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

Daily Morning Lesson: January 2, 2026

Part 2: LESSONS OF THE RABASH ON TES

Reader: We'll study from a lesson in TES, from Volume 1, Part 4, Questions and Answers, Item 30. Before we get into the study, let's hear Rav about the main topic of the lesson.

M. Laitman: (00:25) There's a limitation in practice, a limitation in potential, and a limitation in practice. We have a limitation in the Rosh, that's where we think, that the created being has to make a restriction in order to make a place for himself, establish his independence. Just as between us, we say, hold on, just a second, you are you, I am me, let me think, meaning I don't want to be mixed up with your thoughts, I want to have my own thoughts first. First of all, define this is you and this is me, and afterwards, there's a reaction. Here, it's the same, what does the Rosh do? The upper light comes, it says, wait, first a restriction, we create the attitude, we check, we measure how much to adapt ourselves to the light, in what way. And this is called limitation in practice. If there's no limitation, the created being immediately disappears in the light. Then after the limitation, after the calculation, I can identify with you, and then it happens in practice, from mouth, from Peh and below in the Guf. That's where the connection is between the created being and the Creator. We speak about that in particular, although there's nothing in the Guf that wasn't already decided in the Rosh, but the purpose of creation was to reach adhesion with the Creator, and that takes place in the Toch of the Partzuf, inside, until the Toch expands until the end of the Raglime.

Reader: Now, we'll learn from study Ten Sefirot , Volume 1, Part 4, the Questions and Answers.

RABASH: (02:18) So, first, we must know what internality is, what is inner light and what is surrounding light, what is an inner vessel and what is an external vessel, then we can discuss further. So, he says, inner light is what can be received in order to bestow. Surrounding, surrounding light, is what one can't make a screen for, it doesn't receive it and it remains without, outside. So now, I know what inner light is and what surrounding light is. Now, what is coarse and what is refined? As we learned, he uses terminology from the four phases of direct light. We need to know that the vessel is specifically phase 4 of direct light, which is called receiving in order to receive. But, he uses the same names for the screens, meaning phase 4 could mean that she can work with the four phases of coarseness. That's called the most coarse. Why the most coarse? Being able to use the coarseness in order to bestow. What is the more refined? Being unable to work with the four discernments of coarseness in order to bestow, only three. What is more refined still? Where she can't work with phase three, but only phase two. I'm speaking only about phase four of direct light, called receiving in order to receive. But I'm using the names three and two and one to define the screens. And so when I say screen of phase one, it is Malchut, called receiving in order to receive, nothing more. But she can work with phase one in order to bestow, and not more than that.

Now, this begs the question. If he can receive inner light over phase three of coarseness, why does he say that the second discernment is called half a wall, which is more refined? If she can receive in phase three, surely she can also receive in phase two. That is a very difficult question.

RABASH (Source Text/Commentary): (06:31) Let's see what's written item 30. What is half the thickness of a wall? See wall. There it's written. The externality and internality in the wall of the vessel are regarded as two halves in the walls of the vessel. Meaning that the coarser half of the thickness of the wall is called the internality of the vessel, and it operates with the inner light. The half of the thickness of the wall that is not that coarse is called the externality of the vessel, and it operates with the surrounding light. That's what's written here. What's difficult here for me? He says that internality is her not extending, or what she didn't extend. That shines in internality. This we can still understand. Who is the one extending it? Phase four. In phase four, the inner light shines. Fine. In phase three, the surrounding light shines. What does it mean, phase three, surrounding light? If she can draw light over phase four, why can't she receive phase three? So he says that no, phase three is called externality, and over there, the surrounding light shines. That's what I'm asking about. This is, as I've always explained, so the issue is each degree receives the maximum that it can. It cannot receive any more.

