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

Daily Lesson July 24, 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. #63.

Reader: Item 63. From the writings of Baal HaSulam, the Preface to the Wisdom of Kabbalah, item 63. You can find all the text on kabbalahmedia.info as well as through the Arvut platform. Item 63.

Reading: (00:32) 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 ZA, it is not like the level of ZA below the Tabur of AK, which is ZA 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 ZA, 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.

Reader: We will watch a recorded lesson from the 9th of July 2006.

Question (Petah Tikva Center): (02:10) What spreads below Nekudot of SAG? Lights, vessels, lights within vessels?

M. Laitman: Malchut of Ein Sof makes a calculation about itself decides it receives in order to bestow 20% of the volume of the vessels, and lights, and everything it receives in order to bestow. It's called Galgalta. Then, for all the reasons, the striking, the clash between surrounding and inner light, it's refined. To find above the Tabur, below the Tabur as well, even below the Tabur, the illumination of Hochma departs. First of all, there was some illumination of Hochma, and now everything remains in Hassadim. So, after it's refined it makes the next coupling from what it was given, from what is revealed. The next records are revealed. You can come closer for that moment. At that moment, for now, I can bestow to the host. So, I'm doing it. This is called Partzuf AB. So, from Partzuf AB, we say all the vessels, all of the Malchut of Ein Sof, in the same state as it was before, except it's making a coupling based on the previous experience, depending on the Reshimo, the record that's now there. The record includes thousands of details that I take in total, and I make a decision, and I take it out from potential into practice. That's a coupling of AB, and that's why it expands from Peh to Tabur. You can say it happens in each and every vessel, every grain that's there, except I assemble all these vessels that I fill from Peh to Tabur, and those that remain empty, I assemble them, and I draw them like that, because each one has just a part of that portion. Because there's no partial action in spirituality. It has to be a complete measure. So, out of the decisions that I made based on the previous experience, in this new decision, my understanding, my connection grows. I obtain the light of Ruach in place of the light of Nefesh because I now understand what I'm dealing with. The previous vessels get upgraded in me, because the light expands and then departs from the vessel. I bring greater deficiencies, and with the deficiencies that I understood, I work now. In other words, I relate to this coupling and striking much deeper. I come with more deficiency. My demand is much deeper and with greater understanding. Then you can say that compared to the previous state, I feel the light of Ruach. I felt it, okay. Now, I received in order to bestow with everything I was able to do, deeper vessels with my understanding, expressing my personality, much more than the first time. But even in this, I was only able to work with a part of the vessels, and because I participated more than relative to the previous state, I was even more restricted. In other words, AB is lesser than Galgalta, although it invites light and connections that are greater than Galgalta. Then the third expansion, SAG, or the second expansion of Galgalta is Sag. Same thing, except each time that I'm in the depth of understanding, and awareness, and attainment that's greater, means that I'm descending in these Partzufim from Shoresh, to one, to two. That's why each Partzuf has a different essence than the previous Partzuf. Not less than it, but because I use myself more, my understanding, my awareness, my deficiencies, the depth that was revealed, my refinement, that I'm not able to deal with the light, I'm now in a state that I suffer more, seemingly, out of this weakness. I know the Creator better as a result. That's why the Partzufim change in quality according to the original Yud-Hey-Vav-Hey. In other words, what's the difference? There it was through the light that would expand and bring this consciousness to the vessels, and here I attain this consciousness out of my own actions. I make it known, reveal it to the light. And when SAG reaches such a realization qualitatively, it's doing this action like SAG. It has GAR and ZAT, and a connection with the lower ones that Galgalta and AB did not have. And it is performing this special action, and it expands below the Tabur. How come the vessels of MA and BON don't expand below the Tabur? Can they do it or not? It's possible that they can do it, or maybe not. There are several excuses for that. I cannot say because I didn't see a precise answer, and I can't speak of the first restriction that has no connection to it. But you can say that MA and BON, for the time being, the explanation is correct for that place, is that they don't have deficiencies like SAG. SAG, because it's coming from the phase two, has a deficiency for Zeir Anpin and Malchut. MA and BON don't have that. SAG wants to take care of them, to realize them, but it realizes itself as being similar to the Keter. That's why the connection with Malchut and Bina brings us to compatibility with Keter. What are you asking?

Question (Petah Tikva Center): (09:08) When we speak about Zivug de Hakaa, coupling by striking, we talk about inner light that spreads after the reflected light, within the Masach. What happens in the Nekudot of SAG? Is it the same thing?

