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

Daily Morning Lesson: February 1, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #9. (First we will read

Original lesson date: Jan 1, 1970

Reader: We are going to be studying now from the study of the Ten Sefirot with Rabash. Before we start the study together, we'll hear from the dear friends from our awakening team that will prepare us for this lesson. Please friends.

Student: We've been rewarded. We've been rewarded with a lesson with Rabash, a lesson of TES, the lessons that Rabash would receive. That's the main portion of the lesson that we want the reforming light and to ask the Creator to connect us, all our Tens together into one soul to rise in all the degrees. Now in this lesson, let's not wait for the Congress, let's do it now. Our friend will now read for us an excerpt that will explain to us how we do it.

Student: This is guidance from Rav's words. By the intention, we connect our desires, our wills into one. By the intention, we appear before the Creator as those who want to bestow upon Him. What do we want to bestow? We have nothing to give. We bestow upon Him only by the intention. We connect against our egoistic force in order to give the Creator the opportunity to fulfill us and enjoy us. Through this, we are called Malchut that enjoys her first nine Sefirot. She can receive them in order to bestow. That is her correct form of reception. Rav.

Student: Friends, now we are approaching the Study of the Ten Sefirot. Our Ten Sefirot are right next to us. What we need to do, what we can do, is an effort to connect to those Ten Sefirot, to collect the pieces of our soul, to go out to the field that the Lord has blessed and collect those pieces of souls that were disconnected from us. We need to forget about ourselves and get into the thoughts and desires of the friends with us. Let's make this effort, go into a workshop, and ask the Creator to give us the strength to unite. Silent workshop.

Reader: Silent workshop. We're going to ask to hold the Creator in all our forces throughout the lesson.

Reader: Our study in the Study of the Ten Sefirot today will be in part 5, in volume 2. We are going to start in the Inner Light, item 9, starting with here: “And this extends by that Keter being refined.” And before that, we will read item 9 from the words of The ARI, in preparation for this. Item 9, the words of The ARI.

Reading: (05:12) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #9.

9. Now the Nukva is contained in the Dechura [male], since the Nukva is the light of Hochma and the male is the light of Keter that remained in the vessel. Hence, it is the male that now receives from its root, the root of Keter. This is extended to it by refining that Keter that remained above at the end of the roots, and it is greatly refined by the upper illumination of the root of Keter. Then, a great light shines in that male of the Keter, and the female is incorporated in the male and receives illumination from it, until these three phases are even in their illumination. They are the male and female of the vessel of Keter and that Keter that is on them. Once they are even, they will receive their light from the root of the upper Keter.

Reader: Please, we'll move to Rabash lesson.

Student: (06:39) The light of Keter is light.

RABASH: So?

Student: So what…?

RABASH (Source Text/Commentary): (06:46) So, we learned above in 299, what did we learn above? This is extended to it by refining that Keter that remained above at the end of the roots. What is written there? There is a very important concept here. The coupling that was made here now is the upper coupling of the Rosh, which is done by this screen in Malchut of the Rosh. Thus, how will the light of Keter be incorporated in this coupling, which is light that has already clothed the coarseness of the Guf? So, it already has what I call coarseness of the Guf, which is very far from the phase of the Rosh. So, how can it rise to Malchut of the Rosh?

Student: That’s a question.

RABASH: He says, the light of Keter of the Guf. So, I'm speaking of what was clothed in the Guf. That part that was already given can already be attained. Light without attainment, we don't know that it exists. Who knows that it exists? If I say the light of Keter that was in the Guf, it means that there was something, attainment that was clothed, attainment in the Guf, and that's what I talk about.

Student: Then why does the light…?

