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

Daily Morning Lesson: February 8, 2026

Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #26 (First we will read

Original lesson date: Jan 1, 1980

Reader: Now, we will learn from the Study of the Ten Sefirot. We will read from Part 5, Inner Light of Item 26. And before we begin to learn with Rabash, we will read Item 26 in the words of The ARI.

Reading: (00:26) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 5. #26.

26. We shall explain this matter that is written, that these phases are called, “For in Koh [Yod-Hey] is the Lord [HaVaYaH], an everlasting Rock.” This is the meaning of the verse, “Extol Him that rides upon the skies, whose name is in Koh.” We must be meticulous with this verse. He should have said, “His name is Yod-Hey, what is “His name is in Yod-Hey [Koh]”? The thing is that the entire name is contained in the Yod-Hey, and this is the meaning of, “whose name is in Koh.” The Yod-Hey in its fullest is Yod [comprised of the letters Yod-Vav-Dalet] He [comprised of the letters Hey-Aleph], twenty-six in Gematria, which is HaVaYaH. Thus, in Yod-Hey is the actual name HaVaYaH, and the name Yod-Hey in Keter indicates how the name HaVaYaH emerged from it containing all four letters HaVaYaH.

Reader: Now we'll move to the lesson with Rabash.

RABASH (Source Text/Commentary): (01:40) In Yod-Hey implies Keter, where there was still no mixture of the incorporation of mercy and judgment, where phase four was extended from it. So where did Partzuf Galgalta, Partzuf AB come from? So he said before, it extended from it, was the HaVaYaH of the second expansion called AB and in the other Partzufim until the world of Atzilut. In AB because where? In Atzilut the mixture ends and ten vessels emerge. So we see, what does he say here? From Partzuf Galgalta emerged all the Partzufim. This is the whole reason to give a good reward to the righteous, as it is written above (see there). This is the meaning of the verse, "Extol Him that rides upon the skies," who mixed and associated The quality of mercy with judgment, which emerged from the world of Atzilut. From the Yod-Hey is His name in Keter, which is the meaning of the expansion and departure. That's where it started and ended in the world of Atzilut. And in that, “exult before Him,” for in that was all the good reward prepared and concealed for the righteous. He asks, what's the connection of reward and punishment to incorporation in mercy and judgment? According to what he said in the Preface, that the created being was created in the will to receive in the measure of judgment. And if there wasn't this mixture, there would not be a reality to change the vessels of reception to vessels of bestowal. Because if they had no choice, could they ever receive a reward? Now there's a choice that they can supposedly do something, as if they're scales, half and half, that there's a reality of reward and punishment. Otherwise, there wouldn't be a reality. So where are we? 27. In 27, Know that all those vessels did not gain coarseness and become vessels. Now he says something new. Until after the departure of the light of Malchut, at that time, he turns his interior from the vessel. It is so, because although the upper light of the vessel of Keter departed and rose to the Emanator, because the light of Hochma rose to its place, the vessel of Keter does not gain coarseness and materialize. What's written here? He says this. And know. Look again. That all those vessels did not gain coarseness and become vessels. He's not saying about recognizing the vessels, let's say, but until after the departure of the light of Malchut. At that time, he turns his interior from the vessel. What does he say here? I'll read what's written. At that time, when the light departs, he turns his interior from the vessel. It is so because although the upper light of the vessel of Keter departed and rose to the Emanator, because the light of Hochma rose to its place, the vessel of Keter does not gain coarseness and materialize. It is the same in all the other lights. You find that this rule, since it has been explained above in the previous study, that the light of Keter of Akudim departs first, and the light of Malchut departs last, it follows that the existence of the vessel begins only from below and above, and the vessel of Malchut is made before all the others, the vessels. For since the light of Malchut departs last. What's written here? For since the light of Malchut departs last, for that reason, so the Malchut became a vessel first. Well, slowly.

