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

Daily Morning Lesson: July 19, 2025 

Part 2: Preface to the Wisdom of Kabbalah, Item 60 

Question (Petah Tikva Center): (00:03) The difference between the light of Hassadim and the light of Hochma, Why can’t it go and did go below the Tabur?

M. Laitman: How can vessels which have no screen to receive in order to bestow, how can they receive light below the Tabur? What does it mean that the light can not descend  below the Tabur? The light doesn’t descend or ascent or anything. The vessels need to perform a coupling over it, and to draw it. To attract it. What does it mean to rise and descend? Is there a space like in our world? Is there a room where you can open the window? Close the window? What does it mean that the light enters? It’s with the vessel, that vessel is in equivalence of form with the light, and then it is revealed within the vessel. It doesn’t enter or exit. We say it like that but that’s a mistake. A verbal kind of error. If the vessel is in equivalence of form with the light it means that it allows the light to enter, Well, to be revealed more correctly. It’s already there. And the other way around as well. The screen purifies the quality of equivalence with the light diminishes and then we say that the light departs. We speak with the feeling of the vessel inside such a feeling that it leaves, it departs. Grows distant. That’s how we feel it. But it’s according to the language of root and branch. It’s not according to the sensation in the spiritual vessel. In the spiritual vessel it’s not felt as a departure. It’s felt as something vanishing from your senses, right? Your ability to sense it. Kind of vaporizes. But in our words that’s what the Kabbalists chose to express the phenomena, yes. 

Question (Petah Tikva Center): (02:04) What state is the Kli, what state of attainment where it defines light of Hassadim and light of Hochma? 

M. Laitman: Attaining only the light of Hassadim. It is in a state of either Ibur, embryo, or Katnut, smallness, or childhood, you could say. The light of Hassadim is a light that spreads within the vessel, after the vessel rejects the light. That is the embryo or the little one, they reject light in spirituality. What is that? The quality of flight in the vessel, according to that we name the vessel, an embryo or a small one, Katan. He prevents himself from receiving light when it's Ubar, coarseness level zero, and when it's coarseness level one, it rejects all the lights that come to it, but it wants to get to know the quality of bestowal. It has no connection to reception, but he wants to know the quality of bestowal. And so we say that he acquires Galgalta Enayim in the time of Katnut, in the time of Yenika, nursing. And when wanting to work with his own vessels to resemble the bestowal, that is called Gadlut, greatness or adulthood. In Gadlut we have many degrees as well. 

Question (Petah Tikva Center): (03:45) Meaning the embryo that repels, it can't even identify with the quality of bestowal?

M. Laitman: The embryo that rejects, it just repels, rejects. 

Student: Without even identifying with the quality of bestowal?

M. Laitman: I don't know what you mean by identifying. What you mean, I don't understand, I don't know. Of course, he's in contact with the upper one, in a kind of connection called rejection. It rejects not the upper one, it rejects his own desires, using them in order to feel the upper one in those desires. He wants to be immersed in the love of the upper one, in the upper one's form of bestowal. But not to implement, not to use, let's say, his connection with the upper one, with his own desires.

Question (Petah Tikva Center): (04:44) The Partzuf of SAG doesn't end at the Tabur of AB, like AB ends at Tabur of Galgalta. 

M. Laitman: All the Partzufim which come after Galgalta, they don't need to... Look, AB spreads down to Tabur of Galgalta. I perhaps marked it here a bit erroneously, because the Toch of AB ends at some point, and there you have the Sof of AB, right? But every Partzuf, and we discussed this, takes the coarseness from the Sof of Galgalta, vessels from the Sof of Galgalta, and clothes on their roots in Galgalta. The Rosh of AB clothes on Hochma of AB. This is the inner AB of Galgalta. So the Rosh of AB clothes on this inner AB, which receives a certain outcome from it. Then the light of Ein Sof comes to Galgalta, spreads through the inner AB of Galgalta. Galgalta performs a coupling, giving birth to a Partzuf called the inner AB, and through that she connects with the external AB. The Rosh of AB then clothes on the inner SAG. Galgalta receives from Ein Sof, moves it through, passes it through the AB, and then through the inner SAG, and then gives to the external SAG those lights, because the lower Partzufim cannot connect to Ein Sof, infinity, but only according to the order of degrees, right? So every Rosh head of Partzuf, wherever it may be, clothes on Galgalta, on his root, and that pertains to all these Partzufim of Atzilut, Beria, Yetzira, Assiya, which will be here. And Baal HaSulam, in his drawings marks this with a dotted line right where each Partzuf clothes on its root in the upper Partzufim. But all these Partzufim, Galgalta, AB, SAG, MA, and Bon, they in essence need to spread in the vessels below Tabur of Galgalta. But here, we draw them, we mark them as being here above the Tabur, clothing on their root because that is important to us what they add to Galgalta. 