M. Laitman: The same. The will to receive is working. If we are talking about the four phases of direct light, there, we have a problem. There is no desire yet, but only the light that's becoming. Here we are already speaking of Malchut of Ein Sof that is performing various actions on itself. So, you can say even GAR of Bina, they want to bestow entirely, it's still Malchut of Ein Sof that's working in this way. It's the will to receive acting in this way. That's why in everything, everywhere, it's a coupling, and striking, and the calculation, and the vessels of reception is inside. There's nothing like the vessels of bestowal. There's no such thing. It's a contradiction. That's why it doesn't matter which Partzuf what's happening . Rather all the Partzufim from Ein Sof and down to the end of Malchut of Assiya, it's the same Malchut of Ein Sof that is working with its own vessels of reception. Even when we say it's bestowing entirely, it bestows that same will to receive. Except, you can call it a bestower because of the screen, not because it itself is a bestower. It is only the receiving. When does it bestow? When it receives with the intention to bestow.

Question (Petah Tikva Center): (11:07) So, when we say that the light of Hassadim expands in the Nekudot of SAG, it has to be a kind of Orh Hochma, not Hassadim.

M. Laitman: The light of Hassadim, the pleasure that is felt in the vessel, in the Kli, the pleasure felt in the vessel depends on the intention. The vessel is filled by not only by receiving but also by giving. So, we say that the light that comes, and is revealed, and builds the Kli, it builds the Kli from two parts, because there are seemingly two parts to the light. There's a part that is pleasure, which creates the will to receive, and there's a part in the light called the giver of the pleasure, which builds the desire to bestow. That's why the vessel can derive pleasure from these two discernments, and that's why it responds in this way. Meaning, there is actually a response where inside the will to receive, the second part is also revealed, the desire to bestow that enjoys bestowal. It can enjoy bestowal to itself, or it can enjoy bestowal because it's in bestowal. Again, because our source, relative to us, appears in these two forms. We feel the Creator as pleasure, and as the giver of the pleasure. Animals, the degree of animals feels only the pleasure. The degree of man adds the point in the heart, which begins to feel the Giver. Now, let's move a little bit.

Question (Petah Tikva Center): (13:42) You said that the next state of a person depends on all the vessels, except for the person himself. So, what is… Where is choice here? Where's the choice?

M. Laitman: First of all, choice is not in my next state but in how I will reveal it. The states are necessary. The Reshimot, the records are already inside, that spiral that I keep drawing for records. It's already in me. There's nothing you can do about that. Rather, how can I take and identify with this entire process? But by that, I'm changing my world. My world is impression from that level of Ein Sof that is now revealed. So, it depends on how I will prepare my vessels, my vessels of reception, how will I interpret it. What's so special? You're going through these things one way or another. No, you're not. There's a condition called restriction. There's a condition, there are conditions called degrees. You're not going from state to state unless you identify with the state you're in. What does that mean? You accept it as the best possible thing, and there's nothing better compared to all the disturbances, good, bad, whatever, however they're trying to pull you out of it. If you incorporate with it, if you identify with it, meaning you accept it with your heart and soul, meaning you equated your form to it, to that state, it means that you acquired the form. Then you can move to the next degree. You can't move, you can go to first grade, there's a second grade with the entire group. Only in the condition that you are equal, that you finish the first grade, you know everything, then you go to the second grade. If not, consider for a hundred years. You'll stay another year, and another year, until you finish. Everybody went, so what can I do? They did, and you haven't. That's how it is. That's a matter of identification, to acquire the vessels, the knowledge, the ability to be in it, to work with it. But you must go through these classes and learn those professions that are not up to you. So, are you going to be left behind, or advance?

Question (Petah Tikva Center): (16:27) How can I identify with our state here in this world?

M. Laitman: Okay, we're going back to the text, I'm sorry, the Preface to the Wisdom of Kabbalah.

Reader: Item 64,

Reading: (16:41) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Second Restriction [Tzimtzum Bet], Called the Restriction of NHY of AK, #64.

64) Thus, you find that the origin of the association of Malchut in Bina, called the second restriction, occurred only below Tabur of AK, by the expansion of Partzuf Nekudot of SAG there. Hence, this level of ten Sefirot of Nekudim, which comes from the second restriction, could not expand above Tabur of AK, since no force or ruling can appear above its origin. And since the place of the forming of the second restriction began from Tabur and below, the level of Nekudim had to expand there, as well.

M. Laitman: What does it mean that Nekudot of SAG expand below the Tabur? What does it mean below Tabur? Above Tabur is the first nine. It's something that does not belong to Malchut. It's something that does not belong to the deficiency that the created being feels relative to the Creator. Below Tabur is something that belongs to the will to receive; not the one the Creator created, but what the will to receive feels as its own additional coarseness relative to the bestower. Above Tabur, for example, all kinds of pleasures are revealed. They come to me from above. I don't know where it's coming from. Katnut, smallness, embryo. Below Tabur means that I reveal it. The Host is next to the table. I begin to feel dependency on Him. I begin to feel shame, all kinds of deficiencies. Additional ones. If the light created phase one of the will to receive and out of the presence of the Creator, He created the vessel. Phase two, the desire to bestow. Below Tabur means the additional coarseness from seeing the Host. Up until now, I felt that I want the pleasures. Okay, fine. Now, I begin to feel how coarse I am compared to these pleasures, compared to the Host that prepared those for me. He prepared the pleasures he wants to give me. I don't just simply want to receive the pleasures. It's the extent to which I'm different than him. This is the coarseness that's revealed below the Tabur, and this is the coarseness that now Bina is holding on to. It's grasping, which we didn't have before. That's why this Partzuf expands below the Tabur. Bina must absorb this coarseness. The fact that the Taamim of Bina are restricted in the Nekudot of SAG, doesn't mean that they disappear, those vessels. Bina feels sorrow about that, because to be delighted in mercy in the vessels above Tabur and HBD HGT of vessels, she had that before. So, what did it, what would it get out of this expansion right here? Bet Aleph, now she will expand here in Aleph Shoresh, one over zero. There's no achievement there. There's nothing. She restricts herself in order to maintain connection with the Malchut. Here, there is connection with Malchut. How? But in these vessels, these vessels do not participate. They're restricted. You want to be in contact with me? Then everywhere we are together, we're together here. And here down below, you can be here if you don't show, like in a family. There's a few problems that we never bring up, or it will be, there will be a big blow, a big fight. Right? Or you're all angels. There are such things, right? We don't touch it. Why do we have this conflict? This is reception. This is bestowal. There's a conflict. So we don't awaken the conflict, it’s the closed territory. But it's there, and it's there as lack of wholeness. So, don't just say that, expand from here. Also, SAG, that's making the calculation. It's making the calculation in the Peh, not in Nikvei Einaim. She is making a calculation on the vessels that, where they can expand to, and to those that they cannot expand into, from Nikvei Einaim to Peh. And this Partuf now comes down, and these vessels are here below the Parsa, the vessels that are restricted and are out of use. Otherwise, where are they coming from later? This thing is known between Bina and Malchut, or it wasn't revealed to them before, as if we're not using it, but it's there. There are many things here; this is the root for everything that's happening later, with all of creation.

Question (Petah Tikva Center): (22:44) Before the second restriction, is there a Sof to Partuf Nekudot of SAG?

M. Laitman: Before the second restriction in Nekudot of SAG, Nekudot of SAG spread from the Peh down below, but we just take the bottom half, Nekudot of SAG is the same Partuf that makes the coupling in the Rosh, and from the Rosh, the Partuf expands, 4, 3, 2, 1, 0, the Partuf of Nekudot that emanates, but each Partuf makes a coupling in the Rosh, and it expands from above down, but because the general direction is to be refined, that's why they're all moving in this way, as they come out. And so, the first half of this Partzufim, Yud, Hey, are up here above Tabur, and the lower part, Vav, Hey, are below the Parsa. But we only take half of the Partuf so it can participate with the Malchut. Why? Because by that, we symbolize that only ZAT of Bina connects to Malchut, they have mutual deficiencies. OK, by that, somehow more or less we spoke about the root of all of creation that will come next, and then we have to go to the place where the four worlds of ABYA, and so on and so forth. This is already a result of this combination between Malchut and Bina. let's end.

Reader: So we will now continue studying together with the friends, and before that let's sing a song.

Song: (24:36)

Кабала Медіа

Кабала Медіа

My LibrarySign in to like, save and subscribe to videos

Каббалистическая психология, выпуск 10. Семья

Каббалистическая психология, выпуск 10. Семья

Каббалистическая психология, выпуск 10. Семья

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

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

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