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

Daily Morning Lesson: January 4, 2026

Part 2:

LESSONS OF THE RABASH ON TES

Reader: We will now listen to a recorded lesson from Rabash. This is from TES, “The Study of the Ten Sefirot,” questions and answers, item 40, please.

RABASH: (00:27) Your question. You're asking, we learned, we learned Tabur of Galgalta, which does not want to receive, they say it has the light of Hassidim with the illumination of Hochma. Therefore, you're asking, after the departure of the lights, when the Kli does not want to receive, why is the Reshima, the record remaining, that remains, the light of Hassadim and the illumination of Hochma. So we need to know the difference. I learn that in each restriction, there is the light of Hassadim with the illumination of Hochma. Only what do we say? If there’s a screen, then the screen serves two roles: a screen and coarseness. On one hand, it clothes the light. On the other hand, it doesn't want to receive light. It turns out, as long as there's a screen where there's reception, they say about the place of limitation, something illuminates, called the light of Hassadim with the illumination of Hochma. But when he loses the screen for which the light departs, there's no more to talk about. There's only restriction and no more. And since there's a restriction, something needs to be some kind of vitality, so he says, a record remains. When does the record remain? Upon the restriction during the screen of the degree, take that into account. If there's a screen, so if one, let's say, a part he receives and the second part that does not want to receive, which is called the limitation upon light, there's the light of Hassadim with the illumination of Hochma, which is from Tabur upwards, called clothing by the screen. From Tabur below, the screen does not want to receive. If so, who does not want to receive? The screen. But when there's the departure of light, there is no longer a screen, only restriction. In restriction, there cannot be any light, only what? Only a record. Take this into account between the screen and the restriction. If we talk of the restriction, there's nothing. The restriction that was there from before, we can only talk of the record there. Whereas the screen is a living thing, it receives here, and there not. So, nevertheless, it illuminates. This gives us a rule, if there's no Hochma in a degree, there cannot be the illumination of Hochma. If there's Hochma above Tabur, how do I draw the illumination from below Tabur? Where there's Hochma altogether, due to the departure of the screen, and where it remains in restriction, like in the world of Nekudim, it's considered that the vessel is broken because it remains with only restriction, and it passed through the restriction, and that's the whole difference.

RABASH (Source Text/Commentary): (04:03) What is the Emanator, in 40? What is the meaning of Emanator? He gives us a rule, which is usually described, Malchut of the Rosh is regarded as the Emanator with respect to the Ten Sefirot called Guf. This is one explanation. He also says, Also every upper degree is regarded as the Emanator of the degree below it. If so, he gives us two explanations to emanate. One, every upper degree towards the lower one, and also the Rosh in relation to the Guf. And he wants to clarify exactly who bestows to the Guf. He says Malchut of Rosh. There are many times where he calls Malchut of Rosh by the name of Emanator. To whom? To the Guf.

RABASH (Source Text/Commentary): (05:04) 41. What is confined? When the light is captured and dependent on the measure of the coarseness in the vessel and cannot expand there more or less than the measure of coarseness in it, it is regarded as being confined inside the vessel. Here comes the question. It is written that light is limited within the vessel. Are we talking from the light, or light is a spiritual matter? How do you limit it? Since each limitation is considered the extent to which he attains, so it is called the vessel that is limited. The vessel cannot receive more light. In the light, there are no changes. If so, what is limited? The light is limited inside the vessel? The vessel cannot attain it anymore. The limitation is not on the light, on who? On the vessel.

RABASH (Source Text/Commentary): (06:19) 42. What is striking and clashing? What should we say about in spirituality as striking and clashing and beating? He explains. When lights of opposite nature from each other and come to clothe a single carrier, such as surrounding light and inner light, the same measure of coarseness in the screen that draws and increases the inner light… Meaning that it can be served, used with the coarseness, meaning the screen. Let's say the screen for phase three, who rejects and detains the surrounding light from clothing in the Partzuf. Meaning to the extent in which it can aim in order to bestow, she rejects it. So it turns out, Since both come to clothe in the Partzuf, they strike and clash with each other until the surrounding light overpowers and refines the detaining coarseness in the screen, the inner light departs from there, and the surrounding light acquires external vessels in the Partzuf and shines within them. Here we need to give a short introduction. If for example, we say that he receives upon phase four, although upon phase three it does not receive. Moreover, if it could receive upon phase four, upon phase three, which is smaller, more external, certainly she could receive, they say. No. Why? They say that upon phase four is his maximum. He cannot receive more than that. It turns out that when light illuminates, it illuminates what can be received. And this is called the clothing until the Tabur. When it comes to the Tabur, which is called Malchut, the meaning is that he receives it in order to receive, and it can no longer receive. It turns out that the surrounding light is on the outside and does not let him enter inwards. Who? The screen. It turns out that the screen receives a part and limits a part which it does not want to receive. This is called surrounding light.

