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

Daily Lesson July 20, 2025.

Part 2: Recorded lesson - July 05, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK. #60.

Reader: We are reading in the Preface to the Wisdom of Kabbalah from Baal HaSulam. We’re in Item 60.

Reading: (00:13) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK #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: Again, we should remind ourselves immediately that when we talk about the inner AK, we have Galgata and we have AB, then we have SAG with his Ta’amin, these are the Ta’amin of SAG. Then we have Nekudot of Sag, with his Ta'amim. These are the Ta'amim of SAG. Then we have Nekudot of SAG, and the Partzuf of Nekudot of SAG goes down and fills the NHY of Galgalta, and receives from NHY of Galgalta there, Aviut, four, three. And then Bina, she is clean Bina, Nekudot of SAG feels that she contains GAR of Bina, which is desiring mercy. And her vessels are, Keter, Hochma, Bina, Hesed, Gevura, and under Tifferet, Netzach, Hod, Yesod, and Malchut. These are the vessels of ZAT of Bina, the bottom seven of Bina, ZAT of Bina. These are vessels of reception, and these are vessels of bestowal. Therefore, when Nekudot of SAG bestows Hassadim upon Galgalta, they receive from Galgalta, in return, the fourth level of coarseness. The deficiency of these vessels, that it's impossible to work with these vessels of NHY of Galgalta, Netzach, Hod, Yesod of Galgalta, because there is such great coarseness in them. And Bina understands that she cannot give strength to this coarseness, that's why she's restricted. Meaning this Malchut that Bina felt restricted her, and Bina stopped working with vessels of NHY. And then these vessels were restricted. It's called the second restriction, when it's impossible to work with these vessels. If the first restriction was that it is forbidden to receive in order to receive, but it's possible to receive in order to bestow, right? That's the first restriction, which is forbidden to receive in order to receive. So, the second restriction is forbidden to receive altogether, even in order to bestow. Why? Because there's no strength. It's not like it's forbidden to receive in order to bestow as a law, but I don't have the strength to receive in order to bestow. I don't work with vessels of reception, because I don't have the strength to bestow in this, I don't have a screen on vessels of reception. I'm doing this quote-unquote. It's a condition only because the situation is like that. For example, I'm forbidden to eat sweet, I have diabetes. I can eat sweet, but it will harm me. These records, as we said, everything that happened here in the descent of this Partzuf of Nekudot of SAG below, these records go up, together with the usual records that went up and brought a record of two of clothing and one of coarseness, the usual one. On the two-to-one, the regular one, Partzuf upper MA comes out, and from it - and that comes out on two-one. And then from it comes Partzuf called BON, upper BON, on one over root. And this completes the expansion of the five parts of Galgalta. But there are still records from a part of SAG being below. And the records from the part of SAG being below, from this we have records of two over one of second restriction and four by three, which they received from NHY of Galgalta.

Reader: Again, item 60.

Reading: (07:04) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK

#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.

M. Laitman: NHY of SAG of AK were emptied means NHY of Nekudot of SAG were emptied. We don't talk about SAG the way it is above the Tabur because what's important for us is the Partzuf that is below the Tabur because it has a special role with respect to Malchut, and this is what we usually call SAG. Or if it decides with respect to all the Partzufim that were below Tabur in its Rosh, then we also call it SAG. In other words, SAG is not named with respect to itself, but with respect to the work, with respect to the correction of Malchut. So you see, Baal HaSulam says NHY of AK were restricted. It's not NHY of AK, it's NHY of Nekudot of SAG. And why does he call this Partzuf, which is a very small Partzuf, that of Bina, that went down from there, so he calls it NHY of AK because this Partzuf corrects all of Malchut. This is why he calls it this way. Now, this is the most important, this is the upper one with respect to all of creation, because it is a part of Bina, it corrects the created beings. Bina is Nekudot of SAG.

Reading: (09:47) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK #60

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.

