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

Daily Lesson July 23, 2025.

Part 2: Recorded lesson – July 09, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK. #61.

Reader: Friends, we are going to go now to a lesson with Rav Laitman from July 9, 2006, in the writings of Baal HaSulam it’s the Preface to the Wisdom of Kabbalah Item 61. 

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Reader: …it's on page 178, The Preface to the Wisdom of Kabbalah, Item 61.

Reading: (00:09) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK, #61.

Yet, we should understand that since the ten Sefirot of Nekudim and the MA of AK were emanated and emerged from the Nikvey Eynaim of the Rosh of SAG, they should have clothed the SAG from its Peh of the Rosh and below, as with the other Partzufim, where each lower one clothes its upper one from the Peh of the Rosh downward. Why was it not so? Why did they descend and clothe the place below Tabur of AK? To understand this, we must thoroughly understand how this association came about, when Bina and Malchut connected into one.

M. Laitman: Meaning, why, first of all, the Partzuf that now emerges from the coupling of Nikvei Eynaim and Rosh of SAG. Why does it specifically go down to the place below the Tabur? That's Bina, Bina's making; so, we already have an answer to this, but it's still a question. Why isn't this Partzuf born from the pit of Rosh of SAG, but rather from the Nikvei Eynaim; what is the issue here of Nikvei Eynaim; how can Nikvei Eynaim give birth to a Partzuf? And why does it determine that it expands only from the general Tabur to the Parsa – the new boundary – for the expansion of all the Partzufim and all the lights from Ein Sof downwards? So far, they have expanded and not more, that is the boundary. 

Reading: (02:14) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK, #62.

The thing is that during the emergence of Partzuf SAG, it ended entirely above the Tabur of the inner AK, 

M. Laitman: Right, in this place, in Tabur of AK, Partzuf SAG ended. And that's the Taamim of this Partzuf that cannot go below because they have Level Three of clothing and Level Two of coarseness. Because of that level three of clothing, the light of Hochma in it, they cannot go down. 

Reader: As has been explained concerning Partzuf AB of AK. 

M. Laitman: Meaning that in AB there's also three, and in SAG there's three as well, meaning light of Hochma.

Reading: (02:54) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK, #62 cont.

They could not expand from the Tabur down, since the governance of phase four of the inner AK begins there, in its ten Sefirot of Sium, and there is nothing of phase four whatsoever in the Partzufim AB and SAG (see Item 54).

Yet, when the Nekudot of SAG of AK began to emerge, after the screen of SAG,  

M. Laitman: Meaning, from this point, where there was a beating between the inner and surrounding light at the ending of the expansion of Taamim of SAG. There was a clash between the inner and surrounding light, and the Partzufim of Nekudot began to emerge. Meaning the screen decided to purify and reached all the way back to the Peh of Rosh. Here began the Partzufim of Nekudot, just like any purification of any Partzuf. And then…

Reading: (03:51) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK, #62 cont.

Yet, when the Nekudot of SAG of AK began to emerge, after the screen of SAG, which is phase two of coarseness, has been refined through the clash of surrounding light in it, and came to phase two of clothing and phase one of coarseness, the Taamim of SAG departed. Then, the level of Nekudot emerged on the coarseness that remained in the screen, in VAK without a Rosh. 

M. Laitman: Meaning, 2 of clothing and 1 of coarseness, this is called, VAK without a Rosh – the Partzufim of Nekudot. Bina, ZAT of Bina, in a way that is completely, completely vacant from Hochma. 

Reading: (04:39) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK, #62.

This is so because the ten Sefirot that emerge on phase one of coarseness are the level of Zeir Anpin, lacking GAR. Also, there is no phase of Bina at the male level, which is phase two of clothing, but only nearly that, which is considered VAK of Bina.

Hence, this level of Nekudot of SAG has equalized its form with the ten Sefirot of Sium below the Tabur of AK, considered VAK without a Rosh, too (see Item 52). 

