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

Daily Morning Lesson: January 21, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. "Questions and Answers on the Meaning of the Topics". #106. 

Reader: We will learn from a TES lesson with Rabash. We will read from The Study of the Ten Sefirot, Part 4 in the Questions and Answers on The Meaning of Topics, Answer Number 101. In addition to the subtitles, there is a complete transcript of the lesson for each friend who wants to follow.

Rabash: (00:36) Now the question, why reflected light does expand below Tabur? He adds more. 

And there's also an illumination there, the illumination of Hochma, and also illumination from direct light. 

So, he says, 

Since I say I do not want to receive, she wants to give back the light. 

Why? She wants equivalence of form, and by this, he says 

That the light of direct light illuminates, which is above Tabur, and illuminates there, the illumination below. Therefore, by saying that it gives the reflected light, it's considered yen concluding Sefirot. 

There are two discernments here. Who gives back the light, called, reflected light, which is called Hassadim. And also illuminates the force of adhesion, Dvekut, an illumination of light from above Tabur, and also some illumination, which is called, light of Hassadim with the illumination of Hochma. We learn that each and every Sefira, there is, from Tabur upwards, Ten Sefirot upon each phase, it performs a Sium, an ending, we learn. What is the meaning here? It means, I'm saying Ten Sefirot, we say, Keter, I receive only as much as I can, no more. Hochma, as much as I can, no more, and no more. Below the Tabur, there are no places, it was asking 20% to receive 80%. In every phase, look, in every phase that does not want to receive any more. Listen, so you need to distinguish the ten endings, the ten Siumim, ten discernments, the upper receives. Ten endings of what she received above, for each and every phase, it received in order to bestow and not to receive. What am I talking about? I'm talking about what I received, about the phase that received, the part that it received and the part it did not receive. We have ten and she received, and this is the whole difference. You could say this about each and every Sefira. 

Student: What is the difference between that? 

Rabash: Above, there are Ten Sefirot, in the Rosh. The Malchut said, Malchut of Rosh, in each and every phase, the part that I received from him in order to bestow, I receive. And the part from him that I can receive not in order to bestow, I do not receive. Therefore, there are two parts that which I receive in order to bestow, it's called, above Tabur, and the two parts where I can receive in order to receive, I do not receive. Therefore, there are ten endings, ten Siums. Upon what do I perform a Sium? Upon each and every Sefira. What it received, 20% from each Sefira, then 80% is refined from each and every Sefira. It turns out that there's nothing new here – what was in the Rosh of Ten Sefirot, part yes, part no, part of the Ten Sefirot is called Toch, and part, not called Sof. Why not? Because we want, he wants equivalence of form, which is called, Dvekut, adhesion. So we say, in every place there's an illumination, there is the place from which the illumination is illuminated. And the true light is what is needed to illuminate eternality, and it remains inside the surrounding light, and this is what you should ask. 

He asks, 

Who receives the surrounding light and who receives the internal light? 

It's from the internal light that it can give you. What are you lacking that you want to hear from me? What's the meaning below Tabur? Start listening, start hearing – what is below Tabur? That I do not want to receive more than I receive. So they say, since there's a part that I do not want to receive anymore, which is called, below the Tabur, as far as that's concerned, there's also illumination. But we need to know what is below Tabur  first. What is Sium you need to think, what is Sium, or ending? This you received and this you didn't. So you need, what do you need? What are you lacking to think of? What is the state in which I don't want to receive anymore; what is this state of the spirit, high spirit, or mood, it's a reality or not a reality? Is it negative? Yes, but don't run, it means here that below Tabur there is a reality which says that I do not want to receive. This is the time that is in such a state that I simply say that I don't want to receive anymore. So, there is a state that it receives and there is a state that says, no more. As long as she says no more and it wants to not receive anymore. In those vessels there is a certain illumination, meaning it does not want to receive. This we need to think, Tabur above and from Tabur below. You say this in words but below Tabur, you think first, we always want to receive. Who wants, does not want to receive? 

Student: I am asking, what does it mean?

