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

Daily Lesson July 22, 2025.

Part 2: Recorded lesson - July 06, 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 from the article, the “Preface to the Wisdom of Kabbalah” from Baal HaSulam. We're in item 60. 

M. Laitman: We talked about four phases of direct light being where everything is rooted. We talked about the four phases that are the root of everything we correct, and the four phases became a symbol of these two phenomena, the will to receive in phase one and the will to bestow in phase two. And in phase three, we have a combination of these two desires, and phase four decides that it wants to enjoy both of them, and that's why the will to bestow of phase two becomes the will to receive in phase four. That's why phase one wants to enjoy both the light, the Creator dedicated to her, and the presence of the Creator Himself as well, meaning the maximum will to receive is revealed in phase four. And that's why phase four is called “the created being,” the root of all created beings. And then, just like in phase one, the opposition of phase four is felt from the Creator, from the light. In phase one, the difference between itself and the light, when it was revealed, it became phase two, the desire to bestow. Phase four cannot invert itself to the desire to bestow. First of all, it feels itself, how it decided on its own will to receive, to let it rule her, dominate her, and that's why she simply decides not to use it, and she expels the light, she doesn't want to feel it, because that feeling is felt in her as opposition compared to the Creator. If phase one can invert itself, seemingly, to phase two because it feels this way inside of her, she wants to resemble the light, and then in phase four, that process cannot repeat itself because that desire is her desire, and that's why on her desire she can only restrict, not invert. And after the first restriction, it decides that once it understands that it can control her desire, she's looking for ways to do it, and then we get this trick, this solution called screen and reflected light, where instead of a Kli, a vessel, which is called the will to receive, it replaces it where the vessel is not the will to receive, but rather it's the will to bestow, meaning the will to receive with a screen and the intention to bestow. So the question is how to correct this vessel so it will be in order to bestow? And this correction can come only when phase four, that's here, is the foundation of the vessel, we connect to phase two, on the desire to bestow, we'll have the intention, how to combine these two forces, where the intention and the desire can work together, and we'll be able to measure together and to connect together in such a way that we won't fail. This is done through actions, many actions, like SAG, where Bina is doing in the connection with Malchut. This Malchut from the beginning, it's performing these actions of rejection, called Galgalta, AB, SAG, MA, and BON, the five Partzufim of Adam Kadmon. And after that, after performing this rejection called Partzuf Keter, this entire world is called Partzuf Keter in total, everything in rejection, pushing back the identification with the upper light. This is Keter, this is Shoresh, root phase. Now, phase one, two, three, and four, the world to receive, has to start working with itself, to resemble the light. And we can do this only on the condition that phase two will give to phase four its qualities. So then it descends, as we discussed all the way down, the light of Bina expands inside phase four, phase four and phase two connect in the general light that fills them, the light of Hassidim, and through that, phase two acquires from phase four additional coarseness, and restricts itself. This restriction is called Tzimtzum Bet, the second restriction. The first restriction took place in phase four, so it would never use its will to receive in order to receive. The second restriction took place in the second phase - Bina. Bina knows that she cannot use, she's not allowed to use her Zat, her lower seven Sefirot, in order to provide the light of wisdom, light of Hochma, to phase four. Before that, it was not clear, now it's revealed. And the records from this, from this goes up to Rosh of SAG, and it makes a coupling on this light in the place called, on this Reshimot, in the place called Nikvey Eynaim. It's the records only from HBD HGT, Galgalta ve Eynaim, and from this coupling of SAG in Nikvey Eynaim, meaning the degree will only be in vessels of bestowal, of the Partzuf. The light spreads from here, expands down below to the place  where it can expand, and only in vessels of bestowal, HBD HGT, without NHY. This NHY, vessels do not participate in the coupling, and that's why this is a short Partzuf, so he doesn't have them, he's not using them, it's as if they're not there. Desires that he's not activating. You can say it differently, you can't perform a coupling by striking on half a degree, rather he performs a coupling by striking on the entire degree, it takes from it only that which belongs to the second restriction, and it fills all of its vessels, all of the Ten Sefirot, including NHY, but with light that is called the Light of Hassadim, light of bestowal alone. And then we say that the Partzuf does not use its NHY. Only its HBD and HGT. If I have five dishes, five portions, and I take no meat, no fish, but only bread, salad, and water, let's say. Bread, salad, and water expand throughout my entire vessels. And in each and every vessel, there remains a deficiency for meat and fish, and that deficiency for meat and fish is called lack of NHY. Those vessels, those desires are not filled. That's why we say there is only HBD and HGT in the Partzuf. It can't be that the Partzuf doesn't have the entire ten Sefirot, but the use of them, the filling in them is partial, and that's how we refer to it. So, from now on, after the second restriction, we begin to draw Partzufim, plural of Partzuf, that seemingly have no legs. AHP is not there, SAG is making a coupling by striking in half a Rosh relative to the lower one. Those are only depictions, those are symbols. It cannot be that in the ten Sefirot of Rosh of SAG, Ten Sefirot, you will make a coupling on half of them. It's impossible. On certain thoughts - yes, on certain thoughts - no. It's impossible. Even in a drop of semen, you have all the records, all the way up to the adult person that will once live. So, the coupling by striking in the Rosh, we say that it's down to Nikvey Einayim, meaning a lower intensity. We use the entire body, all the vessels, but vessels who do not receive all the lights. So, the sign for that is that the vessels are filled only in HBD and HGT, in each and every vessel. Again, those are only signs and symbols. Why am I emphasizing this? Because we need to bring those things and turn them into a more internal, more emotional form. You have to feel that it's happening in you, it's close to you. You have to connect to this and think that this is talking about us. Don't delude ourselves that it's already happening, but as much as possible, to give this the correct definition, like in the definition of the words that Baal HaSulam added after each chapter. These definitions position a person correctly relative to spirituality. They don't divide. Rather, we talk about the light and the vessel, and these different measures of connection between them. We talk about them as if two, three, four Sefirot are filled out of the entire ten, or partial lights enter. Also, partial lights, the light of Nefesh enters. What does it mean, the light of Nefesh? NRNHY enters on a level, an intensity, called the light of Nefesh. Then the light of Ruach enters. It's also NRNHY, but it's on the level of intensity called Ruach. So we should always interpret it correctly, that we're talking about the complete measure between the created being and the Creator, but only partial degrees of connection between them. So don't be confused. Now we're starting to talk about the parts of the Partzuf. These parts are not quantitative parts, the number of Sefirot changes, rather qualitative parts. We talk about greater or smaller connections between the light and the vessel. 