RABASH: (08:19) If you say the light that was in the Rosh, what does that mean? That light has still not been attained. A light that emerges below the Rosh is already attained. So, I'm speaking of those who attain it on that phase. And then we say that it is no longer attained. But what remains in it is what was attained already—something remains on it. The Reshimot, the record. This is why we say that everything we speak of the light of Keter that stands below is what he attained, what the Guf attained. If I react forcefully, now it’s refined: all the vessels of reception is refined and went up to the Rosh. We therefore find that what he attained is refined; and therefore the Light of Keter, that was called attained, who attained it? The Light of Keter can rise. Now, who ever attained it goes back down, because it was ... it expanded in practice. Therefore the Guf that was incorporated on the light of Keter also returns to its previous state. We're not speaking about, now there's a rule. Now there's a rule. If I speak of some degree, I don't speak only about the light, only about what is attained. Then I'm speaking of, so I'm speaking of attainment. Since the light of Keter, which is a phase that is below Malchut of the Rosh, and now a second, third degree comes, they all pass, as he says, through the cascading of the worlds. What is the cascading of the worlds? There's already some attainment there. Otherwise we cannot speak of the light. This is why I have one, two, three, meaning the light of Keter, the record of clothing, the record of coarseness. That's according to the cascading. Afterwards, when they're all refined, they all went up to Malchut of the Rosh. So it's only a relation. He wants to study there, as it's mentioned, awakened in the male of the vessel of Keter, of the Guf. He wants to clothe, although he cannot clothe in the Guf. And on that awakening, it is enough for it to be in the phase of… we say that… from whom did he receive? Did he receive in pontential? He received so he could expand in the Guf. Except we're saying that he cannot. He awakened and wants, but he can't. So we need to learn two things. He wants to clothe in the Guf in practice. By what? Through the coarseness of phase three. But he cannot. So we need to learn two things. He wants, but he cannot. The fact that he wants is already enough for it to not be similar before he wants. We'll see later. This we'll learn later. Afterwards, we'll learn the three of coarseness. But in the meantime, I don't speak of three of coarseness.

Student: (12:05) Why is it impossible to learn it here?

RABASH (Source Text/Commentary): He wants to, but he can't. Again, think what it wants. First, he wanted also what did not have a Masach. Now, a screen. Now that he's incorporated in the coarseness of phase three and he extended something, this he cannot extend or draw in practice. In this Rosh, he cannot. But does he want to or doesn't want to? Before that, he also didn't want to. Why cannot he learn this? Just as he learned, just as we learned about the light of Keter, he wants even though the light of Keter. Can he? So why does he want? It's two things. I wish it were like that. Because he already clothed, there was already a thought about it. And there's also a difference. Every little thing, every new sound is a new phase. If you say that he received illumination in the Rosh from an actual coupling, look. Hence, while the phase of coarseness of clothing awakened in the male of the vessel of Keter to clothe this great light that he received now, in actual clothing, meaning to clothe in the ten Sefirot of the Guf, although he cannot, I'm adding, because of that, the phase of Guf, incorporated in the light of Keter, that stands at the place of Malchut of the Rosh, immediately became apparent. Along with it, his form became different from Malchut of the Rosh, even though he cannot, as we learned in the… Where it says, although, as by this, it is regarded as having been instantly separated from Malchut and departed from there to his place. Why? Can he go up to Malchut of the Rosh? He did not receive anything.

Now that he becomes, that he wants to receive something, it is considered that he emerged from Malchut, since disparity of form separates and distinguishes the spirituals from one another. He departed from the place of Malchut of the Rosh, and we learned that he shines in the Rosh. You find that he was immediately separated from the light of the upper Keter, that was shining in it abundantly, and nothing remained in him, in it, in the light of Keter. But for the previous restricted illumination, which is called that the light of Keter returned his face upward and his posterior downward, so what remained in him? The question is this, if it's light of Keter, what does it mean, restricted illumination? We're speaking of what shines below, his posterior downwards, a restricted illumination. You find that I'm speaking of the light of Keter, also with respect to the Guf, not with respect to itself, with respect to itself, its light. So, what is its posterior downward? What's shown previously to the Guf, a restricted illumination, this it can shine now as well. But it's a great illumination that he received from the new coupling. It came to him through the coupling, it comes to the light of Keter, while he was in Malchut, went down to the Guf, it doesn't expand. When I'm speaking of the light of Keter, that it has a Guf, it doesn't have a Guf. It's all from what should shine to the Guf. The light is actually what he's asking. Light is light, except I'm saying the light of Keter of the Guf, we speak of what he attributes to the Guf. You find that what is the light of Keter above Malchut of the Rosh is in order to shine to the Guf. Above, below, who is it? Only with relation to the Guf.