RABASH (Source Text/Commentary): (07:57) Then he explains, we need to remember here that there's a difference between the light of Malchut and the vessel of Malchut. For since the light of Malchut departs last, when it departs from its own vessel, the vessel does not become coarser until its departure from its entire vessel is completed. That's all its vessels. Then, when the light of Malchut departs, the nine upper vessels still have light, although none of them has the part of the light that truly reaches its own part. Meaning, while the light of Malchut was in the vessel of Malchut. So, when we say that the light of Malchut is in the vessel of Malchut, then the light of Keter is in the vessel of Keter. But when we say that the light of Malchut departs from the vessel of Malchut, so the light of Malchut is in the vessel of Yesod, then there's already the light of Hochma in the vessel of Keter, that's what he said here. So, when the light departs from its own vessel, the light of Malchut departs from the vessel of Malchut, the vessel does not become coarser until its departure from its entire vessel is completed. Then he says, the nine upper vessels above her still have light, although none of them has a part of the light that truly reaches its own part. That means that there's light of Hochma in the vessel of Keter; afterwards, there's light of Bina in the vessel of Keter, then there's the light of Malchut in the vessel of Keter, until it completely departs.

Student: What state are we speaking of here, Nekudot?

RABASH: He's speaking in general, because the Partzuf in Galgalta, there are ten Sefirot, and he's speaking before the light departed from Malchut. And afterwards, there was a coupling on phase three, we have to mention.

Student: Nekudot.

RABASH (Source Text/Commentary): Yes. So, although none of them has a part of the light that truly reaches its own part, but it has the light, so for this reason they do not become coarse and materialize, because they still have light. However, the vessel of Malchut, which has been entirely emptied of her light, and there is also no other light below her to rise inside her, like in Hochma, when we say that the light of Malchut is in the vessel of Yesod, hence, she gains coarseness and becomes a vessel. That's one. Then he says something new. But she, also Malchut, does not become completely coarse until the light departs from her entirely, three degrees, etc. The reason for this will be understood with the above-mentioned. There's a rule in the Gemara, that any less than three is akin to being alone; it has to be ten Vavim, lacking three below, so the three, if it's only lacking three, it's as if it was connected. Thus, after the light moved away three complete degrees, it's considered that it removed itself from the light completely, the vessel becomes completely dark and it's making is completed.

RABASH (Source Text/Commentary): (12:56) So, 28. You find that after the departure of the light of Malchut, from who? From the vessel of Keter. It rose to its root in the Emanator. Inside the Peh of AK, at that time the work of the seven lower vessels from Hesed to Malchut ends. We're speaking about ten Sefirot and getting confused. We're saying ten Sefirot, then seven Sefirot, because every departure is only from the Guf. So, sometimes he calls the Guf ten Sefirot, and sometimes he calls the Guf seven Sefirot. That's why we get confused. That's why I'll repeat it. I'm repeating. So, you find that after the departure of the light of Malchut, it rose to its root inside the Peh of AK. At that time, the work of the seven lower vessels from Hesed to Malchut ends. Thus, the end of their work was through the departure of the lights. Completely. And when they departed, their vessels were made. Here it is so. We usually speak of ten Sefirot. Sometimes, we call it seven Sefirot. And here he says something entirely different. Here, he speaks of which Sefirot? Since I have to have a removal of three Sefirot, why do we also need Sefirot afterwards? He gives a law. But why do we need three Sefirot? Since above, there was no such distancing, the vessels were not made, but only in seven vessels. Meaning, what is seven vessels? I'll be brief. Zeir Anpin receives a vessel, and Malchut received a vessel. But Bina, Hochma, and Keter did not. That happened afterwards. The calculation, how it happened.

Student: We heard the distance of three degrees.

RABASH (Source Text/Commentary): Three degrees, yes. And you find, I'm repeating, above. You find that after the departure of the light of Malchut from the vessel of Keter, it rose to its root inside the Peh of AK. At that time, the work of the seven lower vessels from Hesed to Malchut ends. Zeir Anpin, Malchut received vessels. So I'll say this. From Hesed to Yesod is called Zeir Anpin, and the vessel of Malchut is Malchut. Why is it that from then, there was the removal of three lights? That's why it's already called that they have no illumination from the light. This we will clarify later. Thus, the end of the work was through the departure of the lights. And when they departed, their vessels were made. So, there were their deficiencies where they no longer received any illumination from the light. However, the work of the three upper vessels of Keter, Hochma, and Bina was not over. Why? Since they have not become distant by three complete degrees, from the light of Malchut that rose to the Emanator. When were the vessels for GAR made, Keter, Hochma, and Bina? Yet, the end of the work was afterwards, when the lights returned, the AB, to come down a second descent into the above vessels. Then the vessels of GAR were made. We will see this later. He says here, what is a vessel? A deficiency. So, he says a law all the time.