M. Laitman: This is the level of VAK here, and this is VAK. There is a difference between below the Tabur of Galgalta, that is VAK, because they reject everything. And then they have Hasidim, due to not being able to receive Hochma in order to bestow. And here, there is a level of VAK because they wish to only have Hassadim. But still, they have proximity, as they are both in Hassadim. Let's say one is poor and the other one was rich, and became poor; so, there is an understanding and closeness between them, nevertheless. The poor who wants to be rich, and let's say, the one who was rich is NHY of Galgalta, and the SAG itself is just poor, and it's happy with that. But for now, they're both equal. 

Reading: (06:16) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK, #62 cont.

It is known that equivalence of form unites the spirituals into one. Hence, this level descended below the Tabur of AK and mingled there with ZON of AK, where they were as one, since they are of equal level.

M. Laitman: Meaning, two Partzufim can get close to each other if they have the same light. This is completely not clear, how can there be such a thing? But we have to interpret this correctly: That SAG, what does it mean that it descends below the Tabur of Galgalta? There's a place that it goes down to and enters, like I'm going into a bus or something? How does that work? Rather, every action in spirituality requires a coupling, Zivug. Therefore, SAG takes NHY of Galgalta in a state where it's already emptied from Taamim, from light of Hochma. He takes the desires of Galgalta, raises them to his Rosh, and makes a coupling of striking in his Rosh, Peh of Rosh, over his lights and the deficiencies of NHY of Galgalta, and expands in them. Meaning, it adds his own illumination there with the screens, and his lights, and vessels. That means that it expands below the Tabur of Galgalta. 

When I'm drawing these Partzufim, here, as if one next to the other, but there is no such thing in spirituality. We're talking about common things, being in common desires, common actions. But that's, you know, otherwise we just can't discuss this with our language and with our ability to describe things. Still, we should understand that this is about the SAG, making the Zivug, in association with all the conditions and desires that exist below the Galgalta, the Tabur of Galgalta. And therefore, it goes down, it doesn't go down with Taamim, it makes a coupling and decides and only goes down with Nekudot. And then say AB, AB expands only until the Tabur. How does it know what happens below the Tabur, and what is this in general? So, we should understand that it's the same Galgalta, that one time it received in her part and the other time it didn't. And after it purified, it makes another Zivug fulfills herself. And then in the Peh of Galgalta, she made a coupling of striking and she knew and decided about everything. And then in Peh of AB, what is Peh of AB? It's the same Galgalta that decides on top of her previous states with new records what to do next. So, clearly in the Peh of AB, we have all the desires and all the discernments over all of Galgalta. 

Therefore, it makes the calculation how many desires to take, how many not to take, and below the Tabur, these desires, these conditions, there it does not expand. Otherwise, how will it know how to expand? And where not to? Of course it has all the data at the Rosh, so what you have in the Guf has to be in the Rosh, same thing with SAG. How can we say Nekudot of SAG expand below the Tabur? They make a coupling of striking. They make a calculation in advance not to expand in Taamim below the Tabur because they know about what's going on here. And in the Rosh, there's a calculation that says not to expand. And afterwards, in the purification, yes, because there's already all this data in the Rosh, so the calculation allows expansion. All right, next.

Reader: Item 63.

Reading: (10:19) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK, #63.

We might wonder at the fact that there is still a great distance between them with respect to their coarseness, since Nekudot of SAG come from the coarseness of phase two and have nothing of phase four. And although they are the level of Zeir Anpin, it is not like the level of Zeir Anpin below the Tabur of AK, which is Zeir Anpin of phase four. Thus, there is a big difference between them.

The answer is that the coarseness is not apparent in the Partzuf during the clothing of the light, but only after the departure of the light. Hence, when Partzuf Nekudot of SAG appeared at the level of Zeir Anpin, descended, and clothed at the level of ZON from Tabur of AK downward, phase two and phase four were mingled together and caused the second restriction. This created a new Sium at the place of Bina of the Guf of that Partzuf, and also caused a change in the place of the coupling, making it the Peh of the Rosh instead of the Nikvey Eynaim. 

M. Laitman: What is going on here? Bina, beginning to work not with her GAR as Taamim of SAG, but with her ZAT as the Partzufim Nekudot of SAG. In ZAT of Bina is rooted a desire to reach the action of Malchut. Bina ultimately gives birth to Malchut, Malchut is an expression of Bina. It's the full expression of Bina, to receive in order to bestow, which means to bestow full force, to completely equalize with the action of the Creator. Just as He gives, the lower one will also give. Bina feels like she wants to resemble the Creator, but how can she resemble? She doesn't want anything, delighted in mercy, Chafetz Hesed. The Creator doesn't just not want anything, but He also gives. Therefore, Bina goes forward and develops the Malchut so as to determine in the Malchut her true realization. 

Therefore, when Nekudot of SAG emerged, there, Bina is working with her force, with her ZAT. And her ZAT and Malchut, NHY of Galgalta, they are seemingly intertwined. It's literally the same subject, the same vessels where Bina wishes to receive in order to bestow. What's the ZAT of Bina? These are vessels in Bina that come from the perspective of building the lower one. To the extent that Bina understands that the Creator bestows. How does Bina have this ZAT of Bina, where does it come from? We say it comes from Phase One before her. Bina understands that that's how the Creator wants to give; that's why he created me in such a way. So, she's taking the first Phase, what the Creator gives. That's the only thing she can compare to, and she says, I want to give in the same way. Meaning, in Bina there's the same desire that exists in phase one, what the Creator created and wants to fulfill. But she already relates to that desire by way of wanting that desire but in order to bestow. And in Malchut, it's taking place. 

So, that desire that comes as giving from the Creator creates in the Creator being a will to receive. So, it follows that Bina beginning to use her ZAT, it's one and the same; it's the same desire that exists in NHY of Galgalta. Except in Bina, that desire is connected to GAR of Bina. It is still not felt as her desire but rather a desire that comes to me from the Creator. And in NHY of Galgalta, it is felt as my own desire, that's the whole difference. Therefore, Bina can expand in NHY of Galgalta, she's working with the same desire. Only what she now feels is a difference between the desire that she feels as a will to receive in order to bestow to the Creator and that desire which already feels itself as his own desire to receive in order to bestow. The difference between the desire to receive in Bina and the desire to receive in Malchut, that is what Bina now feels. And according to that, she's restricted. This is the second restriction that was now made in Bina. And with that, we say, Bina acquired the coarseness of Phase Four into herself. 

Question (Petah Tikva Center): (15:58) Sometimes we say that after the SAG de AK comes, and the MA and the BON de AK above the Tabur. And sometimes we say that immediately after the SAG de AK comes the Nekudot de SAG. Which is it? 

M. Laitman: Usually students ask that: Why don't we talk about MA and BON that are below the Tabur? I also asked about that, I remember. Look, Galgalta, SAG, MA, and BON, they have to emerge as five Partzufim. It's impossible that not all five Partzufim will emerge. But since MA and BON emerge over the Reshimot of Taamim of SAG – two, one unrestricted, and then one and root unrestricted. We don't discuss them, because they just need to emerge, to become realized. I need to also execute that so that I have above KHB ZON, with the lights NRNHY. This has to be here above as a structure of lights and vessels before first restriction. Malchut of Ein Sof realizes herself according to the first restriction in that way all the way, and then it stops; and there's truly no more to do. What Malchut of Ein Sof receive  has force from the upper one that fulfilled her before the restriction with that force, with that recognition of the Creator, recognition of the pleasure that comes from Him. Recognition of the shame there is – over all of these foundations, these causes. With them, she continues, and five Partzufim emerge from her, five connections between lights and vessels, between the Creator and the created being. These are the five Partzufim of AK. No more than that happens. There's nothing more that can happen from the state of Malchut of Ein Sof. 

