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

Daily Lesson July 17, 2025.

Part 2: Recorded lesson - July 03, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK. #56.

Reader: We are reading from the “Preface to the Wisdom of Kabbalah”, subheading “The Second Restriction, Called the Restriction of NHY of AK,” item #56.

M. Laitman: (00:17) Thus far we have been talking about the birth of the Partzuf phase, meaning the connection between the created being and the Creator. The created being was created with the will to receive, divided into five parts, according to its degree of coarseness: Shoresh, Aleph, Bet, Gimel, Dalet - Root, 1, 2, 3, and 4. And the will to receive discovers, through these desires on those different levels of coarseness, it discovers that there is, before him, some kind of qualities and discernments, he detects that an upper light is coming to it with the quality of bestowal. How does he detect it? How does he identify it? Because he has the first discernment, and the fourth, and in the middle, the second one. And it is impressed by that, and then it responds, it reacts, and it receives as much as it can in order to bestow. Whatever it can't, it doesn't, but there's a part of it, the will to receive, which it cannot use, and that is called the Sof, the end of the Partzuf. It cannot use it in order to bestow. There aren't the kind of forces that can help it improve and acquire a screen, Masach, over these desires. And indeed, these desires are the true desires, the most egoistic, the biggest desires, in which the created being is in disparity of form with the Creator.

 So how can these desires be corrected? If the desires are small: Shoresh, Alef, Bet - root, one, two, the created being doesn't feel opposite to the Creator yet in those desires, and therefore it can perform various actions, but it's still not working with its nature. However, the desires in degrees Gimel, Dalet - three and four, are degrees which are completely opposite to the nature of the Creator, and correcting them is impossible. You can only avoid using them. And that's why the restriction, the first restriction happened, it was made over the fourth discernment, Dalet, which feels itself to be opposite to the previous three discernments. We don't talk about Shoresh, root, because that's the Creator, and then we have Alef, Bet, Gimel - one, two, three, which provide the fourth discernment with a feeling, a sensation of the Creator's qualities, and how He bestows to her. So the fourth discernment can distinguish herself from the Shoresh, she can compare herself to it, and so she restricts herself. 

By that she doesn't correct herself, but after the restriction, you could say that she identifies now with the previous discernments, but she cannot correct herself. How could it be possible, then, to correct the fourth discernment such that it is in order to bestow? And she remains under the restriction.

 Therefore, says Baal HaSulam, that in order to save the created beings from this great distance, separation between them and the Creator, there was the secret of the first restriction, and then the second restriction, those were made, and so specifically thanks to those restrictions, thanks to those concealments, the will to receive can come closer to the qualities of bestowal through correction and then filling, which is to say that we need to see these operations where the will to receive was full, and after that it emptied itself out, and now it feels empty compared to the light, or opposite to the light, which stands in front of it, so to speak. 

This state of emptiness is a state in which it's possible to discover the Masachim, the screens, for the correction of the will to receive and to fill it back up. Well, let's read. I'll find the words. I want to say something, but it doesn't come. 

Reader: So item 56.

Reading: (06:29) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK. #56. 

We have thoroughly explained the first restriction [Tzimtzum Aleph], carried out on the vessel of Malchut, which is phase four, so it would not receive the upper light within it. We have also explained the matter of the screen and its coupling by striking with the upper light, which raises reflected light. This reflected light became new vessels of reception instead of phase four.

Also explained was the refinement of the screen of the Guf, made in the Gufim [plural of Guf] of each Partzuf by the clash of surrounding light and inner light, which produces the four discernments Taamim, Nekudot, Tagin, Otiot of the Guf of each Partzuf and raises the screen of the Guf to be considered the screen of the Rosh. It qualifies it for a coupling by striking with the upper light, on which another Partzuf is born, one degree lower than the previous Partzuf. Finally, we have explained the emergence of the first three Partzufim of AK, called Galgalta, AB, SAG, and the order of their clothing on one another. 

M. Laitman: So he gives us a kind of historical overview of everything that happened with the created being from the point of his emergence from something, from nothing, from Shoresh, through the four phases of direct light, and then down to the fourth phase, where the restriction was made, and he decided to work with the screen, with the intention to bestow, and to the extent possible, bringing out the first Partzufim. What happens afterwards, after that? It cannot spread further. It's impossible to equate with the upper light more. 

Reader: 57.

Reading: (08:28) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK.

#57.

Know that in these three Partzufim, Galgalta, AB, and SAG of AK, there is not even a root for the four worlds ABYA, since there is not even a place for the three worlds BYA here. This is because the inner Partzuf of AK extended down to the point of this world, and the root of the desirable correction, which was the cause for the restriction, has not been revealed. This is so because the purpose of the restriction that occurred in phase four was to correct it, so there would be no disparity of form in it as it receives the upper light (see Item 10). 