M. Laitman: So, he tells us this. First of all, to give a few names. This Partzuf that was called Nekudot of SAG received an impression from NHY of Galgalta and was restricted in its bottom part. The top part is called GAR of Bina, Hafetz, desiring Mercy, vessels of bestowal, or Galgalta Eynaim, where KHB are called Galgalta and HGT are called Eynaim. And the vessels below, which are restricted, are called AHP. Why? The bottom part of Tifferet is called Awzen, ear. Netzah, Hod, Yesod are called Hotem, nose, and Malchut is called Peh, mouth. So, together, they are Awzen, Hotem, Peh, AHP in acronyms. This division took place here in the Guf of the Partzuf, the Reshimot, the records went up, and then the Rosh of SAG, that same division occurred into Galgalta Eynaim and AHP. The records compelled the Rosh to become organized according to their demand. So now, deficiencies, records, went up. Records, deficiencies, records, meaning deficiencies. And accordingly, the upper one has to give the lower one what the lower one asks. The upper one is the Rosh of SAG. What does it ask? It says this, I'm asking, give me only half, not a complete degree. Meaning, make a coupling for me that will be not in Ten Sefirot of the Rosh, but only in half of them. So the coupling has to be in Keter, Hochma, and Bina, Zeir Anpin, and Malchut below. And that place is called Nikvey Einayim, the holes of the eyes. Just like in the Guf, in the body we have, in the Guf, we have Keter, Hochma, Bina, Zeir Anpin, Malchut of the Rosh; Keter, Hochma, Bina, Zeir Anpin, and Malchut of the Guf. So, what turns out? If I don't want to use the Guf but only up to half of Bina, let's say this is Peh - that's the Peh, that's the Rosh. And I want the Guf to be filled only in this part, where it's permitted. Where there are Galgalta Einayim of Guf, of the Guf. And the AHP of the Guf, I don't want it filled, AHP of the Guf. So, what do I do? I have to do the same in the Rosh. So, the coupling by striking will not be in the Rosh but that the Peh will rise to that place called Nikvey Eynaim, called Nikvey Eynaim, and will make a coupling here. If the coupling is done at the Nikvey Eynaim, and the light comes down only to this part of the Guf, because I planned this thing in the Rosh, in advance. This is the Rosh, and that's the Guf. Clear? Therefore, when the records went up to Rosh of SAG, it asked that record make a coupling for me, not in the Peh of Rosh, but only in the Nikvey Eynaim, and the coupling took place only in the Nikvey Eynaim, and from that coupling, the light comes down to the Tabur, and expands below the Tabur only in the place where it is permitted to expand, down to the Parsa, to the place where the second restriction permits only. It's a coupling that was done on the records two/one of the second restriction. It's like saying to a waiter, don't give me a full course, give me half of it, half of the course. Let's say you have steak with salad, I'm forbidden to eat steak, give me only salad. So he asks why, I tell him, I don't have the money, meaning I don't have the screen to work. Kesef, money, from the word Kesuf, the screen that covers the desire. I don't have the money. In other words, I don't have the strength to receive the pleasure of the steak in order to bestow. If I eat it, I'll eat it for myself. It's very tasty. But the salad isn't that tasty, I can eat it in order to bestow, small vessels. That's why vessels of bestowal are small vessels, small desires. I am willing to use them, I'm ready, able to use them in order to bestow. So I tell him, make a coupling for me on this, give me light on this. I can receive it in order to bestow, but don't make a coupling for me, don't bring me light from above, from above downward, to my big vessels of reception, to the AHP. If light enters there, if pleasure enters there, I will lose my mind, my head, I'll lose my intention that I'm doing this for you. I will eat it for myself. And I don't want to be the receiver from the host. I want to be a giver to the host. This is why I watch which of the food I can eat and which I can't. So I tell him, no, no, take this away, but this I will eat. Even egoistically, we guard ourselves this way in order not to get hurt. But we guard ourselves egoistically, not to hurt ourselves, and altruistically, we guard ourselves from hurting the host, the giver, and that's the difference. So, the example is very simple. From above, the light of Ein Sof, of infinity, is brought down, below there are big vessels for it, but of these vessels, there's only a part, and according to the calculation and the screen, they are permitted to be used. And that's why we make that calculation.

Question (Petah Tikva Center): (19:14) Why does the whole second restriction begin with this - why is the order of the emergence of the Partzufim, I understood it from Galgalta to BON, and it's the same thing. Each time there's a descent by one level, and now suddenly in Partzuf SAG, it's made until Parsa, if I understood correctly. What's the new thing in SAG here that makes that happen?