However, there is an additional deficiency here, which is also rooted in the Four Phases of direct light. It's the deficiency of Bina that must realize herself through Malchut. This thing hasn't yet become revealed. Bina has to reach a state where she's similar to the Creator. On her degree, being similar to the Creator, is only through bestowing, it's bestowing in order to bestow. By that, she realizes herself as GAR, as Bina herself, but not as ZAT, not as a mother. Why did she give birth to Zeir Anpin and Malchut, Phase Two? Why did Phase Three and Phase Four emerge? They don't realize themselves, these Phases. What’s missing, what's missing for Bina, for the desire to bestow, is to take on these deficiencies that exist in these four. Therefore, when these Partzufim emerge, they actually all participate with NHY of Galgalta. But actually, only Bina feels in herself a deficiency to use these vessels because she gave birth to them. So, once there's a possibility, she expands there. Thus, she acquires an additional deficiency which doesn't exist in ZAT of Bina to begin with – to begin with, it's a desire to bestow. It's like a woman who has no children. In potential, there is such a possibility that she'll give to someone. But once there's already a deficiency from Malchut, she has a baby, then she gives in actuality. And that's what needs to become revealed here, and Bina wants that. Because her part, lower part, is not realized. 

Then she makes a coupling of striking, she goes below the Tabur, she connects with these NHY, and ultimately acquires their desire. What do they want, what do I lack in order to use them? Again, the fact that Bina gives birth to the aspects of Zeir Anpin and Malchut, 3 and 4, the Root of these Phases exists in her. And until she realizes them, this root will not keep quiet, it will be felt as a deficiency. And so, what does it mean Malchut influences her, Malchut restricts Bina? What, she pressures Bina, restricts Bina, pushes her to the corner? Rather, Bina is designed to receive this deficiency from Malchut. To begin with, what is the desire here: To resemble the Creator to the full extent. And in the meantime, she only resembles the Creator in vessels of bestowal but not in receiving in order to bestow. And now she's looking for how can I receive in order to bestow. Why? If I receive in order to bestow, that means that I bestow because delighted in mercy doesn't give anything. Like the example of the one who lives in the woods and has no shirt, but he doesn't need one. He has nothing to give. He lives in the woods. Is there any benefit coming from him? No. So, that's how she feels herself, that there's no benefit from her, she's not actually similar to the Creator, who is the giver. And that's the deficiency in ZAT of Bina, and it's felt. So, once Malchut comes to her and adds to her the deficiency that doesn't exist in Bina, she adds to her a feeling of a great will to receive and a feeling of shame. 

There's many things inside this; we'll talk about that more. But then Bina has what to work with. She now begins to gradually digest what she needs to do with Malchut. It's not just plainly fulfilling Malchut directly, because it'll be in order to receive, she understands that. But in what way is it possible? All of that are thoughts of Bina, that's all the decisions of SAG. And these deficiencies of Malchut rise to Bina. We could even say more here: Malchut isn't capable of anything. She doesn't understand anything here. Because she has no mind, no vessels of bestowal. Mind means the plan of the Creator, she doesn't have that, she only has one thing. I suffer, I feel bad, she feels shame. She feels desire to receive and lack of fulfillment. All of the qualities where we can make calculations, they come from Bina. Bina is called, Havana – understanding, recognition, attainment. That is how you enter the Malchut with light of Bina.

You could say, well, what is Bina? It's light of Hassadim, the light of Hochma is actually light of Hochma. If you enter with lights of Hasadim into the vessels of reception and examine them and see them, then you attain them. You attain in them the perspective of the Creator, the actions of the Creator, their qualities. Well, to our point, the fact that now Bina receives a deficiency from Malchut, positions her now like Keter, Hochma, and GAR of Bina. Now there is ZAT of Bina that wants to create phase three and four, Zeir Anpin, and Malchut, you understand? What existed in the Four Phases of direct light is missing in Bina, the deficiency of Malchut. Now she has it, now she just needs to know, how do I do this action of receiving in order to bestow?

