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

Daily Lesson July 25, 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. #65.

Reader: We are reading from Kabbalah For Students, we are reading from the Preface to the Wisdom of Kabbalah. This is under the headline “The Place for the Four Worlds ABYA, and the Parsa between Atzilut and BYA,” #65.

Reading: (00:24) Baal HaSulam. The Place for the Four Worlds ABYA, and the Parsa between Atzilut and BYA, #65.

Thus we have learned that the second restriction occurred only in Partzuf Nekudot of SAG, positioned from Tabur of AK downward through its Sium Raglin, that is, above the point of this world. Know that all the changes that followed that second restriction came only in that Partzuf Nekudot of SAG, and not above it.

When we said that above, through Malchut’s ascent to half of Tifferet of AK she ended the Partzuf, and the lower half of Tifferet and NHYM of AK came out in the form of empty space, this did not occur in TNHY of AK itself, but only in TNHY of Partzuf Nekudot of SAG of AK. Yet, in AK itself, these changes are considered a mere raising of MAN. In other words, it clothed in these changes to emanate the ten Sefirot of Nekudim themselves, though no change took place in AK itself.

M. Laitman: Meaning, we had Four Phases of Direct Light, and they reached all these stages, they expanded down to Malchut; and Malchut decided that it wants to be restricted, so as to correct herself. And then to correct herself, which is to acquire the screen and the reflected light, that, she can do only on condition that she acquires the quality of bestowal. The quality of bestowal she can acquire only by connecting with Bina, to connect with Bina. Well, there is one problem here, Malchut needs to receive the qualities of Bina, and Bina needs to receive the qualities of Malchut. So, there will be two systems, Bina and Malchut, and Malchut and Bina, which are identical. Except here it's Bina, which works according to the lacks of Malchut, and here it's the lacks of Malchut, and she works to incorporate the qualities of Bina as best she can. And if these two systems stand there – one opposite the other – then the upper system of Bina will be able to dominate the system of Malchut, to control it and to correct it. And that is actually what we now have to reach, so let's see how this happens naturally. It's not that someone is now doing something artificial here, but rather the same forces which exist in the Four Phases of Direct Light, the power of the Creator and the power of the created being. In them, everything exists already which is required for the construction of these systems which stand in front of each other. Properly adapted to each other, for the purpose of correcting the created being and bringing him to full equivalence of form with the Creator. No artificial action can happen here, everything happens between these two forces, the light and the vessel, working together and there's nothing else in reality. 

For the first time, we see Partzuf Bina in SAG of AK, where it operates in a clean, pure form. Not when Gimel Bet SAG emerges, where he has the light of Hochma inside, but rather when it begins to purify, to be refined up to Peh of SAG. And then the Partzufim of Nekudot emerge and these Partzufim of Nekudot, they come here, they fill up the NHY of Galgalta, and from that, this, due to that, this Partzuf of Nekudot, of SAG, is restricted. And its restriction, as we said, is in Tifferet – in Bina of Guf. And now, we learn how Malchut, in what part exactly she brings about the restriction in Bina. So, here we have the Malchut again, and on the other side here, the Partzuf of Bina. And now we learn how they connected together. 

First of all, they need to connect together, somewhere in the middle here, right? The connection of Malchut and Bina, together. And then, how this connection impacted Bina, then building the system called, the system of the worlds, Olamot. And then how it affected Malchut, such that it built the system of souls, or Adam HaRishon. And how these two systems will then act upon each other to bring the souls, or Adam HaRishon, to the degree of the Creator. Adhesion.

Reader: Item 66

Reading: (07:32) Baal HaSulam. The Place for the Four Worlds ABYA, and the Parsa between Atzilut and BYA, #66.

As soon as the restriction occurred, during the ascent of Malchut to Bina, even before the raising of MAN and the coupling that was made at the Nikvey Eynaim of AK, it caused Partzuf Nekudot of SAG of AK to divide into four divisions:

1. KHB HGT up to its Chazeh are considered the place of Atzilut.

2. The two lower thirds of Tifferet, from the Chazeh down to the Sium of Tifferet, became the place of the world of Beria.

3. Its three Sefirot NHY became the place of the world of Yetzira.

4. The Malchut in it became the place of the world of Assiya. 

M. Laitman: Meaning, it's specifically the connection of Bina and Malchut which brings about the second restriction, the restriction of Bina. It restricts and divides Bina into several parts. The first part is called GE - Keter, Hochma, Bina, Chesed, Gevura, Tifferet. Two thirds of Tifferet, in fact, because Tifferet herself also divides into Keter, Hochma, Bina, Hesed, Gevura, Tifferet, KHB HGT. Two thirds, two thirds of it, and below, there's another third, a third of Tifferet, called NHY. As the entire Partzuf divides into KHB HGT, down to Tifferet, within Tifferet, there's also a division: KHB HGT within Tifferet, and here, you have the line separating between the vessels of bestowal, which are called, Galgalta, this is KHB. And HGT is Eynaim, it's called GE, all in all, or GAR, GAR of Bina, Chafetz Chesed, seeking grace, meaning perfection, wholeness. With which it doesn't mind where it is, it can be here above Tabur, it can be anywhere. Chafetz Chesed doesn't want anything, completely protected against everything. And here, under Tabur, you have the lower third of Tifferet, ZAT de Bina.