RABASH: (09:32) So, they say that they surround and strike at one another, meaning they are opposite in their nature. The surrounding light says its desire is to, His desire is to do good to His created beings with all the light. So, also the light in the degree that illuminates in the degree, the inner light, says, "No, I cannot receive more than this," but says, "If you remain in this, the purpose of creation will never come to its completion." Therefore, he refines the coarseness in the screen, which means it's not the coarseness that it refines, but rather the screen can no longer serve with the coarseness that was before. And nevertheless, the inner light departed. Don't ask anything. And they say, the last phase is lost. The screen, the surrounding light weakened this screen. Now, he can receive upon phase three. Why? Because he has no longer for phase four. It turns out that the surrounding light he had before, whose desire was to do good with a few more percentage upon phase three... they say there's no lack in spirituality. Phase four remains in such a way that it will be revealed all the lights, one after the other. It turns out, what illuminates now upon the surrounding light upon phase three? When phase three is refined, it's upon phase two, and whatever is the... and also what is the internal and external? Here it's internal and externality of the screen - great coarseness is called internality. Small coarseness is called external. What is external, he doesn't use it. If he receives it, it needs to be always by the max, which is called always internal. But now what he had from before becomes external. Now it becomes internal. And then the inner light truly becomes what? It becomes after the surrounding light to phase two. And after it illuminates the light in the surrounding in SAG, upon phase two, it turns out that each time the surrounding light illuminates in the degree from the phase that is smaller in internality. But the surrounding light enters the internal smaller parts until all the surrounding light is revealed in the internality of the vessels. The surrounding light illuminates in a vessel that doesn't have a screen as well.

RABASH: (12:28) Example: we learned in the second restriction that there are no more than three vessels: Keter, Hochma, Bina. The light of Neshama and the internality of the Kli of Keter, the light of Ruach and the internality of the Kli of Hochma, the light of Nefesh is corrected in Bina or installed in Bina, and ZA becomes like an external vessel. It becomes a surrounding vessel for the light of Haya. Malchut becomes the surrounding for a vessel for the light of Yechida. Okay, the question is asked: ZA and Malchut, when I say it receives surrounding of Haya and surrounding of Yechida, does it receive an internality in order to bestow or not? They emerge from the degree. Why? Because until this, it was to receive in order to receive, and I say that in the receiver in order to receive they receive illumination and surrounding light. This is considered the illumination in the in the matter of surrounding. If there's a difference, if it's surrounding light, it becomes internal. And another explanation is like in the what it's called surrounding light. So, he says that a part of the surrounding light is now in the internality, or as I'm saying, "No, it illuminates now in the manner of the surrounding." It turns out that it cannot aim in order to bestow. There's a huge difference between this and that. So, what was departed from him? They say there's no lack in spirituality. It remains. Only what? You don't see it. If you remember, he gave an allegory about this. Baal HaSulam gave it if you remember, the allegory.