Student: (16:42) This part is a little difficult, what he asked.

RABASH (Source Text/Commentary): If he says that the light of Keter means that he was accompanying the Guf, so I'm speaking of the part of the Guf that went up, as we said before. Let's finish it. He writes, Nukva of the Keter, which is phase three, must also receive from her upper root. It means that the coupling is not completed by the great coupling of the level of the upper Keter. Why? For its illumination does not expand to the Guf. Thus, there is a need for the coupling made on the phase of the female of Keter, meaning the complete coarseness of phase three, both from the phase of extension and from the phase of clothing. Then it can expand in the Guf.

Student: (17:54) What is this clothing?

RABASH (Source Text/Commentary): So, now we are learning, page 300, The Upper Root. Nukva of the Keter must also receive from her upper root, which is the upper Hochma. Inner Light. From the upper root, which is the upper Hochma. Inner Light. From her upper root, which is the upper Hochma, it is written above that the record that remained from the level of Hochma of the first expansion, from the level of Hochma of the first expansion, after its departure is the phase of coarseness of phase three. It is made here into the phase of Nukva of the Keter, and it is the source of this second expansion. Since the second Partzuf called AB, needs to receive a phase against it in Galgalta, what phase does she receive? Not from Keter of Galgalta, only from Hochma of Galgalta, the record of phase three that remains in her. What's written above? Therefore the root of the upper Hochma descends in Bina, Bina in Hesed, etc. The coupling made on the phase of the female of Keter, which is phase three, causes the descent of the degrees from Rosh to Sof. Keter descends to the degree of Hochma, Hochma descends to the degree of Bina, Bina descends to the degree of Hesed, and finally Yesod descends to the degree of Malchut. Look above at what's written. Therefore, if Hochma needs to receive AB, which is the Partzuf Hochma, and needs to receive from the phase against it in Partzuf Galgalta, which is Hochma, hence the root of the upper Hochma descends in Bina, and Bina in Hesed until it descends Yesod in Malchut. From this we understand that the light of Yesod is in the vessel of Malchut, and the light of Hochma descends in Bina because the light of Hochma is in the vessel of Bina. This is impossible, but we can say that a great light comes in a small vessel, which is the light of Hochma descending in Bina. So this means, and he explains it another way, that the root of the upper Hochma, which is the Sefira Hochma. In the degree of Keter, there was the light of Hochma in the vessel of Hochma. There is no more than the light of Bina in Hochma now. So we should say that the light of Hochma in the vessel of Keter, look at what he's saying here so that you don't get confused because he says it in a different way. In truth, we should say it this way, that the root of Keter, meaning the vessel of Keter, descended to Hochma, there's no light of Hochma there, and the root of the upper Hochma, the vessel of Hochma, descends to Bina, and there's no light there but the light of Bina, and in Hesed. Until what? Until Yesod descends to Malchut, meaning that the vessels of Yesod have no more than the light of Malchut. And Malchut remains empty of light, but above it's hard to understand a little of the language, therefore we should say that the coupling that was made on the phase of the female of Keter, which is phase three, causes the descent of degrees from Rosh until Sof. The ARI begins to say that in Hochma and Bina, and that completes the Keter. Who causes it? The coupling that was made on phase three. This coupling that was upon phase three, causes us the descension of the light, the descension of the vessels, the descent of the vessels. The upper root of Keter is Hochma, and the root of Hochma descended, meaning the light of Bina, and the root of Yesod has a descent that only has the light of Malchut, and Malchut itself is only the phase of light, meaning it's lacking light in phase 4 now. The reason for it is that this coupling, why is there a descent? This coupling takes place on coarseness of phase three, does not raise reflected light, and draws only the level of Hochma. Hence, with regard to this coupling, you find that the light of Hochma descends and clothes the vessel of Keter. And we have a rule that every light that comes, comes into a more refined vessel, therefore, it turns out that the light of Hochma descends, you find the light of Hochma descends and clothes the vessel of Keter. It is considered that Keter descended from its degree, and came to the degree of Hochma. Similarly, the light of Bina clothes vessel of Hochma, and the Sefira Hochma descends to the degree of Bina, until the light of Malchut clothes the vessel of Yesod. Since it turns out that by the creation of Yesod, that had to have now the Light of Yesod, what does it have now? It has the degree of Malchut.