And so, we learn. That's the degree of Galgalta came, and there, the Ta'amim, the flavors shine. Let's say, the level of Keter, four. Level three, she can no longer receive, as she already received her maximum. And so, three is external to her. She cannot receive coarseness from that phase. And so we find that the light that was in phase 3, she does not receive. Afterwards, we learn that the clash of inner and surrounding took place. Then phase 4 is refined and phase 3 shines. Where is the light of phase 3 taken? From the surrounding. Phase 3 is then refined and from where is phase 2 received? From the surrounding. And so we find that every time we speak of flavors and dots, we can interpret that as half of what is received is called inner and the rest is called surrounding light. When she received 3, she cannot receive 2. After 3 departs, 2 is then received. She can receive it. And this I can learn between degrees as well, AB and Galgalta. But it's easier to learn this in one degree with flavors and dots. So much she receives in order to bestow, he said, it's always the maximum that she can. How can she receive more then? Well, it departs. What she received before, it vanishes. Where was it before? In the surrounding light, we say. The surrounding light always remains in the external vessel, as an external vessel. One shines and then we can interpret it in two ways. One is that there is an illumination in the surrounding. Then we can interpret it as the surrounding becoming inner. The meaning of what he says here is that when the illumination is in internality, at the same time, the surrounding light illuminates as well. At the same time, the surrounding light illuminates also. That's the meaning. And how does it illuminate? As surrounding light. Meaning that she does receive something. This is what I'm talking about now. It means that she has something. She has it. But he is talking about how phase 3 later becomes inner. So far it's been external. So far it's been in the aspect of surrounding light. And that's why he can't make two interpretations. One thing is that everything we speak of refers only to the receiver. The receiver is called Malchut and the first nines are called light. This we must remember. We want to remember that those names we call 1, 2, 3, 4, that in truth they are the first nine, unrelated to phase 4. They only facilitated the emergence of phase 4. The same names he uses also for the screens, which Malchut, called receiving in order to receive, uses. That's the reason for all these mistakes, him using the same names.

RABASH (Source Text/Commentary): (13:02) 31. What is Tabur? Malchut of the Guf. Where the limitation and the actual rejection of the light begins is called Tabur. What is the question? And what is the answer? We learned in the head of the decree, there is Malchut, which is Malchut of Rosh. The potential Malchut or Malchut of potentiality. When we talk about things post-restriction, we need to remember that if the degree is restricted, it doesn't receive anything. So when is it considered a degree? When it has a screen, it depends on the extent to which she can aim in order to bestow. To that extent, she can receive in eternality, internally. What she can't receive in order to bestow remains external to her. So, she says, I don't want to receive, and it remains without. Now, what was in the Rosh, the head, then spreads to the Guf, the body. So, we find that the part that the screen said it can receive, that is called down to Malchut. What does it mean, down to Malchut? Through to receiving in order to receive. Don't forget what Malchut is. From Tabur, it's called the actual Malchut, meaning receiving in order to receive. If she receives, it will be receiving in order to receive. That's why she says, I don't want to receive. It follows that Tabur is called Malchut of Guf, of the body. It is apparent that limitation is in effect. Down to here, down to Tabur, she says, I want to receive, because I can aim in order to bestow. As for myself, my own discernment, which is called receiving in order to receive, I do not want to receive. That is what we call from Tabur and below, the Ten Sefirot of Sium, ending. What is the question? We need to say that we're speaking only about the vessel, not the lights. Whether the vessel does receive or whether the vessel does not receive. Who is the vessel? The yearning for a thing, the want, the will to receive. If something is appealing to it, it wants that thing. And in this, she speaks of two discernments. One is the restriction, where it can't overcome any discernment and receive it in order to bestow. And then it says, I don't want to receive anything. Why? Because then Malchut rules over it.

RABASH: (17:05) What is Malchut? Reception with the intention to receive. That is what we call phase four of direct light. After that, we speak of the screen. That's the second discernment. The screen is made of a screen and coarseness. So two aspects, two discernments. Meaning? On the one hand, it works with coarseness. While on the other hand, it restricts it. Oh, but only this much. And beyond that, she does not work with her coarseness. Let's take phase three, for example. Let's say she can overcome phase three. But for phase four of coarseness, rather, she makes a screen. What does it mean that she can overcome phase four? If she receives it, it will be for herself. What is herself, her own discernment? Receiving in order to receive. And that remains. Meaning? She doesn't receive a part because she wants everything. She wants everything. However, you could say that a part is clothed. The part is received. And the other part, she makes a restriction, so to speak. That's called limitation in practice. If so, who needs to make that limitation? Only the receiver. So what can I speak of? Only of the will to receive. If not the will to receive, everything else is light. That we don't speak of. The vessel in its entirety, that is what we speak of. It's just the will to receive. But the will to receive, we can call holiness, if it has a restriction or a screen. And the will to receive that we call shell It is the will to receive that cannot accept restriction. Instead, it wants to use reception with the intention to receive. That's the whole difference. So who are we talking about? Only Malchut. Only phase four of direct light, where she received the light and after the restriction, she no longer receives.