Question (Petah Tikva Center): (13:43) What I didn’t understand is Bina restricts AHP, yes? This is an action of Bina. How is this expressed towards Malchut in the second restriction? It's directed to Malchut? 

M. Laitman: We didn't talk about it. Why are you asking about something we didn't learn? Bina descended into Malchut, connected with Malchut, in order to correct the Malchut, to help the Malchut. It fills the Malchut with light of Hassidim. And the light of Hassidim of Bina, inside of it there is light of Hochma. But it's not revealed relative to Malchut, except the light of Hassidim of Bina is a light of wholeness. I want nothing, for me, bestowal is everything. Wholeness, fullness, give me whatever you want, I simply don't feel it. Because Bina, the essence of Bina is Hochma. So it comes down here, a bit of clothing, a bit of coarseness. This is when it comes down here, it's GAR of Hochma. I'm sorry, it's GAR of Bina. There's a hundred percent, it also includes GAR of Hochma. Bina, the essence of it is Hochma. So it delivers, phase four, wholeness, fullness with its light, with its quality. As if it's saying, what else are you lacking? What are you missing? And phase four awakens it and says, I have phase four, not phase two. And these vessels are not whole, are not full. I restrict them, I wish to be adhered to the Creator. This is only partial use of my vessels that have the light of Hassidim. I work in rejection, I am deficient. Then Bina feels the deficiency in phase four. And what can it say to it? Because it feels the deficiency in phase four, it restricts itself. It restricts itself because phase four is restricted, meaning not whole, not full. Bina is like mother, it created phase four from the four phases of direct light. And then it feels inside of it a deficiency, lack of wholeness. It is impressed by the lower one, by phase four. From that it gets this lack of wholeness, fullness. Because Bina is not so much in its AHP, that deficiency is felt there. But that deficiency is not a restriction yet, it's a flaw, let's say it this way. And the addition from that, it feels that it has no way to complete phase four. Because if it will give phase four what it wants, phase four doesn't actually want it. It doesn't want the light of Hochma, it wants to be in adhesion. Meaning, phase four is seemingly asking for corrections, a true completion. And Bina doesn't have that for the time being. Meaning, the second restriction that took place in Bina, happened in Bina. Understand? What does it mean that Bina is restricting itself? It doesn't need to restrict itself of anything. Its restriction is a result of now feeling a deficiency, a lack, a desire to bring the lower one into wholeness. And the wholeness is only in phase four, it can only be when phase four acquires the screens. And Bina doesn't have those screens just yet. Now when it requires a deficiency for phase four, it will start a process. It's possible, it's possible that it will be able to provide the screens to it. And it will happen only after the shattering, only after those deficiencies, Bina and phase four together will raise it to correction. What exists in Bina is a type of helplessness. It feels a deficiency in phase four, and it doesn't know how, it's unable to fulfill it. After the shattering of the vessels, we'll be able to talk about it more. But it has to be revealed relative to Bina, right now, certain idea, how do I fill and complete the lower one? That is the nature of the restriction now. I restrict myself because I don't know, seemingly don't know, how to care for the lower one. Both from the point of view of the forces, and mostly from the point of view of the idea itself. The second restriction is the restriction in Bina, meaning from the side of negation. But speaking positively, it's looking ahead into the future, when it acquires the deficiencies of Malchut, and now it's able to work with the deficiency of Malchut. Bina has all the forces that Keter has, and all the forces of Hochma, by taking all the desires of Hochma, and likening itself to Keter. The difference between Bina and Keter is that she is like Keter on the degree of Hochma. Meaning, it has a deficiency over the quality of Hochma, over phase one. Meaning, Bina can be the bestower in phase one, in Katnut [smallness], and that's what we see later. But it cannot be the bestower in phase three and four, in Gadlut [adulthood, greatness], because it didn't develop itself from phase one. After phase one, you have phase two. If phase two will come after phase four, it could seemingly do it. Meaning, that's what we need to do. So what's happening here is Malchut passes its deficiencies to Bina. Bina, that is now incorporated of the deficiencies of phase four, instead of the deficiency of phase one that she has from Hochma, now it begins to obtain corrections for that deficiency. Before that, she didn't have any. She had a sense of a state of wholeness because it bestows. It doesn't need anything more. That's the degree of adhesion in the Creator. 