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

Daily Morning Lesson: April 27, 2026

Part 2: TES Lesson With RABASH

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

Reader: We will go into a TES lesson with Rabash. Before that, we'll watch a clip with Rav that will prepare us for the special relation we should have to the TES study. Please.

M. Laitman: (00:18) We need to, nevertheless, with our intentions, to feel that through this conduit that we're opening during the study, there's a certain kind of a pipe that connects us with the spiritual world. And through this pipe, we can bestow upon the spiritual world with our intentions. As much as we send intentions to the Creator during the study, to that extent only, we will succeed. The more the intentions are connected with the group, the more they're aimed towards the goal. As much as there's our feeling in it, meaning a true prayer, it operates to the efficiency of our appeal. And nothing besides that helps. Meaning, all the rest of the actions outside of that hour that we're studying the “Study of Ten Sefirot,” all the rest of the actions during the day, the night, and no matter what we do, it is all just so that in this one hour, we will succeed at coming to this hour with joy that finally we have an opportunity within the study to enter forcefully, truly, all the discussions in our heart that we prepared during the time that's outside of the study that we had. It's like a person who's brought in to see the King for one minute to explain his problem, the King's willing to hear. That's the way our preparation and feeling should be during the study. If we don't work on this together, we won't use the only means. All the rest is the path of suffering. Just this action is considered the path of Torah, where we draw upon ourselves the reforming light. So specifically, our groups overseas will have amongst them those who don't quite understand yet the study, but are in the study persistently, great kudos to them. And also those who are in the study but are not quite adhered to it. I see how they look at us on the screen, maybe there'll be some kind of explanation, something else maybe. When will it be over already? Also, they wait for this boring lesson of the study of Ten Sefirot. I understand all these things, but from this, I'm saying, we must work on the demand to scrutinize, to clarify the demand that each of us in the group wants, each group, and all the groups together. And who to turn to, and who to address this demand to. And it's worthwhile to talk about this and to correspond about this, and nothing else. Nothing besides this benefits us in attaining the goal.

Reader: We will now learn from a TES lesson with Rabash. We'll read from TES part 2, volume 2, part 5, item 46.

RABASH (Source Text/Commentary): (05:00) We need to start 46, yes. 46. Item 46. Afterwards, it returned to being not expanding in Keter. And therefore, and then, it is expanding in Hochma, Bina and in Hesed. What's written here? That the Keter was once more refined. So it's not yet that there's the control of the light of Keter. Therefore, Hochma can already illuminate. And before, when it was expanding in Keter, we learned that only Hassadim illuminate. And then, it doesn't expand in Hochma. So Bina, who sees that there's Hochma, ascends and connects to Hochma for the benefit of her son, which is Hesed, that is in Bina prior to there being Hassadim in the degree. So, Hesed is considered the baby who needs his mother. Then it already has Hochma in Bina. So from Hesed, the Hesed emerges outwards and illuminates Hochma in it. And then, when there is Hochma in the degree, then Gevura, which is the VAK, connects to Hesed. AVI expand in Gevura. And the Gevura, which inverts her interior from Hassadim and takes Hochma from Hesed, what remains from her, which is Hochma, moves to Tifferet. So, it expands in Tifferet. And Tifferet is considered the GAR, the upper three of the Toch. And then, it doesn't expand in Netzach, where VAK, which is the Toch called Netzach, connects with Tifferet. It turns out that Netzach, which is Hassadim, inverts its interior and receives Hochma, not Tifferet. So, the inversion of the interior of Hochma, its remanence gives it Hod, where Hod is called GAR of the Sof, if you remember. So, not expanding in Yesod. Yesod, which is called VAK of Sof. When there is GAR in Hod, then the Yesod connects with Hod. What does Hod then have? Not expanding in Yesod, it ascends to Hod. So what? It means that in Yesod, which was beforehand Hassadim, now inverts its anterior, receives Hochma. What does it leave behind for MA and gives to Malchut? Hochma? And gives light to Malchut below in her place. Only the question is, what light she gives to Malchut? Yesod, we learned that Hod gets refined from the coarseness of phase one and gives the coarseness to the Shoresh, to the root called the light of Malchut in the Kli of Yesod. And what light comes to Malchut, we will see later. And then, it is expanding in Malchut. Now the first phases are complete, which is the reality of the expansion. Thus, all ten lights have reached Malchut. He says that when they say, expanding in Hochma, then the Bina ascends to Hochma, meaning that it has Hochma. That is, when she has Hochma, that is phase one. When it has the Kli of Bina, when she ascends, what remains from her, descends below. What are these remnants? In the control of Hochma, since she annulled the Bina and receives her phase, and receives Hochma. Then we learned that Zeir Anpin divides to Rosh, Toch, Sof. In the Rosh, there is GAR and VAK, the level Hochma and Hassadim, which are Hesed and Gevura. And inside, in Toch - Tifferet, Netzach; and in the Sof - Hod, Yesod. He says, there's a rule, that when is there in the degree, when there's no Hochma, when there's no GAR, but when there is GAR in the degree, Hochma, then the VAK of the degree connects to the GAR of the degree.

