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

Daily Morning Lesson: May 19, 2026

Part 3: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #48

Original lesson date: 01/01/1980

Reader: In the TES lesson with Rabash, we're going to read a short part from the lesson we just had:

During the prayer, a person needs to aim only to one thing. That what he's studying, he wants it. He wants to be in it. He wants it to be revealed in him. He wants to know and to connect with what he's studying. He wants it to influence him. If the topic is so distant from him that he doesn't grasp that there's something here that nevertheless is taking place in his soul, he should think that this is as a medicine. I've created the evil inclination. I've created the Torah spice. It will be a remedy to all his flesh, a healing. As it's written, the doctor of the brokenhearted. And this will give me what I need. This will come as a medicine, as a remedy, as a salvation.

With these words, let's enter the TES lesson with Rabash.

______________________________

We're going to be reading from Baal HaSulam, "The Study of the Ten Sefirot," volume 2, part 5. We are in item 48. Returning from the beginning, look at page 342 above.

RABASH (Source Text/Commentary): Not expanding in Hod, expanding in Yesod, not expanding in Malchut.

And then, when Malchut is also refined,

It doesn't expand in Malchut. Returning as in the beginning.

What returns as in the beginning? Again,

Expanding in

Hochma, in Bina, in Hesed, in Tifferet, in Hod, and in Malchut.

Expanding in Malchut.

It's already expanding in Malchut.

Returning as in the beginning,

Inner Light: He tells us, when it does not expand in Keter, meaning that phase three and phase two in it were refined. And the light of Keter, the light that was in the vessel of Keter, meaning that shone on three-two, returned to its origin. Then, the power of the authority of Keter stopped, of the vessel of Keter. The light of Hochma, its authority, control was on the vessel of Keter, while three was its end phase. But three was already refined. And with two, he does not object, why? Because in two, of course, there is in the degree. And then, its residue descended to Hochma, what is the residue, we should say? Two-one; if I say that in Keter, he had three-two, then in his degree, there should be two-one. Now, we got to go forward. What, we'll see you later, this time, I'm asking a different question: We learn that in each degree, there are Ta'amim and Nekudot, tastes and dots. So, there should be four, three, two – four of three, two; three of two; two of two, one of two – about Malchut, he doesn't speak. One, two, that should be. So, what does he speak of? Only Partzuf Galgalta. It's a different order, it doesn't speak of itself, it must, with respect to itself, it must always be there. We learn that there are Ta'amim, tastes, and the bottom nine. And he doesn't speak of, he explains according to what? Partzuf Galgalta, from there he measures, this is why there's a different measurement here.

It turns out that now, Partzuf Galgalta, Keter, had four of coarseness; Partzuf AB, three of coarseness in the vessel of Keter; and Partzuf SAG, two of coarseness in the vessel of Keter. Then its residue descended to Hochma, meaning to one. And the vessels of the illumination of

Gar, in the Rosh, Toch, Sof, in the seven Sefirot of Zeir Anpin,

You find that they attain their authority, their control, which are Hesed, Tifferet, Hod, and Malchut.

And Malchut receives her phase four.

Here, when we say expanding in Keter, fine, not expanding in Keter, it's already been refined. There, in the world of Nekudim, what do I learn? That one Rosh came out, the second of clothing, the second Rosh, Keter, two of clothing. The third Rosh, AVI, one of coarseness. And here we're not talking about Roshim, about heads, we're talking only about Gufim, bodies. There, we don't speak at all about the Guf, we can say that, because there was a small illumination. Again, there, too, we learn that the tastes expanded – from there, the tastes, the bottom seven of AVI expanded. And they took the vessels of SAG, just as SAG takes the vessels of AB and AB takes the vessels of Galgalta. Here, we're not speaking about the Roshim, the heads, what do we speak about? How the Guf, body, comes to the Keter, that too is difficult. One, if, with respect to the clothing, we learn that the Rosh of the lower one clothes the HGT of the upper one. Then how does he say Hesed, Gevura, Tifferet, which are vessels of Keter of the Guf, but they clothe the Rosh, not the Guf? It's as though it implies here that he's speaking of the Gulf of AB, which takes the vessels of the Gulf of Galgalta. According to the order of clothing, it doesn't work out this way; also, in SAG, we should say that it took the Guf of AB, who? The Guf of SAG, clothing. We don't learn it this way. Who clothes over the Gulf of AB? The Rosh of SAG, that too is missing here, that clarification. It's one of the most difficult things. He doesn't speak at all about the Rosh of AB, so what does he say?