What is the screen? Screen and coarseness, two components. The part I receive, the part of the will to receive is in use, and the part isn't. The part where it receives, that we call through to Malchut. What is that? Through to Malchut. Only so far as the receiver in order to receive, meaning reception in order to… The rest is reception in order to bestow. Below that, meaning what he wants to receive in order to receive and cannot overcome, that I call surrounding from Tabur. That I call Malchut.

What is Malchut? Receiving in order to receive. But it's Holiness. We say that below the Tabur there are Ten Sefirot as well. These Ten Sefirot, she knows that if she receives them, it will be in order to receive, and so she does not want to receive them. This is called the Ten Sefirot of Sium, ending. It's Holiness.

What is Holiness? It's where she says, I don't want to receive. Why? Because I want equivalence of form. So, we learned that below Tabur, there exists Ten Sefirot, regarded as the light of Hassadim in the illumination of Hochma. So, we learn in Partzuf Galgalta. And the same applies to all discernments, all the phases. He doesn't interpret. Why is it called Ten Sefirot of ending? Where she says she doesn't want it, that is an end. And that illuminates. That has an illumination of its own.

RABASH (Source Text/Commentary): (21:34) Let's look at question 32. What are tastes? The expansion of light from above downward, meaning from the Peh of AK to the Tabur. That is called tastes. Two flavors. After the verse, and the palate tastes its food. So, what are these flavors? We learned yesterday, from the mouth and below. So, when I say flavors, he explains that in the Rosh, in the head, there are no flavors. Flavors exist only in the Guf, the body. Yesterday, we learned this. So, he asked, apparently he asks, we learned about the coupling of AB SAG. He says the coupling happened in flavors of SAG, Ta’amim, the SAG. So, it's written in part six. And so, you see that flavors exist in the head as well. So, why does he say that flavors exist only in the body, in the Guf? We explained it thusly. What is the difference between flavors and dots? We learned that flavors are the first expansion, the level of Keter. So, I say that it rises to the Rosh. We always speak of the higher discernment. Also, there is Keter there too. It will be Keter. So, it's the Keter from the record of the Guf. So, he says flavors exist in the Rosh as well. Of what? Of the level of Keter. I must say that the body extends from the head, the Guf extends from the Rosh. If so, why does he specify that flavors exist in the Guf, in the body? When he speaks of flavors and dots, what does it mean, flavors, dots? When the flavors are refined, they no longer exist. Then come the dots, and we learn that in the head, there is no refinement. If so, when I say that a coupling took place in the Rosh, in the head, over the dots, The flavors haven't vanished, they haven't been refined, so why does he make a coupling over dots for the body, for the Guf? The Guf cannot receive flavors now, it lost the screen. That's why the flavors, dots, do not apply to the Rosh, that's the whole thing. So he starts by discussing just the flavors, from there and below, how can flavor exist? There we talk about refined or not refined, and so there dots and flavors are applicable. But in the Rosh, that's the higher degree, the higher discernment. There it's all flavors, and the dots don't exist. Why? Because the flavors are still shining, still illuminating. And so, where do flavors, dots, tags, and letters all apply? Specifically in the Guf.

RABASH (Source Text/Commentary): (25:09) 33. What are right and left? The question is, what are right and left? When you Speak of Hassadim, he calls it right and left.

44. What are potential Ten Sefirot ? What does it mean, the potential of Ten Sefirot ? The Sefirot do not MANifest in the Ten Sefirot of the Rosh, but are merely as Ten Sefirot in potential, meaning a root. It's like a seed, which is the root of the tree, while the tree is not apparent in it yet.