RABASH: (14:23) The allegory, where it's written, inner light and surrounding light are beating against one another. For us to see that the entire light beats on the other light. So, he explains in the inner light that his meaning is about the screen. What is surrounding light and what is inner light? And what is a Kli? Who created the Kli? They say, His desire is to do good to His created beings, who created a vessel called the desire to receive pleasure and delight. That's one point. Two, this discernment, which is called the root of the created beings, Malchut of Ein Sof, yearned for equivalence of form. It turns out now, what needs to be now, Malchut? So all the light, let's say by allegory, the 100% she received in order to receive, which is called, let's say, His desire to do good to His created beings, she wants to receive this light only in order to bestow. Now, this Malchut, which did not want to receive in order to receive, which is called restriction, and afterwards, this Malchut wanted to receive in order to bestow, which is called here in the screen. His Malchut received in the eternality in order to bestow, and the rest, she doesn't want to receive. It turns out, well, once again, inner light that's in her also comes on behalf of the Emanator, His desire to do good. And the surrounding light that he does not receive is also on behalf of the Emanator, upon one discernment, His desire to receive, to do good. Who is the one who creates the clash, the beating? I could say the vessel itself, or I could say it's the light that awakens it. Meaning, on one hand, she sees that she doesn't have a screen to receive anymore. On the other hand comes His desire to do good to His created beings, shattered the vessel, and says, if you stay this way, the vessel will never receive the goal. It turns out that, let's say, when these two, the lights, are sharing upon the screen, and you could say that a person himself contemplates with this seemingly, and to do so, or to do that way, or this way.

RABASH: (18:08) It turns out we always learn about the upper light, about the lights. But in what are the lights? Not the light itself. The lights that illuminate in the Kli, the light itself, if you were to deepen, there's no change there. Only what? All the changes are here. How they illuminate in the vessel, not on behalf of the light. If so, I'm not speaking about light towards light. Here the dispute is light before light, or light before Kli. Hence, we're talking once again about the connection to the vessel, not in relation to the light. Well, we learn that in the light there's no change, meaning towards itself. Is there a change in light towards the receivers? And here, in inner light, the surrounding light, what are we talking about? About the lights or the receivers? Towards the receivers. In this we're learning once again about the phases of the vessel. There is no light that will not have inner light and surrounding light. Why? If everything needs to be received through a coupling by striking, and it makes a screen, each and every one, if I were to say a screen of phase four, then a part she receives in phase four, and a part does not receive. If I'm saying that the coupling took place upon phase three, a part it receives, it turns out every single degree there's above Tabur and below Tabur. Above Tabur, we call by the place that we do receive, and below the Tabur is called the place that we cannot receive. And about this, what are you asking? We said there was the departure of light also above the Tabur. So above Tabur it's also to receive. You're learning in simplicity, above Tabur and below Tabur, that's the whole matter. Below the Tabur is called receiving in order to receive. Is there a reality where you're allowed to receive somewhere in this? No? So what are you asking?

RABASH (Source Text/Commentary): (20:25) Question 43. What is mixed? What should we say in spirituality that has to do with mixed? So he says, When lights adhere to one another because of their equivalence of form with one another, it is called connecting the lights. However, if there is a disparity of form between them, and they connect because of some connection between them that equalizes them… This wasn't there before, it is called mixed together. It is so because the disparity of form between them does not let them adhere together truly into one. But there necessarily remains a difference between them. However, the merit they have acquired mixes them together in each other. It is impossible to tell poor from rich. That's the verse. Such is…What is the conclusion of this allegory? That the direct light called and the reflected light: Since the direct light cannot shine at all, but only according to the measure of reflected light, they're regarded as being mixed together, since the coarseness in the reflected light has the same merit and importance as the refinement in the direct light. Thus, the coarseness and refinement are mixed in one another, and the disparity of form between them is indistinguishable. What's the question? What is mixed in spirituality? Two things that mix together. So there needs to be one thing? When you are mixed, it means that this is considered in and of itself, and it's not distinguished on its own. And only what is mixed is not distinguishable. The thing is, what is the understanding? The direct light is a light that comes from above. Reflected light is born from the next screen, the rejected light. But this already comes from the Parsa de Parzufa [above the Parsa of the Partzuf]. This is direct light. If so, there are two kinds, and they're not similar to one another. And there's a reality, which is one phase, one manner in which they are similar to one another. Meaning, just as He bestows direct light and wants to bestow, such the reflected light wants to bestow by which the direct light can illuminate in the reflected light. If there was no reflected light, this force that wants to bestow, the problem is that it cannot illuminate inside the vessel. Hence, on one hand, there are two separate things. There's abundance, which comes from above, and that's the force of the reflected light. The second manner is that from this, there's equivalence of form between them, and this is like many that it seems like there's no distinguishing and no difference between them. Only in the matter of what is there no change, that they both want to bestow, but that's the difference in the light. This is not - this is refracted light, and that's direct light. This explains mixed.

Kabala Medya

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

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