This is called, ZAT of Bina, then Netzach, Hod, Yesod, and Malchut, and these are the vessels of reception, vessels of reception of ZAT of Bina. These parts are actually places for the world of Atzilut in the place of GE, in the place of the lower third of Tifferet, that's the place of the world of Beria; the Sefirot of NHYM, that's the world of Yetzirah; and Malchut is the place of the world of Assiya. Those are the places, for now, places where later the worlds will appear. How can it be that there is a place and some other structure within the place? Very simple, because these places, places, they are vessels of the first restriction, they are the vessels of the Nekudot. Even though restricted, they are vessels of the first restriction, and the worlds, Olamot, which will come later, will be vessels of the second restriction, much smaller. And that's why one exists within the other, the world is found within its place. 

So that's a closer image to what we're accustomed to here in our perception of reality, right? There are big vessels called, place, and reduced, restricted vessels called, worlds. And there are more restricted, smaller vessels called Neshamot, souls. So there are souls which are within the worlds, and the worlds are within their space. We don't feel the space of our universe. This is our world – what I perceive, that I call my world – but I don't perceive the place in which the world is. If we take from our entire universe, if we remove everything that fills it: the inanimate, growing, living, speaking, and inanimate, that's the majority of the universe. There's a little bit of plants and animals and so on, everything else is inanimate matter. Stones, gases, rocks, various atoms flowing around, so if we clean out this area from everything within it, we'll be left with a place. But what is the place? How can I see it, sense it, measure it? We measure space according to what's inside, right? According to walls, distances between things, or whatever data, parameters we have. Here it's cold, here it's hot, here there's air, something filling the space. But when there's nothing, I have no grasp on it; so the place, or space, that is a vessel which is at a higher dimension, higher degree than myself. The second restriction, that's my vessels, and the first restriction, those are vessels I cannot sense. Something that is vanishing to me, I can't grab hold of it. And so, here we see this phenomenon, Nekudot of SAG, vessels of the first restriction and they constitute the place for the world's, vessels of the second restriction.

Question (Petah Tikva Center): (15:29) You wrote the lower third of Tifferet, NHY equals ZAT of Bina?

M. Laitman: The lower third of Tifferet is NHY of Tifferet; the top two thirds of Tifferet, that's KHB HGT of Tifferet.

Student: How is NHY, ZAT?

M. Laitman: Two thirds, it doesn't matter, it's either this or that. It's either according to the vessels or according to the lights. So what are you saying?

Student: I don't understand how NHY is ZAT. This division, this comparison, I don't understand?

M. Laitman: NHY, those are vessels of reception which feel a certain regard from the lower one towards them, the upper one. And that's why I call them, NHY and ZAT. Not ZAT meaning the lower Zayin – the lower seven – that has to be HGT NHY then. Rather, I call them, NHY as the AHP, the vessels of reception which feel lacks from the lower one. You need to understand that our language is a very short language, right? And the same matters we discuss using many different names and appellations. When I use, when I say, NHY of the upper one, descend to the lower one; AHP of the upper one are lower to the lower one, and so on. You can put it many different ways, but the essence of the matter, what is it about? We're talking about Bina and there's a part of it which is Bina herself, the actual Bina. And what it does for the lower one, taking care of the lower one. 

When Bina takes care of the lower one, she's divided into Bina, Bina herself, Keter, Hochma, Bina, that's her herself. Now, when she starts relating to the lower one, then you have Hesed, Gevura, Tifferet, taking care of the lower one as KHB, Keter, Hochma, Bina. But these are still her vessels which descend to the degree of the lower one and then in the lower one, Netzach, Hod, Yesod, Malchut. From where does the lower one have Netzach, Hod, Yesod, Malchut? The lower one is just Malchut, Netzach, Hod, Yesod, those are vessels like Keter, Hochma, Bina within the lower one and Malchut herself is the lower one. So, you can see how many different transitions you have here in order to take care of Malchut, tend to Malchut. But before, rather, because Netzach, Hod, Yesod are vessels which belong to Malchut, we talk about them as vessels which need to receive a correction. And the vessels Keter, Hesed, Gevura, Tifferet, they don't need to receive any corrections. But they are below, they are within the lower one to make the lower one compatible with the upper one and the upper one, who is that? That's Keter, Hochma, Bina. So you understand we can indicate it in several ways. You always need to understand behind the words, behind the symbols, what exactly we mean. 