He says the following, every attainment begins from Malchut and below it. If we say that Malchut does not receive at all, there's no attainment in the Rosh. So in that case, how do I know there are Ten Sefirot in the Rosh? How can the lower one know the upper one? What extends below that, you know that there's a root up above. You find that in the Rosh, those are Ten Sefirot in potential. How do I know it? After it was revealed in practice, what is potential? It's the example of the seed. When you look at the seed, you know that there's a tree there. Root knows in the same way. Later you find out.

45. What is a vessel for surrounding light? Half the thickness of the outer wall in the vessel operates for the surrounding light. Then as we spoke above, everything we discussed, you will see here, all the questions. There's nothing to ask here. Vessel of Malchut. This is very difficult to understand. What does it mean, the vessel of Malchut? He says, phase four of direct light, which is the coarseness over which there was the restriction not to receive in her great measure, is called the vessel of Malchut. Therefore, everywhere we speak of Malchut, what discernment are we talking about? It says here explicitly, only when it receives in order to receive. The receiver, in order to receive, is called Malchut. This is where we have all the discernments. How much it receives, less or more or nothing. But other than Malchut, we speak of nothing else. Why? Because anything outside of the vessel is called a light. The surrounding light itself are many discernments of surrounding light, not only one.

Student: But I feel it, the vessel needs...

RABASH: Can I say the following? There are many discernments of surrounding light. For example, there's surrounding light in the Rosh. What does it mean, surrounding light in the Rosh? Let's see the example. It says, in the second restriction, there are no more than three vessels called GE and Nikvey Eynaim. Keter, Hochma, Bina. ZA becomes an outer vessel, a vessel for the surrounding light of Haya. Malchut of Rosh becomes a vessel for the surrounding of Yechida. So he says, these two surroundings, surrounding of Haya and surrounding of Yechida, that we say that they shine in the vessel of the ZA and Malchut from the perspective of surrounding light, not inner light, because of the restriction. They shine only in the Rosh of the degree, but not in the Guf from the body.

RABASH (Source Text/Commentary): (30:20) He explains why, since you need to have equivalence between the light and the vessel. Since there are no vessels in the Rosh yet, therefore in the Rosh they do receive an illumination in the form of surrounding light, but in the Guf, in the body, those are true vessels. The vessels of the Antin and Malchut of Guf do not become vessels for surrounding of Haya and Yechida. And there are those who teach that the vessel of surrounding of Haya and Yechida, that there are vessels of surrounding of Haya and Yechida in the Guf as well. For example, we learned about the Partzuf of Telgalta. When the Zivug, the coupling that took place in phase 3, phase 4, when Malchut was refined, the dots shine on phase 3. Where was the refinement? In the Guf. Where was the vessel, where did the vessel become empty? In the Guf. So the coupling that took place, phase 3, that shines in Malchut, since in phase 3 the vessel is more refined compared to phase 4, then it receives only surrounding light. So you see there's also surrounding in the Guf. On this surrounding light you have a vessel that drew phase 3 of coarseness, and here it loses phase 4 of coarseness. This is a different matter. This one surrounding light is not the same as this surrounding light. There are many other discernments. We'll talk about it. His intention, his great intention, is not from the great will to receive that he has. That's not the measurement for how much he wants to receive. It only measures how much he can aim in order to be still. Look at what's written.

He asks, what is the vessel of Malchut? Phase 4 of direct light. What is phase 4 of direct light? Which is the coarseness over which there was the restriction not to receive in her great measure. This is called the vessel of Malchut.

What was the restriction? Malchut doesn't want to receive, except what? Malchut says that his desire is to do good, to benefit his created beings. That is the cause for having the will to receive. You find as if there's a difference between the bestower and the receiver. She wants the atonement in order to bestow. So she says, in order to receive, I don't want to. I only want in order to bestow. I don't want to receive in order to receive. This is called restriction. And in order to bestow, yes, this is called a line and a measure. This was the intention, to receive or not to receive.

RABASH (Source Text/Commentary): (34:06) 37. What are the general five edges? There are five edges. There's a general.

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