Below we don't mark them there by that, we indicate that in Galgalta, the vessels remain empty, nonetheless. 

Question (Petah Tikva Center): (07:51) We are used to, in our work, that the more the Aviut rises, we accumulate more discernments. We are in the process, we seem to see an opposite state, where the more Galgalta AB, SAG, the more it gets rid of a certain level of coarseness and comes to discern. How does it connect? It seems like a contradiction. 

M. Laitman: There is no contradiction here. The Partzufim spread from above downwards. When we say that in Ein Sof, the simple, infinite light filled the whole of reality, then the vessel created in Ein Sof is in equivalence of form, or lack of equivalence of form. But that is the initial state. No details are evident yet. And now, because of these lights entering and exiting the vessels, and the coupling by striking, entries and exits, through that, you have scrutiny on each and every desire the light for it, in each and every case. And out of that, we can now say, or rather, we can rate all these desires. Other than it being Shoresh, one, two, three, four - root, one, two, three, four. We can say what will happen with them, and with the screens, what will happen to those, and the connection between the magnitude of the screen and the magnitude of the will, and the quality of the Partzuf, if it's AG or SAG or MA or BON. And now, what emerges is the revelation between the light and the vessel, with the screen between them. The ladder, the spiritual ladder, which is now beginning to be established from Ein Sof down to our world, it is, how to put it, a series, a sequence of states, in which the will to receive of the created being, through the screen, connects with the Creator's will to bestow. And so, certainly now, from Ein Sof, where it was all completely under the Creator's control, and no lack was revealed, the Creator ruled over it completely, now there's this diminution on the Creator's control. You have diminutions, you have concealments, restrictions. We depart from that state of Ein Sof. And that departure is actually the revelation of the nature of the created being and the nature of the Creator, and how opposite they are, on the one hand, and by what they can then connect back together. That is the nature of the degrees. If we did not have all these, let's say, discernments that are revealed, how could we later realize them from the easy to the hard, from below upwards, one by one? What is revealed now is actually what exists in Ein Sof. There's nothing that's new. But only, it's more detailed so that we can realize it. 

Reader: We are continuing in item 60. 

Reading: (11:35) Preface to the Wisdom of Kabbalah, Item 60

60) This is also called the restriction of NHY of AK, since SAG of AK, which ended equally with Partzuf Galgalta of AK, above the point of this world, ends above the Tabur of the inner AK through the association and the ascent of Malchut to the place of Bina, at half the Tifferet, which is half the Bina of the Guf of the inner AK. 

M. Laitman: Here AB is called Galgalta.

Continue Reading: (12:00) Item 60

This is so because the ending Malchut ascended to that place and detained the upper light from expanding from it downward.

M. Laitman: Look again, what is he talking about? Usually, Galgalta is the inner Partzuf of all the Partzufim, yes? And that is what we should call this Partzuf. However, after that we have Partzuf AB, which spreads here, and here Partzuf SAG, and from SAG emerged Nikudot of SAG. In the Partzufim above the Tabur, we don't talk about those anymore. There's another Partzuf called the upper MA, which emerged from SAG, and the upper BON, which emerged after that. Five Partzufim: Galgalta, SAG, MA, and BON. And these five Partzufim of AK emerged, they emerged. There's nothing more we can do here above Tabur.

 But SAG, the head, the Rosh of SAG that is what's important for us, because this is Bina, which is now planning how to correct the Malchut. So here, this whole process of correction was cooked up, yes? Everything that will happen in Rosh of SAG only. And we talk about Atzilut, Atik, Zier Anpin, Aba ve Ima, what they do, what they don't do, it all emerges from the Rosh of SAG. That is the origin, the beginning of the whole process, and also everything that happens in us, behind the scenes, or directly. Everything comes from Rosh of SAG. 

However, the outcomes from Rosh of SAG, what it will decide and then act upon, they will all happen under Tabur. So even though here this is Malchut, but after Malchut mingled with Bina, and Bina was restricted down to her Tifferet where the second restriction happened, when Malchut rose to Bina of Guf. Instead of this Galgalta, we call the inner AB, the inner AK, we call it this Partzuf. That's what we relate to, Partzuf Nikudot of SAG. That is everything for us, because in it, in this Partzuf, exists Bina and Malchut connected together.

