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

Daily Lesson July 18, 2025.

Part 2: Recorded lesson - July 03 and 04, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK, #58 and #59.

Reader: Yes, friends, today the Shamati lesson shorter so we have more time for the PTICHA lesson. We will go to the Preface of the Wisdom of Kabbalah; we are on item #58. We will watch a lesson from Rav Laitman from July 03, 2006.

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Reading: (00:04) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK

#58

58) This is the meaning of our sages’ words (Beresheet Rabbah, end of Portion 12): “In the beginning, He contemplated creating the world with the quality of judgment [Din]. He saw that the world could not exist and brought forward the quality of mercy [Rachamim] and associated it with the quality of judgment.”

Explanation: Every “first” and “next” in spirituality refers to cause and consequence. 

M. Laitman: Meaning, of course, in the beginning, in the point of existence from absence – something from nothing – the will to receive is built. Now, this will to receive must be included of the first nine Sephirot and Malchut, herself. Because if Malchut doesn't feel the first nine, she won't feel that she's in contact with anyone. How can she then receive and identify the Giver and so on? And so, to begin with, the will to receive was created in this form, where it only identifies its state in the tenth Sephirot. And out of that, it works to the best of its ability to be like the light, to identify with the light. And itself, it leaves as a void, that's its Sium – ending, and that is the empty space, the void. And to add to here the quality of bestowal, that we call, adding the quality of mercy to the quality of judgment. That's what's necessary to correct the void. 

Reading: (02:00) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK, #58 cont.

This is why it is written that the first cause for the worlds, meaning the Partzufim of AK that were emanated before all the worlds, were emanated in the quality of judgment, that is, in Malchut alone, called the quality of judgment. This refers to phase four, which has been restricted and departed as a vacant and empty space and the Sium of the Raglaim of AK. This is the point of this world, below the Sium Raglaim of AK’s, in the form of a vacant and empty space, devoid of any light.

“He saw that the world does not exist” means that in this way, it was impossible for Adam, who should be created from this phase four, to acquire acts of bestowal, so that through him the world would exist in the desired measure of correction. This is why he “associated the quality of mercy with the quality of judgment.”

Explanation: The Sefira of Bina is called, the quality of mercy, and the Sefira Malchut is called the quality of judgment, since the restriction was made on her. The Emanator raised the quality of judgment, which is the force of Sium made in the Sefira of Malchut, and raised it to Bina— the quality of mercy. He associated them with one another, and through this association, Phase Four— the quality of judgment —was incorporated with the sparks of bestowal in the vessel of Bina (see Item 5).

This qualified Adam’s Guf, which emerged from Phase Four, to be incorporated with the quality of bestowal, too. Thus, he will be able to perform good deeds in order to bestow contentment upon his Maker until he inverts the quality of reception in him to work entirely in order to bestow. Thus, the world will achieve the desired correction for which the world was created.

M. Laitman: Meaning we have the light, bestowal, light, and we have the will, the will to receive. The first operation is to restrict the will to receive, meaning to neutralize it such that it is completely similar to the light, so that it feels itself to be like the light. Now, due to the fact that the Creator rules it, rules over it, the light fills the will to receive, but this is because of the upper one's control; now he must leave behind the control of the upper one. And then the will to receive will feel that it cannot coexist with the light, and that is called, shattering. Meaning the Creator does but one thing: He departs as the guarding force, the controlling force, the force that oppresses the will. And immediately it is revealed that the light and the will are opposite. 

Perhaps we can give examples from this world: You have a person who is in some good society, and then, due to the influence of that society where he is, he acts properly. And it cannot be identified that his proper behavior is only due to the absolute control of the society, of its influence. And then he can't really know himself, and he has no ability to correct himself, he doesn't know if he's good or not. Now, if the society stops influencing, its influence on the person is gone, then you begin to discover who he is and what he is. He discovers it himself, who and what he is; and so, from that gap that he feels, he feels where he fell. And so, he feels what he lacks, which is to have the same power as the society had, but for him to have it himself. So, a certain vessel now is formed for him, a new vessel, a vessel for bestowal, a lack for correction, clear? You're an educator by profession, you don't understand this? I didn't learn this back in the education system. 

Now, there is the will to receive, it is under the influence of the light, the environment, whatever it may be. This will is oppressed, you could say, what does it mean? It's not that it's in depression, right, its will is depressed, oppressed by the light. The light makes it be good, bestowing good things upon it – bestowing upon it, influencing it. Such that this will to receive, which is bad, it's bad only on condition that it wants. But when the light is in it, then this will to receive is good, why? Because it doesn't want, it has no want, clear? That is the control, the governance of the light. But if the light departs and does not give its bestowal, its influence to the will to receive, then the will to receive will become egoistic. It will feel between itself, between before and after these two states, he will feel a gap, a difference, he will also feel bad. There's darkness where we're from because the light's departed. How then can I make it so that I feel good? To have the light come, but the light doesn't come that way, it doesn't come to make you feel good. And here is the place of choice, if you want to be as before, good by quality, then you can invite the light to influence you and correct you. If you just want to feel good as you did before, the light will not come. 

And that is the situation we are in, our choice is between feeling, to feel good or bad, or being good or bad. I suppose the heat is having an influence on you all. Alright, so that is the choice. 

A person has to perform various tricks, tactics, such that ultimately he prefers correction and not fulfillment. His fulfillment will be to transition from being bad to being good, and so to bring the created being into that process, well, now that's what we're learning now, how that is done from above. So, the created being is taken and placed in a good state, as he says here, before the world was supposed to be created in the quality of judgment. And then he mixed the quality of judgment and mercy together and so on. This is to manufacture such a such a situation, where it's possible for the created being to perform scrutinies. What's unclear, here? No, I feel it's not so clear, well you, but there are people who aren't. 

Question (Petah Tikva Center): (11:31) Here it's forcefully, and there it's by your actions we know you. 

M. Laitman: Now I'm confused. Yes. 

Question (Petah Tikva Center): (11:41) It's not what was clear, what was missing is that he feels both the fulfillment and the quality in the first stage.

M. Laitman: Refuse to feel good. 

Student: From what?

M. Laitman: Because the light was in control, now the light is no longer in control. So, the question is, what does it want? Does he want to feel good, as it was when the light was in charge? Or does he want to be similar to the light? 

Student: It used to be similar to the light. 

M. Laitman: We will continue.

Reader: #59

Reading: (12:23) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK

#59

This association of Malchut in Bina occurred in Partzuf SAG of AK, and prompted a second restriction in the worlds from it downward. This is because a new Sium on the upper light was made on it in the place of Bina. It follows that the ending Malchut, which stood at the Sium Raglaim of SAG of AK, above the point of this world, ascended and ended the upper light at the place of half of Bina of the Guf of SAG of AK called, Tifferet, since KHB of the Guf is called HGT. Thus, Tifferet is Bina of the Guf. 

M. Laitman: If we look at it simply, we have, as we learned: Four phases of direct light – Shoresh, Aleph, Bet, Gimel, Dalet – Roots, 1, 2, 3, 4. This is the will to receive, that's 1, 2 is the will to bestow, 3 is 1 and 2 combined, and 4 is the will to receive, doubly. It's the will to receive of Phase 1 and 2, together. Also, what it gains through the will to bestow, what it profits as the will to bestow, he wants to receive that, too. Meaning the greatness of the Host, the Host, Himself – not just the refreshments, as we say, if we go by Baal HaSulam's example of the guest and the Host. So, how can the fourth discernment be corrected? As I said, there's no alternative but to use the second phase. There's no other quality within the created being. There's nothing other than the quality of Bina, the light, the upper light, needs to come and correct. 

Student: What is the upper light? I don't understand. The upper light is a phenomena within me, outside of me, I don't know what it is. What is the phenomenon within me called the upper light, the quality of Bina?

M. Laitman: The quality of Bina, bestowal. Anything else? Now, the upper light in itself is bestowal.

Student: How does it bestow?

M. Laitman:  It bestows upon me, bringing me pleasure; well, that is the aspect of Hochma, the discernment of Hochma. But what is its quality, its quality is Hesed, grace – Ab in Gematria is Hesed. And if it bestows within me, upon me, it brings me the quality of Hesed, alongside the pleasure. So, I have no choice, if I want the correction to influence me, the upper light to bestow upon me. I must connect with the quality of Bina,  and if I want correction in the fourth phase, I must have the fourth phase mingle, mix together with the second. How can it mix together with the second phase? The fourth phase will be a vessel, Kli, and the second phase will constitute a Masach, a screen. That is the meaning of them mixing together. 

There is no way for two and four to mix together, what does it mean to mix together? Is it possible? In desires, in the will, the created being is built according to four phases, this is the complete HaVaYaH, unchanging, a solid entity, unchanging. The light is unchanging and so the will, the desires don't change, either. So, what does it mean that the fourth phase goes along with the second phase and mixes with it? It's not that the desires mix, the quality of bestowal with the quality of reception. Because in the second phase, there is no desire, the second phase is with each desire that's revealed in the first phase. In the first phase, desires created by the Creator are revealed, right, desires. And the Creator wants these desires in the created being, so He created them as such. Now the second phase, what is that? The second phase, these desires, each and every desire will want to be the Bestower – each and every desire. 

So, this, when each desire in the first phase wants to be a Bestower in the second phase, that is called, intention, already. That is the intention but we don't talk about it, we don't speak of it as being intention because there is no desire, there's no will of its own yet. But we have to understand that the second phase is distinct from, it's different to the first phase. It has the same desires as in the first phase. And these desires don't change. The first discernment is within the second discernment. But above all these desires, upon all these desires, there's now a reaction. With these desires I want to bestow, but with my desires to receive, I want to bestow. These desires do not change, so now you could say that this reaction in the future will be called, intention. That is what the fourth phase means to acquire, a screen, intention, from the second phase. 

Reader: So, we are in Item 59, “... Also the coupling Malchut. …”

Reading: (18:58) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK

#59

Also, the coupling Malchut, which stood at the Peh of the Rosh of SAG of AK, ascended to the place of Nikvey Eynaim [pupils] of AK, which is half of Bina of the Rosh. Then, a coupling for the MA of AK, called “the world of Nekudim” was made there, at the Nikvey Eynaim. 

M. Laitman: All these things we'll go over with drawings in the next lesson, and for the time being let's conclude this here. 

Reader: So, we will continue to draw the light with the next lesson, Item 59 from Baal HaSulam, Preface to the Wisdom of Kabbalah, please.

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Reader: We are reading from the Preface to the Wisdom of Kabbalah.

M. Laitman:  We, from the beginning of this article, have been learning that the upper light constructs a created being through four phases of direct light, where in the fourth phase, the created being feels that it's receiving and receiving from the Creator. It has this sensation of receiving twice over: First that it's receiving abundance and pleasure; and secondly that it's receiving the sensation of the Giver, which brings him to a feeling of shame, and then the restriction – not wanting to receive. Even though it does want to receive, but it doesn't want to receive this pleasure because it sets him as the opposite – through disparity of form with the Giver, to the Giver. And then it finds that it can be in equivalence of form with the giver by receiving pleasure into itself, but with the intention to bestow. And that is a very special addition that it has for this vessel of reception, and this we call, intention. And this intention is an outcome of the sensation of the Host, the sensation of the Giver. And for us, to the extent that we feel the Giver, meaning what the quality of bestowal is, we will acquire it upon our quality of reception, the will to receive we have within us. Then we'll be able to work with our will to receive for the purpose of bestowal.

So, the nature of the Host will be received within us and will determine our actions. That is what the vessel decided in a very natural way from its discernment of Root the Root Phase, down to here where it decides to work with the intention to bestow. And then it starts working on it, and here we talk about how the vessel, the same vessel, divides itself, where it has the intention, that will be the part called its Rosh, head. And in the Peh of Rosh, the mouth, it makes calculations over its five discernments – the five discernments in the vessel. So, in the Rosh we have Keter, Hochma, Bina, Zeir Anpin, and Malchut. In which it calculates how much it can receive within, and what it cannot receive, dividing its vessel into two parts. In the part where it can receive, this will be called, Toch – the inner part; and the part where it cannot receive, that will be called, the Sof, the end, the ending. And the difference between them, the boundary is called, the Tabur – the navel. And it begins to receive, begins to receive with the intention to bestow. The first extension is called, Galgalta, which emerges over the Reshimot from itself, Dalet, of clothing, Dalet of coarseness. Everything that existed there in the vessel, which received here, and then decided that it doesn't want to receive. Meaning Dalet over Dalet, plus the screen, and then it performs this action. And when it is refined, it descends to a state called Hazeh - chest - with respect to the upper one. Again, it performs the striking, coupling by striking, and receives once more, and this reception is then called AB, over the records, Dalet Gimel, that's what this Partzuf emerges from. Because what remains from Galgalta is Gimel, of coarseness, the screen that has been purified, and then when it receives from AB, it purifies again. It's refined again, and decides that it is now descending down to its Hazeh. And then it emerges a third time with the remaining Reshimot, remaining records, which are called Gimel Bet, three over two – Gimel Bet. And the Partzuf that emerges is called SAG, this is in Gematria, we learned, and we will learn about the names of the Partzufim. 

And this also spreads down to the Tabur, all the Partzufim can spread only down to the Tabur, because they have the light of Hochma in them, and the light of Hochma cannot enter the Sof of the Partzuf. Because there you have no screen to turn that into the intention to bestow, to receive it with the intention to bestow, and then you have the Nekudot of SAG, which emerge as the screen is refined. And they can spread into the Sof of Galgalta, meaning that the moment the screen of SAG – Bet of coarseness – here you have Gimel Bet, so Bet is the illumination of Hochma, and Bet is the light of Bina. 

The moment we have the refinement, the purification of the screen, and Bet of Hitlabshut, clothing, is gone. We find that here we have only the light of Hassadim, only the light of Hassadim, and the light of Hassadim, these Nekudot – these dots – can all go down below the Tabur. How is that possible for them to go below the Tabur? We know that all these Partzufim of Nekudot, there are also Partzufim where a decision is about in the Rosh, for each and every Partzuf. And then you have the emergence from above down into the Toch and so they spread down also into the Sium, the ending of Galgalta. Why? Because this is only the light of Hassadim, and the light of Hassadim can extend, can be extended to any place, can spread everywhere with no issue. So, SAG makes decisions in its Rosh to connect with NHY of Galgalta. And so, it follows that Bet of Aviut, Bet of Hitlabshut, is then refined into Bet Aleph, and then you also connect with what emerges from here, Dalet Gimel of Galgalta, and they spread Dalet Gimel, these records. 

Usually, we take into account only these lights which descend down under Tabur, not above Tabur. But in effect, this is a complete extension: Here you have the Reshimo of Nekudot, of SAG, and here it's their body, their Guf – Yud-Hey – above the Tabur, in all the Partzufim of Nekudot, and Vav-Hey below Tabur. But we take into account only the part which spreads below Tabur of Galgalta and mixes together with the Sium of Galgalta. We don't take into account these four Partzufim, because the first Partzuf has in it the purification of Gimel of clothing which vanishes, and then there's only what spreads below Tabur. We take them, we see them as one Partzuf, so instead of all these Partzufim, we say we have – instead of all that – we draw it as a single Partzuf, called Partzuf Nekudot of SAG, their representative, so to speak. And this Partzuf, since it has a very special goal, which is to mix with NNY of Galgalta, then although it is a part of the Rosh Toch Sof of Nekudot of SAG, we divide it. Or rather we, yes, we divide it into parts according to its role: Keter Hochma Bina, and then we say that this Partzuf bestows upon NHY the Galgalta. So, it bestows Hassadim, the light of Hassadim, and it fills them up with Hassadim. And this is good because in NNY of Galgalta we also have the illumination of Hassadim, because they don't want to receive anything. They want to adhere as much as possible, they have no ability to receive in order to bestow these desires, these vessels. But at the very least to reject, and by that to affiliate themselves with, bestow all that they can do. And so, in these Partzufim, between all these qualities and Tendencies, there is a certain closeness. And so, these Partzufim can connect together, and the light of Hassadim fills them. But because it fills them, it is then revealed that in NYH of Galgalta, NYHM of Galgalta, in them there are great, big desires, nonetheless, these desires don't awaken because the light of Hassadim is there, but they awaken towards the Partzuf of Nekudot of SAG. Why? Because the Partzuf, Nekudot of SAG, is a Partzuf of ZAT of Bina, and ZAT of Bina, that is, Bina, which by nature wants to bestow, wants to give, wants to fix, to correct the lower ones.

And then she feels that there is a lack here. There's a lower one here, which it wants, it wants to correct, itself, and use its desires with reception in order to bestow. But it's not capable of that yet, and so this Partzuf feels these Dalet Gimel. And so, due to that sensation, it feels the sorrow of the lower one. And how it cannot give him the fulfillment it requires, and therefore, it is restricted then. Its Malchut rises to Bina of Guf, and this action is called, Tzimtzum Bet, the second restriction. Restricting itself, what does it mean? With the lower one, he can be in contact, in connection, only in these vessels, which are now called, Galgalta Eynaim. And these vessels of reception, which now receive, which are called AHP - Awzen, Hotem, Peh – it cannot be connected to the lower one through them, it cannot fulfill the lower one. The lower one turns to him, so to speak, and says, well, and he restricts these vessels and cannot be in connection with him. But in Galgalta Eynaim, yes. It doesn't have an answer for the lower one yet, because the lower one doesn't have a screen. 

And then, when that desire is felt, that it cannot give to the lower one what it asks for, then these records also rise to the Rosh of SAG. This entire process happens as the light in the Nekudim rises to Peh of Rosh of SAG. So, it reaches the Peh of Rosh of the SAG, well, many records reach the Peh of Rosh of SAG after this whole process. You have the Reshimo of Bet, Bet of Clothing and Aleph of Coarseness coming from Gimel Bet, given the screen is purified. This is a Reshimo which emerges over the flavors of SAG, and besides that, it has the Reshimo – the records Bet Aleph – which is the restricted Bet Aleph after the second restriction, which it cannot supply to NHY of Galgalta what it asked for, what it wanted. And also, it has an impression of Dalet Gimel of Galgalta because it was included in the lack of the lower one, because that's the nature of Bina. 

So, you can see, you have a multiplicity of records here, yes?, and this we will later examine. Because in the connection, the participation of ZAT of Bina with Malchut, here lies the correction of the future Malchut, the future correction rather of Malchut. Whereby Malchut can be brought to the purpose of creation, resembling the Creator and becoming the Bestower like Him. And this correction depends only on ZAT of Bina and in the connection of Malchut with it. How the vessels of reception are arranged in Malchut, in ZAT of Bina are vessels of Bestower, and then corrections, lights and fulfillments. So, to the extent that they can arrange the process of correction and the process of fulfillment between them, that is the whole reality, right, which now begins to develop. Up to this point, it was not clear what is going to happen. But now, because there's the connection between ZAT of Bina, in Nekudot of SAG, and NHY of Galgalta, Malchut, NHY of Galgalta is Malchut, and here it's Bina. Now that there is a connection between them, yes, a mutual connection between the two of them. Now we can understand that a process is beginning which is nearing correction. 

Various connections and ties are made between them – they have to undergo many changes, entering into each other, a mutual understanding. Determining the order of the correction, how Bina will correct Malchut, how Malchut will ask Bina for corrections. Everything is yet to happen but it becomes clear now that from here on out, only ZAT of SAG with Malchut are performing this mutual operation in order to reach the purpose of creation. And so, what emerges here, Galgalta and AB, these Partzufim, before SAG, this is like Dotson she Yud, the tip of the Yud, and the Yud itself. There is still no connection to the lower one, no reaction towards the lower one, and this is what we see in the four phases of direct light, this is the Kotso shel Yud, the tip of the Yud, and this is the Yud, the discernments that come from above. And only the first Hey, which is Bina, which is the root – the root of Malchut. She is in operation, here; and the connection between the first Hey and the lower Hey is what needs to bring the whole of creation to correction. 

And that's what we see here, how these four phases, now here, Bina is the first Hey, Malchut is the lower Hey; and how they begin to connect together. And Bina begins to care for Malchut, tend to Malchut. She created the Malchut, after all, and she established within Malchut her own will to receive. Because we say that the will to receive within Malchut comes all the way from Hochma. But the addition, whereby she feels the Creator, she feels shame, she performs restrictions and all that, that comes from Bina. But in Malchut, this desire which comes from Bina, it's a desire which became an additional will to receive. She wants to enjoy the greatness of the Creator, she wants to swallow Him, as well. What she receives from Him as Hochma, she wants that and, also she wants His love, His attitude towards her. And so, Bina established an additional will to receive within Malchut. In addition to what Malchut received from the upper life, from the Creator; because Bina, to begin with, caused this additional will, additional desire in Malchut. Now she has the ability to correct that additional desire to the point where it becomes intention. How can it become intention, that additional desire in Malchut? 

That's because it doesn't come from the Creator by nature, it comes from Bina, from Bina's desire to bestow. And now in Malchut there is an additional desire to receive, but that additional desire to receive, through the recognition of the Creator's greatness, can become bestowal, can become intention. And then, if Malchut works with her original desire, yes? It will work with it, with the intention to bestow, you understand? Bina, to begin with, manipulates Malchut such that it becomes more ruthless in its reception. But afterwards, she can then understand her evil and wants to correct herself. And when it's corrected, then it also reaches the correction of the original desire that's in her from the Creator, yes? So that is what we discover within ourselves. 

A person who is on a lower degree, a simple degree, like a beast, yes, on the degree of the animate, animal, he has no corrections, yet. But the bigger his will to receive is, how is it bigger? He begins to use his will to receive in a more cunning way, devious way. How can I appear to be bestowing in order to make a profit to gain, to receive? So bestowal is in him but in a corrupted way, but after that, that corrupted form of reception, which he uses in order to receive, later becomes bestowal in order to bestow. And later even reception in order to bestow, so the qualities of Bina are in Malchut to begin with, in a corrupted form. And then, Malchut herself corrects them. So, the connection between Bina and Malchut is necessary to bring Malchut to correction and that is what we now see. So, from here on out, this is the only thing we engage in, the connection between Bina and Malchut – there's nothing else to relate to besides that. How Malchut turns to Bina, asking for corrections and fulfillments, and how Bina gives awakenings to Malchut. And after Malchut requests corrections as well, and awakenings which Malchut will request filling, and Bina will supply. Clear?