RABASH: (07:10) The Gulf of Galgalta that moved to AB, which AB: Rosh of AB or Guf of AB? When it expands and doesn't expand, then I'm speaking about the Gulf of AB, that it's refined, not the Rosh of AB. The Rosh of AB, there's no refinement in it and I need to start speaking of the Rosh of Galgalta. Where does the light of Keter stand under Malchut of Galgalta? Many details, getting into details, he doesn't speak about that. The question is, when does the clash of inner and surrounding happen in Partzuf Galgalta – I'm asking? Precisely when he descended below the Tabur, or when Tabur does not want to receive, fine. So, I will say the same thing about Partzuf SAG: when the Tabur doesn't want to receive, there was a clash of inner and surrounding, this is one. We learn another discernment. What expanded from Tabur downwards, what was the expansion from Tabur and below, I'm asking? The ten Sefirot of the Sium, of the end, except he comes and says something new. Although, it is only below Tabur of SAG, nevertheless, since it comes to fill the NHS of AK, he himself, he is a degree in and of himself, he, himself. The below Tabur of SAG is divided into a complete Partzuf, Rosh, Toch, Sof. Above the Tabur is called Rosh, Toch, and Partzuf TNHY of AK is below, it's called NHY of Partzuf TNHY of AK, NHY of SAG. So, we are seeing something new, and about that too, he doesn't elaborate. Meaning, where should be the clash? In the Tabur, he's got no connection with what expands from Tabur, downwards; and what expands from Tabur downwards should be in itself, and it divides into Rosh, Toch, Sof. And where was the Parsa? Between Atzilut and Briah? Specifically in the Tabur of Partzuf TNHY of SAG.

So, we have two things here. What I will say, that it departed from Tabur downwards, this I can say, because of the second restriction. Why because of the second restriction? Since they expanded over all Ten Sefirot, and now the Ten Sefirot cannot receive, because they were restricted, so it had to depart – the light had to depart from everything. And a new light will come, which will shine only in the vessels of the anterior, the vessels of bestowal. So, I need to say, above Tabur is a different matter; that there was a clash of inner and surrounding, what I explained below Tabur—what is the connection between that and surrounding light? So, I will say, this is what he says, because the second restriction caused the light to depart. I don't want to say, there are two things here, one does not concern the other. So, we need to begin page 341, column one below from, Now we will explain. So, what did we just finish? At what stage of not expanding in Keter, what was in Keter? Three, two. So, that was refined in Keter.

RABASH (Source Text/Commentary): (12:09) And its residue descends to the vessel of Hochma.

You find that now it expands in Hochma.

Now we will explain the zone of the vessel of Hochma, what are they? In AB there was Keter four-three and Hochma three-two, but in SAG, that was in Keter three-two. What remained in the vessel of Hochma, we should say, two-one. We'll see – so, he says this.

Now we will explain the zone of the vessel of Hochma. Because the zone in the vessel of Keter will copulate and beget the male and female after them, like them. The male is extended from the form of the male, meaning VAK without GAR. Because the light of Hochma that stands on the Malchut of the Rosh of AB is posterior, is downward toward the emanated beings in the Guf.

Hence, in the male of Keter, there is only VAK without Rosh. Therefore, in the male that is born from it has only VAK without GAR. The female of Keter 2 gives of her shape to the female that is born from her, which is the light of Bina.