Rabash: Whoever wants to receive or not receive pleasure. Okay, we need to first understand and think a little bit, what's the meaning above Tabur and below Tabur? So I said, the thing of what is in Malchut of Rosh, what is in Malchut of Rosh? The desire to receive is called, phase four. Extended the light, and since there was a restriction, you're not allowed to receive in order to receive. A calculation was made upon Malchut of Rosh: How many vessels, how many percentage she could receive that she will receive, and the rest, no. So, I need here to make two realities: One reality, what I can receive, what parts from phase four he can aim in order to bestow,? There are parts from phase four that could not aim me in order to bestow. Only what? He says that he will not receive. There will be a restriction upon them. So, in everything we speak from a reality, there's one reality in which he can aim in order to bestow. About that he says, I want to receive Keter, Hochma, Bina, all ten Sefirot, I want to receive them in order to be able to bestow. But a certain part.

And a certain part that it cannot receive them in order to bestow, where it will be only phase four alone receiving in order to receive, this is called, below Tabur. But this is Kedusha, so he says that I don't want to receive. They say that state in which he says that he doesn't want to receive, it's not dry, here, too, there is illumination. And where, from what place does the illumination come from? From the place it received in order to bestow, it illuminates there in those vessels where he cannot receive them and in order to aim them in order to bestow, so what does he do there? A restriction, and it illuminates there also illumination it is called, what is it called below Tabur? He wants to give back the light, he doesn't want to receive it, this is called Hesed, equivalence of form. And in equivalence of form, illumination illuminates from the place that it does illuminate there, that's what's written there. When the screen was refined so it cannot receive anything, only he sustains the restriction, the records remain in the vessels from what was not there before. And all that was, as an example, above the Tabur where there was direct light, the light of Hochma, there records of light of Hochma remain. Below Tabur where there was only the light of Chassadim with the illumination of Hochma, the records with light of Chassadim, the illumination of Hochma remained with records. 

There are two things, here: There's the desire to receive, and there's the abundance, no more; only this abundance, he wants to receive in order to bestow. They say, Malchut of Rosh was in potential, one phase. Malchut of Toch, called, Tabur, also one phase; she receives in order to bestow. From her downwards, it does not want to receive, why? So it will be in order to receive, one phase she raised to Ten Sefirot, one phase. They say that Malchut, Tabur, from it below, from Tabur below, is called, that it does not want to receive, why? If she receives, it will be in order to receive, and she doesn't want to receive. If so, Malchut of Toch is like one phase, it's all correct, since there are Ten Sefirot, hence it expands Malchut of Tabur until Sium Raglin. Only think, this is only one phase. In this one phase, it has negative, also it wants to receive, it gives the light because of the equivalence of form, hence, also illumination illuminates there. Then therefore, he did not say, why are there Ten Sefirot? Only one Sium, and like he says, if he receives one light, in this light we distinguish ten discernments, and one Sium. We note ten endings, but learn this on one phase, it's easier to understand. Only what it receives in order to bestow reflected light, what is reflected light? What she does not want to receive, because she cannot aim it in order to bestow. 

Question 111. 

Why does Malchut remain without light in the second expansion? 

Why not? We learn that there is phase four, there is the level of Keter. In Partzuf AB, which is called – he's asking, what is the question? 

In the second expansion, in Partzuf AB, Malchut remained without light. 

What is the question? Phase 4 was lost, phase four has no light, so what is the question? Initially, phase four had light. Now, there is no three, phase four has no light. What is his question? What is the answer? 

It is because of the inverse relation between vessels and lights. As all the lights in the Partzuf touch the vessels in the phase below them, so they touch the lights in the phase above them. When the lowest vessel is absent, the highest light is therefore also absent. If the two lowest vessels are absent, it causes the absence of the two highest lights as well. Thus, the absence of light from the vessel of Malchut indicates that the light of Keter is absent among the lights of the Partzuf, and vice versa. The absence of light in the two lowest vessels, Zeir Anpin and Malchut, indicates the absence of the two lights Keter and Hochma, the two highest lights. 

