The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: April 29, 2026
Reader: Now we will learn from the Study of the Ten Sefirot lesson with Rabash. We're going to read from Part 5, in Item 46, Inner Light, From the male in the vessel of Keter. Before that we're going to read Item 46 in the words of the ARI; after that, we're going to read Item 46.
Reading: (00:41) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #46
Reader: (01:30) We'll move to the lesson with Rabash.
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Rabash: He's telling us, the record of the male which remains in the Kli of Bina is called female. The question is asked: why the male that remains in the Kli of Keter is called male? Answer, he explains. And the male that's in the Kli of Keter, even though the Reshimo, the record that is considered lacking light, here, this deficiency is related only to its GAR – although it's filled with light as far as VAK, what's written here. What is the meaning that it has the record, or it doesn't have the record, that it doesn't have a light? We learned when Mati in Keter, there's four of clothing, so the light of Keter is upon the Kli and controls it. So, there won't be just Hochma but Hassadim. We learned that also the three of coarseness of the female, also eliminates the Hassadim, in the phase four of clothing. Hence, we need to see where he says that there's no Hassadim, also, three of coarseness it doesn't have anymore, clear? What's written here? He says, in the Kli of Keter, there's male and female. The male is four of clothing, the female three of coarseness. So, he says, the male is greater because it's four; the female is smaller because she's three. If this one is bigger than that one, then how can both of them be in one degree? So, he explains of clothing, it doesn't have light and a female does have light, hence, both can be in one degree. I asked about this: if it doesn't have light, so is it similar to phase two of clothing, which is in the vessel of Bina? And then I say that the male is called female, meaning phase two of clothing. So, we take from here the male, and there it's called female, why? Because it doesn't have light. And why here, in the Keter, you're saying that it is called male. You hear the difference in the coarseness, and here it's the same. But he doesn't explain it this way; he doesn't unite between them. This is what I was trying to kind of verbally explain here. He's saying it differently.
Student: (04:38) Can you explain a line or two?
Rabash: What's written? When I say there's no light, VAK it has?
Student: VAK of Dalet.
Rabash: Where does it have VAK of Dalet from? If I say VAK, also in the Rosh there's no more than VAK. If I say there's no clothing in the Guf, then also I'm saying that there's no expanding in the Guf, these are two matters. What I wanted to say is that it's called VAK. From this, it means that if it expands in Keter, there's no Hassadim; and if it is what is in VAK, we should say that its intention is Hochma upon Hassadim, it's a different matter than VAK. I want to describe it in a different way: there we learn about four of clothing and three of coarseness, so a coupling is made. The three of clothing, which was included in – no, the three of coarseness was incorporated in phase four of clothing. If so, there's no coupling from four-three, yes? Whereas in Bina, where we have phase two of clothing, where the coupling will be made, it's also not okay. In the Kli of Keter, we learned there was a coupling with four-three, it took something from the male or not? There was a coupling of four-three, it took something from the male; in the Kli of Hochma, where there's three-two, it takes something from the male. Now, what did she take, what did the light that comes from Hochma take, called VAK of Bina? From the two that remains there, did she take something? There was a coupling that was called something? Nothing, rather, afterwards, the coupling was made in order to beget the Hey. But for herself, she didn't take anything, therefore, the male is called female – that's the simplest way, again, it's called female.
I want to explain it this way: there, he calls the records that remain, records of clothing, which is similar to the records of clothing that there is in the vessel of Bina. Why is the vessel of Bina called female? Nothing is born, only the VAK of the male that was born. What was he born from, from who? From the upper one whereas we learn the Kli of coarseness of four-three – Dalet-Gimel of Kli of Keter – the three she took from the four. Something, VAK, whatever you say, she took something; the female, the coarseness of two that's in the Kli of Hochma, she took from phase three of clothing something. She took VAK but she took. Whereas she didn't take anything but the VAK of male that was born from the two Bets of the Vessel of Hochma, what did she take to the Bet of records? Nothing, therefore, it's called female, if so, what's the meaning or the benefit from her as well? From these two, by the Hey, they give birth to the Hey for the lower one. Now, here we can say in simple ways. I'm going to repeat it again: However, in the male and female of vessels of Bina, the female is greater than the male. This is because the male is the phase of VAK of Bina. And the female is the phase of GAR of Bina. Nevertheless, AHP, or GAR, are both in one vessel. As the female is from the record and lacks light. The VAK didn't take from Hochma anything. What was done? Nothing. Only what afterwards… If so, what's the benefit of one Kli? After both give birth to Hey and the last, it was beneficial for both of them, it would be good, for who? For Zeir Anpin.