RABASH (Source Text/Commentary): (25:42) What is a descent? If it doesn't have the light she had before, it's considered now that I have a descent from the previous degree. That Keter, which rose to the place of the Root of Malchut, descends in its place. Which Keter? The light of Keter of Guf, which rose to the place of the root of Malchut, of Rosh, descends in its place. Where is its place? Below the Malchut. For it cannot be there. Why? One, since it has no similarity with the root of Malchut, and two, in addition, it is a branch of the light of Keter that was in the Guf, and Malchut is a root, which is the face of Rosh. Hence, it is worse than her, worse than Malchut, although it receives from Keter. Who? The light of Keter. However, it comes down to its place below Malchut of Rosh. And there, below Malchut of Rosh, remain standing there the records of clothing and of coarseness that rose to the place of Keter. Now, Keter descends to its place, so he says, and there, it can be there together with ZON, that were in the place of Keter. Since then, they are all equal, having received equally from the root of the Upper Keter. Did you see what's written above? Here is the question, how could there be in place of Malchut before? Now we say, there's no similarity, it descends, so why can it ascend? We will see. Inner Light. That Keter, etc., since it has no similarity with the root of Malchut, therefore it descends. How can it ascend? He explains. During the ascent of the screen and the Sefirot to the Emanator, meaning that they were completely refined from the phase of coarseness of the Guf, meaning from above downward, where they stopped receiving and returned to their root from Malchut of Rosh, nothing is received. By that they have come to equivalence of form with Malchut of the Rosh. Thus it is considered that the light of the level of Keter that rose from the Guf with all the phases of the Guf and the screen, which is the actual Guf, also departs. It also departs from the Guf and could ascend to malchut of Rosh. Moreover, the light of Keter that was clothed in the Guf that came to the place of Malchut. Why? Since it is then as refined as Malchut, and there is no disparity of form between them whatsoever as the ARI says. He wrote, this is extended to it, and how can she rise above? By refining that Keter that remained above at the end of the roots. The light of Keter, of Guf, which ascended above after the departure of the light and stands below in Malchut of Rosh, from Malchut of Rosh, could descend where the Guf is lost from it. And the whole matter called Guf, light of the Kli, is clothed in the Guf. What is, who is the Guf? Malchut of Tabur received it, and now that Malchut of Tabur refined and rose above, it turns out the Guf that was upon the phase of Keter is not refined. Therefore, I understand really well that the light of Keter, of Guf, does not have now the Guf upon it as it was refined. It can ascend to the place of Rosh.

Reader: This part in today's lesson, the Italy group will lead us, which will also lead us in preparation for the Congress at the Congress.

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Excerpts from the Daily Kabbalah Lesson

Excerpts from the Daily Kabbalah Lesson

Excerpts from the Daily Kabbalah Lesson

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

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