RABASH: (17:53) That the light does not become distant from it by three degrees. It still receives what is not its own. We will see this soon. The thing is, we've already said several times, from two words, he says a rule: the degree must receive inner light. When it is completed with inner light, I can say that afterwards, the light departs. But the complete degree is still not filled. So I still cannot say that it departed. There was nothing to depart yet. So I need it to have a complete degree, and then I can say that the light departed. Therefore, the vessel means that first it shines, it has light, it is complete with inner NRNHY. Then it calculates that both Zeir Anpin and Malchut, each receives two surrounding lights. We'll see this in a minute. And more than that, they cannot receive. It follows that after they received the inner NRNHY and two surrounding lights, and it all departs, this is called a vessel with a deficiency. So we learned, if you remember, a rule in part four. Here, he gives a rule. All the lights come from Keter, and they all emerge in the state of Nefesh. Except, what is the growth of the light of Nefesh? The light of Ruach grows. How? By increasing the vessel according to the vessel it dresses. Each vessel finds in it a novelty from the light, and then it becomes NRNHY. For example, if we say that all the upper vessels grow first, then it begins from the vessel of Keter. If we say that the lower lights grow first, we begin with the light of Nefesh. You find that first comes the light of Nefesh to the vessel of Keter, then the light of Ruach comes to the vessel of Keter. We say that when the light of Ruach comes to the vessel of Keter, then we can understand it better with a depiction. Then the light of Nefesh that was in the vessel of Keter descends to the vessel of Hochma.

Then when the vessel of Nefesh already has the light of Hochma, two vessels for her light, so she's divided into Nefesh, Ruach of Nefesh. Ruach has only one vessel, Nefesh of Ruach. Then Nefesh of Neshama comes. Again, it comes in the vessel of Keter, so the light of Ruach that was in the vessel of Keter descends to Hochma, and then she has two vessels. You have Nefesh, Ruach of Ruach, and Malchut descended to Bina, so she already has three vessels. There's Neshama of Nefesh, NRN of Nefesh, Nefesh Ruach of Ruach, and Nefesh of Neshama. Then comes the light of Ruach, the light of Hochma to the vessel of Keter. So, he says, Malchut descends, she descended to Ruach, now she has Nefesh Haya, four vessels, three vessels, Neshama, not Hochma, ZA of Neshama, Ruach, Neshama Ruach, and Hochma, one Nefesh.

RABASH: (22:58) Then the light of Yechida comes into the vessel of Keter, only Nefesh. So, Malchut descends from her place, Malchut has NRNHY in two vessels, Ruach four vessels, we have, it has Haya of Ruach, Neshama has three vessels, Neshama of Neshama, and Hochma two vessels, Nefesh Ruach of Haya, and Yechida, only Nefesh. You find that now Malchut has NRNHY. Afterwards, the screen is refined, and there's only phase three of four, the level of Nekudot called Hochma comes out. We learned a vessel is added by that coupling in Ruach, since the coupling was made on her own phase of Zeir Anpin, now she has NRNHY of Ruach. But the light of Yechida departs. If there's no four, there's no Keter anymore, so the light of Yechida, there's nothing to speak of anymore. He says Malchut receives in a coupling that is made in the phase of Zeir Anpin, and likewise Yesod, illumination. But since that coupling is one degree higher than her, he says a law: each degree, each upper degree with respect to the lower one is called surrounding. You find that Malchut now receives one surrounding from the vessel of Zeir Anpin that shines. You find that Malchut had inner NRNHY, and she lost it, but she still has surrounding in a coupling that was made. In the second stage, you find that there is Yechida.

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Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені