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

Daily Lesson July 21, 2025.

Part 2: Recorded lesson – July 05, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah.  Item #60.

Reader: So, we're going to read from the Writings of Baal HaSulam, Preface to the Wisdom of Kabbalah, Item #60.

Reading: (00:16) 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. This is so because the ending Malchut ascended to that place and detained the upper light from expanding from it downward.

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 Nekudim.” 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 Nekudim,” while the ten inner Sefirot are called MA and BON of AK itself. 

Question (Petah Tikva Center): (03:22) It says that you can't have light of Hassadim, light of Hochma, or there will be shattering. So, how can there be part in Ima, which is all the Hassadim? 

M. Laitman: No, let's put it aside, this is quite a difficult question – we once went into it. What does it mean that there can't be light of Hochma without Hassadim and also Hassadim without Hochma? Because, well, I could give a partial, simple explanation: 

There is no light of Hassadim, there is no light of Hochma, there is just light. The influence of the Creator, the feeling of the Creator in the vessel, that's called, light. Now, it depends in what form the vessels are in. Thus the fulfillment they reveal, the impression, the excitement they reveal, that's what we call light of Hassadim or light of Hochma. I can receive and enjoy, I can give and enjoy; the pleasure from receiving is called, light of Hochma, the pleasure from giving is called, light of Hassadim. The pleasure, in reality, depends only on my vessels, my vessels are vessels of reception. The pleasure that spreads and that expands in them cannot be other than light of Hochma, the light that created them and filled them. However, the light of Hassadim is just a condition for me. I enjoy the condition on which I receive pleasure. Specifically, that condition. Meaning pleasure of bestowal, is that I enjoy being similar to the Creator, in other words, that's what happens. Because we don't have vessels of bestowal, the vessel of bestowal is a deficiency I have acquired, which doesn't exist in me to begin with. Such a thing doesn't exist in reality to begin with; I acquired a deficiency to be similar to the Great One. And by being similar to Him, that gives me pleasure.

And I don't have such a thing in my nature. Only because the Great One shines to me, meaning shows Himself to me. And I have pleasure from Him, I also have pleasure from being like Him. It turns out that the light is an abstract light, it's not light of Hassadim, it's not light of Hochma. When we say there can be one light without another, it is as if it doesn't exist in reality, rather, inside, there's always light of Hochma, and over it there are garments of all kinds of lights of Hassadim. So that's why there can't be one without the other, it's the condition that we thus express. There's no shattering in the light, it can't be that the light of Hassadim will ever separate from the light of Hochma. But for us right now, it's not so relevant. What's important to us to understand is that this Bina that goes down – all of the Bina that wants to correct the Malchut – according to the feeling of Malchut, and in Malchut there's no screen over the will to receive in order to bestow. Meaning, there's a desire to receive here, and over that desire to receive, there's a first restriction. So, that's why this desire is in Kedusha, it holds itself not to receive. Now, if these desires rise to Bina and say, Mom, give us something. The mother has to restrict herself because, otherwise, she'll bring her light of Hochma. Which these vessels will only receive in order to receive that will harm them. Therefore, these records, the desires that rise from Malchut to Bina, they restrict the Bina.

Malchut of Bina, herself, rises to a place in her called, Chazeh. Chazeh is the place that differentiates between vessels of bestowal, that's Bina herself. And here are the vessels, that's the vessels for taking care of Malchut. So, these vessels are now restricted, Bina cannot activate them because the lower one asks something for its own detriment. And this is called, second restriction; meaning, second restriction is not a restriction in Malchut, it's a restriction in Bina. And now the upper one is restricted and will not give you anything that is harmful for you. But the moment you ask something for your benefit, then it will immediately open up and give you, that's what happened. 