So, from here, we should also understand a very important principle: SAG is the operator; Malchut operates according to how much force she gets from SAG; and together with SAG, and in accordance with it and it is truly SAG who is the operator. And SAG is called, Elokim, the upper force that operates, None Else Besides Him, who takes the deficiencies of the lower one and works in them. And what's the lower one? The lower one just needs to recognize his deficiencies so as to be in contact with the upper one and thus grow. As if participate with Him, that's why there has to be a shattering, and in Malchut there has to be vessels of Bina, discernments of Bina. Where the Malchut begins to understand Bina. To the extent of that understanding, that identification with the actions of Bina, Bina can work. 

So, on the one hand, everything is operated by Elokim, Bina; on the other hand, everything depends on man. What depends on man? Man, Adam, is called, Adame La Elion, shall resemble the upper one – the force of Bina in Malchut. What depends on man? The agreement with Bina, this is the root of all our work, it's the foundation of our work. And later, you'll see that there's no difference whether you read the Pticha, Study of the Ten Sefirot, or Letters ,and Articles – they all talk about the same thing. The language is slightly different, but you can turn it around and the topic is the same topic. 

Question (Petah Tikva Center): (27:24) Is it correct to say that the connection between a Partzuf and a Partzuf is the degree of impression or Reshimot that it feels, that it is assimilated into it? 

M. Laitman: There are no connections between the Partzufim, there is no such matter of Partzufim at all, what's Partzufim? There's a state that I'm in now, and I'm in another state in the next five minutes, let's say. These two states are two different Partzufim. So, it's the same subject, the Malchut that exists in different states. Of course, there's a connection between these states. Who feels that connection? The Malchut, Malchut herself, who exists in several such states and then makes comparisons and decisions. So, what are you asking: The connection between the Partzufim can only be in their common matter. I was yesterday in a state that today I don't understand. I look at yesterday, and it's just not me. I really said that I really thought that? That's me? Everyone else says, yes, yes, that was you, you. And I think, no, can't be. Now I'm looking, searching, how could it be that I'll be in that state and also in now's state, what's the connection between the states? It's not my body, my body, throw it away. So, how can there be a connection between these two states? That, I need to find out. The truth is, if I will find out the connection between these states, I'll discover that it's caused by the collective vessel of all the souls. Only that determines how I move from state to state. Because my entire functioning is to enliven them like a cell in a body. So, the state of all the other souls compels me to change states knowingly or unknowingly, willingly, or unwillingly. 

This means that from the collective Malchut of all the souls, I can discuss my discrete states, my individual states. Only from the collective vessel, never from one state to another; between one state and another state, there's essentially no connection. That's why a person is never judged based on how he is, himself. We don't know why it happens. Therefore, in our world, when we look at ourselves and the whole world, we don't know the connection between this and this, and that, all the different states, all the different incidents, we don't know. Because we don't know the collective mechanism that here, and here, and there, different things need to happen. Suddenly this jumps, and that jumps, and you don't know because you don't see until you discover your connection with the general Malchut called, Shechina – called the totality of all the souls, you will not know the program, the causes. Also, your true state, you won't know what's going on with you, because everything that goes on with every one of us is only that collective calculation towards all the other souls. How could it be that there's a calculation that has to do with one cell in the body? On the contrary, there's only an instruction with that cell: What role it needs to fulfill in every moment towards the whole body. And all the changes of the body determine what is that instruction that now goes down to the cell. Meaning, my state in the next moment depends on all the other vessels but me. 

Just to see how conclusive this Arvut, mutual guarantee is, and this is also beginning here. We begin to see the connection between Bina and Malchut. Soon it will shatter, and then we'll see the results of that, which is already individual souls who seem to perceive that there was a shattering and that there's no more connection between the parts of Malchut and Bina.