Bina, especially, presents itself above the Chazeh, the Tifferet, and Malchut below the Chazeh. In this Partzuf, we have Bina and Malchut together, and Rosh de SAG above, more than that we don't need.

We now need this Partzuf to be corrected by this Partzuf. Partzuf where Malchut and Bina are associated, how they corrected themselves by the Rosh of SAG. That's it. Here comes all of the process that will happen later. So above the Tabur, we no longer engage with that, above the Tabur. There's nothing more interesting here. These are all roots. The first restriction, so what's the first restriction? It is as if not positive, it's negative. First restriction means Malchut and Bina are not connected. If they're not connected there's no benefit to Malchut here, there's no correction, no fulfillment. It's above the general Tabur of Galgalta. Everything is first restriction here. And also here in the Malchut, it's first restriction, only from this Partzuf of Nikudot of SAG which has the second restriction, from here on, that's what we're discussing. 

And here this Partzuf is called the inner AK. Why? What's inner AK? Because everything before it is unrelated. It's like something that there's not even a route directly to us, the Bina and Malchut are not in it together. Understood? 

It’s something very important because now we just started with regards to the second restriction, but let's now focus on the right perspective. The second restriction that is the method, Salvation, that's the process of correction  the first restriction aside. It's all and suffix all not in our dimension Our vessels come from after the second restriction were built from the second restriction We will later see how much Bina and Malhut have been connected with each and every desire each and every thought So we can't even think or want something in a way that's not From this connection between the two So we can't grasp what happens above the second restriction. It's like a whole different realm to us. We don't meet With it. We said like a totally different frequency So what we're gonna study from now on is all that belongs to the second restriction if we talk about vessels Every vessel there's a connection between Bina and Malhut if we talk about lights the lights that come from Bina to the lower ones to Malhut. It's all between the two, nothing else. As if we forgot about everything before why? this Helps a person go deeper into this association 

Question (Petah Tikva Center): (19:00) The difference between the first and the second restriction is that the first one is what? 

M. Laitman: First restriction is a restriction about the the prohibition to receive in order to receive It's not forbidden to receive it is rather forbidden to receive in order to receive Therefore that restriction never gets canceled. Meaning in my natural vessels, in my nature I cannot use. It's permitted Framework called this world and that is here below the Sium this is called the point of this world. Here I am permitted to use a desire to receive in order to receive. However that is only to live And to live in our liveliness meaning with which is not considered life with respect to spirituality, that is possible only that above that First restriction. You Wish to correct the vessels because the first restriction only gives you a restriction, And then the first You've restricted the vessels you agreed you yourself make a restriction, you are given all the lights and yet you restrict yourself to not use in order to receive. Then you can begin afterwards to correct to the vessels in a method called second restriction. Meaning to attract qualities of bestow and correct yourself with a screen ,Masach. Meaning the first restriction always exists It always has to be kept. That's the first Condition to entering spirituality. The first restriction is from Rosh of Galgalta to our Sium, And the second restriction is from the Sof of Galgalta until her Tabur. When we complete the second restriction with corrections, then we move on to the first restriction and continue the corrections there, but there, these are corrections that, well, the final correction, the end of correction is considered here, the second restriction. The first restriction is no longer a correction because everything is certain to work itself out there, meaning the realization of Partzufim, Bon, Ma, SAG, AB, and Galgalta, from below upwards, which came to us after the second restriction. That's already, it's called the 8th, 9th, and Tenth it's no longer corrections. We need to correct the six Sefirot of HGT NHY, it's called 6,000 years, and one is considered the 7th millennia, where we come to the final correction, this is called Shabbat, and afterwards, after that, there's the 8th, 9th, and Tenth millennia, and that's basically SAG, Ag, and Galgalta, until we come to En-Sof. The end of correction is the 7th millennium, and before that, you have here, 6,000 years. These are degrees. Let's move forward a bit. Where are you? 

Reader: Item 60, starting with, For this reason. 

Reading: (23:42) Preface to the Wisdom of Kabbalah, Item 60

For this reason, a vacant and empty space was made there, devoid of light. Thus, the TNHY [Tifferet, Netzah, Hod, Yesod] of SAG became restricted and devoid of the upper light. This is why the second restriction is called “restriction of NHY of AK,” since through the new Sium at the place of Tabur, NHY of SAG of AK were emptied of their lights.

It is also considered that the AHP of the Rosh of SAG departed from the degree of the Rosh of SAG and became its Guf, since the coupling Malchut ascended to Nikvey Eynaim and the ten Sefirot of the Rosh emerged from the screen at Nikvey Eynaim and above. Also, from Nikvey Eynaim down it is considered the Guf of the Partzuf, since it can only receive illumination from Nikvey Eynaim and below, which is considered Guf.

The level of these ten Sefirot that emerged at the Nikvey Eynaim of SAG of AK are the ten Sefirot called “the world of Nikudim.” They came down from the Nikvey Eynaim of SAG to their place below the Tabur of the inner AK, where they expanded with Rosh and Guf. Know that this new Sium, made at the place of Bina of the Guf, is called Parsa. Also, there is internality and externality here, and only the external ten Sefirot are called “the world of Nikudim,” while the ten inner Sefirot are called MA and BON of AK itself.

M. Laitman: So, once again, we go back to our diagram. Galgalta received until the Tabur, and it purified, descended, and made Partzuf AB. The AB expanded. Then Bitush, inner and surrounding light, it purified, reached its Chaze, from Chaze to the Peh of AB. We have the Rosh of SAB. Made a coupling, expanded with Taamim, then began to purify until the Nikudot. The Partzufim of Nikudot all expanded below, to a Partzuf that we distinguish in and of itself.

Corresponding to the third of Tifferet, Galgalta, Netzach, Hod, Yesod, and Her Malchut, the light of Hassadim mingled with the big desire of Galgalta, and as a result caused a restriction. Her Malchut rose to Bina. Galgalta had four of clothing, four of coarseness, then AB is 4,3 and Sag is 3,2. The Nikudot of Sag, which descended below the Tabur, the Masach, that purified from 3 to 2, so there should be 2,1. In truth, here we have Reshimot 2,1 from the Ta'amim themselves. Other than that, we say the 2,1 that descended below, they mingled with the He of Galgalta and got restricted. So this whole Partzuf, the Reshimot from it, they are restricted to 1. What does it mean, restricted 2 and 1? From this Partzuf come Reshimot records, which indicate that it's possible to work only with these vessels of Galgalta Anayim. With them we can work, with them we can receive and bestow, however, with the vessels of AHP, they cannot be used. This record is called the record of the second restriction. This sign here, second restriction, basically means we can work with the vessels of Galgalta Enayim, AHP HGT, and not with the vessels of TNHY. And besides that, the record of 4 and 3 remains here. Why? Because this Partzuf, Nikudot of SAG, became impressed by it. This Partzuf that expands here, we call it Nikudot of SAG, that's it. Questions about that? 

Question (Petah Tikva Center): (29:54) What is the difference between the first and the second restrictions? What was restricted in the second restriction which wasn't restricted in the first? 

M. Laitman: The first restriction means that it restricts itself, of course the desires remain. Man is not the owner of the desires, he's the owner of how to use the desires. Why was there a second restriction? He felt the Emanator, how great He is, how bestowing He is, and how opposite I am, and what I want to receive only for my self-benefit, and the Emanator wants to give and only thinks of whom He gives to. This gap, this delta, I was impressed by it in such a way that I decided that from now on I am not using my nature, I'm not using my nature. So what can you use? I don't know what, but I can't be the receiver in the light that I see, the Creator that I see, I cannot do this. His presence, His bestowal necessitates me to restrict. I choose to restrict myself, but choose how? From the day that appears in me, that He appears. Meaning, the first restriction is a decision not to receive in order to receive. The second restriction is continuation of the first restriction, essentially. It says this, Forbidden to receive in order to receive, thus Forbidden to use vessels of AHP. Why? Because they don't have a screen sufficient to receive in order to bestow. Meaning, after Galgalta AB Sag emerged, it is clear that below the Tabur we cannot receive in order to bestow. What is happening now with Nakudot of Sag? Nakudot of Sag is the Bina that is impressed by it. In Bina there is a model of the lower one called Zat of Bina, and in that model she now receives a restriction. She receives a feeling and understanding that the lower one cannot receive. Let's say a mother receives an instruction from the doctor. You cannot give the child food in order to get well. He can't eat now. So she is in sorrow and so on, but she's restricted. This is a restriction of Nakudot of Sag. It's Nakudot of Sag. The Sag has been restricted. Well, to be continued.

Reader: We will now continue studying with friends. Before that, let's sing a song. Shalom to all the friends.