M. Laitman: So, why do we need the worlds BYA of separation, and BYA of impurity, and all those things? He says there is no root to these worlds yet, not even for the place where they'll be. Why do you need them? Why do you need them? Because without the revelation of the lacks, the descents, the emptiness, the disparity of form, the shells, opposites, holiness, the systems of BYA, of separation - without the revelation of these states, it cannot be that the urges, the inclinations, the vessels, the abilities will be revealed in the created being by which to reach equivalence of form with the Creator. 

He has to go through the opposite states called the worlds of BYA (Briya, Yitzirah, Assiya). And therefore, Baal HaSulam says, because in the Purtzufim of Galgalta, AB, SAG, the root of BYA wasn't yet revealed, then we haven't come to the good state yet, the state we need to aspire to, so to speak. And can we understand that there's nothing to yearn for there? You have the bad things there, right? The BYA of separation. There aren't any worse states than what you have there, correct? But these are states without which the created being will not want to correct itself. He won't discover that there is anything to correct. 

So therefore, from the first restriction, from the Malchut  of Ein Sof, which feels shame and the necessity of the restriction of reaching equivalence of form, it is clear that if in the created being disparity of form won't be apparent down to the last degree he won't be able to correct himself. And in these vessels, after the restriction, which he maintains, and after the degrees of AB and SAG, which operates to, so to speak, to cover up the gap between him and the Creator, which they equalize, they work together properly.

Then it's obvious that we won't be able to discover any lacks. We won't be able to discover the opposite state between the Creator and the created being. And therefore, AB, SAG, did they not work correctly? Well, it follows, as he says here, that you need the worlds of BYA, the place for the worlds of BYA, and this is all on us. Well, it's mandated that states will be revealed, which are opposite in their vessels, opposite to what will be revealed in Ein Sof.

He writes about it in a way which is…Well, how will we reach the worlds of BYA? On the one hand, the very worst states, but the purpose of creation is to bring the created being through all these horrors, through all these states, and so that he'll feel that oppositeness, and that will create in him new vessels. Do you understand why am I going on about this so much? Because he's asking, that's the question, why do you need the worlds of ABYA? No, let's not have them, let's not have the place for them even, and let's continue AB, SAG, MA, BON, and so on, and end with that. No, it's because it's impossible to discover in their small coarseness the oppositeness from the Creator. You can have opposites, well, you need two things to have opposition, right? So, in Malchut, we need to have two lights, two fulfillments, which she receives from the Creator, and then she'll feel - who am I? What am I, opposite these lights? When she has these contrasting discernments within her, from that, the new vessels, new discernments will be born, from the comparison, one compared to the other, them versus the Creator, and then you can talk about correction.

But if in one carrier, in Malchut, there wouldn't have been a feeling of who the Creator is, who is the light, bestowal, and how opposite I am to that, if in Malchut these sensations and measurements of these correct discernments did not exist, she wouldn't have been able to reach correction. So, first you have to discover this oppositeness. It's now the greatest problem for the Creator, for the Emanator, the upper one - He wants the created being to be impressed by the difference between them.

Question (Petah Tikva Center): (14:35) At the end of Galgalta, there aren’t these two discernments? 

M. Laitman: These discernments at the end of Galgalta, how? Because if Galgalta protects herself, places a screen and says, whatever I can do, I do, whatever I can't, I don't do, she can't measure, she can't check. She doesn't have, ultimately, these two discernments in one carrier, in one subject. For us also, in this world, talk to people, oh, I lack nothing, everything is just fine, another bottle of beer, another mondial, something like that, that's done. Everyone's sorted. That's what you have. That's due to the lack of the revelation of desires, with records from the light. 

What is the point of the heart that awakens whereupon a person feels himself to be absolutely on the rocks, but broken and divided, separated? I don't even know how to put it. Because two opposites are revealed in him. The records from the light are revealed for the first time, and then he doesn't know what to do. Two worlds, two distinct worlds. And then he begins to be confused. Before that, there's no confusion. Before that, you go according to reason. “The judge has only what his eyes can see.” And certainly, maybe, he gets along just fine in this world, so to speak, or apparently, rather, without the Creator, who wants to spoil our success in the ego, right? He keeps introducing failure. 

Until, in the will to receive, you have the revelations of these sparks of light, until that happens, the will to receive feels fine. Yes, everything's fine. The first spark revealed was in Adam HaRishon 5,700-something years ago, and since then, there are people in whom it is revealed, and therefore, they must, they must do something with themselves. And so, they reach corrections. And those in whom it's not revealed, well, he doesn't have any preparation for correction and that's, that. 

He also talks about how can we make vessels in which there will be sparks from the light, which will awaken them to perform corrections, as they discover the oppositeness of the will to receive in them to the light in them? But how can the light be the will to receive? Well, let it be a spark. What is a spark? It's from the screen. It's a measure of bestowal. So, that's exactly what's necessary. That's what you call the light, the quality of bestowal. 