100% adhered to the Creator. I feel phase one, a desire to receive. On top of that, I develop a desire to bestow, phase two, and that's the wholeness. That is wholeness. The difference between Bina and Malchut is that Malchut has a desire of its own. I wish to enjoy the Creator, derive pleasure from Him as well. We need to correct that desire. We don't need correction over the reception of light, like Bina. The light that comes to the vessels of reception is the same light as in Keter, Hochma, Bina, Zier Anpin, and Malchut. What we need to correct is that additional deficiency, desire, that Malchut developed relative to Bina and Hochma, which is this attitude toward the Creator directly, personally, to the Emanator, to Him, not to what you receive from Him. That's why the correction is not about receiving from the Creator. We restrict ourselves so it won't obstruct us to receive or not to receive. But all the corrections are about Him. How do we reach equality, equivalence with Him? How do we approach Him? The fact that the host is suddenly next to the table, I have to arrange my relationship with Him, not with the table. In order to organize my relationship with Him, I restrict the table and begin to work with Him. I seemingly condition one and the other. But in truth, the vessel of reception, the pleasures on the table, it's only so there will be some connection between us, so we'll be able to develop a relationship between us. I come to visit someone, he brings out the refreshments. The main thing is the relationship between us. That's what Bina is lacking. And now it receives a deficiency for that from Malchut. Meaning, the efficiency that Bina acquires when phase 4 enters phase 2 has to do with recognition of the Creator, a deficiency to know Him, a deficiency to be like Him, not to give like Him like in Phase 2, but to be on His degree, on His level, His essence. Phase 2 did not have that. So the essence of the deficiency is not simply a desire to receive. The desire to receive in phase 4 compared to phase 2 is an essential addition that the Creator being discovered as a result of the presence of the Creator that appeared before Him. That's why the correction now is a correction not like in the world of Adam Kadmon. The world of Adam Kadmon is the world of Keter. It's the relationships between light and vessels. It's seemingly, bestowal that comes from above, a preparation to begin the relationship between the created being and the Creator. Let's put it this way, the world of Keter is like the refreshment on the table, the food on the table. It's not clear in it, it's not clarified, scrutinized. Scrutinized, the connection between the created being and the Creator, and it's starting to get clarified now, specifically from Zat of Bina, the lower seven Sefirot, that feels it and it brings correction to it. That's what I wanted to say. I don't know how clear and beautiful it came out. Bina is impressed by a special kind of deficiency from Malchut, not a quantitative one, but a qualitative one. I want to get to know Him, not simply in order to bestow. It's clear that the shattering has to happen here, and a special new connection between bestowal and reception. The vessels of reception cannot tie themselves to the relationship between them and the Creator. There's no connection between Bina and Malchut. How to express it? I don't know how to say it. Vessels of bestowal also have a deficiency, because bestowal is wholeness. Bina lacks the feeling of what Malchut lacks. You can say this about spirituality, but a person who's full cannot understand the person who's hungry. For now, let's move on. 

Reader: Friends, we're going to move now to a live lesson with Rav, and we will sing together first.