This is how it always is; the reason is simple. The clothing of lights in the vessels is measured by the coarseness in the screen that makes a coupling with the upper light. Thus, when the screen rises from Malchut to Zeir Anpin, which is phase three, when the coupling takes place in phase three, then Malchut remains without light because the place of the coupling rose to Zeir Anpin. It also lacks the light of Keter since there is only the level of Hochma emerges in the screen from the phase of Zeir Anpin. If the place of the coupling rises to phase two, Bina, the vessel of Zeir Anpin, too, remains without light. And you now have the two lowest vessels without light. 

Correspondingly, the two highest lights, the light of Keter and the light of Hochma will be absent, since only the level of Bina emerges from the coupling that is done on the screen of phase two, and it is always so. Since there was a coupling on phase three, therefore Malchut doesn't have. 

Why does he need to elaborate so much? Some ask this. If we say that the level of Keter is lacking in AB, called, Hochma, then Hochma is absent, so Keter is absent. So, the question is: Why does Malchut have no light? That's the question. If you say it's AB, it's called, Hochma, so what's missing? Keter. Why are you saying that Malchut is missing? The answer to this is that if Keter is missing, it's a sign that Malchut is missing, why? Because of the inverse relation between vessels and lights. We find that the question is: If I say that it is AB, what is AB? Keter is absent, why do we suddenly say that Malchut is absent? The answer, that he so elaborately shows us, is that if the light of Keter is missing, know that the light of Malchut is missing, why? Because of the inverse relation. 

We learn that the light of Hochma comes in the vessel of Keter, who was it? The vessel that once had Keter, now has Hochma. We find that in the vessel that previously had the light of Malchut, now has no merit, what does she have? The light of Yesod, the light of Malchut in the vessel of Yesod. This is in distinguishing the old vessels, because every coupling that is done emerges in Ten Sefirot. There is its own Ten Sefirot, so AB has Keter too, but Keter of Hochma. What I'm saying is, the light of Hochma in the vessel of Keter means old vessels. He asks, we learned, 

112. 

Why does Keter enter last and departs first? The light of Keter that comes to the vessel of Keter does not come in the end. When the departure begins, the light of Keter departs first. Malchut, on the contrary, first comes the light of Malchut, and finally, the light of Malchut departs. 

Answer:

Because the screen of phase four was refined for the first time, and thus the level of Keter instantly disappeared, however, the level of Malchut emerged by the absence of the Malchut to the place of Keter, which is why she is the last to leave. 

What is he saying here in question 112? He asks this, 

Why does Keter enter last and depart first? 

And Malchut is the opposite. What is his answer, why does it enter last? 112. What did we learn? It's all in 112. 

The screen of phase four was refined first, hence the level of Keter immediately disappears. 

But he doesn't say here that it enters last, Rav said, 

Rabash: Enters last, yes, everything, because the screen of phase four was refined first, and thus the level of Keter instantly disappeared, it's also better that it emerges first. 

Student: Half, half.

Rabash: We learned this in the Partzuf Ta’amim that emerged first, there is a rule: The ARI says, everyone came out in the phase of Nefesh. First comes the light of Malchut to the vessel of Keter, then in the phase of Nefesh, then to the vessel of Keter a phase of Nefesh. And he says, 

The light that comes in once, it depends on the equivalence of form with the vessel. This is why we learned that lights always come in the vessel of Keter. Afterwards, the light that was in the vessel of Keter goes down. You find that when the light of Hochma comes, the light of Hochma descends in the vessel of Keter, and the light of Bina in the vessel of Hochma, and the light of Zeir Anpin in the vessel of Bina, and the light of Malchut in the vessel of Zeir Anpin. 

In the end, comes the light of Yechida down to Malchut, which is regarded as phase four, and then there's the level of Keter. You find that when does the light of Yechida comes into the vessel of Keter? In the end. When does the light of Malchut come into the vessel of Keter? In the beginning. So, what do we see from here? Malchut emerged first, went out first. And Keter, with Keter, last. When phase four was refined, the light of Keter disappeared, departed. You find that Keter, which came out last, departed first. Afterwards, he says, 

The refinement of the screen, until the light of Malchut departed completely, that was in the end. You find that Keter departed in the refinement of phase four, and the light of Malchut, which departed from all the degrees, that was in the refinement of the, in the coarseness of Keter, which is called the light of Malchut. 

Clear?