a most important root, meaning phase two, where the Rosh is called Ozen and Bina, and the externality of the vessel, which I see that is not quite important, would extend to a lower root, meaning from phase three, Za. And why is it the other way? Where the externality of the vessel is higher and extends from the higher root from Bina, and the internality of the vessel, what does it serve? The inner light. Not the internality of the vessel comes from the root of ZA, and more below. We'll see above item three. The answer to this, you should know, that the entire light is equal in one equivalence. And when He wanted to gather and be limited within the vessel, then that light that could not enter the vessel remained outside as a surrounding, and the internal illuminates within the vessel. The light moves until the half of the wall of the vessel from its internality, and the surrounding light illuminates outside the vessel and moves up to the half thickness of the wall of the vessel as far as its externality. And through these two lights, the light illuminates and is refined. And here we need that the half of the vessel on the outside will illuminate due to the surrounding light. And here, the surrounding light is very great, and its illumination would not move to be swallowed and illuminating within the wall of the vessel, since there is a distancing and great gap between them.

RABASH (Source Text/Commentary): (43:24) Hence, the internality was necessitated to be worse, to equalize with the inner light, which is worse, to illuminate in one another. And the externality, the more refined externality of the vessel, will illuminate in the more refined surrounding light. If not so, the externality would remain a vessel without illumination. What did he imply here? He explained about the question, why surrounding light, which is a greater light, clothes in a worse vessel, an external vessel, and internal light, which is more smaller, in a more important vessel, which is internal. And for this, he comes and explains to us, the great surrounding light, which is great, also needs to illuminate, and if the externality of the vessel was not so refined, then it could not receive from the surrounding light, as the surrounding light is a greater light. Therefore, a more important vessel is needed. Whereas the inner light, which is more smaller, can receive from a lesser vessel from above, which is not so important, and they'll get along. But why is the internal vessel more important? He did not explain. With the help of the roots, it is written below, in item five, what is written in five? Because the entire light was equalized in one equivalence, meaning there's no distribution of the light itself in the vessel, as far as the vessel. He says, all the changes are only as far as the vessels, and the light is but one light. Okay, if that's what we have. Only when he wanted to convene and be limited within the vessel. Six, the explanation. That the measure of illumination is limited and dependent on the measurements, the measures of the vessel, and no less or more. As the coarseness in phase four extends, the level of Keter, and phase three, only the level of Hochma, phase two, Bina, etc. What else is he adding? He wants to explain what's the meaning here. That when he wanted to gather and be limited within the vessel, there's a corporeal vessel. I say it's limited within the vessel. But if we're talking about spirituality, what's the meaning limited within the vessel? So, he says that when he wanted to gather and be limited within the vessel, to the extent in which the vessel can receive it in order to bestow, that is what gives us discernment. Whereas prior to the restriction, there were no matter of discernments, but rather everything was one simple light. According to what he says, that it was limited and dependent on the measures of the vessel, meaning the screen.

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

Kabala Medya

Kabala Medya

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Günlük Dersler27 нояб. 2025 г.(Morning)Part 2 Baal HaSulam. TES. Cilt 1. Kısım 4. Bölüm 6, madde 2

Part 2 Baal HaSulam. TES. Cilt 1. Kısım 4. Bölüm 6, madde 2

Baal HaSulam. TES. Cilt 1. Kısım 4. Bölüm 6, madde 2

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

My Library
Sign in to like, save and subscribe to videos

Günlük Dersler27 нояб. 2025 г.(Morning)
Part 2 Baal HaSulam. TES. Cilt 1. Kısım 4. Bölüm 6, madde 2

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