M. Laitman: What's the innovation, what's the novelty in SAG, okay? So, I'll reiterate. You weren't here yesterday. You see? What are we going to do? After Malchut of Ein Sof, she decided to work with the screen. She makes a coupling by striking in the Rosh, as much as she's willing to receive. And she measures herself from the Peh of the Rosh, that in the part called from Peh to Tabur, these are her desires here, from Tabur to Sium. These are all the desires of Malchut of Ein Sof. So, she says, in part, I will receive inner light, I'll receive. And in part, I'll remain empty. She received. Because she received a part and a part she didn't, the part of light that was not received, comes to her and says, well what about me? If you remain this way, the purpose of creation will not be realized. The purpose of creation is for all the light to be received in order to bestow, right? Or even in order to receive. The Creator says, I don't care. But the created being says, no, I can't, I feel shame, I want to be only in equivalence of form. So, the created being makes a decision that out of this situation, it decides not to receive anything. I'll return to the previous state. And it returns to the previous state. The screen that was brought down from Peh to Tabur in order to receive the light, now goes up back from the Tabur to the Peh, to expel the light, like a piston. So it drove out the light, went back to the Peh, made a coupling, and it made a coupling in Galgalta on the records of four of coarseness and four of clothing. That's what he has. It received all the light in phase four. So, in phase four, it received all the light, four of coarseness, four of clothing. But when it was refined, what did it do? It decided that it doesn't receive any more in phase four. It can't keep up with it. It can't stay in this. So, it made a coupling in what was left, four of clothing and three of coarseness. So accordingly, it goes down to a new place, as opposed to four that was here, now it goes down to three. This is called Chazeh, the chest with respect to Galgata, the first Parzuf. And there is a new Parzuf. Its Peh is there, his mouth. And then it makes another coupling by striking with the light, with direct light, reflected light, as usual, and decides, I will receive something. A part I'll receive and a part I will not receive. It did this operation, and again the surrounding light came to it, and it was refined again, refined again. It had a coupling on four by three. It decided it doesn't want to receive any more. So, it has records from three of two, over two. According to these records, it goes down to the new place. Two, with respect to Galgata, and this is called the Peh, the mouth of the new Partzuf. This is a Partzuf called AB. Now it makes a coupling by striking in the new place, on three by two, and expands from above downward. Once it expands from above downward, the surrounding light also comes to it, and says, and then what? And next, it still can't receive, meaning go lower down. Why? Because in Partzuf AB, it couldn't receive because it's Partzuf of Hochma, and Galgalta is Partzuf Keter. And here, it's Partzuf Bina, basically, because we have two, of courseness, but there is three of clothing. Three of clothing is Hochma. So inside, it has light of Hochma, and that's why it can't expand below the Tabur, because below Tabur, even Galgalta doesn't have the strength to receive light of Hochma. Therefore, it becomes refined in the clash between inner and surrounding. So, it’s refined, but when it becomes refined, something beautiful happens. When it becomes refined, the three over two, three of clothing over two of coarseness, become two of clothing, and two of coarseness. And in the end, by the time it comes to the end, it's even two of clothing, and one of coarseness. So, there's no trace of the three. Three immediately, the beginning of the refinement, the three of clothing disappears, the light of Hochma disappears. When the light of Hochma disappears, and it's left with only light of Hassadim, it can go down below Tabur and fill this empty Partzuf, and that's what it does. So all the Partzufim that come out here in the refinement of this screen besides the first, or you can say even the first, because the three of coarseness immediately disappears. So, all those Partzufim can go down below the Tabur, and they do go down. A new Partzuf is made here in which there is only light of Hassadim, and it expands. When it expands, it fills the NHY of Gagata. It gives them light of Hassadim, and it is impressed by their coarseness of four by three. It is a record of four and three. A record of four and three, with coarseness, coarseness is not refined, four of coarseness. It's impressed by this, because this Partzuf, which is only two of clothing, and two of coarseness, meaning Bina, is impressed by this big deficiency. So then, it begins to restrict itself. Why? From the four phases of direct light, we have a connection between Bina and Malchut. The light, or the roots, or Keter, built the vessel called phase one, or Hochma, which is the will to receive. And the will to receive through the light that works in it, it feels that within the light there is someone who sends the light, the emanator. That's why He wants to give, and as a result, it has the second phase, called Bina. What does Bina, phase two want? She wants to give. In order to give, she has no one to give to. So, she builds afterwards, a phase that wants to receive a little bit, in order to give to the Creator, this is called phase three, Zeir Anpin, and that Zeir Anpin, when it develops, it develops up to phase four. Meaning what? That even that light that it wanted to give is now inverted in it to be a receiver. It wants to receive both the pleasure on the table, and that the host will serve him. Cruelty all the way, that's phase four, Malchut, and we say that this desire is a real desire. From where is there in Malchut this additional real desire? From Bina. Here, Bina gives to Zeir Anpin an addition of her, the additional desire to bestow of hers, which is inverted into the will