And then the vessel of Keter is refined and turns her anterior downwards, meaning she refines into phase one and gives these three lights to the vessel of Hochma,

Which are the male, which are VAK of Hochma, and the female, which is the light of Bina.

And the level of phase one, which is the light of Hesed,

Which contains the bottom seven Sefirot. Meaning completely, as was explained in Atzilut, in the emanation of ZON

of the vessel of Bina

With Partzuf AB. And the whole difference is that here the degree is descended and all the phases of light in the vessel of Bina

Of AB are present here in the vessel of Hochma. And the vessel of Bina is incorporated here with the vessel of Hochma. However, in Bina there remained the records of ZON while she was in Partzuf AB prior to the second departure, but they do not merit a name since they are equal phases with the ZON in the vessel of Hochma.

He's telling us that here, when it expanded in Hochma, it was as in Partzuf AB, which expanded in Bina. Meaning, we learned about Partzuf AB. What was the order, that in Keter there was four-three, and then four-three in Keter was refined into three-two in Hochma, this is called not expanding in Keter and expanding in Hochma. And then we learned that the three of clothing was refined, so it would be in the vessel of Hochma.

RABASH: (17:11) Two two’s remained and then we learned that there was a coupling from the two 2’s, and the level of light emerged, and it took the offspring from who, Bina. You find that the coupling that was made, the coupling that elicited the level of light on the two 2’s in the vessel of Hochma, descended to the vessel of Bina, which is called VAK and male, because he says, the coupling that was made in the upper one descends to the lower one, is called VAK; and also Bina, as desire and mercy. You find that it's called VAK, and it's called male, because of the light, from the perspective of the light. We also learned that in Bina, there is a phase of female from the records that remained in her from the first expansion, which is called Galgalta. Now, in Bina, she has, after Hochma was refined from the three of clothing into two of clothing, there's a coupling on the two 2’s, and the level of that degree, Bina took, this is one light, it's called male. And what is the female? From the clothing; then the vessel of Hochma was refined from two to one, and also gave to Bina. Now, in Bina, there are three lights: VAK of the male, GAR of the female, which is a record of the second clothing, and the light of phase one, which is Bina and its offspring, clear?

Now, in Partzuf SAG, when we speak, when we say that three-two was not in the vessel of Hochma as in AB, but rather she was in the vessel of Keter of SAG, so he says this: that there was a coupling in the vessel of Keter on three-two – I cannot say that the three of clothing was refined into two and then there was a coupling on the two 2’s, as we said in Partzuf AB in the vessel of Hochma – since he asks,

Why do we not say that the four of Keter was refined before the three of coarseness? And in Hochma, the clothing was refined before the coarseness?

He explains that since four has no coarseness in the degree, all of its coarseness is what it took from the three of coarseness; hence, before 4.3 of coarseness, it cannot be refined. Whereas the three of clothing that there is in the vessel of Hochma, there is three of coarseness in the degree – more or less, –so it can be refined. It therefore turns out that in the vessel of Keter of SAG, which does not have three of coarseness in a degree, and all its coarseness is extended only from what it receives from two of coarseness. So, three of clothing cannot be refined before two of coarseness; it therefore turns out that we should say that the coupling that was done in the vessel of Keter. When the level emerges, there is no difference whatsoever between that and the vessel of Hochma, where the coupling was on the two twos, and here on three-twos. Accordingly, the coupling that was in the vessel of Keter on three twos, he – which he compares to the vessel of Hochma, is not 100% identical. Next, then he says that he gave to the vessel of Hochma that light, which is called male-female, how? From the three of clothing, it's male, it's a male; the two of coarseness is a female. It turns out that it is extended in the level of light from Keter to Hochma. And this in itself incorporates a male and a female, from the three of clothing and the two of coarseness. And there in AB, he teaches that the coupling that was done in the vessel of Hochma on the two twos, he regards it as one level, male.

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