(09:38) Also, although the male in the vessel of Keter is a record of clothing considered devoid of light and the absence of GAR. That absence concerns only its GAR, clothing; it doesn’t illuminate GAR. He says, the clothing illuminates in VAK, now it would be simple; VAK does not receive what it had. But the male and female, the male did not receive from the record anything for itself. The male and female of the VAK of the Zeir Anpin, there are many discernments. The male, which is the light of Zeir Anpin, which is the coarseness of phase one, is emanated by Hochma, which is the light of Hesed in the vessel of Bina. He explains, phase two of the Kli of Hochma was reined to phase one, and phase one gave to the vessel of Bina. Afterwards, it expanded in the Kli of Bina into the vessel of Zeir Anpin, this is the light of phase one, which he calls the light of male. Sometimes he calls it the light of Daat. I asked: when we learn, the light that was in the Kli of Keter was three, descends to Hochma, it’s two. The light that was in the Kli of Hochma two descends to Bina, which is one. Whereas, in the Partzuf of Galgalta that was phase four of Keter and descends to Hochma, it was Hochma, meaning phase three. It descends to Hochma to Bina; it was two. Whereas here, the order changes – in Keter there was three, in Hochma two, and in Bina, one.
This one, which was descending below, was also diminished to the same measure that there is above; it is below. So, I, when it comes to complete, there was one; it descends one, meaning, nothing remains but above. According to what we learn, the order that remains above, where I say the light of Hesed in the level of Bina, so I should say the light of Hesed that is in the Klil of Bina, what descended? The light of Gevura, the Kli of Hesed, which is confusing, we don’t speak like this. If I say the light of Gevura in the Kli of Hesed, the light of Tifferet in the Klil of Gevura, the light of Netzach in the Kli of Tifferet, the light of Hod in the Kli of Netzach, the light of Yesod in the Kli of Hod, you understand? Hod, the degree is finished, phase one – there is no more phase one; it’s done – where did it begin? In Bina. Therefore, when we need to move from Hod to Yesod, there is no more phase one, the sixth discernment here. Therefore, it must be coarseness of root and the Kli of Yesod –it's already called the Kli of Yesod. So, what are you asking about this? I can’t say that Bina received phase one where the son and what he begets in her, otherwise, it wouldn’t be like that. But at last, when I am saying that it means that phase one, all of phase one gave; on the other hand, on the contrary – what was lacking, therefore, why did Zeir Anpin in the Kli of Bina? Again, it says the light of Zeir Anpin in the Kli of Zeir Anpin. He says, these rules, the light of Hesed in the Kli of Hesed; it must be on the level of Keter.
(14:00) Well, I am gonna start again: In the male and the female of the VAK of Zeir Anpin, there are many discernments. The male, which is the light of Zeir Anpin, the phase one of coarseness, there is the light of Hassadim there in illumination of Hochma. It was emanated by the Hochma, and then it descended to the vessel of Bina, which is the light of Chesed – which is later in the vessel of Bina. Afterward it expanded its light, the light of Hassidim in the illumination of Hochma into the vessel of Zeir Anpin from the Kli of Chesed. The female, however, of Zeir Anpin which descended below, who said, female is a consequence of Bina, meaning a Hey that was emanated by the Zon of Bina. We learn that Bina, that had, beforehand, she received phase one from the Kli of Hochma, then she did a coupling upon her two Bets and she became a Hey, a female. Then the light that comes from the vessel of Bet that was assigned to Bet, two of Hochma, is called male. And the light that was born to the two Heys is called by female.
So why is he saying it is called male, and it is female? Since it’s coming from the vessel of Hochma, it’s called male, the light that comes from Bina is called female. And then later Bina was refined, and she gave these two lights to Zeir Anpin. It turns out that Zeir Anpin has light of the male, phase one, which comes from the vessel of Hochma; and it also has the female which comes from the two Bets. Turns out, why is it called Bina? Because it comes from the two Bets of Bina, no more than that.