RABASH (Source Text/Commentary): (12:26) Hence, Gevura connects with Hesed, which is called the inversion of the anterior, where she had Hassadim, she receives Hochma. When she ascends to Hochma, what remains, we always say, is it goes down, it always goes down. And what are the remnants? The inversion of anterior, where now it has Hochma. And turns out that in Tifferet, there is Hochma. Then VAK, Netzach connects to Tifferet. So the remnant, what remains of Netzach, moves to Hod. What did Netzach now receive? From GAR, from Tifferet. So it expands in Hod. Then the Yesod does not rise by name. Why? Because it connects to Hod. The remains of the Yesod move to Malchut. What now in Yesod? Before, illuminated VAK - now the anterior will illuminate to Hochma. So I'm asking, why I say that when Gevura rises to Hesed, its remnants is given to Tifferet? It's called, on the way that we learned, Keter had four-three. Where four-three of Keter was refined, which is not its phase, then when he cancels its level, it gives what remains. And what remains? Three-two of Hochma. Hochma, three-two that was refined, what remains from it is two-one, it gives to Bina. Also, we learned that when the leftovers are refined, it gives it to the lower one. Here it's refined, and here it comes and connects due to the desire of GAR, VAK of GAR. Listen, in the Rosh is included Toch and Sof. In Toch is included Sof. If Gevura, which is considered Rosh, loses the phase of Rosh, meaning when it connects with Hesed, what remains of it? Only the Toch. So the Toch moves into the lower one. And now the Toch of the lower one, which is Netzach, what does it have? Hassadim, which comes Tifferet in Hochma. The Toch that was VAK is cancelled, and there's no Toch of Hassadim. What illuminates Toch? Hochma. What remains in it in Netzach? Only the Sof. And since now in Hochma it goes out to Hod, what remains? The Sof of GAR of the anterior. If we say the light of Malchut is in the vessel of Yesod, what light illuminates in the vessel of Malchut? This is how you should ask it. In the Kli of Yesod, the light of Hey, the light that emerged upon the two Bets [twos] in the Kli of Bina. From VAK of male, called Vav, from four, which is called poor and meager, as she is the face of GAR, this is only the record, and both become Hey. This Hey moved to the Kli of Yesod, while Hod was still in phase one. And then we learned Hod was refined, where the light of Yesod in the Kli of Hod in phase one, and remained with the coarseness of root.