I write two-thirds of Tifferet and one-third of Tifferet. Why? It's easier for me to say why is two-thirds of Tifferet above? Because KHB HGT, as here, KHB HGT above, above the Parsa, as he writes, Aleph, you see in Item #66, KHB HGT down to its Chazeh are regarded as the place of Atzilut, vessels of bestowal, GE, the place of Atzilut. Now, the lower two-thirds from Chazeh below down to the Sium of Tifferet, that was made into the place of Beria. Why two-thirds? So for me it's easier to say that this is the third and the two-thirds are above, because then through the expansion I explained to you that these two-thirds, that's KHB, that's one-third. And HGT is the second third, two-thirds, and below that's only NHY, one-third, that's it. 

Question (Petah Tikva Center): (20:24) In a few places here, Baal HaSulam explains that in all the processes that came from below the SAG, they're called, Nekudot of SAG, Partzuf Bina.

M. Laitman: Everything that happens here is happening in SAG, of course, and soon we will come to the world of Nikudim, the Katnut of Olam HaNikudim, that is SAG. Gadlut of the world of Nikudim, is it SAG or is it Malchut? If it's SAG, did SAG shatter, what shattered, or did Malchut shatter? In Gadlut of the world of Nikudim, is it the Partzuf of Malchut, the Partzuf of Gadlut or is it still belonging to SAG? We will get there and we will discuss it.  

Student: In general, we can say that all the processes from the descent of SAG and until the end of correction. So the main weight is Bina? 

M. Laitman: Yes, we discussed this. Everything that's here in this picture is the relation between Bina and Malchut. And Bina takes care of everything, SAG does everything. SAG gives birth, SAG corrects, SAG does everything. 

Student: What can we learn from such a thing about our work? That the main thing is SAG, that everything is taken care of by SAG. Is there any relevance to our work? 

M. Laitman: That we need to connect to, Ima Ila'ah, the upper mother, the upper Partzuf. We, ZON – we will learn in the upcoming Partzufim – that we are ZON and we need to connect to ZAT of Bina. That's our connection with the Upper One, with SAG, ZAT of Bina. Where is our place, our source, right? From there we are born, there we turn, from there we receive, through there we equalize. By equalizing with that place, I ultimately equalize with Keter. And through this process, where we are here, from this process we learn everything about our work. From where did Kabbalists derive all the articles, letters, everything that they write to us about inner work? From their knowledge of the system, the system of connection between us and the upper one. SAG is called, Elokim, God, Creator, because it creates us, SAG created Malchut. The Keter is concealed, disappeared. Malchut attains the operations of SAG, bestowal, and then with its own matter, substance, it reaches the degree of Keter. That is the uniqueness of Malchut, where her very substance helps her ascend. 

First, it rises to the degree of Bina, Malchut rises through Zeir Anpin by adhering to him to the degree of Bina, and by that she corrects only her vessels of Galgalta Eynaim, not more. And afterwards, from the degree of Bina, through Hochma, the vessels of reception, she reaches the Keter, there she acquires her AHP. And from here, Kabbalists see that our path, our correction, is the correction of Galgalta Eynaim and then AHP. The correction of Galgalta Eynaim, that's called, reward and punishment and the correction of AHP, that's called love. Because here you work on actual giving, reception in order to bestow. To receive in order to bestow, I need to work with all the souls together for that. To receive lacks from them, first of all, to feel the sorrow of the public, right? And then to reach the appeasement of the public. 

Right here, I work with the public, the solace of the public, let's say, and here, it's reward and punishment, I don't work with the public yet, I work with it in a different way. I acquire Galgalta Eynaim, I acquire the degree of Bina. What does it mean that I rise? Do I acquire or not? I acquire Bina on each and every degree, but it depends with which, with what coarseness I rise? I rise from coarseness level Shoresh up to level Dalet, four, by acquiring vessels of bestowal. If I have vessels of bestowal for all my desires, now I work with the AHP of the vessels of reception. Or in the worlds, it's this way: I rise through the worlds of Assiya, Yetzira, Beria to the degree of the world of Atzilut, yes? And by this I acquire Galgalta Eynaim. And when I'm there on the degree of the world of Atzilut, I turn downwards, yes? And I begin to raise the AHP, to elevate the AHP, AHP of elevation, of ascent. And then by joining this egoistic desire to myself, with that I begin to ascend all the way up to the end of correction, the final correction of this desire, this AHP. So, we correct Galgalta Eynaim and here we correct AHP, it's the same thing. Except here it's the world's Olamot: Assiya, Yetzira, Beria and then Atzilut. That's how you ascend. 

And these worlds are in the same place that we now discussed. The place of these worlds is Nekudot of SAG. This is the Tabur, sium, and here that's all of our work. And above that, the first restriction, Tzimtzum Aleph, five. Partzufim of AK. So from this whole connection of different forces, different desires, the Kabbalists write instructions for us, for a person's inner work, it's only from this. So in the Preface, you can read the preface in a very mechanical, technical way. Or you can read it as things that happen, that transpire within a person's will, because from this will they felt these things and expressed them here. So, there's no difference for us in what language to use, right, because we're writing about the same thing: How to attain the Creator, to attain, to connect, to adhere, to bestow, it's all the same thing. 

We will move on to Studying Among Friends and we'll sing. 

Song: (28:37)