And so, we need first to reach a state where there's reception in order to bestow, as in the world of Nekudim, as we learn, in the Rosh, everything is in order to bestow. Feeling and intention in order to bestow fully, complete. And then, they receive into the body, and in the body, in the Guf, it is revealed to be in order to receive. And then, it turns out that you have the will to receive in which you have these particles of intention. So, you have the will to receive, yes? This is the will to receive, which is not corrupted in order to receive. And here, you have parts of the screen, parts of the screen from the same intention in order to bestow. And then, between the will and these parts of the screen, you have a gap. It's a matter of speaking. 

In each desire, you have a spark. And then, you're in a situation where you have these two clashing discernments which are absolute opposites, the most opposite thing that can exist in reality. And that's what happens to a person who begins to feel the point in the heart. So, how to come to that state? You need to have a Malchut of Ein Sof, and that she'll want to receive in order to bestow. But, in her, it needs to be discovered later that it's all in order to receive. And then, those sparks from the intention to bestow will fall into the desire to receive with the intention to receive. And then, it'll gradually begin to fill this gap. Without the revelation of that gap, that divide the created being would not know why it's opposite to the Creator. It'll be like an embryo in the mother's womb, feeling fine, or like a peasant in the field. Everything's fine. I have a cow. I have a donkey. I'm healthy. Thank God. God bless. 

The causes for the creation of the true vessels would not become apparent, because only one who feels this gap, this divide between reception and bestowal, from that divide, from that difference, he can then raise MAN and demand correction. Which is to say that we need to understand that from above downwards, the Emanator is developing a system. He's preparing the created being for corrections. That's why it's called from above downwards. The Creator is making all the preparations. And in here, in this, you don't have the created being yet. You don't have a creation yet. He's just constructing the system so that later, when he creates the created being, He will imbue him with these two things, and the created being will then work with them. 

So, first you build a system, then Adam HaRishon, then you shatter him, according to the same plan. And then in Adam HaRishon when the separation between him and the Creator is revealed, that very revelation, yes, that revelation is the place of the created being's freedom. Other than that, there is nothing left to the created being as a place of freedom. Everything else, the Creator governs and controls absolutely, with no problem and without asking us. 

It's only if within us such sensations of the gap, the oppositeness are revealed, very unpleasant sensations, ultimately shame. It's shame. That's how they're felt, as shame. From that, the created being then begins to discover a place where he can determine something on his own, within this space, within this divide between the Creator and the created being that he feels. And before that, everything comes from above, downwards. It's all the Creator. It's only in that point within the created being, if the created being focuses on it and doesn't run away from it, there he finds the opportunity to build his independence, his own attitude towards the Creator. The order of things to determine, of relations, the connections between them. And here we say that he's beginning to construct the Partzuf of Adam HaRishon, Partzuf Adam, face of man. And therefore, the more he makes an effort there, within that sensation of the gap, the feeling of shame and so forth, the more he tries to build a Partzuf, his Partzuf, he begins to feel that this is him, a new him, just born, then growing, the created being, and everything else he ascribes to the Creator.

And so, these discernments we still lack. That's why here we learn about the formation of the place for the created being, for his darkness, the feeling of the divide, so that he can work on himself and establish himself. So, you still have a problem, because in the first restriction, Galgalta, AB, SAG, nothing is revealed yet. There cannot be such an existence called the created being who feels himself to be opposite to the Creator, which then drives him to do something. And that is a big problem. So, how is it done? That's advanced. 

Reader: Continuing on 57. 

Reading: (24:41) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK.

#57.

In other words, to create Adam’s Guf from that phase four, and with his engagement in Torah and Mitzvot in order to bestow contentment upon his Maker, he will turn the force of reception in phase four to work in order to bestow. By this he will equalize the form of reception with complete bestowal, and that would be the end of correction, since this would bring phase four back to being a vessel of reception for the upper light, while also being in complete adhesion with the light, without any disparity of form. 

Yet, thus far, the root of this correction has not been revealed, as this requires Adam to be incorporated also with the higher phases, above phase four, so as to be able to perform good deeds of bestowal. Had Adam emerged from the state of the Partzufim of AK, he would have been completely in the state of vacant space since then all of phase four, which should be the root of Adam’s Guf, would have been below the Raglaim [feet] of AK, in the form of a vacant and empty space, devoid of light, as it would be of opposite form from the upper light. Thus, it would be considered separated and dead.

Had Adam been created from it, he would not have been able to correct his actions whatsoever, since there would be no sparks of bestowal in him at all. He would be deemed a beast that has none of the form of bestowal, and whose lives are only for themselves, like the wicked who are immersed in the lust of self-reception, and “even the grace that they do, they do for themselves.” It is said about them, “The wicked in their lives are called ‘dead,’ since they are in oppositeness of form from the Life of Lives.

Reader: Dear friends, we will now move on to a live lesson with Rav.