RABASH (Source Text/Commentary): (16:58) Here also we learned about what remains, the upper one includes the lower one. What remains? The leftover of the Aviut, the coarseness of root. These leftovers, this remains, were given to the Kli of Yesod. It turns out that in the Kli of Yesod, there is a light which extends Hod in the Kli of Hochma, and was refined to coarseness of root, and that light is called by the name Din [judgment], and the Hey, which comes in Bina and unifies it to Rachamim, to grace or mercy. It means from here, it's not clear, since Hey received beforehand Yesod, and was still in the coarseness of phase one, corrected it from phase one. And then, when the coarseness of root comes, called the light of Malchut, it's considered the mixing of measure of mercy and judgment. And this is where he says above that the Hey, in page 334, he says, Although this Hey, which was born from Zon of Bina, is the beginning of the sharing of the measure of mercy with judgment. What is this intermingling between them? The measure of mercy and judgment. We can see now in the vessel of Yesod, which is mercy, until she received the Hey before, and now she received the Din, the judgment. We'll go over this again. What is the meaning of what remains of Gevura after she connected with Hesed, gives Tifferet? Also, what remains of Netzach that connected in Tifferet, her remains, she gives to Hod. As he says, I want to interpret it in such a way: we from four-three are included until the Sof, including three-two, two-one until it's refined. So, the Rosh is included also Toch, Sof. When it loses the Rosh, what remains? The Toch. So, she gives to the Toch. As we say, four-three is refined in the Kli of Keter, remains three-two; three-two gives to Hochma, what remains? Here too, the Gevura, which is Rosh and controls as far as Hassadim. Now, once more, annuls, cancels her discernment, her faith, and connects to who? To the Rosh of Hesed, which illuminates Hochma. What remains in the Toch? The Toch goes down below to the lower Toch. And what method do we have here now? The anterior of Hochma is in Tifferet, so there's Hochma. Now, the VAK of the Toch is Netzach; what did it have before? Hassadim. Now we have Hochma. The VAK connects with the GAR of Toch, called Tifferet. If she canceled the Toch from Netzach, what remains? Only Sof. Nevertheless, she will now be with her anterior Hochma. So she gives the Sof, which is called Hod, with Hochma, to Hod. Then we learned her Hey, what she went through with Bina from Hesed till Hod, she gives the Yesod, which prior to being refined to phase one. And then it means that it corrects the Kli of Yesod to Hesed, which comes from phase one, Hod. Aleph, one, is called Hassadim. After that, the Hod is refined from phase one to the coarseness of root, called the light of Malchut, called judgment. And this she gives to Yesod, which the upper one is refined from phase one of coarseness to root. It turns out that also the Hey is in coarseness of root. But prior to that, it's considered the sharing between the mercy and judgment. He asks, while there was an expansion in Hochma, and then Bina rises to Hochma, and it does not remain there, and descends below. Certainly, in order to beget Hesed. And here we say that Gevura connects with Hesed, and what remains, she gave to Tifferet. There he explains, she descended below with intention in order to be refined from two to one. And here there is no, there's no refinement. That's the difference. There, he says that since he's connecting with Hochma, Hochma has two. It also has two. Then she can give to Hesed two. And therefore, the sons, when she gives to the sons, you refine from two to one. That's considered a descent. But here there's nothing. First, we need to know that there's no place, only signs. And this he calls this way, and that he calls that way.

RABASH: (22:51) There are no places here. He wants to say that you need Bina in order to receive a descent, not to remain in phase two that she receives in Hochma. Oh, Bina receives Hochma. For what? That's Hochma. The question comes up. Why does it need to descend? For the sons? In another place, it's written that SAG for the sons, where the upper one puts himself to death for the sake of the sons. You learned that in part 12, if you remember. But here, it's the same phase. He says that this is just a matter of inversion, or the flipping of the anterior. You remember that? We heard this, but the inversion of anterior is not considered. There are no places. There's no inversion of anterior also. Only what? There's no control. So, what he says is that where Hochma controls, all the VAKs are canceled, and we receive Hochma. When there's no Hochma, then the vessels that have association with VAK ascend to there. But in the vessels of GAR, they don't come by name. When I say there's no VAK, there's no void, I can say that it doesn't expand in Hesed, it remains Hesed in that void, and Gevura illuminates. The light does not have to do here. When I say that it doesn't expand in Keter, it expands in Hochma, we should say that four-three, that was refined to three-two, that's in Keter, that was given to Hochma, and I must say that there is no such thing that would come by name. He's right. He's right. There we learn that by inverting the anterior is what was the most important for him before, two of coarseness, inverts the anterior to phase one of coarseness. And there's the inversion of anterior from the light of Hochma to the light of Hesed, or vice versa, from Hesed to Hochma. Here we learn from Zeir Anpin, he says there's nothing here, only the inversion of anterior from Hochma to Hesed, from Hesed to Hochma. But as far as Aviut, there's one Aviut, one coarseness, he says. We need to study again 46.

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