So, from now on we have – like yesterday, we also drew it as a transistor, right? That we have a source of pleasure, and here there is some kind of faucet, let's say. And here's the receiver of the pleasure, the lower one, receiver of the pleasure. And in the middle, there's something very special, there is the form of the giver, and let's say, let's call it, giving. If the receiver of the pleasure can resemble the form of Bina, to that extent Bina passes the pleasure to him, that's our work. For us, it is expressed in another way: The upper one is in the lower one – in AHP of the lower one, in the AHP – meaning it's exactly the deficiencies that are restricted towards the lower one. And the lower one is in contact with the AHP of the upper one. If the lower one can connect to AHP of the upper one, to be in actual contact with it, to receive the AHP of the upper one, then a connection between them is made. AHP of the upper one are empty, why? Because the upper one is forbidden to give anything to the lower one. So, if the lower one acquires a screen, an intention to bestow, and thus becomes similar to the upper one. Meaning it agrees that the upper one doesn't give to him, and that it's just. The child begins to understand it's not for him, I shouldn't receive it, it's not for my own good, I need to receive what mother wants to give me. And if he corrects himself, by the screen in this way, then he begins to suddenly feel that the AHP of the upper one begins to shine on him, begin to pass on pleasures to him. Meaning, everything depends on our correction towards the upper one. 

The upper one is always prepared, once you are asked for the right things, you receive. That's where we are now in this world, as well; it's not this world. Meaning, I am now in a certain place, that's me. And around me is what appears to me as this world. This entire world, if it appears dark to me, not just what everyone believes. But rather if it seems dark to me that there's nothing in it and I search and find nothing, that's the AHP of the upper one. That's why it seems dark to me, I can't receive anything from Him, from It. If I make a restriction over myself, I don't want anything for myself, I begin to feel that this world is not just a dark world, but it's the AHP of the upper one. That he deliberately gives me these exercises. And if I later correct myself by wanting to nullify before the upper one, that's annulment for the upper one, then I begin to connect with the upper one as an embryo. I'm willing to be in the upper one even though it's dark, even though it's not good, for me, it becomes great. 

Then I begin to be an embryo, then I am an embryo in the upper one. So, all the AHP of the upper one becomes a womb for me. And so on, meaning, right now in the Preface, we are studying the construction of this connection that later on, after a few stages of development, it will reach us and build this system in us. And the truth is, we are now existing in what we're studying. Except when we study it more in a more detailed way, then we call it the world of the Assiya or lower degrees, but actually we're in the system that we're studying about. Where the upper one is in contact with me and works with me in such a way. Meaning, right now, we are already studying the laws of communicating with the Creator.

Question (Petah Tikva Center): (16:32) How can you feel the AHP of the upper as bad, but say it's good for me, as you just explained? Even when you see AHP of the upper one as bad, it's dark, how do I?

M. Laitman: Yes, you can't say that we talked about yesterday that this whole flattery doesn't really work. If I say, thank you, thank you, but for getting, suffering blows, it's false, you can't lie to the Creator. He's not a sucker, He feels what's in your heart. Understand, I can lie to you if I can, and if you're a bit, you know, not getting the other. But you can't lie to the Creator because what's the Creator? It's the light that exists in my heart that created my will to receive, that's the Creator. How can it be that He doesn't know in what state my vessels are if He's holding them? Meaning, the words in my mouth, my actions in my hands and legs, if they don't be expressed the deepest desires of the heart, they're worthless such actions. That is why, Mitzva without intention is like a body without a soul; therefore, bodily actions don't do anything. We see how much we try to do things externally, and what do we get out of it, there's no change. The Creator demands the work of the heart. So, you say words, you have to imagine the man, the human as if he has no body because in spirituality, there's no bodies, only desires. And then you won't get confused. 

Student: What does it mean to act to the next degree? 

M. Laitman: To act out the next degree is in what I have, what's at my disposal? I try to be a grown-up; whatever your ability allows you, you should do. Like a baby, like a little child, he wants to be a grown-up. You do something, he takes something, I don't know, and tries to do the same thing you do. He doesn't understand that he's not using the same tools you use. He doesn't even understand it, but he wants to resemble you, and as a result, he learns, gains wisdom without going through these actions, like a monkey, like a parrot. Without repeating your true actions with his gamified actions, he won’t grow smarter. That means that we have to do actions even though the heart disagrees. For example, actions in society, in the group, in the study, and everything. We can’t grow to the next degree if we don't resemble it as much as we can, whatever possibility we have.

It is called, Galgalta Eynaim, trying to equalize themselves with AHP, and bit by bit they do that. Our whole work in Galgalta Eynayim, to get close to the AHP is a work we call, under concealment until we cross the barrier. When Galgalta Eynayim match themselves to AHP for the first time, that's called, crossing the barrier – the person becomes an embryo. And that's the main thing that we need to attain.