to receive in Malchut. What is the desire of Bina? Bina's desire is divided into two parts. Her upper part really doesn't want anything, her bottom part wants to receive light from Hochma in order to pass it on to Zeir Anpin, pass it on to Zeir Anpin. In other words, Bina is divided into two parts. A part that doesn't want to receive anything for itself, but another part that wants to receive in order to pass on to the lower one, certainly not for itself. So, we have in Bina two parts, like in the mother, right? This is why she's called Ima, mother. This is called desire in mercy, not wanting anything. And here it wants to receive in order to give to the lower one. This is called ZAT of Bina, the bottom seven, the bottom part of Bina, ZAT of Bina. This is called, this is what's actually called Ima, mother. It's not just a mother, a woman. A mother is a woman with respect to her child. So, if so, this is what we have in this Partzuf in Bina. In this Partzuf we have two parts, but when does it feel that it has two parts in this Partzuf? When there is a record, a deficiency from the lower one, from Malchut, from Malchut comes a deficiency from Ima. Mommy gives me something, so the mother turns to Hochma, asks for something, and brings it. So now the deficiency comes from the lower one, from Malchut of Partzuf Bina. When he says, well, bring me something. So Bina immediately feels that she doesn't have, she's forbidden to give light to Malchut. Malchut doesn't have the strength to receive it. The child is asking for something that's forbidden to it. That's why she's restricted. It's not like she's affected by some restriction. She herself is desiring mercy, all of her, but that part in ZAT of Bina that is intended to tend to the lower one, in her, that part in her is restricted. Why was it restricted? Bina is forbidden to receive light of Hochma in that part in order to pass it on to Malchut. Mother is forbidden to turn to the father, to ask for money, to buy the child what he asks, because what he asks for will harm him. He will receive in order to receive. You understand? You have your Keter, is simply light. Aba is light of Hochma. Ima doesn't want to receive anything. Bina, Zeir Anpin, and Malchut are called ZON. They want to receive in order to bestow. If Zeir Anpin or ZON raise a request to Ima, give us light of Hochma, and have a screen, then the mother turns to the father and brings ZON what they ask, on condition, provided that there is a proper request from ZON, which is called MAN. Then Ima really turns to Aba, the mother to the father, brings Aba, the father, that request, the MAN, and Aba brings down to Ima, the Light of Hochma, which is called MAD, and the mother gives it down to ZON. While she herself is disconnected from the Light of Hochma, she doesn't need it. She is completely altruistic. She is only serving the lower one, the children, just like you see in this world. The mother is completely directed toward the child, it’s nature. So, there's a light of Hochma, provider, in between there is someone who is completely neutral with respect to itself, and its face, its attention is turned only to the lower one. If the lower one can receive, turns to the upper one, the upper one, which has no interest, turns to the upper upper one. The upper uper one gives to the upper one, and the upper one gives to the lower one. And this way, you have isolation between the pleasure and the desire, right? What the mother monitors how much, if at all, it’s possible to give to the lower one so it doesn't harm him. In our world, we see how the woman is worried about the child. She sees what's good for it, what's not. She sees it's hot, cold, tasty, healthy, or not. And this is what she gives it. In spirituality, she does it in a spiritual sense. Can it receive in order to bestow? Will it not spoil it? Etc. And therefore, she herself is completely annulled from any self-interest, and she operates only with respect to it, to the child. That's why she's desire in mercy, without any self-interest. This is why she can be the connector between the pleasure and the desire. That's the whole role of Bina. Something special like that. Now, here we're talking about Bina that begins to be built with respect to Malchut. And because Malchut is still without a screen, Bina is accordingly restricted, according to the restriction in Malchut, meaning according to the lack of strength in Malchut. In Malchut, there is no screen for her vessels of reception, and the mother does not work with her vessels of reception in order to bring Malchut what Malchut asks perhaps, etc. Let's say a child screams, I want some, I don't know, big bike, bicycle. It's two years old. So, she doesn't give it. She brings him exactly, in other words, she waits until he wants a small toy, and she gives it, and she brings it. If he asks for a big toy, this big bicycle, she won't give it. You've seen these pictures, right, in our world. So, the same happens with us. You're screaming, I want the big bike, and you're not given anything, right? Because what is right for you now, you don't want to receive it. You see what children are like, you give them something - no, I don’t want this. That's exactly the same picture that happens with us. So, the mother is willing to give you exactly what's good for you, for your spiritual development, but you don't want this. You want - but you don't have the vessels for it. That's the situation.

Reader: We are going to move now to study between friends, and before that, sing a song.

Кабала Медіа

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Щоденний урокFeb 6, 2024(Morning)Part 1 Рабаш. Що таке "прості посудини" в духовній роботі. 34 (1990)

Part 1 Рабаш. Що таке "прості посудини" в духовній роботі. 34 (1990)

Рабаш. Що таке "прості посудини" в духовній роботі. 34 (1990)

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My Library
Sign in to like, save and subscribe to videos

Щоденний урокFeb 6, 2024(Morning)
Part 1 Рабаш. Що таке "прості посудини" в духовній роботі. 34 (1990)

Кабала Медіа
Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені