General Preface

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)


To the proficient in The Tree of Life, and to everyone,

as in, “First, learn; then, comprehend.”

1) Our sages said, “There is not a blade of grass below that does not have an angel above that strikes it and tells it, ‘Grow!’” This seems very perplexing, for why would the Creator trouble an angel from Above with striking and nursing a tiny, insignificant blade of grass?

Yet, this saying is of one of Creation’s secrets that are too long to interpret. This is so because the heart of the infinitely wise wishes to reveal a portion and conceal two portions with their golden allegories, as they are wary of revealing the Torah to an unworthy disciple. It is for this reason that our sages said that one does not learn from legends, as legends are sealed and blocked before the masses, and are revealed only to a chosen few in a generation.

And we also find in The Book of Zohar, that Rashbi (Rabbi Shimon Bar-Yochai) instructed Rabbi Aba to write the secrets, because he knew how to reveal with intimation. See in the Idra, where it is written that for each secret that Rashbi disclosed in the wisdom, he would cry and say, “Woe if I tell; woe if I do not tell. If I do not tell, my friends will lose that word; and if I tell, the wicked will know how to serve their Master.”

This means that he was in distress from both angles: if he did not reveal the secrets of the Torah, the secrets would be lost from the true sages, who fear God. And if he did reveal the secrets, people of no merit would fail in them, for they would not understand the root of the matters and would eat unripe fruit.

Hence, Rashbi chose Rabbi Aba to write, because of his wisdom in allegories, to arrange things in such a way that it would be sufficiently revealed to those who are worthy of understanding them, and hidden and blocked from those unworthy of understanding them. This is why he said that Rabbi Aba knew how to reveal with intimation. In other words, although he revealed, it still remains a secret to the unworthy.

However, in The Zohar, they promised us that this wisdom is destined to be completely revealed at the end of days, even for little ones. And they also said that with this composition, the children of Israel would be redeemed from exile, meaning that with the appearance of the wisdom of truth, Israel will be rewarded with complete redemption. And we also see that the words of The Zohar and the hidden secrets in the wisdom of truth are being gradually revealed, generation by generation, until we are rewarded with revealing all this wisdom, and at that time we will be rewarded with complete redemption.

To clarify the text with which we began, we shall first explain the verse in the famous Book of Creation, where it is written of the ten Sefirot being ten and not nine, ten and not eleven. Most of the interpreters have already examined it, but we will explain it our own way, so matters will be revealed to all who seek the word of God.

It is known that the ten Sefirot are called KeterHochmaBinaHesedGevuraTifferetNetzahHodYesodMalchut. It is written in the Ari’s Gate to Introductions, in the section “HaDaat,” that they are actually five Behinot (discernments): KeterHochmaBinaZeir Anpin, and Malchut; but Zeir Anpin comprises six Sefirot HGT NHY. I have written at length about the ten Sefirot within this composition, so here I would briefly say that in this general preface, I wish to give the student a true and general knowledge of the majority of this expansive wisdom, and true orientation in the style of study in the book, The Tree of Life. Most students fail to understand the matters, since the spiritual concepts are above time and above place, but they are expressed in corporeal terms, pictured and set in times and places. Additionally, in the writings of the Ari, no order for beginners is arranged in this wisdom. The books were composed by the holy words that he would say before his students day-by-day, and the students themselves were proficient in the wisdom of truth.

Hence, there is no text – long or short – in all the books that were written, which does not require true proficiency in the wisdom in general. For this reason, the students grow weary and cannot connect matters altogether.

Thus, I have come out with this preface, to connect the matters and the foundations of the wisdom in a concise manner, so it will be readily available to the student with every text he may wish to study in the writings of the Ari. And for this reason, I do not elaborate or interpret each matter to the fullest, for this will be clarified within my composition. Instead, I summarize sufficiently for my purpose. And our sages said, “First, learn; then, comprehend.”

The Ari wrote that the ten Sefirot KHBHGTNHYM are actually five BehinotKHBZA, and Malchut. This is the meaning of the four-letter-name, YodHeyVavHey. The tip of the Yod is Keter; the Yodis HochmaHey is BinaVav is Zeir Anpin – containing six Sefirot HGTNHY – and the last Hey is Malchut.

You should know that the Otiot (letters) and the Sefirot are one thing. But following the rule that no Light expands without a Kli (vessel), when we speak of both together, that is, when the Light is clothed in the Kli, they are called Sefirot. And when we speak of the Kelim (plural for Kli) alone, they are called Otiot.

It is written about the Light that the white in the book of Torah implies the Light, and the black in the book of Torah, meaning the letters, implies the Kelim. This means, as the Ramban interprets concerning “I form the light, and create darkness,” that the matter of eliciting existence from absence is called “Creator,” since it is an innovation, something that did not exist prior to its creation. And in the Light, and all the delight and pleasure included in the Light, it is not an innovation and elicitation existence from absence, but rather existence from existence, for the Light and all the abundance are already included in His Essence.

For this reason, it is said, “form the light,” for it is not a matter of creation, but of formation, that is, forming the Light in a way that the dwellers below can receive it. But the darkness is an innovation that was generated with Creation, in eliciting existence from absence, meaning it is not included in His Essence. This is why it is said, “and create darkness.” But the darkness is the real opposite from the Light; hence, we should understand how darkness can extend from the Light.

In Panim Masbirot (A Welcoming Face), “Branch One,” I have elaborated on this point, and here I shall only brush through it. It is known that it is written in The Zohar that the purpose of Creation is to delight His creatures, since it is the conduct of The Good to do good. Clearly, every wish in Him is a mandatory law for the creatures. It follows that since the Creator contemplated delighting His creations, a mandatory nature of wanting to receive His pleasure was immediately imprinted in the creatures, that is, the great desire to receive His Abundance. Know that this craving is called a Kli, with respect to its root.

For this reason, Kabbalists have said that there is no Light without a Kli, since the will to receive included in each emanated being and creature is the Kli, and it is also the full measure of the Light. In other words, it receives precisely the measure that it wishes, no more and no less, since there is no coercion in spirituality, and even in the corporeals it is not from the side of Kedusha (holiness).

Clearly, the Kli’s form is different from the Light’s. This is why it is called Kli and not Light. But we need to understand the meaning of this disparity of form. Indeed, the will to receive for oneself is a great disparity of form, since this form does not apply to the Emanator whatsoever, as from whom would He receive? Rather, it has been initiated in the first emanated by its existence-from-absence making. In it, the will to receive is the Cause of Causes (Panim Masbirot, “Branch One”).

This clarifies what is written in the Holy Zohar that the Upper Keter is darkness compared to the Cause of Causes. They are referring to the will to receive included in the first emanation; and they call this disparity of form, “darkness,” since it does not exist in the Emanator. For this reason, it is the root of the darkness, which is the color black, compared to the Light, and opposite from it.

Also, it has been explained in Panim Masbirot that as corporeal things are separated from one another by an axe and a hammer, the spirituals are separated from one another by the disparity of form between them. And when the disparity of form increases to the point of oppositeness, from one extreme to the other, complete separation is created between them.

For this reason, it has been explained there that the form of the will to receive is immediately included in all the Light that expands from Him, but as a hidden, potential force. This force is not revealed to the emanated except when the emanated intensifies the desire to want additional abundance, more than the measure that has expanded in it by the Emanator.

For example, when the food is tasty, one’s desire for more food increases more than one’s eating. Hence, after the emanated increases the desire to extend additional abundance, more than the measure of its expansion, the actual vessels of reception appear. And the thing is that because this disparity of form does not apply in Him, but in the creature, it is completed only by the awakening of the emanated, and understand thoroughly.

2) Hence, the expansion of His Light does not extend the boundary of being an Emanator and becomes an emanated until it goes through the four Behinot, called HochmaBinaZeir Anpin, and Malchut. This is so because the expansion of His Light is called Hochma, which is the full measure of the essence of the Light of that emanated. And when it intensifies and extends more abundance than the measure of its expansion, it is considered Behina (singular for BehinotBet (a second Behina), called Bina.

Also, three discernments should be made in the second Behina:

First discernment: The essence of the Sefira Bina is Hochma.

Second discernment: The intensification of the desire that it manifested, for which the root of the vessel of reception was revealed in her. In that sense, there is disparity of form in her, meaning Aviut(will to receive), compared to the Ohr (Light of) Hochma. This is called Upper Gevura.

Third discernment: This is the essence of the abundance that she has acquired through an awakening of her own desire. This Light is given its own name— Ohr Hassadim, which is much lower than the Ohr Hochma, which expands solely from the Emanator. Ohr Hassadim is associated with the intensification of the emanated, as it was mentioned, that the Gevura, which is a Light that has been made coarser, became the root of the OhrHassadim. These three discernments together are called Bina, and the second Behina from Hochma. Thus, the two SefirotHochma and Bina, have been clarified, and the Keter is the Ein Sof (Infinity), the root of the emanated.

And although Behina Bet manifested an intensified desire towards the Operator, she is still unfit to be a complete vessel of reception. The thing is that in spirituality, the Kli with the Light in it are very close, virtually interdependent. When the Light disappears, the Kli is cancelled, and when the Klidisappears, the Light is cancelled. Thus, the importance of the Kli is as the importance of the Light.

Hence, the form of the vessel of reception was not completed in Bina, since her essence is the Ohr Hochma. For this reason, the Ohr Hassadim, which she extended through her own intensification, was annulled before her essence as a candle before a torch. Thus, this Ohr Hassadim expanded further from Bina outwards from herself and gained strength to extend additional abundance, more than the measure of its expansion through Bina. At that time, the vessel of reception was completed.

Hence, we discern two more BehinotBehina Gimel (third discernment) and Behina Dalet (fourth discernment), which are expansions that extend from Bina, where the vessel of reception is still hidden, in potential, as long as it did not intensify for addition, and this is called Zeir Anpin. And its intensification for more abundance is called “the Kli of Malchut,” which is a vessel of reception that was completed in that emanated, which is now made of Light and Kli. By that, it stops being considered an Emanator and is discerned as emanated.

These are the four Behinot known as HBZA, and Malchut, which are the four-letter-name. HB are Yod-Hey, and ZON are Vav-Hey. They are considered ten Sefirot because Zeir Anpin contains six Sefirot, which are HesedGevuraTifferetNetzahHodYesod.

The thing is that the essence of ZA is the Light of Hesed and Gevura, meaning the two Behinot Ohr Hassadim and Upper Gevura, which expanded from Bina outwardly. And we should note here that in BinaGevura is the first and the root of the Ohr Hassadim. But in Tifferet it is to the contrary: Hesedprecedes the Light of Gevura, since the main Light that expands is Hesed, and the Gevura is ancillary within it, in Bina.

Now you can understand what was written in The Tree of Life and by Rashbi, that in the world of NekudimGevura de (of) ZA preceded its Hesed, since the ZON de Nekudim are considered ZON de Bina, and not the actual ZON, as in the two bottom Behinot of the four above-mentioned Behinot. This is why Gevura de ZA precedes its Hesed.

Also, the Sefira Tifferet de ZA is the unification of the above Hochma and Gevura to the act of the Kliof Malchut. It is called Tifferet since the Light Mitpaer (boasts) itself on the Behina Aleph (first Behina), which is Hochma, whose desire did not suffice to make a Kli. But Behina Gimel, which is Hassadim and Gevurot (plural for Gevura) that expand from Bina outwardly, sufficed to make the Kliof Malchut. This is the meaning of “according to the beauty (Tifferet) of a man, to dwell in the house.” This explains the three Sefirot HGT de ZA, and they are called “the three patriarchs,” since they are the essence of ZA. Also, NetzahHod, and Yesod are called “sons,” since they expand from HGT.

The thing is that because of Tzimtzum Aleph (the first restriction), which is thoroughly explained inside the book, a hard Masach (screen) was made in the Kli of Malchut. This means that Behina Dalet (the fourth Behina) in the Kli Malchut detains the Upper Light from spreading into Behina Dalet,due to the disparity of form there, as it is written there.

Yet, the Light expands and wishes to come to Behina Dalet, too, as the nature of the Upper Light is to expand to the lower ones until it is almost separated from its place, as it is written in Panim Masbirot.Hence, a Zivug de Hakaa (coupling by striking) was made between the Upper Light that spreads into the Kli of Malchut and the detaining Masach in the Kli of Malchut.

This is like sunlight hitting a mirror, with sparks being reflected. Hence, ten new Sefirot emerged from this Zivug de Hakaa, called ten Sefirot de (of) Ohr Hozer (Reflected Light). It turns out that there are two sets of ten Sefirot in each emanated being: ten Sefirot de Ohr Yashar (Direct Light) over the four Behinot, and ten Sefirot de Ohr Hozer.

Know that this is the Upper Light that re-expanded from HGT de ZA for Zivug de Hakaa in the Masach in Kli Malchut. They are called NetzahHodYesod.

Now you can understand what is written in Tikkuney Zohar (Corrections of The Zohar), that Malchut is fourth to the fathers and seventh to the sons. This means that when she is first emanated, Malchut is discerned from the act of Tifferet de ZA and follows the HGT, which are called “Fathers.” And from the perspective of the illumination of the Ohr Hozer in her Masach, she follows the NHY that expanded to her for Zivug de Hakaa. And the NHY are called “the sons of HGT”; hence it is seventh to the sons.

Thus we have properly explained the essence of the ten Sefirot KHBHGTNHY, and Malchut at their root. This is the first concept in the wisdom of truth, and it must always be before the eyes of the student while delving in this wisdom.

Now we understand the sound warning in The Book of Creation, “ten and not nine.” It means that since a detaining Masach was made in Behina Dalet from the Tzimtzum (restriction) downwards, it is impossible to mistakenly say that Behina Dalet is excluded from the ten Sefirot, and only nine Sefirot remain in Kedusha (holiness). For this reason, it warns, “ten and not nine.”

And it warns further, “ten and not eleven.” This means that you should not mistakenly say that Behina Dalet became a vessel of reception after the Tzimtzum. Thus, there are two Sefirot in one Malchut: one is the Masach that always raises Ohr Hozer, and a vessel of reception to receive the Ohr Yashar, as well. This is why it states, “ten and not eleven.”

3) There are five prominent discernments in the ten above-mentioned Sefirot, which should not move from your eyes and will straighten your ways in studying the wisdom.

The first discernment is the Light of Atzmut (self, essence), which is the comprehensive Light from Ein Sof that exists in that emanated. This is the essence, since the lower one does not participate here whatsoever; and it is called Hochma de Ohr Yashar.

The second discernment is the Ohr Hassadim that extends from Above downwards. This Light is conjoined with the awakening of the Gevura of the emanated of Behina Bet, which is the Light of Binathat she drew.

The third discernment is the Ohr Hassadim that rises from below Upwards through a Zivug de Hakaa. It is called Ohr Hozer that rises and extends only from the emanated, due to the above-mentioned detainment.

The fourth discernment is the Light of Upper Gevura, meaning Behina Bet, which is Aviut de Binathat she acquired by her intensification.

The fifth discernment is the lower Gevura, meaning Behina Dalet, where the intensification of the desire is activated in the Ohr Hassadim that was added by the emanated. This is called “the Kli of Malchut de Ohr Yashar,” and this Gevura is the Kli of ten Sefirot, and remember that.

Know that the Masach in Kli Malchut is the root of darkness, because of the detaining force that exists in the Masach, to stop the Upper Light from spreading in Behina Dalet. This is also the root of the labor in order to receive reward, since labor is an involuntary act, for the worker feels comfortable only when resting. But because the landlord is paying his salary, he cancels his will before the will of the landlord.

Know that here in this world, there is no being or conduct that is not rooted in the Upper Worlds, from which branches expand to the lower worlds, until they are revealed to us in this world. And you see that in general, work and labor are rooted in the Masach in the Kli of Malchut, which detains the Upper Light that she covets, due to the Emanator, Who wishes to bestow delight, and everything that is a Thought in the Emanator is a mandatory law in the emanated. Naturally, He needs no actions, but His Thought completes. Hence, she chooses to not receive the Upper Light, lest it will come to disparity of form (Panim Masbirot, “Branch One”).

It follows that the detaining force in the Masach is equal to the labor. And the reward that the landlord gives to the worker is rooted in the Ohr Hozer emitted by the Zivug de Hakaa, where by the Masach, a root was made for the Ohr Hozer. It turns out that she returns to being Keter to these ten Sefirot de Ohr Hozer, as well as to Ohr Yashar. As will be explained below, all this profit came to her because of this act of detaining.

From the above-mentioned, it follows that the ten Sefirot are really one Kli, called Malchut. But to complete its form, it is discerned with three roots: the three Behinot HochmaBina, and ZA that extend from one another. You should know that this Malchut is still contained in the Ohr Ein Sof from before the Tzimtzum, called Malchut de Ein Sof, in which was the first restriction.

As it is written in Panim Masbirot, “Branch One,” because of the equivalence of form with the Emanator, her desire rose from wanting to receive in Behina Dalet, and the Light of the Kav (line) extended to her from Ein Sof. The Light of the Kav contains all the Light that extends into the five worlds, called Adam KadmonAtzilutBeriaYetzira, and Assiya. This Light is generally referred to as Kav, from the word Kav Midah (measurement), as it extends into the worlds by measure and a rationed number in each world, according to the form of the Kli of Malchut in that world, as it is elaborated within.

And the matter of the five above-mentioned worlds are truly the matter of the Keter and the four known Behinot in the ten Sefirot. Thus, the world of AK is the world of Keter; the world of Atzilut is the world of Hochma; the world of Beria is the world of Bina; the world of Yetzira is the world of Zeir Anpin; and the world of Assiya is the world of Malchut. However, in each world, there are ten Sefirot, and each Sefira of the ten Sefirot of that world comprises ten Sefirot, as well, as it is written inside.

They are divided into the five above-mentioned worlds because the Kli of Malchut should first be integrated in each Sefira, through Keter. This occurs in Hitpashtut Aleph (first expansion) of AHP de AK, where she was integrated in ZON. In Hitpashtut Bet (second expansion) de AHP, she was integrated in Bina. And in the world of Nekudim, she was integrated in Hochma, and in the world of Atzilut she was integrated in Keter.

And since Malchut has been integrated in each Sefira, the world of Tikkun (correction) begins: Its Rosh (head) is the above-mentioned world of Atzilut, where the Light of Ein Sof dresses in Behina Aleph. Then the Light of Ein Sof dresses in Behina Bet, creating the world of Beria. Following, it dresses in Behina Gimel, creating the world of Yetzira, and then it dresses in Behina Dalet, creating the world of Assiya. It will be elaborated inside how they all stem from one another by a mandatory manner of cause and consequence, and how they are tied to one another.

4) First, we need to understand the quality of each of the worlds AK and ABYA, which I will explain one at a time. Let us begin with the world of Keter, which is the world of Adam Kadmon. Its first Kli is the world of Akudim (tied). In The Gate of Akudim, Chapter Three, the Ari wrote that all ten Sefirotemerged, but not all of them emerged together. In the beginning, only Malchut came out in the world of Akudim. And this Malchut came out in the form of Nefesh. Following it, the rest of the parts emerged, through Keter.

And when Keter came, Malchut was completed with all five Inner Lights – NefeshRuachNeshamaHayaand Yechida. Yet, they were still missing all the above Sefirot, which emerged incomplete. Hence, they had to climb back to the Emanator to be completed. But now, on the return, Keterreturned first.

And when Keter rose, the Light of Hochma rose to the place of KeterBina to the place of HochmaZA to the place of Bina, and Malchut to the place of ZA. Subsequently, Hochma rose to the Emanator, too. Then Bina rose to Keter, following HochmaZA to Hochma, and Malchut to Bina. Then Bina rose, too, and ZA rose to KeterMalchut to Hochma. Finally, ZA rose and Malchut rose to Keter, until Malchut, too, rose to the Emanator.

After that, the Light returned from the Emanator and expanded in them, though not in their initial order. Instead, the Light of Keter did not return but departed and remained missing. Hence, the Light of Hochma came out in the Kli of Keter, the Light of Bina in the Kli of Hochma, the Light of ZA in the Kli of Bina, and the Light of Malchut in the Kli of ZA. The Kli of Malchut remained without Light at all, thus far his words in brief. Additionally, the ten Sefirot de Akudim emerged from below Upwards. Malchut emerged first, then ZA, then Bina, then Hochma, and finally Keter, thus far his words.

We should thoroughly understand the matter of the elicitation of the ten Sefirot from Above downwards and from below Upwards, mentioned in the Ari’s words. Certainly, this is not about measures of Above, below, before, and after in time and place. Rather, it is in terms of reason and result, cause and consequence. Hence, how can Malchut emerge first, followed by ZA, followed by Bina, until Keter – the root of them all – emerges last? This seems perplexing. And who and what gave and inverted the Upper to be lower and the lower to be Above?

The thing is that the order of the ten Sefirot de Ohr Yashar has already been explained above, being five degrees one below the other, by the measure of Hizdakchut (purification) of each of them from the coarse Light whose form has changed, that is, the Behina Dalet.Behina Aleph, since it is considered a hidden potential, is the most important in the degree. And Behina Bet has already moved from potential to actual by intensifying with a worse desire than in Behina AlephBehina Gimel is worse than Behina Bet, and Behina Dalet,Malchut is the worst, since the Aviut in her is greater than in the rest.

Also, it is known that once the Kli of Malchut emerged, it experienced the Tzimtzum Aleph of not receiving in Behina Dalet. This detaining force is called Masach (screen), and when the Ohr Yashar that descends from Ein Sof strikes the Masach in Malchut, there is a Zivug de Hakaa, and thus ten Sefirot de Ohr Hozer emerge, as it is written inside (Branch Three).

Within these ten Sefirot de Ohr Hozer, the degrees are inverted compared to the value of the ten Sefirot de Ohr Yashar. In the ten Sefirot de Ohr Yashar, the purer is Higher in merit and better. But in the ten Sefirot de Ohr Hozer, the coarser is Higher and better. This is so because Malchut is the Keterand the root of these ten Sefirot de Ohr Hozer, since her coarse Masach detains the Light from descending into her Behina Dalet. Thus, Malchut returns to being Keter by way of its end is in its beginning, as it is written in Panim Masbirot, Branch Three.

It turns out that ZA receives the Light from Keter de Ohr Hozer; hence, ZA is considered a degree of Hochma, and Bina is considered a degree of Bina because she receives from ZA, who returns to being Hochma. Also, Hochma de Ohr Yashar is considered ZA, in the Ohr Hozer, since it receives the Ohr Hozer from Bina. And Keter de Ohr Yashar is considered Malchut in the Ohr Hozer, since it receives from ZA. Thus, you find that the purer in the degree will be lower in praise and merit, and understand that thoroughly.

Yet, the ten Sefirot de Ohr Hozer join and integrate in the ten Kelim. When they join as one, all the degrees are of equal merit, since Malchut’s level is equal to that of Keter from the perspective of the Ohr Hozer, where Malchut returns to being Keter. Also, ZA is equal to Hochma, since ZA is considered Hochma de Ohr Hozer. And the level of Hochma is equal to that of Keter, since Keter receives the Ohr Hozer from her, as Hochma receives the Ohr Yashar from Keter.

And since the level of ZA is equal to Hochma, and Hochma to Keter, it follows that the level of ZA is equal to that of Keter, too. It follows that by the elicitation of the ten Sefirot de Ohr Hozer from Behina Dalet, all the degrees in the ten Sefirot have been equalized, having the same level through Keter.

5) But the ten Sefirot of the world of Akudim disappeared once more. And we need to understand the reason for their departure. The Ari says that the reason is that when they emerged, they emerged incomplete and hence departed once more to receive their completion.

However, we need to understand the deficiency and the Tikkun (correction) that came to them through this departure. Here the Ari wrote that the deficiency was because Keter emerged only in Behinat Nefesh. And in another place, he wrote that the deficiency was because the Ohr Pnimi (Inner Light) and the Ohr Makif (Surrounding Light) came from the same foramen, and were beating on each other, as he writes in Heichal AK, Shaar VavShaar Akudim, Chapter One.

Following, the lower Taamim came, below the Otiot (letters), which are Lights that emerge through the Peh of AK, and from there outwards. And here the Lights have been completely joined, since they come out through a single channel. And since the Surrounding Lights and Inner Lights have conjoined, here begins the making of the Kelim.

For this reason, the five Inner Lights and the Surrounding Lights emerged tied together. This is why they are called Akudim, from the verse, “and bound Isaac.” Thus, when they emerge together outside of the Peh (mouth), tied together, they beat and strike each other, and their beatings beget the existence of the Kelim.

This means that the Lights of Awzen and Hotem where the Ohr Pnimi expands through the left foramens of the Awzen and the Hotem, and Ohr Makif expanded through the right foramens of Awzenand Hotem. Hence, they persisted and did not leave, since there is a special Kli for the Ohr Pnimi and a special Kli for the Ohr Makif.

But in the Light of the Peh, where there is only one foramen, the Ohr Pnimi and the Ohr Makif were in the same Kli. Hence, they were beating on each other, as a result of which the Light departed and the Kelim fell down. In other words, they fell from their degree, and further Aviut was added to the previous Aviut, and this created the Kelim, since the departure of the Light completes the Kelim.

To thoroughly understand the issue of the two foramens of Awzen and Hotem de AK, the issue of the single foramen in the Peh de AK, and the meaning of the five internal and five surrounding, the Bitush and the Kelim and the Ibuy (adding Aviut), I need to elaborate, since the Ari’s words on these matters are quite succinct.

It is even more so concerning the surrounding, where he seemingly contradicts himself in each and every section. Once he says that they had Inner Lights KHB ZON and the five Surrounding Lights KHB ZON from the Hotem upwards, but from the Peh down, the Surroundings of Bina and ZON ceased and only two surrounding, Keter and Hochma remained, and the five Partzufim KHB ZON. And another time, he said that from the world of Nekudim downwards, the lower surrounding have stopped, but there are still five Surrounding Lights and five Inner Lights in the Lights of the Peh. And another time, he says that there are five Inner and five Surrounding in the whole of ABYA, and other such contradictions.

6) I will elaborate inside the book, and here I will be brief so as to not stray from the issue. It is explained in Branch One and in Branch Four in the order of the ten Sefirot, concerning the four Behinot of ten Sefirot de Ohr Yashar and Ohr Hozer, that in every ten Sefirot, there are two discernments of Hitpashtut (expansion) and two discernments of Hitaabut (increasing the Aviut), which expand from the root, which is the Keter of these ten Sefirot.

Hochma, considered broad Hitpashtut, emerges first. This means that this Hitpashtut contains all the Light that extends from Ein Sof to that emanated. And the Kli, called Ohr ha Av (the thick Light), meaning the will to receive contained in the Hitpashtut of the Light, for which it acquires disparity of form from the Emanator, in whom there is no form of reception, and for which it becomes darker than the Light, is still not revealed in this broad Hitpashtut. This is so as long as its desire does not intensify, craving additional abundance more than the measure of its Hitpashtut. Instead, it is included in the above-mentioned coarse Light from the perspective of the Emanator, who wishes to bestow upon it.

For this reason, it must reveal its vessels of reception and realize it from potential to actual. Hence it grows thicker as it spreads, meaning its desire to extend more abundance than its measure of Hitpashtut increases. And the Hitaabut that was made in this Hitpashtut is given its own name, due to its intensification. It is called Bina because it is darker than the Ohr Hochma, in which the will to receive was revealed in actual fact.

This Bina is still unfit to be an actual Kli, since its essence is from Hochma; but it is the root of the Kli, for the Kli can only be completed from the Hitaabut (thickening) made in the second Hitpashtut. It is called “Hitpashtut through a window,” meaning that the additional abundance that Bina drew through her intensification spreads from her outwards. This is called Ohr Hassadim, the opposite of the broad Hitpashtut Aleph (first Hitpashtut), called Ohr Atzmut (Light of Self/Essence).

The Hitpashtut through a window that spreads from Bina is called ZA, and it thickens as it spreads, like the first Hitpashtut. This means that it, too, intensifies to extend additional abundance, more than the measure of its Hitpashtut from Bina. By that, it actualizes the vessels of reception contained in it. This second Hitaabut is given its own name, since through this intensification, it grew darker than the Light of Hitpashtut, and it is called Malchut.

Behina Dalet, which is the Hitaabut created at the Hitpashtut through the window, called Malchut, is the complete vessel of reception, and not the three Behinot preceding it, which cascaded only to reveal this fourth Behina. It is her that undergoes the first restriction, preventing herself from receiving abundance in this Behina Dalet, due to the disparity of form revealed in her. This detaining force is called Masach (screen) or Pargod (curtain), which means that it detains the abundance from shining and spreading within it.

Also, this is the whole difference between the first Hitaabut made in the broad Hitpashtut, and the Hitaabut that was done in a Hitpashtut through a window. This is because so in the first Hitaabut, the Tzimtzum does not govern; hence it is fit for reception of Light. This is why she is called “a window,” meaning receiving, as the house receives the daylight through the window in it. But in the second Hitaabut, the force of Tzimtzum governs her and she prevents herself from receiving the abundance in her Aviut. Hence, he is called a Masach, detaining the Light.

And after Behina Dalet appeared with her Masach, the Light spreads to her again, and the Masachdetains it, as mentioned above. Consequently, a Zivug de Hakaa is made on it, and ten Sefirot de Ohr Hozer emerge, as it is written in Branch Three. The arrangement of these ten Sefirot is opposite from the ten Sefirot de Ohr Yashar, which emerge from below Upwards, since the Masach that elicited that great Light, and which is its root, has become Keter.

This is the meaning of “their end is imbedded in their beginning. Just as Keter is the beginning and the Rosh (head) of the ten Sefirot de Ohr Yashar, the end, which is Malchut, has become the beginning and the Rosh of the ten Sefirot de Ohr Hozer.

Thus, Malchut has returned to being a Keter to these ten Sefirot, and ZA of the ten Sefirot de Ohr Yashar has now become Hochma, since the first receiver from the root is called Hochma. It is similarly with the rest, through Keter de Ohr Yashar, which becomes Malchut in the ten Sefirot de Ohr Hozer, since it receives from ZA de Ohr Hozer, which is Hochma de Ohr Yashar.

It turns out that in the ten Sefirot KHB ZON de Ohr Yashar, the degrees are measured according to the purity from the coarse Light, where the purer is Higher and more important. But in the ten Sefirot KHB ZON de Ohr Hozer, the degrees are measured by the Aviut, where the greater the Aviut in the degree, the Higher it is and more important. This makes the Higher ones in the ten Sefirot de Ohr Yashar lower in the ten Sefirot de Ohr Hozer, and the lower ones in the ten Sefirot de Ohr YasharHigher in the ten Sefirot de Ohr Hozer.

The first ten Sefirot that spread from Ein Sof are called Adam Kadmon. These are the roots of the KelimdeRosh, hence the ten Sefirot are named after the Kli de RoshGalgalta (skull), Eynaim (eyes), Awznaim (ears) are the KHB of the ten Sefirot de AK, and Hotem (nose) and Peh (mouth) are ZA and Malchut of the ten Sefirot de AK. Also, it is known that the ten Sefirot are integrated in one another, as it is written inside. Hence, each of the above-mentioned GalgaltaEynaim, and AHP, expanded into ten Sefirot.

It is forbidden to speak of the ten Sefirot that expanded in Galgalta ve (and) Eynaim, which are Keterand Hochma of the ten Sefirot de AK, and we have no dealings with them. We begin to speak from the AHP down, from Bina and ZON de AK.

Also, it is known that the ten Sefirot are Keter and the four Behinot HB ZON, and there are Ohr Pnimiand Ohr Makif in them. This means that what has already been clothed in the Kli is called Ohr Pnimi, and what has not yet been clothed in the Kli is called Ohr Makif. Thus, in each of the ten Sefirot de AHP de AK are five internals, KHB ZON, and five surrounding KHB ZON.

7) Now we shall explain the inherent quality of the Ohr Pnimi and Ohr Makif of the ten Sefirot de AK. The matter of the ten Sefirot de Ohr Yashar and ten Sefirot de Ohr Hozer that exist in each ten Sefirot has already been explained. In these ten Sefirot de AK, too, there are ten Sefirot de Ohr Yashar from Keter to Malchut, and likewise, ten Sefirot de Ohr Hozer from Malchut to Keter, and the Ohr Yashar extends and arrives in completeness to that emanated. Yet, the ten Sefirot de Ohr Hozerare not fully and immediately extended to that emanated. Instead, it is extended through all the Partzufim emanated after Adam Kadmon. The thing is that everything that extends from the Emanator extends complete and full. These are the ten Sefirot de Ohr Yashar.

But the ten Sefirot de Ohr Hozer that extend from the emanated, from the detaining force in Behina Dalet, called Masach, does not immediately emerge in full. Instead, each emanated being has a part of it, and is multiplied according to the multiplication of the emanated, as it is written inside. Now you can see that the ten Sefirot de Ohr Yashar and a part of the ten Sefirot de Ohr Hozer are the Ohr Pnimi, while the whole of the Ohr Hozer is the Ohr Makif.

Also, it has already been explained above that there are two Nukvaot (plural for Nukva) in the ten SefirotHitaabut in the broad Hitpashtut, and Hitaabut in the Hitpashtut through a window, called Bina and Malchut. You should know that Bina is discerned as an inner Kli, in which all the Ohr Pnimi is clothed, and Malchut is the outer Kli, in which all the Ohr Makif is clothed. This means that the Ohr Makif is tied to her, since she has a Masach that is unfit for reception, due to the detaining force in it. Instead, it is the root of the ten Sefirot de Ohr Hozer.

Thus, the content of the Ohr Pnimi and Ohr Makif has been thoroughly explained, as well as the content of the inner Kli and the outer Kli. Now we can understand the Ari’s words, brought above in Item 5 concerning the five internals and five externals that emerged tied to one another through the Peh de AK. This concerns what he had explained in Shaar TANTA, Chapter One, that the Ohr Pnimiand Ohr Makif of the ten Sefirot de Awznaim, and the Ohr Pnimi and Ohr Makif of the ten Sefirot de Hotem emerged in two Kelim: an inner Kli for Ohr Pnimi and an outer Kli for Ohr Makif.

Also, they are remote from one another, since the five surrounding KHB ZON emerge from the foramen of the right Awzen, and the five internal KHB ZON emerge from the foramen of the left Awzen, and similarly in the Hotem. Hence, he tells us here, in the ten Sefirot de Peh de AK, that there are no two distinct Kelim here, but both, the five internal and the five surrounding, emerged tied to a single Kli – the Peh, called Malchut de AK, meaning Behina Dalet. Yet, the inner Kli, which is Behina Bet and Behinat Bina, does not exist here.

We could ask about it: How is it possible for the Ohr Pnimi, which is the ten Sefirot de Ohr Yashar, to clothe in the Kli de Peh, which is Behina Dalet that was erected with a Masach, and is unfit for reception? The thing is that Malchut herself is discerned with four distinct Behinot, called Atzamot(bones), Gidin (tendons), Bassar (flesh), and Or (skin). The Atzamot of Malchut indicate the Etzem(bone, but also core) of her structure. This is the actual Behinat ZA, meaning the Hitpashtut through a window, except it has gained Aviut along its Hitpashtut due to the intensification of the desire to extend more abundance than in its Hitpashtut from Bina.

For this reason, it is defined by a name according to itself. Thus, two Behinot are discerned in her: Behina Aleph is the Atzamot in her, the part of ZA, and Behina Bet is the Aviut added to her by her intensification. This is called Gidin. And what she takes from the force of Tzimtzum – the detaining force so as to not receive abundance in this coarse Light – called a Masach, the one with the Zivug of the ten Sefirot de Ohr Hozer, is Behina Dalet in Malchut, called Or. And the Ohr Hozer that rises from the Masach by the force of the Zivug is called Bassar, and this is the Behina Gimel of Malchut.

Thus, you find that Malchut is contained of the Hitpashtut of Bina, too. Moreover, it is in fact the essence of its structure. Now you will understand that the Atzamot in Malchut become the inner Kli to the internal five in the Lights of the Peh, and the Behinat Or in her becomes an outer Kli for the surrounding five in the Lights of the Peh. Now it has been thoroughly clarified how the five internal KHB ZON and five surrounding KHB ZON emerged in a single Kli – Malchut – in which there are two Kelim, as well, internal and external, though connected to each other, since all four Behinot are but one KliMalchut.

8) And now we shall explain the issue of the striking and the Bitush that occurred between the Ohr Makif and the Ohr Pnimi due to their being tied in one Kli. See in The Tree of LifeHeichal AKShaar2, p 3, as well as in Shaar Akudim, Chapter Two, that the nature of the Ohr Pnimi is to purify the Klithat is clothed in her. Hence, since in the ten Sefirot de Peh de AK the Ohr Pnimi and Ohr Makif were tied in a single Kli in Malchut, the Ohr Pnimi was purifying the Kli Malchut degree-by-degree. This is the reason for the departure of the ten Sefirot de Peh, called “the world of Akudim.”

The thing is that it has already been explained in Item 6 and Item 4, that the ten Sefirot de Ohr Hozer are of opposite value to the ten Sefirot de Ohr Yashar. This is so because in the ten Sefirot de Ohr Yashar, the degrees rise one above the other according to their purity, up to their root, which is the purest among them. But in the ten Sefirot de Ohr Hozer, the degrees rise one above the other according to their Aviut, up to the root, which is the coarsest among them. This is the Behina Dalet,and Malchut that became Keter again. Also, Behina Gimel is HochmaBehina Bet is BinaBehina Aleph is ZA, and Keter is considered Malchut.

In the beginning, the Masach was purified by one degree. This means that the coarse form of Light of Behina Dalet was purified, and reacquired the form of Aviut de Behina Gimel. This is considered that the Light of Malchut departed its place and rose to Kli de ZA, since then, too, the Ohr Yasharexpanded from Ein Sof on the Masach, and the detaining force controlled the Masach until a Zivug de Hakaa was made and the ten Sefirot de Ohr Hozer emerged from the Masach de Behina Gimel.

However, they are no longer at the level of Keter, as they were initially, but are at the level of Hochma. This is because the Aviut of Behinat ZA and Behina Gimel de Ohr Yashar has the value of Hochma in the Ohr Hozer. It turns out that the Masach did not return to being Keter due to the Ohr Hozer, but returned to being Hochma.

Afterwards it purified further, and received the purification of Behina Bet, which is Bina. There, too, the Ohr Yashar expanded to it up to the Zivug de Hakaa and the raising of Ohr Hozer, though at the level of Bina. And as the Aviut de Behina Gimel and Behina Dalet were lost, she lost the first two Sefirot de Ohr Hozer.

Subsequently, it purified further, and received the purification of Behina Aleph, the Ohr Yashar from Ein Sof mated in it, and the Ohr Hozer rose, though at the level of ZA, lacking Behinat Bina, too. After that it purified even more, up to the form of Shoresh (root), which rose to the level of Keter.

At that time, there was no Aviut left in the Masach at all; hence there was no more Zivug de Hakaa on the Ohr Yashar in it. For this reason, the Ohr Hozer completely disappeared from the ten Sefirot de Akudim, and see inside in Branch Three and Branch Four, where it is all explained elaborately.

Thus, it has been clarified that since the Ohr Pnimi is clothed in the Kli of Malchut, it purifies it degree-by-degree, and along with its purification, the ten Sefirot KHB ZON de Ohr Hozer vanish, too. This is so because during her ascension to Behinat Keter, the Masach loses all its power to raise Ohr Hozer. Thus, the ten Sefirot de Ohr Yashar depart it, too, since the Ohr Yashar and Ohr Hozer are interdependent and tied to one another.

9) To explain that, I shall first explain the state of the Sefirot with a picture of the Taam (singular for Taamim – punctuation marks) Segolta, like this:, that is, the Keter is on top, below it on the right is Hochma, and at its left – Bina. We need to understand that, for God forbid that we should understand it as a depiction of places that the tangible eye perceives. Also, the matter of Panim be Panim (face-to-face) and Achor be Achor (back-to-back) that apply in the ten Sefirot, God forbid that there should back and front here.

The thing is that it has already been explained in the four Behinot of Ohr Yashar that expand from Ein Sof, which is Keter, that the expansion of the Keter is called Hochma. Also, it thickens as it expands, meaning the intensification of the desire to extend abundance more than the measure of its expansion. Hence, it is regarded as two discernments: Behina Aleph is the whole of the Light that expands from Ein Sof to that emanated, called Hochma, and Behina Bet is the Hitaabut, given to it by the intensification of the desire to extend new abundance, called Bina.

For this reason, there are three discernments in the Sefira Bina: the first discernment is her own structure, which is a part of Hochma itself. The second discernment is the Light that had thickened in her through her intensification to extend new abundance from Keter. The third discernment is the essence of the abundance that she draws from Keter, called Ohr de Hassadim, which is much lower than the Ohr Hochma that extends directly from the Emanator. But the Light of Bina that she draws from Keter is associated by her initial intensification, which was thickened for it.

And when Bina draws the Light of Hassadim from Keter, she does not draw the Light of Hochma from the Sefira of Hochma. Hence, she is considered to be Achor be Achor (back to back) with Hochma. It turns out that the Ohr Hochma, which is the Light of Atzmut of the general ten Sefirot in that emanated, ceases from it, for Bina has turned her Panim to draw Ohr Hassadim from Keter.

Yet, when Behina Dalet appears, and the ten Sefirot de Ohr Hozer that extend from her, considered even more Ohr Hassadim than the Ohr Hassadim in BinaBina no longer needs to draw the Ohr Hassadim from Keter, since she receives abundantly from the Ohr Hozer de Malchut. For this reason, she turns her Panim back to Hochma and draws Ohr Hochma once more. At that time, the Ohr Hochma, too, is drawn abundantly in the general ten Sefirot in that emanated. This is called Panim be Panim of HB, which they gained through the Ohr Hozer that rises from the Malchut.

However, prior to the exile of the Kli of MalchutBina turned her Panim to Keter, which is the state of the Taam Segolta, where Bina is below Keter, like Hochma, but Hochma draws the Light of Atzmutfrom Keter, and Bina draws Light of Hassadim from Keter. And since the Light of Atzmut is the collective Light in the emanated, Hochma is considered “right,” and the Light of Hassadim is considered “left,” as it is associated with Gevura.

Thus we have explained that the Light of Atzmut cannot spread in the whole of the ten Sefirot de Ohr Yashar, since Bina is Achor be Achor with it, except during a Zivug de Hakaa in the Masach in Kli Malchut. At that time, Bina no longer needs the Ohr Hassadim and returns to being PBP (Panim be Panim) with Hochma.

It turns out that when the ten Sefirot de Ohr Hozer depart from the world of Akudim, the Light of Atzmut of the ten Sefirot de Ohr Yashar depart along with it. This is because the Ohr Hochma and the Ohr Hozer are interdependent, and only Achoraim de Bina remains there in the world of Akudim, meaning Light of Hassadim and her Gevura.

Now you will understand the Ari’s words we brought above, that the nature of the Ohr Pnimi is to purify the Kli it is clothed in, since it revolves around the Ohr Hochma that clothes in the internality of the emanated through the Bina that returns to being PBP with it. Thus, the Achoraim de Bina are purified, and since the Achoraim de Bina, which is Behina Bet, is the root of Behina Dalet, since the root is purified, the branch, Behina Dalet, is purified along with it.

10) Now we shall explain the issue of the Bitush of the Inner Lights with the Surrounding Lights, since they are tied to one another, which I introduced above in Item 5. I shall also bring the Ari’s words in Shaar Akudim, Chapter Five, where he himself explains the issue of the Bitush at length. This is what he wrote, in brief: It follows that there are three kinds of Light [in the Hitpashtut of Light in the world of Akudim and its departure back to the Emanator]. The first Light is the Lights of Akudim, called Taamim. The second is the Reshimo of that Light, which remains after its departure, and it is called Tagin. The third is the Light that comes to it through the ascension of the Sefirot, at which time it is through the Achoraim, which is Din. This is called Nekudot.

And when the third Light, called Nekudot, comes and strikes the second Light, called Reshimo, which is Rachamim, they strike and beat on each other. This is because they are opposites: one is Ohr Yashar, which is Rachamim, and the other is Ohr Hozer, which is Din. And then Nitzotzin (sparks) fall from the descending Ohr Hozer, which is Din, and these Nitzotzin are another, fourth Light, called Otiot. These are the four discernments – TaamimNekudotTaginOtiot – all of which are included here in the Akudim. Also, these Nitzotzin that fell from the descending Ohr Hozer are like the 248 Nitzotzin of the breaking of the vessels in the world of Nekudim.

Interpreting his words: According to what has been explained above concerning the order of the expansion of the Light in the world of Akudim, first the Light expands from Ein Sof to the Zivug de Hakaa in the Masach in the Kli of Malchut. Following, ten Sefirot de Ohr Hozer emerge from it, from below Upwards, as written in Item 6. They have an inverse ratio, where the Upper Ones in Ohr Yashar are below in the Ohr Hozer, since in the ten Sefirot de Ohr Hozer the degrees diminish according to the purity.

Thus, ZA, which is purer than Malchut, is of a lower degree than Malchut. But this is so only with respect to the Hochma in the ten Sefirot de Ohr Hozer. And Bina, which is purer than ZA, was diminished in the degree, and she possesses only the value of BinaHochma, which is purer than Bina, is diminished in her degree and has only the value of ZA. And Keter has the value of Malchut, as it is written there and inside, in Branch Three.

But once the Ohr Yashar and Ohr Hozer unite and join together, it creates an equal value, where the level of each of the ten Sefirot reaches the level of Keter, as written in Item 4. And the whole of the world of Akudim, the expansion and return of the Light of Ein Sof from Keter to Malchut and from Malchut to Keter, and the Ohr Hozer that conjoins with the Ohr Yashar at an equal level through Keter, is called Taamim or Hitpashtut Aleph de Akudim.

It has been explained above (Item 8) that because the Ohr Pnimi dresses in the Kli of Malchut, whose nature is to purify the Kli, it causes the purification of the Masach degree by degree. In the beginning, it receives the purification as in Behina Gimel. This is considered that the Masach rose to ZA. At that time, the Ohr Ein Sof expands once more from Keter to the Masach in Kli ZA, and from ZAto Keter. This diminishes the value of the Ohr Hozer that rises from the Masach to the degree of Hochma, similar to the value of ZA de Ohr Hozer. Similarly, the degrees descend in the Hizdakchut of the Masach through the Hizdakchut of Behinat Keter de Ohr Yashar, at which time the Masach is cancelled and the Zivug de Hakaa ceases.

Thus, all this Ohr Hozer, which descends degree by degree until it completely disappears, is called “the Light of Nekudot.” This is so because the Masach extends from the point of Tzimtzum, and hence detains the Ohr Yashar, too, from approaching and expanding in it. It is like the middle point of Tzimtzum Aleph that decorated itself and departed the Light in it, and assertively chose the Hizdakchut from its Aviut, in order to equalize her form with the Emanator, as has been explained in detail in Panim Masbirot, Branch One. Hence, this force, the desire to be purified, is imprinted in the Masach.

Now we shall explain the meaning of the Reshimo – the Light of Tagin. It is known that even though the Light departs, it still leaves a Reshimo behind it. Hence, the first Hitpashtut in the world of Akudim, which expanded and returned from Keter to Malchut and from Malchut to Keter, eliciting ten Sefirot whose level equals Keter in Ohr Pnimi, and similarly, ten Sefirot de Ohr Makif, as written in Item 7 [note that here there was no distinct Kli for Ohr Pnimi and a distinct Kli for Ohr Makif]. That Kli, as a whole, is called Kli de Keter. This is so because all ten Sefirot were at the level of Keter. Hence, even though this Hitpashtut departed once more, a Reshimo of it remained nevertheless, which keeps and sustains the previous form there, so it would not be altogether revoked due to the departure of the Light.

Accordingly, you can see how the Light of Reshimo, which remained from Hitpashtut Aleph, and the descending Ohr Hozer, which is the Light of Nekudot, are two opposites, striking and beating each other. This is so because the Light of Reshimo is strengthened by Hitpashtut Aleph, where the Ohr Yashar expanded through the Masach de Behina Dalet, and wished very much for the Masach to remain specifically in Aviut of Behina Dalet, since only through the power in the excessive Aviut in Behina Dalet does it have the value of the level of Keter. However, the Light of Nekudot, the Masach itself, intensifies with all its might only to be purified from its coarse Light, discerned as Din, and wishes to be utterly purified and equalize its form with the Emanator, since the first beginning of the point of Tzimtzum has been imprinted in it, and this is its root.

11) Now we can understand the fourth Light, which fell through the Bitush of the Light of Reshimowith the Light of Nekudot, called Otiot. They are like the 248 Nitzotzin in the breaking of the vessels in the world of Nekudim.

You should know that in every place in The Zohar, the Tikkunim (corrections of The Zohar), and in the writings of the Ari, the word Nitzotzin or Natzatzin or Hitnotzetzut indicates Ohr Hozer. This is because the illumination of Ohr Yashar is defined by the names Orot or Nehorin, and the illumination of Ohr Hozer is defined by the name Nitzotzin or Zikin or Hitnotzetzut. Thus, you see that the issue of the Nitzotzin that fell through the Bitush of the Reshimo in the descending Ohr Hozer is also considered Reshimo, though it is a Reshimo de Ohr Hozer, and hence defined by the name Nitzotzin.

The order of the descent of the Ohr Hozer has been explained above (Item 8). In the beginning, it received for the purification of ZA and was detached from Behina Dalet, which is the actual Kli of Malchut. And when the Ohr Ein Sof expands to the Masach in Kli ZA once again, this Light of Malchut will be at the level of Hochma, lacking the Behinat Keter from the general Light of Akudim, since the Malchut in ZA does not return to being Keter, but Hochma. [It has been explained that the essential giver of the level in the ten Sefirot of the emanated is the Light of Malchut, as above-mentioned (Panim Masbirot, Branch Four).]

It follows that the real Kli of Malchut is without Light, and two Reshimot should have stayed in it. The first Reshimo is from the Light of Taamim, which keeps and sustains the Aviut of Behina Dalet as much as it can. The second Reshimo is from the Light of Nekudot, meaning the Light ascribed to the Masach and which craves the Hizdakchut.

However, both cannot remain together, since they are opposites. This is because the place of the Reshimo de Taamim is called Kli de Keter, since its ten Sefirot are at the level of Keter. And the place of the Reshimo of the descending Ohr Hozer is called Kli de Hochma or “below Keter.” Hence, her own Reshimo has departed Malchut, too, and rose to the Kli of ZA. And the Reshimo of the descending Ohr Hozer remained in its place. Thus, here the Reshimo for the Nitzotzin de Ohr Hozer were rejected. However, from here onwards the Nitzotzin de Ohr Hozer are rejected, for the Light of Reshimo.

Afterwards, in the ascension of the Masach to the place of Bina, when it received the purification of Behina Bet, and the Ohr Ein Sof expands once more from Keter to Bina and from Bina to KeterBehinat Hochma is withdrawn, too. Then the Kli of ZA remains without Light, and two Reshimot are left there, too, from the Light of Taamim and from the Ohr Hozer, which are opposites. And here the Reshimo overpowers the Nitzotzin de Ohr Hozer, since the Reshimo de Taamim remained in Kli ZA; hence, it remained in the form of Kli de Keter.

Yet, the Reshimo de Ohr Hozer, which are the Nitzotzin de Kli Hochma, are rejected below Tabur, below the Kli de Keter, since the Hitpashtut of the world of Akudim is through Tabur, as Malchut de Akudim is called Tabur. Also, it is already known that Nitzotzin de Keter of the descending Ohr Hozer, whose value is considered Keter de Hochma, remain there since the Reshimo de Malchut de Taamim, which are verily Behinat Keter, rose to ZA. And the Nitzotzin that fell from Kli ZA, which are the Nitzotzin de Hochma in Hochma, fell below Tabur, where there is Keter de Hochma.

Similarly, in the ascent of the Masach to Hochma, when it purified into Behina Aleph, the Ohr Ein Sof was still expanding from Keter to Hochma and from Hochma to Keter, and this Light is at the level of ZA. Hence, the level of Bina has been withdrawn, as well, and the Kli of Bina remained empty, without Light. This left two Reshimot, as written above: Reshimo de Taamim that remained in their place, and Reshimo of the descending Ohr Hozer that were rejected and fell below the Nitzotzin de Hochma below Tabur.

Subsequently, it was purified up to Behinat Keter, the Shoresh (root), and hence lost all the Behinot Aviut in it. Thus, the Zivug de Hakaa was naturally cancelled, having no more Ohr Hozer. It turns out that no Nitzotzin fell from Behinat Keter at all, and only the Reshimo de Taamim remained there.

Thus we have thoroughly explained the oppositeness between the Reshimo and the descending Ohr Hozer, for which the package was broken, and the Reshimo of the ten Sefirot de Taamim that remain in their places. These are considered Kelim KHB ZON de Keter, through Tabur de AK. And the Nitzotzin, which are Reshimo of the descending Ohr Hozer, fell outside the degree they were in. They are regarded as being below Tabur, meaning below Malchut de Akudim, which are considered Kelim KHB ZON de Hochma, as we have said above, that they are called Otiot.

12) The reason for the Hizdakchut has already been explained above, at the end of Item 9: The Ohr Pnimi is connected to the Kli of Malchut, which is actually only an external Kli for the Ohr Makif, as it is written in Item 7. Hence, when the Ohr Hozer rises and brings HB back to PBP, as written in Item 9, Aviut de Bina leaves it, for it returns to being one with the Hochma, as they initially were. And when the Aviut in the root is cancelled, the Aviut in the branch is cancelled, too. Thus, when Binabecomes one object with Hochma, she purifies the Masach along with her, and it, too, rises degree by degree, through her and because of her, until it disappears.

At the beginning of the entrance of the Ohr Hozer to Bina, she begins to turn her Panim back to Hochma. Thus, the Masach rises from Behina Dalet and Behina Gimel. And when she draws the Ohr Hochma from Panim de Hochma, the Masach rises to Behina Bet. And when she becomes one object with the Hochma, the Masach rises to Behina Aleph, until it rises to Behinat Shoresh. This is the meaning of what is mentioned in the Idra Raba, “the spark was sucked.”

It follows that the Ohr Hochma, which is the primary Light of Atzmut in the first emanated, meaning the world of Akudim, and the Ohr Hozer that rises from the Kli of Malchut, are tied to one another and chase one another. This is because without the Ohr Hozer, the Ohr Hochma would not able to expand in the emanated, since the Bina turns her face to suck Ohr Hassadim from Keter, and her back to Hochma. This means she will not suck the Ohr Atzmut from it.

However, when the Ohr Hozer comes out, Bina turns her face back to Hochma, and only then can the Light of Atzmut expand in the emanated. Thus, the Light of Atzmut depends on the Ohr Hozer. But when HB return to being PBP, and her nursing off Keter ceases, her Aviut is cancelled, which naturally cancels the Aviut in the branch, which is the Masach. Thus, the Ohr Hozer disappears, as well. Thus, the Ohr Hozer is repelled and chased because of the Light of Atzmut.

This will thoroughly explain the Ari’s words, which I presented above, Item 5, that the Ohr Pnimi and Ohr Makif beat on each other, and their beating begets the Kelim. This is because the Ohr Pnimi is the Ohr Hochma that expands in the emanated due to the Ohr Hozer. And the Ohr Makif is the Masach, which is the outer Kli, which is tied to all the Ohr Makif that is destined to come out in the worlds by way of Ohr Hozer, as written in Item 7.

And although they are interdependent, the Ohr Pnimi that spreads through returning HB PBP beats on the Ohr Makif. This purifies the Masach and causes the departure of the Light from the world of Akudim. Thus, the Reshimot de Taamim and de Ohr Hozer are separated from each other, the Reshimo de Ohr Hozer is rejected outside her presence, meaning below Tabur, called Otiot, and these are the Kelim.

13) Thus, we have thoroughly clarified the reason for the departure, due to the gradual Hizdakchut of the Masach until all the Ohr Hozer disappeared, and along with it, the Light of Atzmut of Keter and Hochma de Ohr Yashar. Yet, it did not remain so: following the disappearance of the Light of AtzmutBina turned its Panim back to Keter, for abundance of Ohr Hassadim, and hence, the previous Achoraim and Aviut returned to her; hence, her Aviut returned to the Masach, as well, which are her branch.

Also, it is known that the Ohr Yashar from the Emanator does not stop flowing to the emanated for even a moment. Hence, after the Masach regained its Aviut, the Ohr Yashar de Ein Sof was renewed on the four above-mentioned Behinot, up to the Zivug de Ohr Hozer. And once again, the ten Sefirot de Ohr Yashar and Ohr Hozer expanded in the world of Akudim. This is called Hitpashtut Bet of the world of Akudim.

Yet, since HB returned to being PBP through the above-mentioned Ohr Hozer, the Aviut and Achoraim de Bina purified once more, and with it, the Aviut de Masach, which is her branch. And once again, the Zivug de Hakaa and the Ohr Hozer were cancelled, and Bina returns to drawing Ohr Hassadim from Keter. Thus, the Light of Atzmut left as before.

Similarly, once the Achoraim and Aviut returned to Bina, the Aviut was drawn on the Masach, as well, and naturally, the Ohr Yashar was renewed on the Masach. Through it, the Light of Atzmut expanded, too.

This is repeated similarly: when the Ohr Hozer comes, the Light of Atzmut spreads once more. And when the Light of Atzmut comes, the Ohr Hozer leaves. And when the Ohr Hozer leaves, the Masach regains its Aviut, and the Ohr Hozer is renewed, and the Light of Atzmut spreads once more, and so on. It turns out that this second Hitpashtut is like a constant flame moving to and fro. This is why the Ari says that Ohr Pnimi and Ohr Makif that are tied in one Kli strike and beat on each other.

This clarifies the big difference between Hitpashtut Aleph de Akudim that was at the level of Keter, since the Ohr Yashar mated with the Masach de Behina Dalet, and the current Hitpashtut, which is only at the level of Hochma. It is because the whole Aviut of the Masach is only a Hitpashtut from the Aviut of Bina, as in the Aviut de ZA, which extends only the level of Ohr Hochma, as written in Item 8. But this Light, too, is not constant. Rather, it is like a flame that moves to and fro. This thoroughly explains that the matter of Hitpashtut Bet de Akudim is continued from the departure of Hitpashtut Aleph itself.

14) Now we understand the Ari’s words in Shaar Akudim, Chapters One and Two, that AK restricted itself and raised all the Lights from below Tabur to Tabur and Above, and they rose as MAN to AB de Galgalta. There, it placed a boundary (curtain) in its internals and the Light that rose from NHYdeparted through the Eynaim, extended below Tabur, and spread into the ten Sefirot of the world of Nekudim.

And from the Light that was renewed by raising MAN, it spread and fissured the Parsa, and descended below Tabur, extending through the Nekavim (holes) of Tabur and Yesod, into the ten Sefirot of the world of Nekudim. These two Lights comprise the ten Sefirot of Nekudim. These two Lights and this new Tzimtzum require great detail, which will be done in its time. Here I shall explain as needed in this place.

It has already been explained that the Lights below Tabur de AK are the Otiot and Nitzotzin that fell through the Bitush of the Reshimo de Keter and the Taamim in the Reshimo de Hochma and Nekudot. They departed below the whole Reshimo de Keter, and this exit place is called NHY and “below Tabur.”

Now, after Hitpashtut Bet – which is only Ohr Hochma in Kli de Keter – returned to the world of Akudim, the equivalence between the Reshimot de Taamim and the Reshimot de Nekudot was made once more. This is because they are both considered Hochma, and hence all the KHB ZON de Reshimot de Nekudot below Tabur were drawn, rose, and reconnected with the Reshimot Above Tabur. This is why the Ari says that AK raised the Light from below its Tabur to Above its Tabur.

However, we need to understand why it is called Tzimtzum. The thing is that there are two discernments in these Nitzotzin that rose. The first is a Nitzotzin of Keter of the descending Ohr Hozerthat remained in Tabur itself, which is Malchut de Akudim and Behina Dalet. The Light of Hitpashtut Bet does not reach it, since it is from Behina Gimel, and has Aviut from the Hitpashtut of Achoraim de Bina. The second discernment is Nitzotzin de HB and ZON from Behina Gimel, as it is written in Items 11 and 12.

Hence, once HB ZON de Nitzotzin rose, the Lights increased there more than before, due to the Aviutthat was added to them by their fall below Tabur. Hence, the Nitzotzin de Keter in the Tabur, which are Behina Dalet, extended in there, too. And naturally, the Light of the Ohr Yashar de Ein Sof, which never stops, was renewed upon them. Thus, the Zivug de Ohr Hozer was made in Behina Dalet, and as a result, ten new Sefirot emerged at the level of Keter, as in Hitpashtut Aleph.

Thus, you see how two Behinot of ten Sefirot were made of the Nitzotzin that rose: ten Sefirot at the level of Hochma were made from the HBZON de Nitzotzin that were corrected only in their ascent, since they are from Behina Gimel, like Hitpashtut Bet, and ten new Sefirot at the level of Keter were made of the Nitzotzin de Keter.

These two Partzufim are the roots of the Partzufim AVI and YESHSUT de Atzilut. The new Partzuf at the level of Keter is AVI, and is called Hochma and Aba de Atzilut. And the Partzuf of the old Light, at the level of Hochma, is YESHSUT, and is called Bina and Ima de Atzilut.

With these roots you will understand what is written in the Idra Zuta, that Aba brought Ima out because of her son, and Aba himself was built as a kind of male and female. This is so because the Upper Partzuf, which is at the level of Keter, called Aba, was built as a kind of male and female, since he raised Behina Dalet – Nukva and Malchut – to him. And Bina, the lower Partzuf, whose level is below Keter, departed Aba because of the Nukva, which is Behina Dalet, which ends and detains the Upper Light from expanding below her. This is why this Behina Dalet is called Parsa, without the Nekev (hole) that exists in Behina Bet. And because of this ParsaYESHSUT does not clothe the Light of Keter.

It turns out that Behina Bet, which is Bina, on which the Tzimtzum Aleph did not apply at all, has now become deficient, since she was restricted, too, as she is below Behina Dalet. This is why the Ari said that AK restricted himself by raising Light from below Tabur, concerning Behina Bet that has now been restricted due to the ascension of MAN.

15) You should know the big difference between Rosh and Guf. The Rosh is called GAR, and the Gufis called VAKZAT, or ZON. The Guf itself is divided into GAR and ZON, too.

The root of this division is that up to the Peh – Malchut – the structure is made essentially of Ohr Yashar. And the Ohr Hozer that rises and joins it is but clothing over it. The opposite of that is the Guf, which is a Hitpashtut of the Masach itself, to the extent that it clothes the Sefirot de Rosh. Hence, it is made primarily of Ohr Hozer, and the ten Sefirot de Ohr Yashar are like its branches.

Although it is called ZON, it is essentially only Malchut. This is so because there is no Light of Malchut in reality at all, except with NHY de ZA that unite with it in a Zivug de Hakaa. Hence, they are regarded as one that expands through the Ohr Hozer. And it has already been explained above that the detaining Masach and the Ohr Hozer that emerges as a result of it are not ascribed to the Emanator, but only to the emanated. For this reason, the Rosh is regarded as the Atzmut of the Light of the Emanator, and the Guf is regarded only as the act of the emanated itself.

Now you understand the five inclusive Partzufim of AK, called GalgaltaABSAGMA, and BON, and the order of their creation and clothing of one another, how they are interconnected and emerge from one another by way of cause and consequence. This is so because of His one, unique, and unified Thought – thoroughly explained in Panim Masbirot, Branch One – which is to delight His creations. This Thought is the root of the Kli, and of Tzimtzum Aleph that occurred in Behina Dalet, though indirectly, as it is written there in Item 7, as in the allegory about the rich man. See in Item 8, that this single Thought encompasses the whole of reality, all the worlds, and all the many forms and conducts through the end of correction, when they all reunite with the Light of Ein Sof from before the Tzimtzum, in simple unity, in the one form that stands Above us – “to delight His creatures.”

And immediately following the Tzimtzum in Behina Dalet, which is the Gadlut (maturity, ripeness) of the desire in Malchut de Ein Sof, four forms of gradations appeared in the Reshimo that has been emptied of the Light – in the Kli. They are called HBZA, and Malchut, and they contain Ohr Pnimiand Ohr Makif, thus twelve forms.

Afterwards, the Light extended on the above-mentioned Reshimo, down to the point of Tzimtzum, since His Light does not stop at all, and remember that. Then the thin line extended into the Reshimo, and it is called “thin” because the Light of Atzmut extends to the emanated only in the Ohr Hozer that rises in a Zivug from the Masach. And by the power of the Ohr Hozer, the Tzelem of AKwas revealed in the form of Partzuf Galgalta, which is called, in the example, “the beginning of the line.”

It expands over the twenty-five Behinot, since there are KHBZON at the length and there are KHBZON in thickness. As we have said, because Malchut returned to being Keter, each of the KHBZON expands into ten Sefirot through Keter, and it is called in the example, GalgaltaEynaimAHP, or GalgaltaABSAGMA, and BON. The level of each of them reaches Galgalta, and its Lights emerge from the internality of this emanated, as it has been explained in Panim Masbirot, Branch Three, Item 2, p 32, concerning the order of elicitation of Lights due to the Hizdakchut of the Masach.

16) And thus begins AB’s elicitation. Elicitation concerns deficiency. Due to the Hizdakchut of Behina Dalet of the Inner AK, called Peh, she received Aviut de Behina Gimel. And after the Light of Ein Sof was drawn over this Masach, new ten Sefirot emerge at the level of Hochma, called AB. It turns out that the AB that comes out is subtracted from the AB that remains within AK, at the level of Keter.

Thus, Keter of the external AB clothes Hochma de Galgalta, and spreads through Tabur of the Inner AK. And it, too, contains twenty-five Behinot of its ten Sefirot de Ohr Yashar, which are its GalgaltaEynaimAwzenHotemPeh, each of which spreads by the power of the Ohr Hozer over the five Behinot, through Keter de AB.

Yet, the general Keter of the Inner AK remains revealed, and it is discerned with Rosh and Guf. From the Peh down, it is called Guf, since it is only Hitpashtut of the Masach. Hence, the Ohr Pnimi and Ohr Makif are tied there only in the Behina Dalet. This is why they had to depart once more, and this is called “the world of Nekudim,” being ZON and Guf of the Outer AB.

Also, it has already been explained that the Aviut returned to the Masach after the Histaklut of its Guf, and a second Hitpashtut occurred there, as it is written in Items 13 and 14. It extends the Lights from below Tabur to Above Tabur, and by this ascension, the Upper AVI are corrected. A Parsa is spread beneath them, and YESHSUT is from the Parsa to the Tabur. All this ascension is called “the Outer Partzuf SAG,” meaning it had departed its previous degree, which, in the outer AB was Bina at the level of Keter Hochma, which is the Light of Awzen through Shibolet ha Zakan.

However, at this Partzuf, which was made of the Nitzotzin that fell from the Lights of Peh of the Outer ABBina of this Partzuf is below the whole ten Sefirot of the Upper AVI, hence it is deficient of the Keter. Thus, its place is from Peh down, meaning from Shibolet ha Zakan, which is its Galgalta.

And as the Outer AB clothes only Malchut of the general Keter and the Upper Nine remain revealed, the Outer SAG, too, clothes only Malchut de Keter de AB, from Peh down, while its Upper Nine – the whole of the Rosh – remain revealed. And as the AB elicited its branches through the Se’arot (hair) Rosh, this SAG elicited its branches through the Se’arot AHP, which will be explained in their place. This is the meaning of the Light that is withdrawn from them due to their exit, compared to the Upper One that remains there in the Se’arot as surrounding, as in returning surrounding.

And this SAG clothes the AK from Shibolet ha Zakan through its end. This means that its Behinat Rosh, which are GAR, extend through Tabur, which are at the value of GalgaltaEynaimAwzen, and Hotem. Its Peh expands into ten Sefirot de Guf in itself, as in the Peh of the Outer AB. And the case of the Lights of the Peh of the outer SAG, as in the case of the Lights de Peh of the Outer AB, due to their being tied in a single Kli, there was gradual Hizdakchut in them, as well, until it purified into Behinat Keter, and the whole Hitpashtut disappeared.

This is the meaning of the breaking of the vessels and the fall of the 248 Nitzotzin. Yet, this happened only in their ZON, and not in their GAR, due to the correction of the Parsa, as will be explained in its place. Afterwards, the Nitzotzin that fell from Peh of the Outer SAG extended and rose in the form of MAN, the new MA came out, and the ten Sefirot de Atzilut were established in the form of twelve Partzufim.

Thus, all the previous Behinot are included in the world of Atzilut, as it is written in The Tree of Life, And the world of Beria was imprinted from the world of Atzilut, in a way that all that exists in Atzilut is imprinted in BeriaYetzira is imprinted from BeriaAssiya is imprinted from Yetzira, and hence there is no conduct or being in the lower ones that is not directly related to the Upper Ones from which it stems and extends through its inferior essence.

This is why our sages said, “There is not a blade of grass below that does not have an angel Above that strikes it and tells it, ‘Grow!’” This is so because all that extends from a Higher world to a lower one, extends through Zivugim (plural for Zivug). But the worlds are divided into internality and externality. The internality of the worlds, from Atzilut down, does not extend through a Zivug de Hakaa in the Masach, but through Zivug de Yesodot (plural for Yesod). But the externality, which extends from world to world, extends through a Zivug de Hakaa.

This is the meaning of the striking, and this is why our sages meticulously stated that the angel in the world of Yetzira, which is the root of the blade of grass in the world of Assiya, bestows upon it and nurtures it in the form of Zivug de Hakaa. In other words, it strikes it and tells it, “Grow!” since saying means bestowing.

Thus, the matter of cause and consequence in GalgaltaABSAG de AK has been thoroughly explained, and the quality of their clothing over one another. Each lower one has the value of ZON of the Upper One, which extends only from the Nitzotzin of the Lights of the Peh of the Upper One.

And it has been clarified that in the emergence of AB, the Masach was included in Behina Gimel. And in the emergence of SAG, the Masach was included in Behina Bet, to Nukva de Aba. And in the emergence of MA from inside out, the Masach was included in Behina Aleph. This will be explained in its place.

Also, Malchut de Behina Gimel is called Tabur, of Behina Bet is called Parsa, and of Behina Aleph is called Kruma (crust). There is nothing more to add here; I only tied the matters at their roots in an easy and brief manner. This is my intention in this place; but inside the book, the matters are explained elaborately.

Talmud Eser Sefirot, Part One, Histaklut Pnimit [32]

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)


First, you must know that when dealing with spiritual matters that have no concern with time, space and motion, and moreover when dealing with Godliness, we do not have the words by which to express and contemplate. Our entire vocabulary is taken from sensations of imaginary senses. Thus, how can they assist us where sense and imagination do not reign?

For example, if you take the subtlest of words, namely “lights,” it nonetheless resembles and borrows from the light of the sun, or an emotional light of satisfaction. Thus, how can they be used to express Godly matters? They would certainly fail to provide the reader with anything true.

It is even truer in a place where these words should disclose the negotiations in the wisdom in print, as is done in any research of wisdom. If we fail with even a single inadequate word, the reader will be instantly disoriented and will not find his hands and legs in this whole matter.

For that reason, the sages of the Kabbalah have chosen a special language, which we can call “the language of the branches.” There is not an essence or a conduct of an essence in this world that does not begin in its root in the Upper World. Moreover, the beginning of every being in this world starts from the Upper World and then hangs down to this world.

Thus, the sages have found an adequate language without trouble by which they could convey their attainments to each other by word of mouth and in writing from generation to generation. They have taken the names of the branches in this world, where each name is self-explanatory, as though pointing to its Upper Root in the system of the Upper Worlds.

That should appease your mind regarding the perplexing expressions we often find in books of Kabbalah, and some that are even foreign to the human spirit. It is because once they have chosen this language to express themselves, namely the language of the branches, they could no longer leave a branch unused because of its inferior degree. They could not avoid using it to express the desired concept when our world suggests no other branch to be taken in its place.

Just as two hairs do not feed off the same foramen, we do not have two branches that relate to the same root. It is also impossible to exterminate the object in the wisdom that is related to that inferior expression. Such a loss would inflict impairment and confusion in the entire realm of the wisdom, since there is no other wisdom in the world where matters are so intermingled by cause and effect, reason and consequence as in the wisdom of Kabbalah. Matters are interconnected and tied to each other from top to bottom like one long chain.

Thus, there is no freedom of will here to switch and replace the bad names with better ones. We must always provide the exact branch that points to its Upper Root, and elaborate on it until the accurate definition is provided for the scrutinizing reader.

Indeed, those whose eyes have not been opened to the sights of Heaven, and have not acquired the proficiency in the connections of the branches of this world with their roots in the Upper Worlds are like the blind scraping the walls. They will not understand the true meaning of even a single word, for each word is a name of a branch that relates to its root.

Only if they receive an interpretation from a genuine sage who makes himself available to explain it in the spoken language, which is necessarily like translating from one language to another, from the language of branches to the spoken language. Only then will he be able to explain the spiritual term as it is.

This is what I have troubled to do in this interpretation, to explain the ten Sefirot as the Godly sage the Ari had instructed us, in their spiritual purity, devoid of any tangible terms. Thus, any beginner may approach the wisdom without failing in any materialization and mistake. With the understanding of these ten Sefirot, one will also come to examine and know how to comprehend the other issues in this wisdom.


“Know that before the emanations were emanated and the creatures created, an Upper Simple Light had filled the whole of reality” (The Tree of Life). These words require explanation: How was there a reality that the Simple Lighthad filled before the worlds were emanated? Also, the issue of the appearance of the desireto be restricted in order to bring the perfection of His deeds to light. It is implied in the book that there was already some want there.

Also, the issue of the middle point in Him, where the restriction occurred, is quite perplexing, for he had already said that there is neither start nor end there, so how is there a middle? Indeed these words are deeper than the ocean, and I must therefore elaborate on their interpretation.

There is not one thing in the whole of reality that is not contained in Ein Sof. The contradicting terms in our world are contained in Him in the form of One, Unique, and Unified.

1) Know that there is not an essence of a single being in the world, both the ones perceived by our senses and the ones perceived by our mind’s eye, that is not included in the Creator, for they all come to us from Him, and can one give that which is not in Him?

We must understand the concepts that are separated or opposite for us. For example, the term, “wisdom,” is regarded as different from the term, “sweetness,” as wisdom and sweetness are two separate terms. Similarly, the term, “operator,” certainly differs from the term, “operation.” The operator and its operation are necessarily two separate concepts. It is even more so with opposite terms such as “sweet” and “bitter”; these are certainly examined separately.

However, in Him, wisdom, pleasure, sweetness and pungency, operation and operator, and other such different and opposite forms are all contained as one in His Simple Light. There are no differentiations among them whatsoever, as is the term “One, Unique, and Unified.”

“One” indicates a single evenness. “Unique” implies that everything that extends from Him, all these multiplicities are in Him as single as His Essence. “Unified” shows that although He performs many operations, there is one Force that performs all these, and they all return and unite in the form of One. Indeed, this one form swallows all the forms that appear in His Operations.

This is a very subtle matter and not every mind can tolerate it. The Ramban had already explained to us the matter of His uniqueness, as expressed in the words, “One, Unique, and Unified.”

There is a difference between “One,” “Unique,” and “Unified”:

  • When He unites to act with One Force, He is called “Unified.”
  • When He divides to act His act, each part of Him is called “Unique.”
  • When He is in a single evenness, He is called “One.”

Interpretation: “Uniting to act with One Force,” when He works to bestow, as is fitting of His Oneness, and His operations are unchanging, when He “divides to act His act,” meaning when His operations differ, and He seems to be doing good and bad, then He is called “Unique,” since all His different operations have a single outcome: benefitting.

We find that He is unique in every single act and does not change by His various operations. When He is in a single evenness, He is called “One.” One points to His Essence, where all the opposites are in a single evenness. It is as the Rambam wrote, “In Him, knower, known and knowledge are one, for His Thoughts are far Higher than our thoughts, and His ways Higher than our ways.”

Two discernments in bestowal: before it is received and after it is received.

2) We should learn from those who ate the manna. Manna is called “Bread from the sky” because it did not materialize when clothing in this world. Our sages said that each and every one tasted everything he or she wanted to taste in it.

That means that it had to have opposite forms in it: one person tasted sweet and the other tasted it as acrid and bitter. Thus, the manna itself had to have been contained of both opposites together, for can one give what is not in one? Thus, how can there be two opposites in the same carrier?

It is therefore a must that it is simple and devoid of both flavors, but is only included in them in such a way that the corporeal receiver might discern the taste he or she wants. In the same way, you can perceive anything spiritual: it is unique and simple in itself, but consists of the entire multiplicity of forms in the world. When falling in the hand of a corporeal, limited receiver, the receiver discerns a separate form in it, unlike all other forms united in that spiritual essence.

We should therefore always distinguish two discernments in His bestowal:

  1. The form of the Essence of that Higher Abundance before it is received, when it is still inclusive Simple Light.
  2. After the Abundance has been received, and thus acquired one separate form according to the properties of the receiver.

How can we perceive the soul as a part of Godliness?

3) Now we can come to understand what the Kabbalists write about the essence of the soul: “The soul is a part of God Above and is not at all changed from the Whole, except in that the soul is a part and not the Whole.” It is like a stone that is carved off a mountain: the essence of the stone and the essence of the mountain are the same and there is no distinction between the stone and the mountain, except that the stone is but a part of the mountain, and the mountain is the whole.

These words seem utterly perplexing. It is most difficult to understand how parts and differences can be discerned in Godliness to the point of resembling it to a stone that is carved off a mountain. The stone is carved off the mountain by an ax and a sledgehammer. But in Godliness, how and what would separate them from one another?

The spiritual is divided by disparity of form, as the corporeal is divided by an ax.

4) Before we come to clarify the matter, we shall explain the essence of the separation in spirituality: Know that spiritual entities become separated from one another only by disparity of form. In other words, if one spiritual entity acquires two forms, it is no longer one, but two.

Let me explain it in souls of people, which are also spiritual: It is known that the form of the spiritual law is simple. Certainly, there are as many souls as there are bodies, where the souls shine. However, they are separated from one another by the disparity of form in each of them, as our sages said, “As their faces are not the same, their opinions are not similar.” The body can discern the form of the souls and tell if each specific soul is a good soul or a bad soul and likewise with the various forms.

And you see that as a corporeal matter is divided, cut, and becomes separated by an ax and motion that increase the distance between each part, a spiritual matter is divided, cut, and separated by the disparity of form between each part. According to the measure of disparity, so is the distance between each two parts.

How can there be disparity of form in Creation with respect to Ein Sof?

5) It is now clear in this world, in souls of people. However, in the soul, which is a part of God Above, it is still unclear how it is separated from Godliness to the point that we can call it “a Godly Part.” We should not say, “by disparity of form,” since we have already said that Godliness is Simple Light, which contains the whole multiplicity of forms and opposite forms in the world in His Simple Uniqueness, as in “One, Unique, and Unified.” Hence, how can we depict disparity of form in the soul, making it different from Godliness, rendering it distinct, to acquire a part of Him there?

Indeed, this question applies primarily to the Light of Ein Sof prior to the Tzimtzum (restriction), for in the reality before us, all the worlds, Upper and lower, are discerned by two discernments:

  1. The first is the form of this whole reality, as it is prior to the Tzimtzum. At that time, everything was without bounds and without end. This discernment is called, “the Light of Ein Sof.”
  2. The second discernment is the form of this entire reality from the Tzimtzum downwards. Then everything became limited and measured. This discernment is called the four worlds, AtzilutBeriaYetziraAssiya.

It is known that there is no thought and perception whatsoever in His Essence, and no name and appellation is in Him. And what we do not attain, how can we define by a name? A name implies attainment, indicating that we have attained it as that name.

Thus, it is certain that there no name and appellation whatsoever in His Essence. Instead, all the names and appellations are but in His Light, which expands from Him. The expansion of His Light prior to the Tzimtzum, which filled the whole of reality unboundedly and without end is called Ein Sof. Thus we should understand how the Light of Ein Sof is defined in and of itself and has departed His Essence, so we may define it by a name, as we have said about the soul.

Explanation of the words: “Hence, work and labor have been prepared for the reward of the souls, since ‘One who eats that which is not one’s own, is afraid to look at one’s face.’”

6) To somewhat understand this sublime place, we must go into further detail. We shall research the axis of the entire reality before us and its general purpose. Is there an Operator without a purpose? And what is that purpose, for which He has invented this whole reality before us in the Upper Worlds and in the lower worlds?

Indeed, our sages have already instructed us in many places that all the worlds were created only for Israel, who keep Torah and Mitzvot. However, we should understand this question of our sages, who asked about it: “If the purpose of the creation of the worlds is to delight His creatures, why did He create this corporeal, turbid, and tormented world? Without it, He could certainly delight the souls as much as He wanted; so why did He bring the soul into such a foul and filthy body?”

They explained it with the verse, “One who eats that which is not one’s own is afraid to look at one’s face.” It means there is a flaw of shame in any free gift. To spare the souls this blemish, He created this world, where there is work. And we will enjoy their labor, for they take their pay from the Whole in return for their work, and are thus spared the blemish of shame.

What is the ratio between working seventy years and eternal delight, as there is no greater free gift than this?

7) These words of theirs are perplexing through and through. First bewilderment: our primary aim and prayer is, “Spare us a free gift.” Our sages said that the treasure of a free gift is prepared only for the greatest souls in the world.

Their answer is even more perplexing: They said that there is a great flaw in free gifts, namely the shame that encounters every receiver of a free gift. To mend this, the Creator has prepared this world where there is work and labor, to be rewarded for their labor and work in the next world.

But that answer is odd indeed. What is this like? It is like a person who says to his friend, “Work with me for just a minute, and in return I will give you every pleasure and treasure in the world for the rest of your life.” There is indeed no greater free gift than that, since the reward is utterly incomparable with the work, since the work is in this world, a transient, worthless world compared to the reward and the pleasure in the eternal world.

What value is there to the passing world compared to the eternal world? It is even more so with regard to the quality of the labor, which is worthless compared to the quality of the reward.

Our sages have said, “The Creator is destined to bequeath each righteous 310 worlds.” We cannot say that the Creator gives some of the reward in return for their work and the rest as a free gift, for then what good would that do? The blemish of shame would remain in the rest of the gift! Indeed, their words are not to be taken literally, for there is a profound meaning here.

The whole of reality was emanated and created with a single Thought. It is the Operator, it is the very Operation, it is the sought-after reward, and it is the Essence of the labor.

8) We must understand His Thought in creating the worlds and the reality before us. His Operations did not emerge by many thoughts, as is our way. This is because He is One, Unique, and Unified. And as He is Simple, His Lights, which extend from Him, are Simple and Unified, without any multiplicity of forms, as it is written, “My thoughts are not your thoughts, neither are your ways My ways.”

You must therefore understand and perceive that all the names and appellations and all the worlds, Upper and lower, are all One Simple Light, Unique, and Unified. In the Creator, the Light that extends, the Thought, the Operation and the Operator and anything the heart can think and contemplate, are in Him one and the same thing.

Thus, you can judge and perceive that this entire reality, Upper and lower as one, in the final state of the end of correction, was emanated and created by a Single Thought. That Single Thought performs all the operations, is the Essence of all the operations, the ultimate Objective, and the Essence of the labor. It is by itself the very perfection and the sought-after reward, as the Ramban wrote, “One, Unique, and Unified.”

The issue of the Tzimtzum explains how an incomplete operation emerged from the Perfect Operator.

9) The Ari elaborated on the matter of Tzimtzum Aleph (first restriction), for it is a most serious matter. That is because it is necessary that all the corruptions and all the various shortcomings extend and come from Him, as it is written, “I form the light, and create darkness.” But the corruptions and the darkness are the complete opposite of Him, so how can they stem from one another? Also, how could they come together with the Lightand the pleasure in the Thought of Creation?

We cannot say that they are two separate thoughts. Thus, how does all that extend from Him down to this world, which is so filled with scum, torment, and filth, and how do they exist together in the single thought?


Explaining the Thought of Creation.

10) Now we shall come to clarify the Thought of Creation. It is certain that “The end of the act is in the preliminary thought.” Even in corporeal humans with their many thoughts, the act ends in the preliminary thought. For example, when one builds one’s house, we understand that the first thought in this engagement is the shape of the house to dwell in.

Therefore, it is preceded by many thoughts and many operations until this shape that one had pre- designed is completed. This shape is what appears at the end of all his operations; thus, the act ended in the preliminary thought.

The final act, which is the axis and the purpose for which all these were created, is to delight His creations. It is known that His Thought ends and acts immediately, for He is not a human, obliged to act, but the Thought itself completes the entire act at once.

Hence, we can see that as soon as He contemplated the creation in order to delight His creatures, this Light immediately extended and expanded from Him in the full measure and form of the pleasures He had contemplated. It is all included in that Thought, which we call “The Thought of Creation.” Know that we call this Thought of Creation, “The Light of Ein Sof,” since we do not have a single word or utterance in His Essence to define Him by any name.

The will to bestow in the Emanator necessarily begets the will to receive in the emanated, and it is the Kli in which the emanated receives His Abundance.

11) The Ari said that in the beginning, an Upper Simple Light had filled the whole reality. This means that since the Creator contemplated delighting the creations, and the Light seemingly expanded from Him and departed Him, the desire to receive His Pleasures was immediately imprinted in this Light.

You can also determine that this desire is the full measure of the expanding Light. In other words, the measure of His Lightand Abundance is as the measure of His Desire to delight, no more and no less.

For this reason, we call the essence of that will to receive, imprinted in this Lightthrough the power of His Thought, by the name, “place.” For instance, when we say that a person has a stomach big enough to eat two pounds of bread, while another person cannot eat more than one pound of bread, which place are we talking about? It is not the size of the intestines, but the measure of appetite. You see that the measure for the place of the reception of the bread depends on the measure and the desire to eat.

It is all the more so in spirituality, where the desire to receive the abundance is the place of the abundance, and the abundance is measured by the intensity of the desire.

The will to receive contained in the Thought of Creation brought it out of His Essence, to acquire the name Ein Sof.

12) Now you see how the Light of Ein Sof departed His Essence, in which we cannot utter any word, and became defined by the name Ohr (Light of) Ein Sof. It is because of this above discernment that in that Light there is the will to receive, incorporated in it from His Essence.

This is a new form that is not included whatsoever in His Essence, for whom would He receive from? This form is also the full measure of this Light.

Prior to the Tzimtzum, the disparity of form in the will to receive was indiscernible.

13) In His Almightiness, this new form would not have been defined as a change from His Light, as it is written, “Before the world was created, there were He is One and His Name One.”

“He” indicates the Light in Ein Sof, and “His Name” implies the “Place,” which is Malchut de (of) Ein Sof, being the will to receive from His Essence, contained in the Light of Ein Sof. He tells us that He is One and His Name One. His Name, which is Malchut de Ein Sof, being the desire, namely the will to receive that has been immersed in the entire reality contained in the Thought of Creation, prior to theTzimtzum, no disparity of form and difference from the Light was discerned in it. And the Light and the place are literally one. Had there been any difference and deficiency in the place, compared to the Light of Ein Sof, there would certainly be two discernments there.

Tzimtzum means that Malchut de Ein Sof diminished the will to receive in her. Then the Light disappeared because there is no Light without a Kli.

14) Regarding the Tzimtzum: The will to receive that is contained in the Light of Ein Sof, calledMalchut de Ein Sof, which is the Thought of Creation in Ein Sof, which contains the whole of reality, embellished herself to ascend and equalize her form with His Essence. Hence, she diminished her will to receive His Abundance in Behina Dalet in the desire. Her intention was that by so doing, the worlds would emanate and be created down to this world.

Thus, the form of the will to receive would be corrected and return to the form of bestowal, and that would bring her to equivalence of form with the Emanator. Then, after she had diminished the will to receive, the Light departed, for it is already known that the Light depends on the desire, and the desire is the place of the Light, for there is no coercion in spirituality.


Explanation of the origin of the soul.

15) Now we shall explain the matter of the origin of the soul. It has been said that it is a part of God Above. We asked, “How and in what does the form of the soul differ from His Simple Light, which separates it from The Whole?” Now we can understand that there really is a great disparity of form in it. Although He contains all the conceivable and imaginable forms, still, after the above words, you find one form that is not contained in Him, namely the form of the will to receive, for whom would He receive from?

However, the souls, whose creation came about because He wanted to delight them, which is the Thought of Creation, were necessarily imprinted with this law of wanting and yearning to receive His Abundance. That is where they differ from Him, since their form has changed from His. It has already been explained that a corporeal essence is separated and divided by the force of motion and remoteness of location, and a spiritual essence is separated and divided by disparity of form.

The measure of disparity of form determines the distance between one another. If the disparity of form becomes complete oppositeness, from one extreme to the other, they become completely severed and separated until they can no longer nourish from one another, for they are considered alien to one another.


After the Tzimtzum and the Masach (screen) that was placed on the will to receive, it was disqualified from being a Kli (vessel) for reception and departed the system of Kedusha (Holiness). In its stead, the Ohr Hozer (Reflected Light) serves as a vessel for reception, and the Kli of the will to receive was given to the impure system.

16) After the Tzimtzum and the Masach were placed on that Kli, called “will to receive,” it was canceled and departed from the pure system, and the Ohr Hozer became the vessel of reception in its place.

Know that this is the whole difference between the pure ABYA and the impure ABYA. The vessels of reception of the pure ABYA are from Ohr Hozer that is corrected in equivalence of form with Ein Sof, while the impure ABYA use the will to receive that was restricted, which is the opposite form from Ein Sof. That makes them separated and cut off from the “Life of Lives,” namely Ein Sof.

Humanity feeds on the leavings of the Klipot (shells), and thus uses the will to receive as they do.

17) Now you can understand the root of the corruption, which was promptly incorporated in the Thought of Creation, which is to delight His creatures. After the cascading of the five general worlds,Adam Kadmon and ABYA, the Klipot appeared in the four impure worlds ABYA, too, as in “One before the other hath God made them.”

In that state, the turbid corporeal body is set before us, about which it is written, “Man’s heart is evil from his youth.” This is so because its entire sustenance from its youth comes from the leavings of the Klipot. The essence of Klipot and impurity is their form of wanting only to receive. They have nothing of the will to bestow.

In that, they are opposite from Him, for He has no will to receive whatsoever, and all He wants is to bestow and delight. For that reason, the Klipot are called “dead,” since their oppositeness of form from the Life of Lives cuts them off from Him and they have nothing of His Abundance.

Hence, the body, too, which feeds on the leavings of the Klipot, is also severed from life and is filled with filth. And all of that is because of the will to only receive and to not bestow imprinted in it. Its desire is always open to receive the whole world into its stomach. Thus, “The wicked are called ‘dead’ during their lives,” since their fundamental disparity of form from their root, where they have nothing of the form of bestowal, severs them from Him and they become literally dead.

Although it seems that the evil, too, have the form of bestowal when they give charity, etc., it has been said about them in The Zohar, “Any grace that they do aims primarily for themselves and for their own glory.” But the righteous, who keep Torah and Mitzvot in order to not be rewarded, but to bestow contentment upon their Maker, thus purify their bodies and invert their vessels of reception to the form of bestowal.

That makes them completely adherent with Him, for their form is identical to their Maker without any disparity of form. Our sages said about the verse, “Say unto Zion: ‘Thou art My people,’” that you are with Me in partnership. This means that the righteous are partners with the Creator, since He started Creation, and the righteous finish it by turning the vessels of reception into bestowal.

The whole of reality is contained in Ein Sof and extends existence from existence. Only the will to receive is new and extends existence from absence.

18) Know that the very initiation that the Creator had initiated in this Creation, which He brought out existence from absence, applies only to the form of desire to enjoy, imprinted in every creature. Nothing more was generated in Creation, and this is the meaning of “I form the light, and create darkness.” The Ramban interprets the word, “Creator,” as an indication of renewal, meaning something that did not exist before.

You see that it does not say, “create Light,” since there is no innovation in it, as in existence from absence. This is because the Light and everything contained in the Light, all the pleasant sensations and conceptions in the world, extend existence from existence. This means that they are already contained in Him and are therefore not an innovation. This is why it is written, “form the light,” indicating that there are no innovations or creations in Him.

However, it is said of the darkness, which contains every unpleasant sensation and conception, “and create darkness.” That is because He invented them literally existence from absence. In other words, it does not exist in His reality whatsoever, but was generated now. The root of all of them is the form of the “desire to enjoy,” included in His Lights, which expand from Him.

In the beginning, it is only darker than the Upper Light and is therefore called “darkness,” compared to the Light. But finally, the KlipotSitra Achra, and the wicked hang down and emerge because of it, which are completely cut off from the Root of Life by it, as it is written, “and her legs descend unto death.” “Her legs” indicate the end of something. And he says that in the end, death hangs down from the legs of Malchut – the desire to enjoy, found in the expansion of His Light – to the Sitra Achra and to those that feed off her and follow her.

Because we are branches that extend from Ein Sof, the things that are in our Root are pleasurable to us, and those that are not in our Root are burdensome and painful to us.

19) We can ask, “Since this disparity of form of the will to receive must be in the creatures, for how else would they extend from Him and shift from being Creator to being creatures?” This is only possible by the above-mentioned disparity of form.

Furthermore, this form of the will to enjoy is the primary essence of Creation, the axis of the Thought of Creation. It is also the measure of the delight and pleasure, for which it is called “a place.”

Thus, how can we say about it that it is called “darkness” and extends to the Behina (discernment) of death, since it creates separation and interruption from the Life of Lives in the receiving lower ones? We should also understand what is the great worry that comes to the receivers because of the disparity of form from His Essence, and why the great wrath.

To explain, we must first know the origin of all the pleasures and sufferings felt in our world. It is known that the nature of every branch is equal to its root. Therefore, every conduct in the root is desired and loved and coveted by the branch, as well, and any matter that is not in the root, the branch, too, removes itself from them, does not tolerate them, and hates them.

This is an unbreakable law that abides between every branch and its root. Because He is the root of all His creations, everything in Him and that extends from Him directly is pleasurable and pleasant to us, for our nature is close to our Root. Also, everything that is not in Him and does not extend to us directly from Him, but is rather opposite to Creation itself will be against our nature and will be hard for us to tolerate.

For example, we love rest and vehemently hate motion, to the point that we do not make even a single movement if not to find rest. This is because our Root is motionless and restful; there is no movement in Him whatsoever. For this reason, it is against our nature and hated by us.

Similarly, we love wisdom, strength, wealth, and all the virtues because they are included in Him, Who is our Root. We hate their opposites, such as folly, weakness, poverty, ignominy and so on, since they are not at all in our Root, which makes them despicable, loathsome, and intolerable to us.

We should still examine how can there be any extension that does not come directly from Him, but is opposite to Creation itself? It is like a wealthy man who called upon a poor fellow, fed him and gave him drinks, silver, and gold every single day, and each day more than the day before.

Note that this man tastes two distinct flavors in the great gifts of the rich: On the one hand, he tasted immeasurable pleasure due to the multitude of his gifts. On the other hand, it is hard for him to tolerate the plentitude of benefits and is ashamed upon receiving it. This causes him impatience due to the plentitude of presents showered on him every time.

It is certain that his pleasure from the gifts extends directly from the wealthy benefactor, but the impatience that he felt in the presents did not come from the wealthy benefactor, but from the very essence of the receiver – the shame awakened in him by reason of the reception and the free gift. The truth is that this, too, comes to him from the rich man, of course, but indirectly.

Because the will to receive is not in our Root, we feel shame and intolerance in it. Our sages wrote that to correct that, He has “prepared” for us labor in Torah and Mitzvot in this world, to invert the will to receive into a will to bestow.

20) We learn that all the forms that indirectly extend to us from Him present a difficulty for our patience and are against our nature. By that, you will see that the new form that was made in the receiver, namely the desire to enjoy, is not in any way inferior or deficient compared to Him. Moreover, this is the primary axis of His Creation. Without that, there would be no Creation here at all. However, the receiver, who is the carrier of that form, feels the intolerance due to his “self,” since this form does not exist in his Root.

Now we can understand the answer of our sages that this world was created because “one who eats that which is not one’s own, is afraid to look at one’s face.” They referred to the disparity of formof the desire to enjoy, which necessarily exists in the souls, since “one who eats that which is not one’s own is afraid to look at one’s face.”

Thus, any receiver of a present is ashamed when receiving it, due to the disparity of form from the Root, since the Root does not contain that form of reception. To correct that, He created this world, where the soul comes and clothes a body. And through the practice in Torah and Mitzvot in order to bring contentment to His Maker, the soul’s vessels of reception turn to vessels of bestowal.

Thus, for herself, she did not want the distinguished abundance, yet she receives the abundance in order to bring contentment to her Maker, who wishes for the souls to enjoy His Abundance. Because she is cleansed from the will to receive for herself, she is no longer afraid to look at His face, and thus reveals the complete perfection of the creature. And the need and the necessity to hang down all the way to this world, with the great labor of turning the form of reception into the form of bestowal, can only be conceived in this world.

The wicked are doubly destroyed, and the righteous doubly inherit.

21) Come and see that the wicked are doubly destroyed, for they hold both ends of the rope. This world is created with a want and emptiness of all the good abundance, and to acquire possessions we need movement.

However, it is known that profusion of movement pains man, for it is an indirect extension from His Essence. However, it is also impossible to remain devoid of possessions and good, for that, too, is in contrast with the Root, since the Root is filled abundantly. Hence, we choose the torment of movement in order to acquire the fulfillment of possessions.

However, because all their possessions are for themselves alone, and “he who has a hundred wants two hundred,” one finally dies with less than “half one’s desire in one’s hand.” In the end, they suffer from both sides: from the pain of increased motion, and from the pain of deficiency of possessions, half of which they lack.

But the righteous inherit doubly in their land. In other words, once they turn their will to receive into a will to bestow, and what they receive is in order to bestow, then they inherit doubly. Not only do they attain the perfection of the pleasures and diverse possessions, they also acquire the equivalence of form with their Maker. Thus, they come to true Dvekut (Adhesion) and are at rest, too, since the abundance comes to them by itself, without any movement or effort.


The Thought of Creation compels every item in reality to stem from one another until the end of correction.

22) Now we understand the power of His Uniqueness, that His Thoughts are not our thoughts and all the multiplicity of matters and forms we perceive in this reality before us is united in Him within a Single Thought, being the Thought of Creation to delight His creatures. This Singular Thought encompasses the whole of reality in perfect unity through the end of correction, for this is really the very purpose of Creation, and this is the Operator, like the Force that operates in the operated. This is because what is merely a Thought in Him is a binding law in the creatures. And since He contemplated delighting us, it necessarily occurred in us that we receive His Good Abundance.

And it is the operation. This means that after this law of the will to receive pleasure has been imprinted in us, we define ourselves by the name, “operation.” This is so because through this disparity of form, we stop being a Creator and become a creature, stop being the Operator and become the operation.

And it is the labor and the work. Due to the force that operates in the operated, the desire to receive increases in us as the worlds hang down, until we become a separated body in this world, opposite in form from the Life of Lives, which does not bestow outside itself at all, and brings death to the bodies and every kind of torment and labor to the soul.

This is the meaning of serving the Creator in Torah and Mitzvot. Through the illumination of the line in the restricted place, the Holy Names – Torah and Mitzvot – extend. By laboring in Torah andMitzvot to bestow contentment to the Maker, our vessels of reception gradually become vessels of bestowal, and this is the whole sought-after reward.

The more corrupted our vessels of reception are, the more we cannot open our mouths to receive His Abundance. This is so due to the fear of disparity of form, as in “One who eats that which is not one’s own, is afraid to look at one’s face.” This was the reason for Tzimtzum Aleph, but when we correct our vessels of reception to being in order to bestow, we thus equalize our Kelim with their Maker and become fit to receive His Abundance unboundedly.

Thus you see that all these opposite forms in the whole of Creation before us, namely the form of operator and operated, and the form of the corruptions and corrections, and the form of the labor and its reward, all are included in His Single Thought. In simple words, it is “to delight His creatures,” precisely that, no more and no less.

The entire multiplicity of concepts is also included in that Thought, both the concepts in our Holy Torah, and those of secular teachings. All the many creations and worlds and various conducts in each and every one, stem from this Single Thought.

Malchut de Ein Sof means that Malchut does not put up any end there.

23) Yet, can we recognize a Malchut in Ein Sof? That would mean that there are the Upper NineSefirot there, too! From our words, it becomes very clear that the will to receive that is necessarily included in the Light of Ein Sof is called Malchut de Ein Sof. There, however, Malchut did not place a boundary and an end on that Light of Ein Sof, since the disparity of form due to the will to receive had not become apparent in her. That is why it is called Ein Sof, meaning Malchut does not put a stop there. Conversely, from the Tzimtzum downwards, an end was made in each Sefira and Partzuf by the force of Malchut.


It is impossible for the will to receive to appear in any essence, except in four Behinot (discernments), which are the four letters of HaVaYaH.

24) Let us fully understand the end that occurred in Malchut. First, we will explain what the Kabbalists have determined, that there is no Light, great or small, in the Upper Worlds or in the lower worlds, that is not arranged by the order of the four-letter name, HaVaYaH.

This goes hand in hand with the law that there is no Light in the worlds that is not clothed in a Kli. I have already explained the difference between His Essence and the Light that expands from Him. That happens only due to the will to enjoy that is contained in His expanding Light, being a disparity of form from His Essence, Who does not have that desire.

The expanding Light is defined by the name “emanated” because this disparity of form stops the Light from being Emanator to being emanated. It is also explained that the will to enjoy, included in His Light, is also the measure of the greatness of the Light. It is called the “place of the Light,” meaning it receives its abundance according to its measure of will to receive and craving, no more and no less.

It also explains that this will to receive is the very novelty that was generated in the creation of the worlds by way of making existence from absence. This is so because this form alone is not at all included in His Abundance, and the Creator has only now created it for the purpose of Creation. This is the meaning of “and create darkness,” since this form is the root for darkness, due to the disparity of form in it. For this reason, it is darker than the Light that expands within her and because of her.

Now you see that any Light that expands from Him instantly consists of two discernments:

  1. The first is the essence of the expanding Light before the form of “desire to enjoy” appears in it.
  2. The second one is after the form of “desire to enjoy” appears in it, at which time it becomes coarser and somewhat darker, due to the acquisition of disparity of form.

Thus, the first discernment is the Light and the second discernment is the Kli. For this reason, any expanding Light consists of four Behinot in the impression on the Kli. This is so because the form of the will to receive, called “a Kli to the expanding Light,” is not completed all at once, but by way of operator and operated.

There are two Behinot in the operator and two Behinot in the operated. They are called “potential” and “actual” in the operator, and “potential” and “actual” in the operated, which make up fourBehinot.

The will to receive does not permeate the emanated except through his own awakening to receive of his own choice.

25) Because the Kli is the root of darkness, as it is opposite from the Light, it must therefore begin to operate slowly, gradually, by way of cause and consequence, as it is written, “The waters were conceived and begotten darkness” (Midrash RabbaShemot 80, 22).

The darkness is a result of the Light itself and is operated by it, as in conception and birth, which are potential and actual. This means that in any expanding Light, the will to receive is necessarily incorporated, though it is not regarded as disparity of form before this desire is clearly set in the Light.

The will to receive that is incorporated in the Light by the Emanator is not enough for that. Rather, the emanated himself must independently discover the will to receive in him, in action, meaning of his own choice. This means that he must extend abundance through his own will, more than the measure of Light of the expansion in him by the Emanator.

After the emanated is operated by his own choice in increasing the measure of his desire, the craving and the will to receive become fixed in him, and the Light can permanently clothe this Kli.

It is true that the Light of Ein Sof seemingly expands over all four Behinot, reaching the full measure of the desire by the emanatedhimself, which is Behina Dalet. This is because he would not extend his own essence anyway and acquire a name for himself, meaning Ein Sof.

However, the form did not change at all because of the will to receive in His Almightiness, and there is no change distinguished there between the Light and the place of the Light, which is the will to enjoy; they are one and the same thing.

It is written, “Before the world was created, there were He is One and His Name One.” It is indeed difficult to understand this double reference “He” and “His Name.” What has His Name got to do there before the world was created? It should have said, “Before the world was created, He was One.”

However, this refers to the Light of Ein Sof, which is prior to the Tzimtzum. Even though there is a place there and a will to receive the Abundance from His Essence, it is still without change and distinction between the Light and the “Place.”

“He is One” means that Light of Ein Sof and His Name are one. This refers to the will to enjoy included there without any change whatsoever. You must understand what our sages implied, that the “His Name” is desire in Gematria, meaning the “will to enjoy.”

All the worlds in the Thought of Creation are called “the Light of Ein Sof,” and the sum of the receivers there is called Malchut de Ein Sof.

26) It has already been explained regarding “The end of an act is in the preliminary thought,” that it is the Thought of Creation, which expanded from His Essence in order to delight His creatures. We have learned that in Him, the Thought and the Light are one and the same thing. It therefore follows that the Light of Ein Sof that expanded from His Essence contains the whole of reality before us through the end of the future correction, which is the end of the act.

In Him, all the creations are already complete with all their perfection and joy that He wished to bestow upon them. This complete reality is called “the Light of Ein Sof,” and that which contains them is called Malchut de Ein Sof.


Although only Behina Dalet was restricted, the Light left the first three Behinot, as well.

27) It has already been explained that the middle point, which is the inclusive point of the Thought of Creation, namely the will to enjoy in it, embellished herself to enhance her equivalence of form with the Emanator. Although there is no disparity of form in His Almightiness from the perspective of the Emanator, the point of the desire felt it as a kind of indirect extension from His Essence, as with the allegory about the rich man. For this reason, she diminished her desire from the last Behina, which is the complete enormity of the will to receive, to increase the Dvekut by way of direct extension from His Essence.

Then the Light was emptied from the entire place, meaning from all four degrees that exist in the place. Even though she diminished her Light only from Behina Dalet, it is the nature of the spiritual that it is indivisible.

Afterwards, he re-extended a line of Light from the first three Behinot, and Behina Dalet remained a vacant space.

28) Afterwards, the Light of Ein Sof extended once more to the place that was emptied, but did not fill the whole place in all four Behinot, but only three Behinot, as was the desire of the point ofTzimtzum. Hence, the middle point that has been restricted remained empty and hollow, since the Light illuminated only through Behina Dalet, but not all the way, and the Light of Ein Sof stopped there.

We will henceforth explain the matter of the Hitkalelut (mingling) of the Behinot in one another, applied in the Upper Worlds. Now you see that the four Behinot are integrated in one another in such a way that within Behina Dalet itself there are all four Behinot, as well. Thus, the Light of Ein Sof reached the first three Behinot in Behina Dalet, too, and only the last Behina in Behina Daletremained empty and without Light.


Hochma is called Light, and Hassadim, “Water.” Bina is called “Upper Water,” and Malchut, “lower water.”

29) Now we shall explain the meaning of the four Behinot of cause and consequence, necessary to complete the form of the will to receive. There are two Behinot of Light in Atzilut. The first Behina is called “Light,” namely Ohr Hochma, and the second Behina is called “Water,” which is Hassadim.

The first Behina extends from Above downwards without any assistance from the lower one. The second Behina extends with the help of the lower one, hence the name, “water,” for it is the nature of the Light to be Above, and the nature of the water to be below.

There are also two Behinot in the water itself: Upper Water, by Behina Bet in the four Behinot, and lower water, by Behina Dalet in the four Behinot.

Explanation of the expansion of Ohr Ein Sof into the four Behinot in order to uncover the Kli, which is the will to receive.

30) For this reason, any expansion of Ohr Ein Sof consists of Eser Sefirot. This is because the Ein Sof, which is the Root and the Emanator, is called Keter. The Light of the expansion itself is calledHochma, and this is the entire measure of expansion of the Light from Above, from Ein Sof.

It has already been said that the will to receive is incorporated in every expansion of Light from Above. However the form of the desire does not actually become apparent before the desire awakens in the emanated, to extend more Light than the measure of its expansion.

Thus, because the will to receive is included as potential immediately in the Light of the expansion, the Light is compelled to bring the potential to the actual. Consequently, the Light awakens to extend additional Abundance, more than the measure of its expansion from Ein Sof. Thus, the will to receive actually appears in that Light and acquires the new form in disparity of form, for by that it becomes darker than the Light, as it grew coarser by the new form, since it has become thicker by the new form.

Also, this part, which has become thicker, is called Bina. In truth, Bina is a part of Hochma, meaning the very Light of expansion of Ein Sof. But because she increased her desire and drew more Abundance than the measure of the expansion in her from Ein Sof, she thus acquired disparity of form and grew a little thicker than the Light. Thus, she acquired her own name, which is “the Sefira Bina.”

The essence of the additional Abundance that she extended from Ein Sof by the power of the strengthening her of desire is called Ohr Hassadim, or “Upper Water.” This is because this desire does not extend directly from Ein Sof like Ohr Hochma, but through assistance of the emanated, who intensified the desire. Hence, it merits its own name, to be called Ohr Hassadim or “water.”

Now you find that the Sefira Bina consists of three discernments of Light:

  1. Light of Bina’s essence, which is a part of the Ohr Hochma.
  2. The thickening and the disparity of form in her, acquired by the intensification of the desire.
  3. The Ohr Hassadim that came to her through her own extension from Ein Sof.

However, that still does not complete the entire vessel of reception, since Bina is essentially Hochma, who is indeed transcendent, being a direct expansion from Ohr Ein Sof. Consequently, only the root for the vessels of reception and the operator for the operation of the Kli appeared in Bina.

Afterwards, that same Ohr Hassadim that she extended through the power of her intensification extended from her once more, and some illumination of Hochma was added. This expansion of Ohr Hassadim is called Zeir Anpin, or HGT.

This Light of Hitpashtut also increased its desire to extend new abundance, more than the measure of illumination of Hochma in its expansion from Bina. This expansion is also regarded as two Behinot, since the Light of expansion itself is called ZA or VAK, while its intensification in it is called Malchut.

This is how we come by the ten SefirotKeter is Ein SofHochma is the Light of expansion from Ein SofBina is the Ohr Hochma that intensified in order to increase abundance, by which it gained Aviut.ZA, which consists of HGT NHY, is Ohr Hassadim with illumination of Hochma, which expands fromBina; and Malchut is the second intensification to add Hochma more than there is in ZA.

The four Behinot in the desire are the four letters HaVaYaH, which are KHBTM.

31) This is the meaning of the four letters in the four-letter Name: The tip of the Yod is Ein Sof, meaning the operating force included the Thought of Creation, which is to delight His creatures, namely the Kli of Keter.

Yod is Hochma, meaning Behina Aleph, which is the actual in the potential that is contained in the Light of the expansion of Ein Sof. The first Hey is BinaBehina Bet, which is the actualization of the potential, meaning the Light that has grown thicker by the Hochma.

Vav is Zeir Anpin or HGT NHY, meaning the expansion of Ohr Hassadim that emerged through Bina. This is Behina Gimel, the force for the performance of the operation. The lower Hey in HaVaYaH isMalchut, meaning Behina Dalet. It is the manifestation of the complete act in the vessel of reception that has intensified to extend more abundance than the measure of its expansion from Bina. That completes the form of the will to receive, and the Light that clothes its Kli, being the will to receive that is completed only in this fourth Behina and not before.

Now you can easily see that there is no Light in the Upper Worlds or lower worlds that is not arranged under the four-letter Name, being the four Behinot. Without it, the will to receive that should be in every Light is incomplete, for this will is the place and the measure of the Light.

The letters Yod and Vav of HaVaYaH are thin because they are discerned as mere potential.

32) This might surprise us, since Yod implies Hochma and Hey implies Bina, and the whole essence of the Light that exists in the ten Sefirot exists in the Sefira Hochma, while BinaZeir Anpin, andMalchut are merely clothes, with respect to Hochma. Thus, Hochma should have taken the greater letter in the four-letter Name.

The thing is that the letters of the four-letter Name do not imply or indicate the amount of Light in the ten Sefirot. Instead, they indicate measures of impact on the Kli. The white in the parchment of the scroll of Torah implies the Light, and the black, being the letters in the scroll of Torah, indicates the quality of the Kelim.

Thus, because Keter is only discerned as the root of the root of the Kli, it is implied only in the tip of the YodHochma, which is the force that has not actually appeared in actuality, is implied by the smallest of the letters, namely the Yod.

Bina, where the force is carried out in action, is indicated by the widest letter, the AlephZA is only the force for the performance of the act; hence, it is implied by a long and narrow letter, which isVav. Its thinness indicates that the essence of the Kli is as yet in concealed potential in it, and its length indicates that at the end of its expansion, the complete Kli appears through it.

Hochma did not manage to manifest the entire Kli in her expansion, for Bina is an incomplete Kli, but the operator of the Kli. Hence, the leg of the Yod is short, implying that it is still short, and did not manifest the entire Kli through its expansion and through the force concealed in it.

Malchut is also implied by the letter Hey, like Bina, which is a wide letter, appearing in its complete form. It should not surprise you that Bina and Malchut have the same letters, since in the World ofTikkun they are indeed similar and lend their Kelim to one another, as in the verse, “So they two went.”


Spiritual movement means renewal of disparity of form.

33) We should still understand the meaning of time and movement that we come across in almost every word in this wisdom. Indeed, you should know that spiritual movement is not like tangible movement from place to place. Rather, it refers to a renewal of form.

We denominate every renewal of form by the name “movement.” It is that renewal, that disparity of form that was renewed in the spiritual, unlike its general preceding form in that spiritual, is regarded as having been divided and distanced from that spiritual, and departed with its own name and authority. In that, it is exactly like a corporeal essence that some part departed it and moves about from place to place. Hence, the renewal of form is called “movement.”

Spiritual time means a certain number of renewals of disparity of form that stem from one another. Former and latter mean cause and consequence.

34) Concerning the spiritual definition of time: Understand that for us, the spiritual definition of time is only a sensation of movements. Our imagination pictures and devises a certain number of movements, which it discriminates one by one and translates them like a certain amount of “time.”

Thus, if one had been in a state of complete rest with one’s environment, he would not even be aware of the concept of time. So it is in spirituality: A certain amount of renewals of forms is considered as “spiritual movements.” Those are intermingled in one another by way of cause and consequence, and they are called “time” in spirituality. Also, “before” and “after” are always referred to as “cause and consequence.”


The entire substance that is ascribed to the emanated is the will to receive. Any addition in it is ascribed to the Emanator.

35) Know that the will to receive in the emanated, which is his Kli, is also all the general substance ascribed to the emanated, in a way that all that exists besides it is ascribed to the Emanator.

The will to receive is the first form of every essence. We define the first form as “substance” because we have no attainment in the essence.

36) Although we perceive the will to receive as an incident and a form in the essence, how is it we perceive it as the substance of the essence? Indeed, it is the same with essences that are near us. We name the first form in the essence by the name “the first substance in the essence,” since we have no attainment or perception whatsoever in any substance, as all of our five senses are completely unfit for it. The sight, sound, smell, taste, and touch offer the scrutinizing mind mere abstract forms of “incidents” of the essence, formulating through collaboration with our senses.

For example, if we take even the smallest, microscopic atoms in the smallest elements of any essence, separated through a chemical process, they, too, are merely abstract forms that appear that way to the eye. More accurately, we distinguish and examine them by the ways of the will to receive and to be received that we find in them.

Following these proceedings, we can distinguish and separate these various atoms to the very first matter of that essence. However, even then they would be no more than forces in the essence, not a substance.

Thus you find that even in corporeality we have no other way to understand the first matter, except by assuming that the first form is the first matter, which carries all other incidents and forms that follow it. It is all the more so in the Upper Worlds, where tangible and imaginary do not abide.



[32] The Study of the Ten Sefirot, Part One, Inner Reflection

Preface to the Sulam Commentary

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)



1) First, we must know the names of the ten SefirotKHBHGTNHYM. These are acronyms of Keter,HochmaBinaHesedGevuraTifferetNetzahHodYesodMalchut. These are also the ten coverings of His Light, established so the lower ones can receive His Light.

This is like the light of the sun, which is impossible to look at unless through darkened glass that diminishes its light and makes it suitable for the eyes’ ability to see. Similarly, had His Light not been covered by these ten coverings, called “ten Sefirot,” in which each lower one further covers His Light, the lower ones would have been unable to obtain it.

2) These ten Sefirot are the ten Holy Names in the Torah: the name Ehyeh (pronounced Ekyeh), is the Sefira Keter; the name Yah (pronounced Koh) is the Sefira Hochma; and the name HaVaYaH with punctuation of Elokim is Bina. The name El (pronounced Kel) is Hesed; the name Elohim (pronouncedElokim) is Gevura; and the name HaVaYaH with punctuation of ShvahHolamKamatz is Tifferet. The name Tzvaot is Netzah and Hod; the name Shadai (pronounced Shadi) is Yesod; and the nameAdonay (pronounced Adni) is Malchut (The ZoharVaYikra, Items 157-163, 166-177).

3) And although we count ten Sefirot, there are no more than five Behinot (discernments) in them, called KeterHochmaBinaTifferet, and Malchut. The reason why we count ten Sefirot is because the Sefira Tifferet contains six Sefirot, called HesedGevuraTifferetNetzahHod, and Yesod, which makes them ten (Introduction of the Book of Zohar, “Mirrors of the Sulam,” p 5).

And these five BehinotKHB TM are discerned in each emanated and in each creature, in all the worlds—the five worlds, called Adam KadmonAtzilutBeriaYetzira, and Assiya, which correspond to the five Behinot KHB TM—as well as in the smallest item in reality. We discern that the Rosh (head) in it is Keter; from its Rosh to Chazeh (chest) it is Hochma; from Chazeh to Tabur (navel) it is Bina; and from Tabur down it is Tifferet and Malchut.


4) When the five Behinot KHB TM emerged, they were incorporated in one another in such a way that each of them contained KHB TM. However, in the Sefira Tifferet, the level of the Sefirot descended from being GAR, hence the names of the KHB TM included in it changed to HGT NH, and Yesod, which contains them. Therefore, when we say that Tifferet contains six Sefirot, it is not because of its merit over the first three Sefirot, but to the contrary, it is the lack of Light of GAR in it that caused the fiveBehinot KHB TM to receive different names: HGT NH.

Thus, Hesed, is KeterGevura, is Hochma, and Tifferet is BinaNetzah is Tifferet, and Hod is Malchut. The Sefira Yesod is added to them, but it is not an additional Behina (singular to Behinot) to the fiveBehinot. Rather, it is a container, which contains all five Sefirot HGT NH within it. Also, they are always called VAK, which is an acronym for Vav (six) Ktzavot (ends/edges), which are the six Sefirot HGT NHY. And since this descent of the five Behinot to HGT NHY occurred only in ZA, we ascribe the five changed Behinot only to ZA.


5) It is impossible to have Light without a Kli in any of the worlds. Initially, there was only one Kli in the ten Sefirot—Malchut. The reason why we say that there are five Behinot KHBTM is that they are all parts of Malchut, called Behina Dalet. This means that they are arranged by their proximity to the complete Kli, which is Malchut, called Behina Dalet.

But after Tzimtzum Aleph (the first restriction), a Masach (screen) was erected in the Kli of Malchut, which stops the Upper Light from dressing in it. Hence, when the Upper Light reaches the Masach, the Masach strikes it and repels it. This striking is called “Zivug de Hakaa (coupling by striking) of the Upper Light with the Masach in the Kli of Malchut,” and the repelled Light is called “ten Sefirot of Ohr Hozer (Reflected Light).”

This is so because the repelled Light rises from below Upwards and clothes the ten Sefirot in the Upper Light, called “ten Sefirot of Ohr Yashar (Direct Light).” And new Kelim were made of this Ohr Hozer, to clothe the Upper Light instead of Malchut, which had been restricted so as not to receive Light. The content of those new Kelim (plural for Kli) is called “ten Sefirot of Ohr Hozer.”


6) And because of the new Kelim (vessels) of Ohr Hozer, each Partzuf is discerned with three parts, called RoshTochSof (Head, Interior, End). It has been explained that by the force of the Masach that stops the Light from reaching Malchut, there was a Zivug de Hakaa with the Light, which produced the ten Sefirot de (of) Ohr Hozer and clothed the ten Sefirot de Ohr Yashar in the Upper Light.

These ten Sefirot de Ohr Yashar and Ohr Hozer are called “ten Sefirot de Rosh.” However, these tenSefirot de Ohr Hozer, which emerged from the Masach upwards and clothe the ten Sefirot de Ohr Yashar, are still not actual Kelim. This is because the name, Kli, indicates the Aviut in it, that is, the force of Din (judgment, restriction) in the Masach, which prevents the clothing of the Light inMalchut.

There is a rule that the Din force operates only from the place of the emergence of the Dindownwards, not from the place of the emergence of the Din Upwards. And since the ten Sefirot de Ohr Hozer emerged from the Masach Upwards, the Din force is not apparent in the Ohr Hozer and is unfit to be a Kli. For this reason, these ten Sefirot de Ohr Hozer are called Rosh, that is, a root for theKelim, and not actual Kelim.

And Malchut, in which the Masach for the Zivug de Hakaa had been established, is therefore calledPeh (mouth). This implies that as in a corporeal mouth, where Otiot (letters) are made through aZivug de Hakaa of the five outlets of the mouth, the spiritual Peh contains a Zivug de Hakaa to produce ten Sefirot de Ohr Hozer, being the five Behinot KHB TM, which are the Kelim for the tenSefirot de Ohr Yashar, and Kelim are called Otiot. Thus, the ten Sefirot de Rosh have been explained.

7) Thus, the ten Sefirot de Ohr Yashar and ten Sefirot de Ohr Hozer had to expand from the Masach downwards, at which time the ten Sefirot de Ohr Hozer became Kelim that receive and clothe the tenSefirot de Ohr Yashar. This is because now there is a Masach over the ten Sefirot de Ohr Hozer. For this reason, its thickness controls the ten Sefirot de Ohr Hozer, and by that the Kelim were made.

Also, these ten Sefirot, which are actual Kelim, are called Toch and Guf (body), that is, they are the very insides and the Guf of the Partzuf. And Malchut of the Toch is called Tabur, as in the phrase, “the Tabur (navel, center) of the land,” referring to the center and the middle. This indicates thatMalchut de Toch is the central Malchut, and it is from her Ohr Hozer that the actual Kelim of the Gufwere made.

It can also be said that Tabur comes from the words, Tov Ohr (Good Light), indicating that thus far the Light is good, as it is dressed in Kelim that are suitable to receive it. Thus we have explained the ten Sefirot de Toch through the Tabur.

8) Thus, we find two discernments in Malchut de Rosh:

  • The Ending Malchut: the Masach’s detaining of the Upper Light from clothing in the Kli of Malchut.
  • The Mating Malchut: Had it not been for the Zivug of the Upper Light with the Masach through a Zivug de Hakaa, which raises Ohr Hozer to clothe the Upper Light, there would be no vessels of reception in the Upper Light, and there would be no Light in reality, since there is no Light without a Kli.

But in Malchut of the Rosh, these two discernments are only two roots. The ending Malchut is the root of the Malchut that ends the degree, and the mating Malchut is the root of the clothing of Light in the Kelim.

Both these actions appeared and occurred in the Guf of the Partzuf:

  • From Peh to Tabur, the mating Malchut shows its strength there, and the Upper Light is clothed in Kelim.
  • And from Tabur down, the ending Malchut shows its strength and produces ten Sefirot de Sium(ending). Each Sefira emerges with illumination of only Ohr Hozer, without the Upper Light. And when it reaches the Malchut of these ten Sefirot de Sium, the entire Partzuf ends. This is because this Malchut is the ending Malchut, which does not receive anything, and hence ends the expansion of the Partzuf.

And we call this MalchutMalchut de Sium Raglin, which cuts the Light and ends the Partzuf. And these ten Sefirot de Sium that expand from the Tabur down to its Sium Raglin are called “ten Sefirot de Sof” (end), and they are all parts of the Malchut of Sof and Sium. Also, when we say that there is only Ohr Hozer in them, it does not mean that they have no Ohr Yashar at all. Rather, it means that they do have some illumination of Ohr Yashar, but it is considered VAK without a Rosh.


9) Thus far we have discussed the Partzufim (plural for Partzuf) of Adam Kadmon. But in thePartzufim of the world of Atzilut, another Sium was added in the ten Sefirot de TochMalchut de Toch, called Tabur, rose to Bina of the ten Sefirot de Toch, and ended the ten Sefirot of the Tochdegree there. This Sium is called Chazeh, and the Parsa has been set there.

This means that the new Sium that was made by the ascension of Malchut to Bina at the place of theChazeh is called Parsa (diaphragm, midriff), as in the firmament that separates the Higher Waters —Keter and Hochma that remained in the Toch degree—from Bina and TM, which departed from the degree of ten Sefirot de Toch and became the degree of ten Sefirot de Sof.

For this reason, the ten Sefirot de Toch were divided into two degrees:

  • From Peh to Chazeh it is considered ten Sefirot de TochAtzilutGAR of the Guf.
  • From the Chazeh down to Tabur, it is considered ten Sefirot de SofBeriaVAK without a Rosh, like the ten Sefirot de Sof.


10) There is always an inverse relation between Lights and Kelim. In the Kelim, the order is that Upper Ones are the first to grow in a Partzuf. First, Keter comes to the Partzuf, then Hochma, thenBina, then Tifferet, and then Malchut. For this reason, we name the Kelim KHB TM, that is, from Above downwards, because so is their order of appearance in the Partzuf.

But the Lights are opposite. The order of the Lights is that the lower ones enter the Partzuf first. The first to enter is the Light of Nefesh, then the Light of Ruach, then the Light of Neshama, then the Light of Haya, and then the Light of Yechida.

Thus, in the beginning comes the Light of Nefesh, which is the Light of Malchut, the smallest of all the Lights. And the last to come is the Light of Yechida, the biggest of all the Lights. This is why we always name the Lights NRNHY, that is, from below Upwards, as this is their order of entering thePartzuf.

11) It therefore follows that while there is only one Kli in the Partzuf, which is necessarily the HighestKli—Keter—which is the first to emerge, the great Light related to Keter, the Light of Yechida, does not enter the Partzuf. Rather, the Light that enters and clothes in Kli de Keter is the smallest Light, the Light of Nefesh.

And when two Kelim grow in the Partzuf, which are the greater Kelim—Keter and Hochma—the Light of Ruach enters, too. In that state, the Light of Nefesh descends from Kli de Keter to Kli de Hochma, and the Light of Ruach clothes in Kli de Keter. Similarly, when the third Kli grows in the Partzuf—theKli of Bina—the Light of Neshama enters the Partzuf. In that state, the Light of Nefesh descends from the Kli of Hochma to the Kli of Bina, the Light of Ruach leaves the Kli of Keter and enters the Kli ofHochma, and the Light of Neshama dresses in the Kli of Keter.

And when a fourth Kli grows in the Partzuf, being the Kli of Tifferet, the Light of Haya enters thePartzuf. In that state, the Light of Nefesh descends from the Kli of Bina to the Kli of Tifferet, the Light of Ruach to the Kli of Bina, the Light of Neshama to the Kli of Hochma, and the Light of Haya to theKli of Keter.

And when a fifth Kli grows in the Partzuf, the Kli of Malchut, all the Lights enter their respectiveKelim. This is because then the Light of Yechida is drawn into the Partzuf: the Light of Nefesh descends from Kli de Tifferet to the Kli of Malchut, the Light of Ruach descends from Kli de Bina and enters the Kli of Tifferet, the Light of Neshama descends from Kli de Hochma and enters the Kli ofBina, and the Light of Haya descends from Kli de Keter and comes into the Kli of Hochma, and the Light of Yechida comes and clothes in the Kli of Keter.

12) You find that as long as not all five Kelim KHB TM have grown in the Partzuf, the Lights are not in their designated places. Moreover, they are in inverted ratio, since if the Kli of Malchut—the smallestKli—is lacking in the Partzuf, the Light of Yechida—the greatest Light—will be missing. And if the two bottom Kelim—Tifferet and Malchut—are missing, the two greatest Lights —Haya and Yechida—will be missing. And if the three bottom Kelim—BinaTifferet, and Malchut—are missing, the three greatest Lights —NeshamaHaya, and Yechida—will be missing, etc.

Thus, as long as not all five Kelim KHB TM have grown in a Partzuf, there is an inverse relation between the Kelim and the Lights. If one Light and one Kli are missing, then the greatest Light, the Light of Yechida, will be missing. And it is the opposite in the Kelim: the smallest Kli will be missing—the Kli of Malchut.

13) Now you can see why we say that through Malchut’s ascension to Bina, the degree has ended under the Hochma. And for this reason, only two Sefirot remained in the degree —Keter and Hochma, while Bina and TM of the degree were cancelled and descended from the degree. Yet, this relates only to the Kelim. But it is the opposite in the Lights: the Lights Nefesh-Ruach remained in the degree, and the Lights NeshamaHaya, and Yechida were cancelled from the degree.

14) Now you can understand why The Zohar sometimes says that with the ascension of Malchut toBina, the five Otiot (letters) of the name Elokim were divided in a way that the two Otiot MI (Mem,Yod) remained in the degree and the three Otiot ELEH (AlephLamedHey) departed and were cancelled in the degree.

But sometimes The Zohar says the opposite, that when Malchut rose to Bina, the two Otiot EL (Aleph,Lamed) remained in the degree, and the three Otiot HYM (HeyYodMem) were cancelled and descended from the degree. The thing is that the five Otiot Elokim are the five Sefirot KHB TM or five Lights NRNHY. And when Malchut rises to Bina, only the Kelim Keter and Hochma, which are the twoOtiot EL, remain in the degree, and the three Otiot HYM descend from the degree.

In the Lights it is to the contrary: the two bottom Otiot MI, which imply the two lowest Lights,Nefesh-Ruach, remained in the degree, and the three Higher OtiotELEH, which imply YechidaHaya,Neshama, departed and were cancelled from the degree.

Hence, in the Introduction of the Book of ZoharThe Zohar speaks of five Lights NRNHY, implied in the five Otiot Elokim. This is why it says that MI remained and ELEH departed the degree. Also, inThe Zohar (Beresheet, 1), it speaks of five Kelim KHB TM, implied in the five Otiot Elokim.

For this reason, it states the opposite: EL remained in the degree and the three Otiot HYM departed the degree. We should remember these words and examine every place to see if it speaks of Lights or of Kelim, and this will resolve many apparent contradictions.


15) We should thoroughly understand the issue of the sweetening of Malchut with Bina, as it is the root of the whole wisdom. Malchut is Midat ha Din (quality of judgment), in which the world cannot exist. For this reason, the Emanator elevated it to the Sefira of Bina, which is Midat ha Rachamim(quality of mercy). Our sages hinted about that: “In the beginning, He contemplated creating the world in Midat ha Din,” that is, only in Malchut, which is Midat ha Din. “He saw that the world does not exist, preceded Midat ha Rachamim and associated it with Midat ha Din” (Beresheet Rabba, 12).

Through Malchut’s ascent to BinaMalchut acquires Bina’s form, which is Midat ha Rachamim, and then Malchut leads the world in Midat ha Rachamim. This issue of Malchut’s ascent to Bina occurs in each and every degree, from the top of the world of Atzilut to the bottom of the world of Assiya, since there is no degree without ten Sefirot KHBHGTNHYM. And the Malchut in each degree rose toBina in that degree and was sweetened there.


16) It is known that Malchut ends each Sefira and each degree. This means that by the Tzimtzum(restriction) that was made on her, of not receiving the Upper Light, Malchut stops the Light in the degree from spreading into it. Hence, the Light of the degree extends only through Malchut and stops when it reaches the Masach in Malchut, and a Zivug de Hakaa with the Light is performed on theMasach in Malchut.

Therefore, since Malchut of the degree has risen to Bina in that degree, Malchut ends the Light in the place to which it climbed, that is, in the middle of Bina. Thus, half of BinaTifferet, and Malchut, which are under the ending Malchut, exit their degree and become another degree, below Malchut.

Thus, by Malchut’s ascension to Bina, each degree is cut in two: KeterHochma, and half of Binaabove the Malchut remain in the degree, and half of BinaTifferet (including HGT NHY), and Malchut exit the degree and become a degree below it. This ending that Malchut created in the middle of Binais called Parsa.

17) Each degree must have five Lights, called YechidaHayaNeshamaRuach, and Nefesh clothed in five Kelim, called KeterHochmaBinaTifferet (including HGT NHY), and Malchut. And since due toMalchut’s ascension to Bina, only two complete Kelim remained in the degree — Keter and Hochma — and three KelimBinaTifferet, and Malchut are missing in it, only two Lights remain in it — Nefesh,Ruach — clothing the two KelimKeter and Hochma. And the three Lights NeshamaHaya, andYechida are missing in it, since they have no Kelim in which to clothe.

It turns out that the degree is deficient of the first three Sefirot, since due to Malchut’s ascent toBina, the degree was cut into two halves: half of it remained in the degree — Keter-Hochma in theKelim and Nefesh-Ruach in the Lights — and half of it departed the degree — Bina and TM in Kelim, and NeshamaHayaYechida in Lights. This is why this ascension of Malchut to Bina is implied by theYod that entered the Light of the degree, and the Ohr (Light) became Avir (air). As a result ofMalchut’s ascent to Bina, the degree lost the Light of its first three Sefirot and remained at the level of Ruach Nefesh, called Avir. This matter is also implied in the five letters of the name, Elokim, divided into two halves: MI-ELEH. The two letters MI imply the two Lights Ruach Nefesh, clothed in the two Kelim Keter Hochma that remained in the degree, and the three letters ELEH imply the threeKelim BinaTifferet, and Malchut that departed the degree.


18) However, through raising Mayin Nukvin from Torah and prayer of the lower ones, Higher Illumination is drawn from Hochma and Bina de AK, which brings Malchut out of Bina in all the degrees, and lowers it to its place (The ZoharVaYikahel, p 41). The three KelimBinaTifferet, andMalchut previously departed the degree because of the entrance of the Yod, which is Malchut, into the Light of the degree, thus ending the degree under Hochma and turning the Ohr (Light) into Avir(air).

But now, after Malchut has descended from there and departed the Avir, the Kelim return to their degree. Thus, once again there are five Kelim KHB TM in the degree. And since there are five Kelim, all five Lights YechidaHayaNeshamaRuachNefesh return and clothe in them, and the Avirbecomes Ohr once more, since the level of the first three, called Ohr, has returned to the degree.


19) Thus, it has been explained that because of Malchut’s ascent to Bina, two times were made in each degree: a time of Katnut (smallness, infancy) and a time of Gadlut (greatness, adulthood). WithMalchut’s ascent to Bina, it ends the degree under the Hochma, and BinaTifferet, and Malchut of the degree depart the degree and come to the degree below it. Hence, only Keter Hochma in Kelim andRuach Nefesh in Lights remain in the degree, lacking the GAR (first three). This is the time of Katnut.

But after the lower ones raise Mayin Nukvin and extend illumination from Hochma Bina de (of) AK, which brings Malchut out of Bina, the three Kelim Bina and TM that fell to the degree below it return and rise from there to their initial degree. And since there are now five Kelim KHB TM in the degree, five Lights return and clothe in them: NefeshRuachNeshamaHaya, and Yechida. This is the Gadluttime of the degree. Thus we have explained that due to the fall of Bina and TM of the degree to the degree below it, the degree is in Katnut, lacking GAR. And through Bina and TM’s return to the degree, the degree is in Gadlut, that is, with filling of GAR.


20) By this ascension of Malchut to Bina, the connection and the possibility of raising each lower one to its Upper One have been prepared. This is because the rule is that when the Upper One descends to the lower one, it becomes like it. And also, when the lower one rises to the Upper One, it becomes like it.

Hence, in the degree’s state of Katnut, when the ending Malchut rises to Bina, it drives Bina and TMoutside the degree and into the degree below it. Then, these Bina and TM become one degree with the degree below it, since the Upper One that descends to the lower one becomes like it. For this reason, in the degree’s state of Gadlut, when Malchut returns and exits Bina and comes to its place,Bina and TM that fell from Bina return to their degree and take the lower degree in which they were while they were fallen, along with them.

Because they have now become one degree with the lower one, when they were fallen, and became as one with it, they take it with them upon their return to the degree and elevate the lower degree to the Upper Degree. According to the rule that the lower one that rises to the Upper One’s place becomes like it, now the lower degree receives all the Lights and Mochin that exist in the Upper Degree.

Thus it has been clarified how the ascension of Malchut to Bina induced the connection between the degrees, so each degree can rise to the degree above it. Thus, even the lowest degree can rise to the Highest Level through this connection made by the fall of Bina and TM from each degree to the degree below it (The ZoharVaYikahel, p 41).


21) Once the issue of Malchut’s ascension to Bina, applied in each and every degree in the four worlds ABYA, has been explained in general, I will now explain them in detail. Let us take two degrees, called YESHSUT and ZON in the world of Atzilut, as an example. Through the ascent ofMalchut de YESHSUT to Bina de YESHSUT in the state of Katnut, the three SefirotBina and TM de YESHSUT departed and fell into the degree below YESHSUT, being ZON. And these Bina and TM clung to the degree of ZON during their fall.

Hence, upon the arrival of the time of GadlutMalchut departed Bina de YESHSUT back to her own place. Thus, Bina and TM de YESHSUT rose from their fall and came to the degree of YESHSUT. And along with them, they brought ZON, since they were attached to them during the Katnut, when they were fallen. It turns out that ZON, too, rose and became the degree of YESHSUT, receiving the same Lights and Mochin fit for the degree of YESHSUT.


22) And here we should know that for themselves, ZON are unworthy of receiving Mochin at all, since the origin of ZON is below Tabur de AK, where Malchut of Midat ha Din rules, which is governed by the force of Tzimtzum and is unfit to receive the Upper Light. Yet, now that Bina and TM de YESHSUT elevated ZON to the degree of YESHSUTZON became as the degree of YESHSUT and can receive the Upper Light as they do.

23) Now you can thoroughly understand why our sages said (Beresheet RabbaParasha 12): “In the beginning, He contemplated creating the world in Midat ha Din,” that is, with Malchut of the first restriction, which is Midat ha Din. And “world” should be understood as ZON de Atzilut, called “world.” And it should also be understood as “this world,” which receives from ZON de Atzilut. This is because all that is received in ZON de Atzilut can be received by people in this world, and all that is not received in ZON is not received by people in this world, as we cannot receive above the degree ofZON.

Hence, since the root of ZON is below Tabur de AK, where Malchut of Midat ha Din rules, they cannot receive the Upper Light and exist, since they are under the Tzimtzum in Malchut. All the more so, this world cannot exist.

This is the meaning of, “He saw that the world does not exist, preceded Midat ha Rachamim and associated it with Midat ha Din.” This means that He elevated Malchut of each degree, which is Midat ha Din, to the Bina of the degree, which is Midat ha Rachamim. It follows that Malchut de YESHSUT rose to Bina de YESHSUT, by which Bina and TM de YESHSUT fell to the degree below it, which isZON, and clung to them.

For this reason, during the Gadlut of YESHSUT, when Malchut descended from Bina de YESHSUT and returned to her place, and the three Kelim Bina and TM de YESHSUT returned to their place,YESHSUT, as in the beginning, they took the ZON that were attached to them along with them, and raised them to the degree of YESHSUT. Thus, ZON became like the degree of YESHSUT, that is, they became worthy of receiving the Upper Light like YESHSUT. For this reason, they receive the Upper Light of YESHSUT and give to this world, and now the world can exist.

But had it not been for the association of Midat ha Din with Midat ha Rachamim, meaning if Malchut de YESHSUT had not risen to Bina de YESHSUTBina and TM de YESHSUT would not have fallen toZON, and there would be no possibility for ZON to rise to YESHSUT. In that state, they would not be able to receive the Upper Light for the world, and the world would not be able to exist. Thus we have explained the issue of Malchut’s ascension to Bina.


24) In the first three Partzufim de AK, called GalgaltaABSAG de AK, the Sefirot were in a single line, one below the other. But in the world of Nekudim, clothing from Tabur de AK downwards, there was a Tikkun Kavim (correction of lines) in their GAR, but not in the seven lower Sefirot. And in the world of Atzilut, there was a Tikkun Kavim in the seven lower Sefirot, as well.


25) The reason for it is that the Tikkun Kavim performed in the ten Sefirot extends from Malchut’sascent to Bina, which became Nukva (female) to Hochma. As a result, two sides were made in the ten Sefirot:

  • The Malchut that was mingled into each Sefira became the left side of the Sefira;
  • The actual Sefira is considered the right line in the Sefira.

Also, the left line blemished the right line. In that state, the Upper Light mated on the Masach of theDinim (plural for Din) in this Malchut, and the level of Hassadim that emerged in the Zivug de Hakaa of the Upper Light on the Masach of that Malchut became the middle line, uniting and equalizing the two lines with one another. Were it not for the Dinim in Malchut, there would be no Zivug de Hakaa, nor would there be the many Hassadim. Hence, Malchut, which is left, became as important as the actual Sefira, which is the right.

It is known that the beginning of the Tikkun of Malchut’s ascent to Bina was in the world of Nekudim, which emerged after Partzuf SAG de AK. Hence, the Tikkun of the three Kavim begins in the world ofNekudim, too, for one is dependent on the other. But in the first three PartzufimGalgaltaABSAGthat preceded the world of Nekudim, where there was no such issue as Malchut’s ascent to Bina, hence, there weren’t three lines in them, but only one line.

26) And all of this is possible only in GAR of the world of Nekudim, considered GAR de Bina, whoseHassadim are GAR, since they are Ohr Hassadim by their very essence, since they never receive Ohr Hochma. For this reason, the level of Hassadim that emerged on the Masach of Malchut is sufficient to unite the two lines, right and left, with one another, and return the GAR to the Sefirot.

Yet, this is not so in the seven lower Sefirot in the world of Nekudim, which are considered ZA, whose essence is illumination of Hochma in Hassadim, since they need Hochma. And since the Malchut is involved in all the Sefirot, they cannot receive Hochma. For this reason, they are deficient and flawed as long as Hochma does not shine in them.

Thus, the level of Hassadim that emerged on Masach de Malchut does not help them at all to equalize the two lines, right and left, with one another. This is because the Dinim in the left, which are theDinim of Malchut that rose to Bina, blemish the right line and remove the Light of GAR from it. Thus, the Tikkun Kavim de GAR does not help at all in correcting the two lines, right and left in VAK, since the VAK in all the Sefirot is from the Hitkalelut (mixture, integration) of ZA there. And as long as it does not have illumination of Hochma, it is deficient and flawed.


27) Hence, the first Tikkun the lower seven Sefirot need is to remove the Dinim in Malchut that has been mingled in the Sefirot, that is, to simply extend illumination from Hochma Bina de AK, which lowers the Malchut from Bina and returns it to its place. At that time, the three Kelim Bina and TMreturn to the Sefira and become the left line, and Keter and Hochma that remained, become the right line. And since the degree is completed with five KelimKHB TM, all five Lights NRNHY return to it, and the Light of Hochma returns to the degree. Then the middle line can unite the two lines in one another and complete the degree with all its corrections.

28) The second Tikkun is to strengthen the Parsa, which is the ending force of Malchut that rose toBina, so it will never be cancelled. And even when Malchut descends from Bina, her ending force remains in Bina’s place. Then Bina and TM, which unite with the degree, should rise above the Parsaand unite there with the degree. Yet, when they are below the Parsa, they cannot connect to the degree, even though Malchut has already descended from there, since her ending force remains after her descent from there, as well.

29) And when Bina and TM rise above the Parsa and connect to the degree, they do not actually become one degree with the two Kelim Keter and Hochma. This is because there remains a difference between the two Kelim Keter and Hochma, which were never blemished because they have never left their degree, and the three Kelim Bina and TM that departed their degree, were blemished during theKatnut, and have now returned. And that difference turns them into two lines, right and left, whereKeter and Hochma of the degree become the right line, and Bina and TM of the degree become the left line.

30) This difference and these right and left do not refer to a location because the spiritual is above place and above time. Instead, a difference means that they do not want to bond with one another. Also, right refers to Ohr Hassadim and left refers to Ohr Hochma.

The thing is that Keter and Hochma of the degree, which remain in it during the Katnut—with Ohr Hassadim—settle for this Ohr Hassadim during the Gadlut, as well, after Malchut has descended fromBina. This is because this Light was not flawed. They do not want to receive the Ohr Hochma andGAR that have now returned to the degree, with the return of Bina and TM to the degree. For this reason, Keter and Hochma are considered the right line, meaning Ohr Hassadim.

Also, these Bina and TM, which, upon their return to the degree, introduce Ohr Hochma and GAR to the degree, do not want to bond with Keter and Hochma, since they keep to the Ohr Hassadim that they had had during the KatnutBina and TM have higher regard for the Ohr Hochma that has now come to the degree; hence, they are considered the left line, since they keep to the Ohr Hochma.

31) And this difference between the right line and the left line is also considered the division of the right from the left. The right line keeps to the Hassadim, and wishes to cancel the Ohr Hochma in the left line, and ordain the Ohr Hassadim alone. Conversely, the left line, which keeps to Ohr Hochma, wishes to cancel the Ohr Hassadim in the right line and ordain only the Ohr Hochma. Because of this dispute, neither of them shines, since the Ohr Hassadim in the right line is deficient of Ohr Hochma, like a Guf without a Rosh, and the Ohr Hochma in the left line is complete darkness because Ohr Hochma cannot shine without Hassadim.

32) And there is no correction to this dispute except through the middle line, created by the lower one that ascends there for MAN, in the form of the middle line. A Zivug from the Upper Light is made on the Masach of the lower one, called Masach de Hirik, and the level of Hassadim emerges on it, and this is the middle line. On the one hand, this Masach diminishes the GAR of the left line, and on the other hand, it increases the Ohr Hassadim. By these two, it compels the left line to unite with the right line.

Thus, the Light of VAK de Hochma of the left line clothes the Hassadim in the right line, and now it can shine. Also, this completes the left line, and the Ohr Hassadim in the right line unites with theHochma in the left line, thus obtaining the Light of GAR, which completes the right line. Thus, you see how the middle line completes the two lines, right and left. This explains in general terms the Tikkun of the three lines that was established in the seven lower Sefirot.


33) Now we shall explain the order of emergence of the three lines in one particular degree. And from it, you will be able to deduce about all the degrees.

Take the degree of YESHSUT, for example, that is, the seven bottom Sefirot of BinaGAR de Bina de AA were established in the Upper AVI, and ZAT de Bina de AA were established in YESHSUT. The first to emerge was the right line of YESHSUT—Keter and Hochma de YESHSUT. It was established during the ascent of Malchut de YESHSUT to Bina de YESHSUT, which ended the degree of YESHSUT under the Hochma, and Bina and TM de YESHSUT fell below, to the degree of ZA.

Then, these two KelimKeter and Hochma, remained in the degree of YESHSUT and became the right line. And since there are only two Kelim there, Keter and Hochma, they have only two Lights, Nefesh Ruach, lacking GAR.

34) Then the left line emerged—the three Kelim of Bina and TM of YESHSUT—after they returned and rose from their fall. It was established by the illumination of Hochma and Bina de AK, which brought the ending Malchut from Bina de YESHSUT, and returned it to her place. At that time, Bina and TM de YESHSUT rise back to their degree.

And since the five Kelim in the Partzuf are now completed, the full NRNHY clothe in them. At that time they become the left line de YESHSUT. Also, with the emergence of the left line, there is a division between the right and the left: the right wishes to cancel the left and rule by itself, and the left, too, wishes to cancel the right and rule by itself. For this reason, neither can shine as long as the middle line, which unites them, has not been erected.

35) Afterwards emerged the middle line. It emerged by the Masach of the lowest degree in YESHSUT,ZA, which rose as MAN to YESHSUT. It rose to YESHSUT along with the three Kelim Bina and TMwhen they rose back to their degree.

The level of Light that emerges on this Masach unites the right and left in YESHSUT into one. However, the right shines from Above downwards and the left shines from below Upwards. In that state, the Hochma is dressed with Hassadim and can shine, while the Hassadim are included in the illumination of Hochma and are completed with GAR.

Thus, you find that before the establishment of the middle line, the right line and the left line were in dispute. They wanted to revoke one another: the right line, being unflawed and the root of the degree, wished to revoke the dominion of the left and subdue it, as is the root’s relation to its branch. And since the left line holds the Ohr Hochma, which is greater than the Ohr Hassadim in the right line, its power is therefore great to revoke the Ohr Hassadim in the right line. This is why neither could shine, since Hochma cannot shine without clothing of Hassadim, and Hassadim without illumination of Hochma are VAK without a Rosh.

36) The reason Hochma cannot shine without Ohr Hassadim is that it is YESHSUT—the seven lowerSefirot of Bina—HGT NHYM de Bina. And these HGT NHYM de Bina are not the actual Bina, but from the Hitkalelut of ZA in Bina. This is because all ten Sefirot are included in one another and each Sefiracontains ten Sefirot.

For example, the Sefira Bina is comprised of all ten Sefirot KHB TM, and its Bina is discerned as its self. Keter and Hochma in it are from Keter and Hochma that were included in it, and Tifferet andMalchut, which are its HGT NHYM, are from the Hitkalelut of ZON in it. And it is known that the Sefira ZA from its source in the ten Sefirot de Ohr Yashar is primarily Ohr Hassadim, but the Ohr Hochma shines in its Hassadim. Hence, it is impossible that Hochma will shine without Hassadim in all seven lower Sefirot, since they lack the core and the carrier of the illumination of Hochma—the Hassadim—the essence of ZA of the ten Sefirot de Ohr Yashar, which is the root of every seven lower Sefirot included in all the degrees.

Hence, the rule is that Hochma can shine without Hassadim only in the Light of the first three Sefirot. But in the seven lower Sefirot, wherever they are, they are considered ZA, and Hochma cannot shine without Hassadim, since the Hassadim are its main essence. For this reason, if Hochma is deficient ofHassadim, it is darkness and not Light.

37) But because of the Height of the Hochma that the left is holding, the left line does not surrender whatsoever to unite with the Hassadim in the right line. Moreover, it fights it and wishes to revoke it. It does not surrender to the right, unless by the two forces that rise from the middle line, which act on it and subdue it:

  1. The Masach of Behina Aleph in the middle line, which is ZA. This Masach diminishes the level of Hochma in the left line from the level of GAR de Hochma to the level of VAK de Hochma. This is so that Hochma would not expand and shine from Above downwards, but would shine from below Upwards. This illumination is regarded as only VAK de Hochma.
  2. The Zivug of the Upper Light on this Masach de Behina Aleph, which extends the level of Ohr Hassadim. Then, on the one hand, the level of Hochma in the left descended into VAK de Hochma, by the force of the Masach; and on the other hand, the Hassadim on the left line increased from two sides: from the side of the right line and from the side of the Zivug of the Upper Light on the Masach in the middle line. At that time, the left line surrenders and unites with the Hassadim in the right line and in the middle line. However, as long as the Masach in the middle line does not diminish the level of GAR de Hochma, there is no power in the world that can unite it with the right line.

38) We should know that two forces operate in this Masach of the middle line, to diminish the level ofGAR de Hochma in the left line. This is because in themselves ZON are unfit to receive Mochin, as they are controlled by Malchut of Midat ha Din, who is ridden by the force of Tzimtzum, so as to not receive illumination of Hochma. We call this Malchut of Midat ha DinMan’ula (lock). But afterwards,Malchut was associated with Midat ha RachamimBina, and in Behinat Malchut that is associated withBina, they are worthy of receiving Mochin—Light of Hochma. And we call this Malchut, which is associated with BinaMiftacha (key).

Hence, in Masach de ZA, too, which is their middle line, there are these two forces of Miftacha andMan’ula. In the beginning, when it needs to diminish the GAR of the left line, it works in this Masach of Man’ula, that is, in Malchut of Midat ha Din. Wherever it appears, the Upper Light flees. But since it wishes VAK de Hochma to remain, it subsequently removes this Masach de Man’ula, and operates with the Masach de Miftacha, being Malchut that is associated with Bina. And through its force, an illumination of VAK de Hochma remains, nevertheless.

Thus, we have thoroughly explained how ZA rises along with Bina and TM de YESHSUT to the degree of YESHSUT, and through its Masach, unites and completes the two lines, right and left in YESHSUT, where it becomes a middle line. And these three lines in YESHSUT are called HochmaBinaDaat de YESHSUT. The two lines, right and left, are called HB, and ZA, the middle line that decides between them, is called Daat.


39) These three lines are also called “the three points, HolamShurukHirik.” The right line is the point of Holam, the left line is the point of Shuruk, the Melafom, which is a Vav with a point within it, and the middle line is the point of Hirik. The reason for it is that points imply illumination of Hochma, which revive and move the Otiot (letters), which are the Kelim.

Hence, the right line, erected during Malchut’s ascent to Bina, which lacks Hochma, is implied by the point of Holam, which stands above the Otiot. This indicates that the point, which is Hochma, is not clothed in the Kelim, which are the Otiot, but is above the Kelim.

And the left line is made of Bina and TM, which have Ohr Hochma, after they have returned to their degree. For this reason, it is implied by the point of Shuruk, which is a Vav with a dot within it. This indicates that the point, which is Hochma, is clothed inside the Kelim, called Otiot. And the middle line is made of the degree below it, which rose to the Higher Degree, deciding and completing its two lines.

Had it not been for the middle line, Hochma would never have been able to shine. And since thisTikkun comes from the degree below it, it is implied by the point of Hirik, which stands below theOtiot—the Kelim—as it is its inferior degree. And because of it, we always refer to the Masach of the middle line as Masach de Hirik.


40) Indeed, there is a middle line above the two lines, in the first Roshim (heads) of Atik, where theReisha de lo Etyada decides and unites the two lines, right and left, which are the two RoshimKeterand Hochma Stimaa de AA, which are below it. But although they were erected as the root for the three lines, in all three lines, the middle line comes from below, except in these.

And you find that there are three Behinot (discernments) of Tikkun Kavim:

  1. Tikkun Kavim in the three Roshim de Atik, where the middle line is above the two lines.
  2. Tikkun Kavim in GAR, where there is no appearance of Hochma even in the left line (Item 26).
  3. Tikkun Kavim in the seven lower Sefirot, where there is appearance of Hochma in the left line (Items 27-39).


41) There are three Hochm as in Atzilut:

  1. Hochma in the ten Sefirot de Ohr Yashar, which, in the Partzufim, is Hochma Stimaa de AA;
  2. GAR de Bina, which, in the Partzufim, is AVI, and is called “Hochma of the right”;
  3. ZAT de Bina, which, in the Partzufim, is YESHSUT, and is called “Hochma of the left.”

The first two Hochm as are blocked and do not shine to the lower ones. Only the third Hochma, theHochma of the left, is apparent at the place of Malchut, and shines to ZON and to the lower ones.

42) You already know that AA is Hochma de Atzilut, and AVI are GAR de Bina de Atzilut, andYESHSUT are the seven lower Sefirot de Bina de Atzilut. And it is known that there are only twoSefirotKeter and Hochma, in Rosh de AA, called Kitra and Hochma Stimaa [29]. Its Bina departed its Rosh and became a Guf without a Rosh because of the ending Malchut that rose and ended theRosh under its Hochma.

For this reason, Bina and TM are below the ending Malchut in the Rosh (Item 33), and hence was discerned as a Guf. Also, these Bina and TM are all named after the Highest Behina in them, which isBina. And since it departed the Rosh to form a Guf without a Rosh, it is no longer worthy of receivingHochma until it returns to Rosh de AA.

43) This Bina is divided into two BehinotGAR and ZAT, since the flaw of the absence of Hochma that was made in it by its exit from Rosh of AA does not affect the GAR de Bina whatsoever, since they are always in the state of “for he delights in mercy.” Thus, Bina craves only Ohr Hassadim, and notOhr Hochma. Even when it was at Rosh de AA, its GAR did not receive Hochma, but only Hassadim.

This extended to it from Bina de Ohr Yashar, whose essence is Hassadim without Hochma. For this reason, GAR de Bina are not flawed in any way by their exit from the Rosh, and they are considered completely perfect while still at the Rosh de AA. Hence, GAR de Bina were separated into a degree in and of themselves. Also, Upper AVI, clothing from Peh de AA downwards, which are always considered GAR, are made of them, although they are below the Rosh of AA.

But the seven lower Sefirot de Bina are not Bina’s essence, but are from the Hitkalelut of ZON inBina. And the essence of ZA is the illumination of Hochma in Hassadim. Hence, they need illumination of Hochma in order to give to ZON. And since they are not worthy of receiving Hochma for ZON upon their exit from Rosh de AA, they are considered flawed.

For this reason, they were separated from the complete GAR de Bina and became a separate degree in itself, from which Partzuf YESHSUT de Atzilut that clothes from Chazeh de AA downwards was made. Also, they are considered VAK without a Rosh, until Bina returns to Rosh de AA, at which time they obtain GAR.

44) Thus, you see that Hochma is primarily at the Rosh de AA, called Hochma Stimaa, since this initial Hochma was blocked at the Rosh of AA and does not shine to the lower ones, below Rosh de AA. And AVI and YESHSUT are the original Bina de Atzilut, called “the level of SAG de MA,” whose essence is Hassadim and not Hochma.

And upon the exit of Bina from Rosh de AA, only ZAT de Bina—YESHSUT—were flawed, and hence remained without GAR. They are completed only upon the return of Bina to Rosh de AA, at which time Hochma receives for ZON.

At that time, they are regarded as Hochma of the left line. This means that this Hochma appears only through the three lines that emerge in YESHSUT, where the Hochma appears in the left line of these three lines (Item 34).

Even though GAR and ZAT de Bina, which are AVI and YESHSUT, returned to Rosh de AAYESHSUT do not receive the Hochma directly from Hochma Stimaa in Rosh de AA, since each degree receives only from its adjacent Superior. Thus, AVI receive the Hochma from Hochma Stimaa at the Rosh de AA, and give to YESHSUT.

45) AVI are regarded as Hochma of the right. This is because even when they are below the Rosh, they are as complete as they were at the Rosh. They are always united with the Hochma Stimaa at the Rosh de AA, but do not receive from it, since they are always in the state of, “for he delights in mercy.”

This thoroughly explains that the essence of Hochma is at the Rosh de AA, but it is blocked and does not shine at all below its Rosh. Also, the illumination of Hochma Stimaa, included in AVI, is considered Hochma of the right, although they do not actually receive it. And upon their return to theRosh, they are called Hochma Ilaa (Upper Hochma).

And the reason they are considered Hochma, although they do not receive it, is that their unification with the Hochma turns the Hassadim in AVI into complete GAR. Also, the Hochma that shines inYESHSUT is the Hochma of the left, since it shines only in the left line. This Hochma of the left is called “Thirty-two paths of Hochma (wisdom),” and this is the Hochma that appears to ZON and to the lower ones.

But the Hochma of the right does not shine any Hochma at all, but only Hassadim, since AVI do not receive the Hochma, much less the Hochma de Ohr Yashar in the Rosh de AA, which does not shine below its Rosh. This is why it is called Hochma Stimaa. Thus, illumination of Hochma does not appear, but only Hochma of the left, even though this is not the actual Hochma, but Bina that receives Hochma for ZON.


46) The Mochin de Gadlut—after Malchut came back down from Bina’s place to her own, and Bina andTM returned to their degree, and the degree was completed with five Kelim KHB TM and five LightsNRNHY. This is considered that Malchut, which is the Yod that entered the Ohr (Light) and turned it into Avir (air), returned and departed the Avir, and the Avir went back to being Ohr. There are three degrees to discern in these Mochin, implied by the three Otiot (letters) —MemLamedTzadik—which is Tzelem.

First Degree: This is the GAR de Bina that were established in Upper AVI. They are in a state of “for he delights in mercy,” and never receive Hochma. For this reason, it is discerned in them that the Yoddoes not leave their Avir. This is because Avir implies the level of RuachHassadim, and in AVI theseHassadim are regarded as actual GAR, and they have no interest in removing the Yod from their Avir.

Also, they are called Mem de Tzelem, since this letter implies that they contain four MochinHochma,Bina, the right of Daat, and the left of Daat. Each Moach (singular for Mochin) comprises ten Sefirot, hence they are forty Sefirot. It also implies that the Mochin are closed as though by a ring, which is the form of the Mem, so as to not receive Hochma.

47) Second Degree: This is the seven lower Sefirot of Bina that were erected in YESHSUT, which require Hochma in order to give to ZON. Hence, during the Gadlut, the Yod leaves their Avir and theOhr Hochma returns to them in order to give to ZON. Yet, they, too, do not receive Hochma for themselves, since they are from Bina, and every Bina, whether GAR or ZAT, is from Ohr Hassadim. The only difference is in the ZAT, which receive Hochma in order to give to ZON.

This degree is called Lamed de Tzelem. This letter implies that there are three Mochin in them:HochmaBina, and Daat. Each Moach contains ten Sefirot, hence they are thirty Sefirot. This is because the right in Daat and the left in Daat are regarded as one here, since they are considered the middle line, uniting Hochma and Bina.

48) The third degree is ZON, in which the Hochma appears from the Chazeh down, since the place where Hochma appears is in them. It is called Tzadik de Tzelem, after the nine Sefirot in ZON. Each comprises ten, hence they are ninety [30]. Thus we have explained the three Otiot MemLamed,Tzadik (MLTz) in the three Partzufim AVIYESHSUT, and ZON in the world of Atzilut in general. Yet, this is so in every detail, too, since there is no degree in which these three Behinot MLTz are not discerned, since each of them contains MLTz.

49) Yet, the place where Hochma appears is not in ZA, but in Malchut. When we say that Hochma appears from the Chazeh de ZA downwards, it is because from Chazeh de ZA downwards it is considered Malchut. Thus, Hochma does not appear in the first nine Sefirot, but only in Malchut. This is why Malchut is called Hochma Tataa (lower Hochma).


50) There are two Behinot (discernments) in raising MAN de ZA: 1) Since GAR de Bina, which are the Upper AVI, are always in Achoraim to Hochma. This means that they do not want to receive Hochma, but Hassadim, as it is written, “for he delights in mercy.” Also, YESHSUT cannot receive Hochma fromAA, but only through AVI (Item 44). Hence, YESHSUT cannot receive Hochma through AVI, unless ZArises to YESHSUT for MAN. At that time, AVI remove their Achoraim from the Hochma, and Hochma passes through AVI to YESHSUT.

This awakening extends from Bina de Ohr Yashar, which extends illumination of Hochma in Hassadim for ZA de Ohr Yashar. And therefore, whenever ZA rises for MANAVI awaken to extend Hochma for it.

51) The second discernment in the raising of MAN by ZA is to unite the two lines, right and left, inYESHSUT (Item 35). This is because when the left line of YESHSUT emerges, a division is made between the right and the left. For this reason, neither shines until ZA unites them with one another through the middle line, and then they both shine.


52) Thus, it has been explained that the second discernment in raising MAN de ZA to YESHSUT is to unite the two lines of YESHSUT, right and left. They can only shine through the Masach de Hirik in ZA(Item 39), which completes the middle line in them and determines the two lines of Bina. This is considered that three lines emerge in Bina through the Masach de ZA, called HochmaBina, andDaat.

The rule is that the lower one is rewarded with the full illumination that it causes in the Upper One. Hence, since ZA, with its Masach, caused the emergence of the three lines HochmaBina, and Daat inYESHSUTZA, too, is rewarded with the three lines, HochmaBina, and Daat. This is the meaning of what is written in The Zohar: “Three come out of one, one exists in three” (Beresheet, 1, Item 363).


53) During the Katnut of the world of NekudimZA, which is HGT NHY de Nekudim, had six Kelim,HBD HGT. This is because from the perspective of the Lights, where the small ones grow first, they are called HGT NHY and they lack GAR. And from the perspective of the Kelim, where the Higher Ones grow first, they are called HBD HGT and they lack NHY de Kelim.

Thus, it lacked NHY de Kelim because of Malchut’s ascent to the place of Bina de ZA, namely theSefira Tifferet, since HGT de ZA are KHB (Item 9), that is, on the Upper third of Tifferet, in the place of the Chazeh. And the two thirds, Bina and TM, which, in ZA, are called the two thirds Tifferet andNHY, fell from its degree to the degree below it, to the worlds BeriaYetzira, and Assiya, below ZA de Atzilut.

For this reason, only HBD HGT de Kelim through the point of Chazeh remained in it. And the point ofChazeh is the Malchut that ends the degree in the place of Bina, and lowers Bina and TM, calledTNHY, to the degree below it (Item 16). This is why ZON in Katnut are always called VAK andNekuda, since the six Kelim HBD HGT in it are called VAK, meaning Vav Ktzavot (six ends), and the point of Chazeh, which is the Malchut that ends its degree is called Nekuda (point). From the perspective of the Lights, where the smaller ones grow first, they are called HGT NHY, and the endingMalchut is called “Nekuda under the Yesod.”

54) For this reason, Malchut took all the Kelim in BYA into her own domain, which is the point of theChazeh. This is because this point took the Kelim de TNHY de ZA out to BYA. Also, she returned theseKelim to the degree of Atzilut when the Gadlut de Nekudim emerged, before they broke. This is because during the Gadlut, the ending Malchut declined from the place of the Chazeh back to her own place, under NHY de Kelim de ZA. Then the Kelim de Bina and TM that fell to BYA, which are TNHY, rose back to Atzilut. And since ZA acquired the complete TNHY de Kelim, it had Lights of GAR.

And since there is no absence in the spiritual, it is considered that even now Malchut remains in the place of Chazeh de ZA as before, and that only the force of Din and Sium (ending) in her descended to the point of this world. Hence, those Kelim TNHY de ZA that were under its authority during theKatnut, and now returned and united with ZA, unite with her during the Gadlut, as well, after they have been united and completed the TNHY de ZA.

Also, they become her lower nine Sefirot, since the point of Chazeh, which is the root of Malchut that she has had since the time of Katnut, has become Keter. And in the three Kelim NHY de ZA, each Kliwas divided into three thirds. The three thirds of Netzah de ZA became MalchutHochmaHesed,Netzah. And the three thirds of Hod de ZA became MalchutBinaGevuraHod, and the three thirds of Yesod de ZA became MalchutDaatTifferetYesod. Thus, these TNHY de ZA that rose from BYAduring the Gadlut, and united with its degree, causing its GAR of Lights, unite with Malchut, too, and become her nine lower Sefirot in Kelim and the first nine in Lights.

55) And you find that the root of Nukva de ZA is the point of the Chazeh, which is not absent in it even during the Katnut. And it is called by the name Keter of Malchut. These Kelim TNHY de ZA that fell into BYA during the Katnut and return to Atzilut during the Gadlut, divide into two PartzufimZAand Malchut. This is because they serve as TNHY de Kelim for ZA and HBD HGT NHY de Kelim forMalchut.


56) This yields the rule that from Chazeh de ZA downwards, that is, the Kelim TNHY de ZA, are considered Malchut, called “the separated Nukva de ZA.” This is because all bottom nine Sefirot ofMalchut are made of these TNHY de ZA after they unite with it, during the Gadlut. Also, we thoroughly understand what we say, that in KatnutZA and Malchut are in the form of Vav andNekuda, meaning HBD HGT de Kelim and Nekuda of ChazehZA lacks GAR of Lights because of the absence of NHY de Kelim, and Malchut lacks the first nine Sefirot of Lights due to the absence of the lower nine in the Kelim.

Thus, it has been thoroughly clarified that the root of the Nukva de ZA in Katnut and Gadlut is from the Katnut and Gadlut of the world of Nekudim. And although the Kelim de Nekudim broke, they still returned and were corrected in the world of Atzilut, in both these times of Katnut and Gadlut. Thus, both ZA and Malchut de Atzilut are VAK and Nekuda in Katnut, as in the Katnut of the seven Sefirot de Nekudim.

At that time, TNHY de ZA de Atzilut are fallen in BYA, and this point is the root of the Nukva. During the Gadlut, they return to their degree in ZA de Atzilut and complete NHY de Kelim to ZA and the lower nine of Kelim to its Nukva, which is Malchut, as in Katnut and Gadlut of the world of Nekudim. Thus, these TNHY de ZA from its Chazeh down are the roots of Gadlut de Nukva.


57) Each degree that contains three times ten Sefirot—ten Sefirot de Rosh, ten Sefirot de Toch, and ten Sefirot de Sof—is called a Partzuf. It is discerned by its Highest Behina. If the Highest Behina isKeter, all thirty Sefirot in it are named Keter; and if the Highest Behina is Hochma, they are all calledHochma, etc.

Also, there are five Partzufim whose level is measured by the Zivug de Hakaa on the five Behinot in the Masach. A Zivug de Hakaa on Masach de Behina Dalet extends the level of KeterMasach de Behina Gimel extends the level of HochmaMasach de Behina Bet extends the level of BinaMasach de Behina Aleph extends the level of ZA; and Masach de Behinat(Behina of) Shoresh extends the level of Malchut.

58) Yet, there are twelve Partzufim in Atzilut: the four Partzufim of Keter, called Atik and Nukva, andArich and Nukva; the four Partzufim of Bina, called Upper AVI and YESHSUT; and the four Partzufimof ZON, called “the big ZON” and “the little ZON.” The reason they are divided in this manner is that each Partzuf in Atzilut comprises two kinds of Kelim:

  • Kelim that emerged in the world of Atzilut in the Zivugim de Hakaa (plural for Zivug de Hakaa). Those are called Kelim de MA.
  • Kelim that broke in the world of Nekudim, called Kelim de BON. They are corrected and rise from BYA, and connect to the levels that emerged through a Zivug de Hakaa in the world of Atzilut, called MA. Also, the Kelim de MA are considered “male” and the Kelim de BON are considered “female.” Hence, each Partzuf contains male and female.

59) In addition, each Partzuf is divided into GAR and ZAT. It turns out that there is male and female in the GAR of the Partzuf and there is male and female in the ZAT of the Partzuf. For this reason, fourPartzufim emerged in each Partzuf.

The two Partzufim of GAR of Keter are called Atik and Nukva, where Atik is MA and Nukva is BON. The two Partzufim of ZAT de Keter are called Arich Anpin and Nukva, where Arich Anpin is MA andNukva is BON. The two Partzufim of GAR de Bina are called Upper AVI, the two Partzufim of ZAT de Bina are called YESHSUT, the two Partzufim of GAR de ZON are called “the big ZON,” and the twoPartzufim of ZAT in ZON are called “the little ZON.”

60) The reason we do not count four Partzufim in Hochma is that AA is the level of Hochma de MA, but the Hochma in it has been blocked inside its Keter, by way of “one inside the other.” Also,Hochma never shines in Atzilut at all. Instead, all the Hochma that shines in Atzilut is from Bina that returned to Rosh de AA and became Hochma. This Bina clothed in AVI and YESHSUT. And AVI are regarded as Hochma of the right, and YESHSUT are regarded as Hochma of the left (Item 41). Hence, we do not count four Partzufim in Hochma, but in Bina, which is also considered Hochma, which shines in ZA and Malchut in all the worlds.


61) Know that all the expressions in the wisdom of Kabbalah that are with time and place do not refer to the imaginary time and place in corporeality, since here everything is above time and above space. Rather, “before” and “after” refer to cause and consequence. We refer to the cause as “before,” and to the consequence as “after,” since every cause precedes its consequence.

Also, “above,” “below,” “ascent,” and “descent” are measures of Aviut and Zakkut (purity) [31]. This is because “ascension” means Hizdakchut, and “descent” means Hit’abbut (increasing the Aviut). And when we say that a lower degree rose, it means that the lower one has been purified and became as pure as the Higher Degree. Hence, it is considered to have clung to it because equivalence of form attaches the spirituals to one another.

Also, when we say that the lower one clothes the Upper One, it means that an equivalence of form with the externality of the Upper One has been made in it. This is because we call the Dvekut to the externality of the Upper One “clothing the Upper One.” And it is the same in all other things perceived in time or in space. Study them in this manner, that is, in spiritual meanings, according to the issue.


62) Each Partzuf is emanated and born from the Masach de Guf of the Higher Partzuf by way of cause and consequence. This applies to all the Partzufim, from Partzuf Keter de AK, which emerged after the first restriction, to the end of the Partzufim of Assiya. Also, they clothe each other; that is, each lower one clothes the Guf of its Upper One.

63) The Partzufim are divided into Partzufim of GAR—Partzuf KeterPartzuf Hochma, and Partzuf Bina—and Partzufim of VAK—Partzuf ZAT de Bina, called YESHSUTPartzuf ZA, and Partzuf Malchut. These three Partzufim are always considered Partzufim of VAK. And even when they receive GAR, they do not stop being VAK, since they lack KHB from their very root. And there is a difference between the Partzufim of GAR and the Partzufim of VAK, both in their emergence and birth and in how they clothe the Guf of the Upper One.

The Partzufim of GAR exit from Peh de Rosh of their adjacent Upper One. This begins in Partzuf Keter de AK, since once Partzuf Keter de AK has emerged in Rosh and Guf, there was the Bitush of Ohr Makif (Surrounding Light) and Ohr Pnimi (Inner Light) in the ten Sefirot of the Guf.

This means that that Light, which the Aviut of the Masach detained from entering the Guf of thePartzuf, is called Ohr Makif. It struck the Aviut of the Masach, whose Ohr Pnimi is dressed in its Ohr Hozer (Reflected Light), and through this striking of the Ohr Makif in the Aviut on the Masach, theMasach in the Guf was purified and its form was equalized with the mating Masach at the Rosh of thePartzuf. This is considered that the Masach de Guf rose and was included in the Masach at the Peh de Rosh, inside the Zivug there, since equivalence of form is considered Dvekut (adhesion/attachment).

Hence, through its Hitkalelut (inclusion/mixture) in the Zivug of the Rosh, all the Behinot(discernments) of Aviut in the Masach were renewed, apart for the last Behina. Then, a Zivug de Hakaa on the measure of Aviut that remained in the Masach—Aviut de Behina Gimel—emerged on it from the Upper Light in the Rosh, and the level of Partzuf Hochma emerged on it.

At that time, it was recognized that the Masach was from another Behina, since the Upper One isPartzuf Keter, and this level that was renewed on the Masach is the level of Hochma, since the lastBehina had been lost. And this recognition is considered “birth,” meaning it departed the level ofKeter and became a distinct Partzuf that has only the level of Hochma. Thus, the source of the newly born Partzuf Hochma is the Masach de Guf of the level of Keter, which purified and rose to the Peh de Rosh, and the exit, birthplace, is Peh de Rosh of Partzuf Keter.

And after Partzuf Hochma was born and emerged from Peh de Rosh of Partzuf Keter, it is considered clothing only the Guf of Partzuf Keter, that is, the GAR de Guf, which is HGT. This is because theMasach de Guf is the root from which it was born. Also, it clothes only the externality of the Guf ofPartzuf Keter, since the level of Behina Gimel is external to Partzuf Keter, whose level is from the Ohr Hozer of Behina Dalet. Hence, this is regarded as clothing, indicating Dvekut in the externality.

64) As has been explained concerning the birth of Partzuf Hochma de AK from Peh de Rosh of Partzuf Keter de AKPartzuf Bina emerged from Peh and Rosh of Partzuf Hochma in precisely this manner. After Partzuf Hochma had been completed with Rosh and Guf, there was another Bitush of Ohr Makifand Ohr Pnimi, which purifies the Aviut of the Masach and equalizes its form with the Masach de Malchut of the Rosh. And since it is included in the Zivug of the Rosh, the Behinat Aviut in it has been renewed, except for the last Behina, which was lost.

Then, ten Sefirot emerged on the remaining Aviut in it, Aviut de Behina Bet, at the level of Bina. And since it has been recognized that it is a lower level than Partzuf Hochma, it was discerned as separated from it and was born into its own domain. Yet, it clothes the Guf of the Upper One, which is its root. And it also clothes the GAR de Guf, at the place of HGT.

65) The three Partzufim of VAK—YESHSUTZA, and Malchut—emerged in this very way, except there are two differences in them:

  1. Their lower one does not emerge from the Peh de Rosh of its adjacent Upper One, but from the Peh de Rosh of the one Above its Upper One. For example, ZA does not emerge from Peh de Rosh de YESHSUT, but only after YESHSUT has become one Partzuf with AVI, which are one Above its Upper One. Similarly, Nukva does not emerge from Peh de Rosh of ZA, but only after ZA has risen to AVI. Likewise, Partzuf Atik de Atzilut did not emerge from the first Rosh of Nekudim, but from the Rosh of SAG de AK. The reason is that these Roshim (plural for Rosh), considered VAK from their very root, are unfit for Zivug with the Upper Light in a way that they can emanate a lower Partzuf.
  2. This concerns the clothing: The Partzufim of VAK do not clothe the GAR de Guf of their Upper One, HGT, but the VAK of the Guf of the Upper One, which is NHY from the Chazeh downwards. Since they are VAK at their root, they cannot cling to the GAR de Guf of the Upper One. Thus, the two differences between the Partzufim of GAR and the Partzufim of VAK have been thoroughly clarified:
  • One concerns the emergence, where only Partzufim of GAR emerge from the Peh of their adjacent Upper One. This is not so in the Partzufim of VAK, which emerge from the one Above their Upper One.
  • And the other concerns the clothing, that only Partzufim of GAR can cling to the HGT of the Upper One, which are GAR de Guf, but not the Partzufim of VAK, which cling only from the Chazeh downwards, in the VAK de Guf.


66) There are three conditions for a Zivug to beget a lower Partzuf:

The first condition is the Masach that mates with the Upper Light in Zivug de Hakaa and raises Ohr Hozer, which clothes the Upper Light. The level of the lower one is according to the measure of clothing of Ohr Hozer. Similarly, after the Masach elicited all the Partzufim and degrees in the world of Nekudim, they did not persist but broke and cancelled, and the Masach was purified of all fiveBehinot Aviut in it, returned to Rosh de SAG, and all the degrees that emerged in Nekudim left theirReshimot in the Masach.

Hence, when the Masach was included in the Zivug in Rosh de SAG, its previous Reshimot were renewed in it. Initially, the Masach elicited the Highest Behina in it, the Reshimo of Partzuf Keter, called Atik de Atzilut, at Aviut of Behina Dalet. The rest of the Reshimot, which remained in theMasach, emerged along with the birth of Atik to the place of Atik.

And once Atik had been completed, there was a Zivug de Hakaa in it, on the Highest Behina in the remainder of the Masach within it, which is Behina Gimel, and elicited the level of AA on it. And the rest of the Reshimot in the Masach, on which the Zivug de Hakaa has not yet been made, descended along with the birth of AA to the place of AA.

And when AA was completed, a Zivug was made in it on the Highest Behina in the remainder of theMasach, which is Behina Bet, and elicited the level of AVI, etc., similarly. Thus, all the Partzufimemerge through a Zivug de Hakaa of the Upper Light with the Masach.

67) The second condition is that Keter and Hochma of each lower one are attached to the Bina andTM of their Upper One. Hence, when the Upper One is completed and raises its Bina and TMKeterand Hochma of the lower one rise along with them to the place of the Upper One and are included in the Zivug of the Upper One. Thus, each lower one receives its level from the Zivug of the Rosh of the Upper One.

68) The third condition is that ZA rises to YESHSUT and completes and unites the Lights of the right and left of YESHSUT. Had it not been for the ascent of ZA for MAN, the right and left ofYESHSUT would have been unable to shine. It follows that the ascent of ZA to YESHSUT caused the elicitation of the three lines, right, left, and middle, which are HBD de YESHSUT.

There is a rule: the lower one is rewarded with the full measure of Light that it causes its illumination in the Upper One. Hence, ZA receives the same Mochin de HBD from YESHSUT. This is the meaning of “Three emerge from one; one exists in three.” Thus, we have explained the three conditions for the Zivug to elicit the lower one.

69) In essence, the Zivug to elicit the lower one emerges from the Zivug de Hakaa of Upper Light on the Masach, since this measures the level of the lower one. Yet, it requires an awakening of MAN of the lower one, and this awakening is done by Keter and Hochma of the lower one, which are attached to Bina and TM of the Upper One. Therefore, both are required for eliciting a lower Partzuf.

Yet, in ZA there is an additional matter: its Masach does not extend Kelim de GAR, since it is aMasach of Behina Aleph. Thus, the Upper One cannot give it Mochin from a Zivug of the Masach in the Upper Light. Hence, the third condition is required—to receive the Mochin by inducing Mochin in its Upper One, as in “three emerge from one; one exists in three.”


70) The first stage is in the first Partzufim of AK, where all ten Sefirot emerged at once. In theZivug de Hakaa on the Masach de Behina Dalet, the ten Sefirot of the level of Keter emerged. And in the Zivug de Hakaa on the Masach de Behina Gimel, ten Sefirot at the level of Hochma emerged. And in the Zivug de Hakaa on the Masach de Behina Bet, ten Sefirot at the level of Bina emerged.

71) The second stage is the world of Nekudim, which emerged on a Masach de Behina Aleph, connected with the Malchut, and in which ten Sefirot emerged in two times. First, Malchut rose toBina de SAG de AK. Then, when the Masach of SAG purified into Behina Aleph, called Nikvey Eynaim,Malchut rose and conjoined with Behina Aleph, ending the degree under the Hochma, called Eynaim. It follows that only two Kelim remained in the degree, Keter and Hochma, with two Lights, Ruach andNefesh. And the three Kelim Bina and TM fell from the degree. This is called Katnut (smallness) de Nekudim.

At the time of Gadlut (greatness, adulthood), the three Kelim Bina and TM returned to the degree and the five Kelim KHB TM in the degree were completed with the five Lights NRNHY. Thus, it has been clarified that in the world of Nekudim, the ten Sefirot did not emerge at once, as in the first three Partzufim de AK, but rather emerged at two times—a time of Katnut and a time of Gadlut. During the Katnut, only two Sefirot emerged, and during the Gadlut, the remaining three Sefirot emerged.

72) The third stage is the world of Atzilut, in which the ten Sefirot emerged in three times, called Ibur(conception), Yenika (nursing), and Mochin. It is so because here the Hizdakchut of the Masach at the last degree was added to the world of Atzilut. This is because the Masach was purified from Behina Aleph, called Nikvey Eynaim, into a Masach with Aviut of Behinat Shoresh, whose Ohr Hozer clothes only the level of the Light of Malchut in the Kli of Keter, called Metzach. Hence, this Light is called“MA that emerges from the Metzach (forehead).” This is because KHB TM de Rosh are called Galgalta,EynaimAHP, and Metzach is Galgalta.

Hence, two descents of Malchut are required here:

  1. A decline from the Metzach to Nikvey Eynaim, called Yenika.
  2. A decline from the Nikvey Eynaim to her place at the Peh. This is called Mochin.

Thus, the first level that emerges on the Masach of Aviut Shoresh is called Ibur. The second level, emerging on the Masach after Malchut’s descent to Behina Aleph,is called Yenika. And the third level, emerging on the Masach after Malchut’s decline to her place, is called Mochin. Thus, it has been clarified that in the world of Atzilut, the ten Sefirot emerge at three times, called IburYenika, andMochin.


73) It has already been explained that the level that emerges on a Masach with mere Aviut Shoresh is called “the level of Ibur.” This is the level of the Light of Nefesh in the Kli of Keter. With respect to its three lines, it is called “the level of NHY.” Yet, there is the level of Ruach in it, too, called “the level of HGT,” except it is without Kelim. For this reason, HGT must clothe in Kelim de NHY, which is why the level of Ibur is called “three inside three,” meaning HGT inside NHY.

74) The meaning of it is that although the Hizdakchut of the Masach causes the loss of the lastBehina, for which the five levels are one below the other, the last Behina is not entirely lost, but aReshimo de Hitlabshut of it remains in the Masach. For example, when the Masach of Partzuf Keter de AK was purified and rose to Peh de Rosh, it was included in the Zivug there, and its Reshimot were renewed. With respect to the Aviut in the Masach, on which the Zivug de Hakaa was made, only theReshimo of Aviut de Behina Gimel remained in the Masach, since the last BehinaBehina Dalet, had been lost. But the part of Hitlabshut of Behina Dalet still remained in the Masach.

It follows that there are two Upper Behinot in the Masach that are fit for Zivug:

  1. The Aviut of Behina Gimel, which detains the Upper Light and receives the Zivug de Hakaa, on which the level of Hochma emerges.
  2. The Hitlabshut of Behina Dalet. Even though it is unfit for Zivug de Hakaa, since it has no Aviutthat detains the expansion of the Light, when it is included and associated with Aviut de Behina Gimel, a Zivug de Hakaa is done on it, too, producing nearly the level of Keter.

These two levels are called “male” and “female.” The level that emerged on Behina Dalet de Hitlabshut, associated with Behina Gimel de Aviut is called “male,” and the level that emerged on only Behina Gimel de Aviut is called “female.”

Similarly, when the Masach de Guf of Partzuf Hochma de AK purified and rose to its Peh de Rosh, twoReshimot remained in it—male and female. This is because the Reshimo de Behina Gimel de Hitlabshut, associated with Behina Bet de Aviut, produces nearly the level of Hochma. This is considered the male. And the Reshimo de Behina Bet de Aviut, which is the primary one that receives the Zivug de Hakaa, produces the level of Bina. This is considered a female.

In the same way, there are male and female in the Hizdakchut of the Masach de Guf de Partzuf Nekudim. The male, that is, the Reshimo de Behina Aleph de Hitlabshut that remained in the Masach, is associated with Behinat Aviut de Shoresh at nearly the level of Behina Aleph, meaning the level ofZA, which is the level of RuachHGT. And the female, which is the Aviut of Behinat Shoresh, which receives the Zivug de Hakaa, is at the level of the Light of NefeshMalchut, which, from the perspective of the three lines, is called NHY.

75) Therefore, we discern two levels at the level of Ibur: the level of HGT and the level of NHY. The level of HGT, which is male, emerges on the Reshimot de Behina Aleph de Hitlabshut, which is joined with Aviut de Shoresh. And the level of NHY, which is female, emerges only on the Reshimo de Aviut Shoresh.

And since the Reshimo de Hitlabshut is unfit to receive a Zivug de Hakaa, except through association with Aviut Shoresh, the level of HGT does not stand on its own, but must clothe inside the NHY. For this reason, the level of Ibur, which is HGT and NHY together, is regarded as “three within three,” that is, HGT within NHY.

76) And after the two levels HGT within NHY emerged in the Hitkalelut of the Zivug de Rosh of the Upper One, and it was recognized that they are new levels, different from the Upper One, this recognition is considered “birth.” This means it has been recognized that a new Partzuf has been born here, different from the Upper One, and they decline and clothe the Guf of the Upper One. If they arePartzufim of GAR, they clothe the GAR de Guf, which are HGT, and if they are Partzufim of VAK, they clothe the VAK de Guf, which are TNHYM from the Chazeh downwards.

Also, they suck the Light from the Upper Partzuf, a suction that makes for Malchut’s descent from theMetzach to the Nikvey Eynaim. At that time, it receives Aviut de Behina Aleph once more, which is connected to Malchut, as it was in the Partzufim of Nekudim. Then the level of HGT acquires Behinot Kelim, as well, and they no longer need the Kelim de NHY. It is therefore considered that through the suction, HGT expand and exit the NHY. And then it has the complete level of Ruach.

For example, in Partzuf Atik de Atzilut, the Masach de Nekudim rose first—through its Hizdakchut—toRosh de SAG de AK. And after the last Behinat (Behina of) Aviut in it had been lost, the Masach remained with Aviut de Behinat Shoresh, called Metzach, and Reshimo de Hitlabshut de Behina Aleph. And then two levels, HGT NHY, emerged on it, three within three, since HGT has no Kelim.

When they were recognized as a new level, it is considered that they had departed and were born and came to their place, to clothe from Tabur de AK downwards. Since it is Partzuf VAK, it clothes only VAK de Guf, and this is called Partzuf Atik.

Afterwards, through Yenika, which it sucks from SAG de AK, it lowers the Masach from the Metzach to Nikvey Eynaim. Following, the Kelim come out to its HGT, as well, expanding from within the NHY. Thus, the two Behinot, called Ibur and Yenika, have been clarified.

77) Now we shall explain Partzuf Mochin. After the Partzuf received the two Behinot Ibur and Yenika, it rises for MAN to the Upper One and brings HB of the Upper One back to being face-to-face. Then they give the lower one the illumination that lowers Malchut from Nikvey Eynaim to her own place—the Peh.

At that time, these three KelimBina and TM, which fell because of Malchut’s ascent to Bina rise back to their degree, and the Partzuf is completed with five Kelim KHB TM and five Lights NRNHY. This is called Partzuf Mochin, since the first three Lights NeshamaHayaYechida are called Mochin.

For example, after Atik received the complete two Behinot Ibur and Yenika, which are the levels ofNefesh and Ruach, it rises back to Rosh de SAG for MAN, and returns the Hochma and Bina there to being face-to-face. And since the Bina in Partzuf Hochma de AK is not mixed with Malchut, when Atikreceives its illumination it lowers its Malchut from its Bina, too. At that time, it raises the three Kelim Bina and TM, which fell by the mixture of Malchut in Bina, to its own degree, and now it has KHB TM de Kelim, in which the Lights NRNHY can clothe.

78) And when these Mochin emerge for the first time, it causes a rift between the right and the left. This is because the left line, which carries the illumination of Hochma, wishes to cancel the right line, which carries the Light of Hassadim. Because of this rift and Bitush (beating) of right and left that occur in these Mochin, they are called Mochin de Achor. Thus, the three Behinot IburYenika, andMochin de Achor have been clarified.

79) This Bitush of left and right causes the Partzuf to return to raising MAN to the Upper One. This is because the illumination of the left, which is illumination of Hochma, strikes and purifies all the Aviutin the Partzuf until the Masach becomes as pure as it was when it first rose to the Rosh of the Upper One. This means that only Aviut Shoresh and Reshimo de Hitlabshut de Behina Aleph remained in it. And through this equivalence, it adheres to the Rosh of the Upper One.

Once it is incorporated in the Zivug de Rosh of the Upper One, it receives a Zivug de Hakaa from the Upper Light once more, on the Aviut of Behinat Shoresh and Behina Aleph de Hitlabshut that were renewed in the Masach. This elicits the level of three within three on it once more, meaning the level of HGT, clothed in the level of NHY, called “the level of Ibur.” Thus we have explained that the Bitush of the left and the right that occurred in Mochin de Achor caused the Partzuf to return to the Upper One and receive a new Behina of Ibur from the Upper One.

80) And once it received the new Behinat Ibur, it departed the Rosh of the Upper One once more and clothed the Guf of the Upper One. And through this clothing, it sucked the Lights from the Upper One once more.

These Lights of Yenika lowered the Aviut de Shoresh into Aviut of Behina Aleph. They lowered theMalchut from the Metzach to the place of Nikvey Eynaim, at which time a complete level of Behina Aleph emerged n the Masach. This is regarded as the Hitpashtut (expansion) of HGT from within theNHY. It follows that it has obtained a new Behina of Yenika, which is the level of Ruach.

81) And after it obtained new Ibur and Yenika, it rises for MAN to the Upper One once more, and this ascension is by itself, since by leaving its root attached to Bina and TM of the Upper One (Item 67), it can now return there whenever it needs. It unites the HB that are there face-to-face, and they bestow upon it the illumination that lowers the Malchut from Nikvey Eynaim to its place. At that time,Bina and TM rise and unite in it as before, and it obtains KHB TM de Kelim and NRNHY of Lights.

To prevent the rift of right and left from reawakening, the middle line rises from below and unites the right and the left so they shine together: the Hochma on the left will clothe in the Hassadim on the right, and the Hassadim on the right will be integrated in the Hochma on the left (Item 37). Then theMochin shine in their fullest perfection, and they are called Mochin de Panim. Thus we have explained how due to the Bitush of left and right in the Mochin de Achor, the three Behinot IburYenika, andMochin de Panim reemerged.

82) Hence, a Partzuf is complete only after it receives IburYenika, and Mochin de Achor and Ibur,Yenika, and Mochin de Panim. Because of the Hizdakchut of the Masach that was added in Atzilut to the degree of Aviut of Behinat Shoresh, the Partzufim of Atzilut will not be able to receive their tenSefirot, except after three consecutive times, called IburYenikaMochin. And since at the first elicitation of Mochin there was the Bitush of right and left, until the left purified all the Aviut in theMasach, all the Lights, IburYenika, and Mochin it had received departed.

This is so because when the Aviut in the Masach is cancelled, the Zivug is cancelled and the Lights depart. The Partzuf returns to the Rosh of the Upper One for an Ibur, receiving new three within three. Then it is born and receives a new Yenika, which lowers the Malchut from Metzach to Eynaim, the HGT exit the NHY, and it receives the level of Ruach once more. Subsequently, it rises for MANand receives NeshamaHayaYechida once more, in which there is already the middle line, which unites the right and the left with each other. This is called Mochin de Panim, and then they shine and persist. Thus, before the Mochin is obtained for the second time, they cannot persist.


83) Even while the Partzuf has already received the Mochin de Panim, the Hochma and Bina there are still in a state of Panim and Achor. This means that only Hochma receives the Mochin de Panim. ButBina is always in a state of delighting in mercy and wants Hassadim and not Hochma; hence, it is considered that its Achoraim are towards the Hochma, and it does not want to receive the Mochin de Panim from it.

Hochma and Bina are at that state of Panim and Achor until ZA rises to them for MAN. Also, there is a connection between Bina de Ohr Yashar, imparting illumination of Hochma to ZA de Ohr Yashar. Hence, when ZA rises for MAN to BinaBina immediately turns her Panim back to Hochma to receive the Mochin de Panim from it—which are Mochin of illumination of Hochma—for ZA, as it does in the five Behinot of Ohr Yashar. Then it is discerned that Hochma is already Panim be Panim with Bina.


84) And we should ask this: “The Masach de Atzilut has only Behinat Shoresh de Aviut, calledMetzach, having only the level of Ohr Nefesh. Thus, who caused the emergence of the five Partzufimin AtzilutAtikAAAVI, and ZON, where Atik is the level of YechidaAA—the level of HayaAVI—the level of Neshama, and ZON—the level of Ruach?” This question applies also to the world of Nekudim, since only Aviut de Behina Aleph remained in the Masach, called Nikvey Eynaim. Thus, how could fivePartzufim emerge in Nekudim?

85) The thing is that Behina Dalet, too, was connected in the Masach de Nekudim and in the Masach de Atzilut by the force of Malchut that rose to Nekudot de SAG de AK. And had Behina Dalet not been associated in the Masach in them, no Partzuf would have been able to emerge on that Masach. This is because even the Aviut de Behina Aleph in Nekudim is regarded as “thin Histaklut” (looking), from which the Zivug de Hakaa does not produce any Partzuf. It is all the more so in the Aviut de Metzach in Atzilut: it is unfit for a Zivug de Hakaa for the elicitation of a Partzuf.

But since Behina Dalet conjoined with their screens, they became fit for Zivug de Hakaa. Now we may ask, “In that case, the level of Keter should have emerged on the Masach, since Behina Dalet is attached to the Masach!”

86) The answer is that Behina Dalet does not produce the level of Keter, except when it is at the place of Malchut. At that time, the Ohr Hozer that rises from the Zivug de Hakaa on it clothes the fiveKelim KHB TM over the five Lights NRNHY. But if Behina Dalet stands at the place of ZA, where there are only four Kelim KHB Tifferet, the Ohr Hozer draws only four Lights NRNH in four Kelim KHB andTifferet.

And if Behina Dalet stands at the place of Bina, where there are only three Kelim KHB, the Ohr Hozer draws only three Lights NRN. And if Behina Dalet stands at the place of the Kli de Hochma, where there are only two Kelim—Keter and Hochma—its Ohr Hozer draws only two Lights, Nefesh Ruach.

This is what happened in Nekudim, where the Zivug was made at the Nikvey Eynaim, which is the Kli de Hochma. Hence, only the level of Nefesh Ruach emerged in Katnut.

And if Behina Dalet stands at the place of Keter, where there is but one Kli, its Ohr Hozer draws only one Light: Nefesh. This is what happened in Atzilut—only the level of Nefesh emerged in the Ibur, since the Zivug was at the place of the Metzach, which is the Kli de Keter.

Yet, after the illumination of Yenika, which Behina Dalet rejected to the place of Behina Aleph, calledNikvey Eynaim, the level of Ruach emerged. But then, through illumination of HB Panim be Panim of the Upper One, which lowered Behina Dalet to her place in Malchut, which raises the fallen Bina andTM to their degree, there are five Kelim KHB TM there once again. At that time, Behina Dalet elicits the level of Keter in the Light of Yechida, and this is the level of Atik de Atzilut.

87) Now we need to explain how the rest of the Partzufim below Atik came out. In the beginning, after the breaking of the vessels, Masach de Nekudim rose to Rosh de SAG. It was purified of all fiveBehinot Aviut that emerged in it in five Partzufim, until it equalized with the Masach of Rosh de SAG. Yet, the Reshimot from the Aviut of the five Partzufim that emerged in it remained in it, except for the last Behina, which was lost, as it is written about all the Partzufim. Thus, when it was included in the Zivug of the Masach of Rosh de SAG, the Aviut of all five Partzufim was renewed in the Masach de Nekudim, and a Zivug de Hakaa emerged on the Aviut in the Masach.

However, not all the Behinot in the Aviut participated in the Zivug de Hakaa, but only its HighestBehina, which is Aviut de Metzach, connected to Behina Dalet. And through the three Behinot Ibur,Yenika, and Mochin, its ten Sefirot were completed at the level of Keter.

The other Reshimot, from the rest of the Partzufim de Nekudim that were in the Masach, did not receive anything from this Zivug at the Rosh de SAG, since they are below the level of Keter; hence, they are waste compared to its value. For this reason, upon the emergence of Atik from Rosh de SAG, all the Reshimot from the rest of the Partzufim that were not included in its Zivug came down with it.

And after Atik was completed in IburYenikaMochin de Panim, the Upper Light shone on the HighestBehina from the Reshimot that remained in it, which is Aviut de Behina Gimel. And through the threeBehinotIburYenika, and Mochin, ten Sefirot at the level of Hochma emerged. This is Partzuf AA.

It is the same here; all the Reshimot de Aviut that are less than Aviut de Behina Gimel are waste compared to the value of the Zivug at the level of Behina Gimel that emerged in Rosh de Atik. Hence, when AA was born and departed Rosh de Atik to its place, all those Reshimot were drawn to its place along with it.

And after AA obtained all three Behinot IburYenikaMochin in completeness, the Upper Light shone on the Highest Behina that remained in those Reshimot, which is Aviut de Behina Bet. Then, through the three Behinot IburYenikaMochin, ten Sefirot at the level of Bina emerged on it. This is Partzuf AVIand the rest of the Partzufim emerged similarly. Thus we have explained how the Partzufim ofAtzilut emerged from one another.


88) Malchut is the Nukva de ZA. Her root begins in Malchut de Tzimtzum Bet, which ended the sevenSefirot de Katnut de ZA de Nekudim. And it is a separate degree from ZA, since ZA includes HGT NHY de Nekudim, and the degree below it is Malchut, which ends the Nekudim. Hence, this Malchut is considered a separate Nukva from ZA and a lower degree than ZA.

And there is also Behinat Nukva in the Guf of ZA, since the left side of ZA is considered its Nukva. Yet, this Nukva is considered ZA’s own Guf (body), since ZA is the middle line, which receives from the two lines, right and left, of Bina. The right in it receives from Bina’s right line, which is Ohr Hassadim, considered the male side in it, and the left side in it receives from the left line of Bina, which is Ohr Hochma, considered the Nukva side in it. Yet, both are one degree, included in one another.

It is known that in the beginning, the sun and the moon, which are the separate Nukva and ZA, were considered the two great lights. The level Nukva was equal to that of ZA, and she was as big as him. But then the moon—the Nukva that is separated from ZA—complained and said, “Two kings cannot use the same Keter (crown).” Then she was told, “Go, diminish yourself.” Thus she became the small light.

Thus, you find two states here in Nukva:

  • In the first state, she was with ZA, in the state of the two great lights, equal to ZA;
  • The second state is after the Nukva was diminished and became the small light.

Explanation: In the beginning of the correction of the separate Nukva de ZA, the Emanator connected her with the Nukva in the Guf of ZA, which is the left side in it, and the two became one Nukva forZA. When Mochin of right and left were drawn for them from BinaZA, which is the right in it, took the Lights of the right of Bina, and the separate Nukva took the Lights of the left line of Bina, like theNukva in the Guf of ZA, since she was joined into a single Nukva with her.

And you already know that the Lights of the right line de Bina are Hassadim, and the Lights of the left line de Bina are Hochma. It follows that now ZA received the Hassadim of the right of Bina withoutHochma, and the separate Nukva received the Hochma of the left of Bina without Hassadim, and it is known that Hochma cannot shine without Hassadim. For this reason, the Hochma froze in it and she became darkness and not Light.

This is the meaning of the moon’s complaint, saying that two kings cannot use the same Keter. This is because when they both use the same Keter, which is Bina, considered their KeterZA becomesHassadim without Hochma, and the Nukva becomes Hochma without Hassadim, which is darkness, and she could not tolerate that state.

We could ask, “But before the separate Nukva joined with the Nukva in his Guf, the right in it, which is the male, did receive Hassadim, and the left in it, which is the Nukva in his Guf received Hochma; yet, the Nukva in his Guf could tolerate it and was not darkness!” The thing is that the Nukva in hisGuf is ZA’s own self. Hence, the Hochma in her is not separated from the Hassadim in ZA. But this is not so with the separate Nukva, which is truly a different degree from ZA. But because it joined with the Nukva in his Guf, she received the Hochma of the left of Bina like her. Hence, after she received the Hochma within her, the Hochma was separated from the Hassadim, since she had no connection with the Hassadim de ZA.

Thus, we thoroughly explained the first state of the separate Nukva. To be able to shine for the lower ones, she was told, “Go, diminish yourself,” meaning diminish yourself from that great degree of being equal with the degree of ZA and receiving from Bina. Rather, she is to descend below Yesod de ZA, as she was at her root: below the whole degree of ZA, and receive all of her Lights from ZA.

And since she receives her Lights from ZA, which is the middle line, the Hochma that he gives her is integrated with Hassadim and she can shine. This is the second state of the separate Nukva. What she received in the first state is regarded as NefeshRuachNeshama de Achor, meaning they do not shine. And what she receives in the second state is regarded as NefeshRuachNeshama de Panim, meaning they shine in completeness (The ZoharBeresheet 1, Items 111-116; Idra Raba, Item 323-325).

There are merits to her first state, since then her Highest level was Bina and she could receiveHochma from her, and she did not need to receive from ZA. Yet, she could not shine to the lower ones, due to the absence of Hassadim. For this reason, it is considered Achoraim.

But in the second state, after she was diminished under the Masach of Yesod de ZA, she was no longer worthy of receiving Hochma, since the Masach de Yesod ZA detained her. Hence, she had to receive Hochma in Kelim de Achoraim, which remained in her from the first state. But there are more merits to the second state than to the first state, since then she could shine both Hochma andHassadim to the lower ones, whereas in the first state, she could not shine to the lower ones.



[29] Translator’s note: these names are in Aramaic. Kitra is the Sefira Keter, and Hochma Stimaa means blocked Hochma.

[30] Translator’s note: in Gematria, the numeric value of Tzadik is 90.

[31] Translator’s note: In Kabbalah, Zakkut refers to the power of the Masach, rather than to the traditional meaning of the word: purity.

Ha-Ilan (The Tree) (Illustrations and References)

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)



  • Item 1 depicts the RoshTochSof of Partzuf Keter de AK.
  • Item 2 depicts Partzuf AB de AK in RoshTochSof and how it clothes Partzuf Keter de AK from its Peh down.
  • Item 3 depicts Partzuf SAG de AK in RoshTochSof and how it clothes Partzuf AB de AK from its Peh down.


This is Partzuf Keter de AK, the first ten Sefirot that expanded from Ein Sof into the space after theTzimtzum. Its Rosh touches Ein Sof, Above, and its Sium Raglin is in the middle, central point, which is this world. It contains three Behinot of ten Sefirot: ten Sefirot de (of) Rosh, ten Sefirot de Toch, and ten Sefirot de Sof.

The ten Sefirot de Rosh are called “the roots of the ten Sefirot,” since there is the beginning of their creation, through the meeting of the ten Sefirot de Ohr Yashar by the Zivug de Hakaa in the Masach in Malchut de Rosh, which raises ten Sefirot de Ohr Hozer that clothe the ten Sefirot de Ohr Yashar, which extend from Ein Sof (as it is written in The Tree of Life, Gate 47, Chapter 1). The ten Sefirot de Ohr Yashar are arranged from Above downwards, and their opposite is the Ohr Hozer, where they are arranged from below Upwards. Malchut of the ten Sefirot de Rosh is called Peh.

The ten Sefirot de Toch in the Partzufim of AK is called Akudim, in Partzuf Keter, in AB, as well as inSAG. Yet, in Partzuf Keter, the Upper Light was not yet distinguished in ten Sefirot, and the difference between them was only in impressions (as the Ari wrote in The Tree of Life, Section Present and Not Present, Chapter 1). Also, Malchut of the ten Sefirot de Toch is called Tabur.

The ten Sefirot de Sof are considered the Sium of each Sefira of the ten Sefirot through Malchut. ThePartzuf ends in the Sefira of Malchut, which is why she is called Sium Raglin.


This is Partzuf AB de AK, the second Hitpashtut of ten Sefirot from Ein Sof into the space, after theTzimtzum. It begins from Hochma, and lacks the Light of Keter. It is emanated and comes out ofMalchut de Rosh of Partzuf Keter, which is called Peh. Hence, it clothes Partzuf Keter from its Pehdown to Tabur of Partzuf Keter.

Its ten Sefirot de Rosh are like the ten Sefirot de Rosh of Partzuf Keter de AK, except that it lacksKeter. The elicitation of these ten Sefirot is elaborated on in The Tree of Life, Section Present and Not Present, Chapters 1 and 2, as well as in Talmud Eser Sefirot, Part 5, where these words of the Ari are thoroughly explained.

Here, the ten Sefirot de Toch become more conspicuous than the ten Sefirot de Toch in Partzuf Keter, since here there were ten entrances and ten exits in the order of Present and Not Present (as it is written in The Tree of Life, Section Present and Not Present, and in Talmud Eser Sefirot, Part 5). In the Sefira Keter of the ten Sefirot de Toch, there are two Kelim, called Yod– Hey. This is so in theirSefira Hochma, too, but in the Sefira Bina, the Yod– Hey are only in one Kli, and the Vav is in the Kliof Yesod, and the bottom Hey is in Malchut.

The ten Sefirot de Sof are the same as in Partzuf Keter de AK, except its Sium Raglin is above theTabur of Partzuf Keter.


This is Partzuf SAG de AK, the third expansion of ten Sefirot from Ein Sof into the space after theTzimtzum, in RoshTochSof. It is emanated and comes out of the Peh of Partzuf AB de AK. It begins from Bina and lacks the Lights Keter and Hochma, and clothes from the Peh of Partzuf AB de AKdownwards, although below it is longer than it, since it expanded downwards, to the same level as the Sium Raglin of Partzuf Keter de AK.


This is the state of Partzuf SAG de AK during Tzimtzum Aleph. It is presented above, in Diagram 1, Item 3, but here there is the additional distinction of its own two PartzufimPartzuf Taamim, fromPeh to Tabur, and Partzuf Nekudim, from Tabur down. You will find their explanation in Talmud Eser Sefirot, Part 6, p 390.

Thus far, the three lower worlds BeriaYetzira, and Assiya did not come to any existence, since SAG de AK, too, extended through the point of this world. It follows that it was considered Atzilut down to the point of this world.


This is the state of SAG de AK during Tzimtzum Bet, prior to the Zivug in Nikvey Eynaim, which was done in order to emanate the ten Sefirot de Nekudim. Because of the descent of SAG into the innerMA and BON de AKBina received the Behinat Malchut. Thus, the ending Malchut, which stood at the point of this world, rose to the place of Tabur, and the mating Malchut, which stood at Peh de Rosh de SAG, rose to the place of Nikvey Eynaim de Rosh de SAG, and the AwzenHotemPeh de Roshdescended to Behinat Guf de SAG. Also, the Light was emptied from Tabur down, and this, in general, is Partzuf SAG.

And there is RoshTochSof, called HBDHGTNHYM in its own Partzuf Nekudot de SAG, standing entirely below the Tabur (see above, diagram 2, Item 1). In it, too, as in general, it is considered that the ending Malchut rose to Bina de Guf, called Tifferet, in the place of its Chazeh, where the line ofEin Sof ended, and below it the Parsa was established, since this is where Behinat Atzilut ended.

From there down, it became the place of the three worlds BeriaYetzira, and Assiya. The world ofBeria was made of the two bottom thirds of Tifferet, down to its Sium. The world of Yetzira was made of NetzahHod, and Yesod, and the world of Assiya was made of Malchut. This is thoroughly explained in the words of the Ari, p 8, and in Ohr Pashut there.


This is the state in SAG de AK during the Zivug that was made in Nikvey Eynaim: the AwzenHotem,Peh came out of Behinat Rosh and into Guf, below the place of the Zivug de Rosh. Yet, since there is no absence in the spiritual, two kinds of AwzenHotem, and Peh are discerned here: the first are theAwzenHotemPeh at their exit spot, their place at the Rosh, as in the beginning. The second are theAwzenHotemPeh that descended into actual Behinat Guf below Peh de Rosh de SAG. They are called AwzenHotemPeh not in the place of their exit. And all those are called “inner AwzenHotem,Peh.”

Here, the ten Sefirot de Toch through Tabur are called Akudim, as prior to Tzimtzum Bet, since the ten Sefirot that came out of the Zivug de Nikvey Eynaim could only manifest below Tabur. These are called “ten Sefirot de Nekudim,” and they came out primarily outside of Partzuf SAG, although their internality emerged in AK itself.

Also, they are called MA and BON de AK, since the internality of the Upper three of Nekudim is calledMA de AK and the internality of the lower seven of Nekudim is called BON de AK. They end at the point of Sium of Tzimtzum Bet, called “the Parsa between Atzilut and Beria.” Below it are the three worlds, lower BeriaYetzira, and Assiya.


This is an external Partzuf AwzenHotemPeh de SAG de AK, through Tabur. From Tabur down, it isPartzuf of ten Sefirot de Nekudim, which end at the Parsa. Below Parsa stand the three worlds, lowerBeriaYetzira, and Assiya.

In the external ones, the AwzenHotemPeh are divided into two Behinot AwzenHotemPeh: external AwzenHotemPeh, at the place of their elicitation, standing above the Peh, and externalAwzenHotemPeh, not in their elicitation place, standing from below the Peh through Tabur. Their Upper three are attached to the bottom lip. It is called Shibolet ha Zakan (the bit of hair under the bottom lip), and the Upper three are primarily the Light of Awzen, but their Behinot HotemPeh are included in them, too. These are the roots of the Upper three of Nekudim.

Their lower seven, which are the actual Hotem and Peh, stand below Shibolet ha Zakan and spread through the Tabur. These external AwzenHotemPeh are also called Dikna (beard) de SAG de AK, and you will find a detailed explanation of them in Talmud Eser Sefirot, Part 6, p 409, Item 20.

The ten Sefirot de Nekudim stand from Tabur downwards. Their First three are in Tikkun Kavim and clothe MA de AK, and their bottom seven are one below the other, as in Tzimtzum Aleph, clothingBON de AK. Below them are the Parsa and the three worlds BeriaYetzira, and Assiya, under theParsa.


This is the constant state of the five Partzufim of AK, from which the five Partzufim of the new MAemerged, called “the five constant Partzufim of Atzilut.” Once they were established, no diminution will ever occur in them.

It also explains the division of each Partzuf into KeterAtzilutBeriaYetzira, and Assiya, which are also called KeterABSAGMA, and BON, or YechidaHayaNeshamaRuach, and Nefesh. EachRosh, through the Peh, is called Keter or Yechida. From Peh through Chazeh in each of them, it is called Atzilut or AB or Haya. And from Chazeh to Tabur in each of them, it is called Beria or Neshama or SAG. And from Tabur down to each of them, it is called Yetzira and Assiya, or MA and BON, orRuach– Nefesh.

Additionally, it explains their clothing within one another. Each clothes its Superior from the Peh of its Superior downwards in such a way that the Rosh of each lower one clothes the AB and Atzilut of the Upper One, and AB and Atzilut of the lower one clothe the SAG and Beria of its Superior.

Also, SAG and Beria of each lower one clothe MA and BON, which is Yetzira and Assiya of the Upper One. Thus, the Peh of the Upper One is considered the Galgalta of the lower one, and the Chazeh of the Upper One is considered Peh of the lower one, and Tabur of the Upper One is considered theChazeh of the lower one.

Also, it explains the elicitation of the new MA in each of the five Partzufim of Atzilut, the MA in its corresponding Partzuf in AK.


The state of ZA during its ascension to obtain Neshama, with respect to the constant five Partzufim ofAK and Atzilut, and how it takes and nourishes off Beria de BON de AK—its corresponding Partzuf inAK.


The state of ZA during its ascension to obtain Haya, with respect to the constant five Partzufim of AKand Atzilut, and how it takes and nourishes off Atzilut de BON de AK—its corresponding Partzuf in AK.


The state of ZA during its ascension to obtain Yechida, with respect to the constant five Partzufim ofAK and Atzilut, and how it takes and nourishes off Rosh de BON de AK—its corresponding Partzuf inAK.


The states of the five Partzufim of Atzilut upon their ascent to obtain Neshama, with respect to the five constant Partzufim of AK, and how each takes and nourishes off its corresponding Partzuf in AK.


The states of the five Partzufim of Atzilut upon their ascent to obtain Haya, with respect to the five constant Partzufim of AK, and how each takes and nourishes off its corresponding Partzuf in AK.


The states of the five Partzufim of Atzilut upon their ascent to obtain Yechida, with respect to the five constant Partzufim of AK, and how each takes and nourishes off its corresponding Partzuf in AK.

DIAGRAMS 10, 11, 12

These depict how the ladder of degrees never changes, and the degrees, as a whole, always remain as they were in their beginning, at the time of the elicitation of the new MA, as in the constant state. This is so because when ZA ascends and obtains Neshama, all the degrees rise along with it—the fivePartzufim of AK and Atzilut—and each obtains the Behinat Neshama related to it. It is similar in obtaining Haya de ZA and obtaining Yechida de ZA.

Diagram 10 is the state of the five Partzufim of AK as they ascend to obtain Neshama. Diagram 11 depicts their state when they obtain Haya, and Diagram 12 is their state when they obtain Yechida.

Diagram no. 1

Diagram no. 2

Diagram no. 3

Diagram no. 4

Diagram no. 5

Diagram no. 6

Diagram no. 7

Diagram no. 8

Diagram no. 9

Diagram no. 10

Diagram no. 11

Diagram no. 12

Preface to the Wisdom of Kabbalah

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)


While studying, it is recommend to examine the drawings at the end of the essay, HaIlan


1) Rabbi Hanania Son of Akashia says, “The Creator wished to cleanse Israel; hence, He has given them plentiful Torah and Mitzvot (commandments), as it is written, ‘The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious’” (Makot, 23b). It is known that “cleansing” is derived from the (Hebrew) word, “purifying.” It is as our sages said, “The Mitzvot were only given for the purification of Israel” (Beresheet RabbaParasha 44). We must understand this cleansing, which we achieve through Torah and Mitzvot, and what is the Aviut(thickness/coarseness/will to receive) within us, which we should cleanse using Torah and Mitzvot.

Since we have already discussed it in my book, Panim Masbirot, and in The Study of the Ten Sefirot, I shall briefly reiterate that the Thought of Creation was to delight the creatures, in accordance with His abundant generosity. For this reason, a great desire and craving to receive His abundance was imprinted in the souls.

This is so because the will to receive is the Kli (vessel) for the measure of pleasure in the abundance, since the measure and strength of the will to receive the abundance precisely corresponds to the measure of pleasure and delight in the abundance. And they are so connected that they are indivisible, except in what they relate to: the pleasure is related to the abundance, and the great desire to receive the abundance is related to the receiving creature.

These two necessarily extend from the Creator, and necessarily came in the Thought of Creation. However, they should be divided in the above-mentioned manner: the abundance comes from His Essence, extending existence from existence, and the will to receive included there is the root of the creatures. This means that it is the root of initiation, that is, emergence existence from absence, since there is certainly no form of will to receive in His Essence.

Hence, it is considered that the above-mentioned will to receive is the whole substance of Creation from beginning to end. Thus, all the creatures, all their innumerable instances and conducts that have appeared and that will appear, are but measures and various denominations of the will to receive. All that exists in those creatures, that is, all that is received in the will to receive imprinted in them, extends from His Essence existence from existence. It is not at all a new creation, since it is not new at all. Rather, it extends from His Endlessness existence from existence.

2) As we have said, the will to receive is innately included in the Thought of Creation with all its denominations, along with the great abundance He had planned to delight them and impart to them. And know that these are the Ohr (Light) and Kli that we discern in the Upper Worlds. They necessarily come tied together and cascade together degree by degree. And the extent to which the degrees descend from the Light of His Face and depart from Him is the extent of the materialization of the will to receive contained in the abundance.

We could also state the opposite: to the extent that the will to receive in the abundance materializes, it descends degree by degree to the lowest of all places, where the will to receive is fully materialized. This place is called “the world of Assiya,” the will to receive is considered “man’s body,” and the abundance one receives is considered the measure of “vitality in that body.”

It is similar in other creatures in this world. Thus, the only difference between the Upper Worlds and this world is that as long as the will to receive included in His Abundance has not fully materialized, it is regarded as being in the spiritual worlds, Above this world. And once the will to receive has fully materialized, it is regarded as being in this world.

3) The above-mentioned order of cascading, which brings the will to receive to its final form in this world, follows a sequence of four discernments that exist in the four-letter-name, HaVaYaH. This is because the four letters, HaVaYaH (YodHeyVavHey), in His Name contain the whole of reality, without any exception.

In general, they are described in the ten SefirotHochmaBinaTifferetMalchut, and their Shoresh(Root). They are ten Sefirot because the Sefira Tifferet contains six internal Sefirot, called HGTNHY (Hesed–Gevura–Tifferet Netzah–Hod–Yesod), and the Root, called Keter. Yet, in essence, they are called HB TM (Hochma-Bina Tifferet-Malchut).

And they are four worlds, called AtzilutBeriaYetzira, and Assiya. The world of Assiya contains this world within it. Thus, there is not a creature in this world, which is not initiated in the world of Ein Sof, in the Thought of Creation to delight His creatures. Hence, it is innately comprised of Light andKli, meaning a certain measure of abundance with the will to receive that abundance.

The measure of abundance extends existence from existence from His Essence, and the will to receive the abundance is initiated existence from absence.

But for that will to receive to acquire its final quality, it must cascade along with the abundance within it through the four worlds — AtzilutBeriaYetzira, and Assiya. This completes the Creation with Light and Kli, called Guf (body), and the “Light of life” within it.

4) The reason why the will to receive must cascade by the four above-mentioned discernments inABYA (AtzilutBeriaYetziraAssiya) is that there is a great rule concerning the Kelim (plural for Kli):the expansion of the Light and its departure make the Kli fit for its task. This means that as long as the Kli has not been separated from its Light, it is included in the Light and is annulled within it like a candle in a torch.

This annulment is because they are completely opposite from one another, on opposite ends. This is so because the Light extends from His Essence existence from existence. From the perspective of the Thought of Creation in Ein Sof, it is all towards bestowal and there is no trace of will to receive in it. Its opposite is the Kli, the great will to receive that abundance, which is the root of the initiated creature, in which there is no bestowal whatsoever.

Hence, when they are bound together, the will to receive is annulled in the Light within it, and can determine its form only once the Light has departed thence once. This is so because following the departure of the Light from it, it begins to crave it, and this craving properly determines and sets the shape of the will to receive. Subsequently, when the Light dresses in it once more, it is regarded as two separate matters: Kli and Light, or Guf and Life. Observe closely, for this is most profound.

5) Hence, the four discernments in the name HaVaYaH, called HochmaBinaTifferet, and Malchut, are required. Behina Aleph (Phase One), called Hochma, is indeed the whole of the emanated being, Light and Kli. In it is the great will to receive with all the Light included in it, called Ohr Hochma (Light of Wisdom) or Ohr Haya (Light of Haya), as it is all the Hayim (life) in the emanated being, dressed in its Kli. However, this Behina Aleph is considered all Light and the Kli in it is barely noticeable, as it is mingled with the Light and annulled in it as a candle in a torch.

Following it comes Behina Bet (Phase Two), since at its end, the Kli of Hochma prevails in equivalence of form with the Upper Light in it. This means that a desire to bestow upon the Emanator appears in it, according to the nature of the Light within it—entirely to bestow.

Then, using this desire, which has awakened in it, a new Light extends to it from the Emanator, called Ohr Hassadim (Light of Mercy). As a result, it becomes almost entirely separated from the Ohr Hochma that the Emanator imprinted in it, since Ohr Hochma can only be received in its own Kli—a desire to receive that has grown to its fullest measure.

Thus, the Light and Kli in Behina Bet are utterly different from those in Behina Aleph, since the Kli in it is the desire to bestow. The Light within it is considered Ohr Hassadim, a Light that stems from theDvekut (adhesion) of the emanated in the Emanator, as the desire to bestow induces its equivalence of form with the Emanator, and in spirituality equivalence of form is Dvekut.

Next follows Behina Gimel (Phase Three). Once the Light had diminished in the emanated being into Ohr Hassadim without any Hochma, while it is known that Ohr Hochma is the essence of the emanated being, hence, at the end of Behina Bet, it awakened and drew within it a measure of Ohr Hochma, to shine within its Ohr Hassadim. This awakening re-extended a certain measure of the will to receive, which forms a new Kli called Behina Gimel or Tifferet. And the Light in it is called “Light ofHassadim in illumination of Hochma,” since the majority of that Light is Ohr Hassadim, and its lesser part is Ohr Hochma.

Following it came Behina Dalet (Phase Four), since the Kli of Behina Gimel, too, awakened at its end to draw the complete Ohr Hochma, as it occurred in Behina Aleph. Thus, this awakening is considered “craving” in the measure of the will to receive in Behina Aleph, and exceeding it, since now it has already been separated from that Light, as the Light of Hochma is no longer clothed in it, but craves it. Thus, the form of the will to receive has been fully determined, since the Kli is determined following the expansion of the Light and its departure from there. Later, when it returns, it will receive the Light once more. It turns out that the Kli precedes the Light, and this is why thisBehina Dalet is considered the completion of the Kli, and it is called Malchut (Kingship).

6) These four above discernments are the ten Sefirot, discerned in each emanation and each creature, in the whole, which are the four worlds, and even in the smallest part in reality. Behina Aleph is called Hochma or “the world of Atzilut”; Behina Bet is called Bina or “the world of Beria”;Behina Gimel is called Tifferet or “the world of Yetzira”; and Behina Dalet is called Malchut or “the world of Assiya.”

Let us explain the four discernments applied in each soul. When the soul exits from Ein Sof and comes into the world of Atzilut, it is Behina Aleph of the soul. Yet, there, it is still not discerned by that name, since the name Neshama (soul) implies that there is some difference between her [25] and the Emanator, and that through that difference, she departed Ein Sof and has been revealed as its own authority.

But as long as it does not have a form of a Kli, there is nothing to distinguish it from His Essence, to merit her own name. You already know that Behina Aleph of the Kli is not considered a Kli at all, and is entirely annulled in the Light. And this is the meaning of what is said about the world of Atzilut, that it is complete Godliness, as in “He, His Life, and His Self are One.” Even the souls of all living creatures, while traversing the world of Atzilut, are still considered attached to His Essence.

7) This above-mentioned Behina Bet rules in the world of Beria—the Kli of the desire to bestow. Hence, when the soul cascades into the world of Beria and achieves the Kli that exists there, it is considered a Neshama (soul). This means that it has already separated from His Essence and merits its own name — Neshama. Yet, this is a very pure and fine Kli, as it is in equivalence of form with the Emanator. For this reason, it is considered complete spirituality.

8) The above-mentioned Behina Gimel rules in the world of Yetzira, containing a little bit of the form of the will to receive. Hence, when the soul cascades into the world of Yetzira and achieves that Kli, it exits the spirituality of the Neshama and is then called Ruach. This is because here its Kli is already mingled with some Aviut, meaning the little bit of will to receive within it. Yet, it is still considered spiritual because this measure of Aviut is insufficient to completely separate it from His Essence and merit the name, “body,” which stands in its own right.

9) Behina Dalet rules in the world of Assiya, which is the complete Kli of the great will to receive. Hence, it obtains a completely separated and distinguished body from His Essence, which stands in its own right. The Light in it is called Nefesh (from the Hebrew word ‘rest’), indicating that the Light is motionless in and of itself. You should know that there is not a single element in reality that is not comprised of the whole ABYA.

10) Thus, you find that this Nefesh, the Light of Life that is dressed in the body, extends from His Very Essence, existence from existence. As it traverses the four worlds ABYA, it becomes increasingly distant from the Light of His Face, until it comes into its designated Kli, called Guf (body). This is considered that the Kli has completed its desirable form.

And even if the Light in it has so diminished that its origin becomes undetectable, through engagement in Torah and Mitzvot in order to bestow contentment upon the Maker, one purifies one’sKli, called Guf, until it becomes worthy of receiving the great abundance in the full measure included in the Thought of Creation, when He created it. This is what Rabbi Hanania meant by “The Creator wished to cleanse Israel; hence, He has given them plentiful Torah and Mitzvot.”

11) Now you can understand the real difference between spirituality and corporeality: anything that contains a complete desire to receive, in all its aspects, which is Behina Dalet, is considered “corporeal.” This is what exists in all the elements of reality before us in this world. Conversely, anything above this great measure of desire to receive is considered “spirituality.” These are the worlds ABYA—Above this world—and the whole reality within them.

Now you can see that the whole issue of ascents and descents described in the Upper Worlds does not relate to an imaginary place, but only to the four discernments in the will to receive. The farther it is from Behina Dalet, the Higher it is considered to be. And conversely, the closer it is to Behina Dalet, the lower it is considered to be.

12) We should understand that the essence of the creature, and of Creation as a whole, is only the will to receive. Anything beyond it is not part of Creation, but extends from His Essence by way of existence from existence. Thus, why do we discern this will to receive as Aviut (thickness) and turbidity, and we are commanded to cleanse it through Torah and Mitzvot, to the point that without it we will not achieve the sublime goal of the Thought of Creation?

13) The thing is that as corporeal objects are separated from one another by remoteness of location, spirituals are separated from each other by the disparity of form between them. This can be found in our world, too. For example, when two people share similar views, they like each other and the remoteness of location does not cause them to draw far from one another.

Conversely, when their views are far, they are hateful of each other, and proximity of location will not bring them any closer. Thus, the disparity of form in their views removes them from each other, and the proximity of form in their views brings them closer to each other. If, for example, one’s nature is the complete opposite of another’s, they are as far from one another as the east from the west.

Similarly, all matters of nearness and remoteness, coupling and unity that unfold in spirituality are but measures of disparity of form. They depart from one another according to their measure of disparity of form, and become attached to one another according to their measure of equivalence of form.

Yet, you should understand that although the will to receive is a mandatory law in the creature, as it is the essence of the creature and the proper Kli for reception of the goal of the Thought of Creation, it nonetheless completely separates it from the Emanator. This is so because there is disparity of form to the point of oppositeness between itself and the Emanator. This is because the Emanator is complete bestowal without a shred of reception, and the creature is complete reception without a shred of bestowal. Thus, there is no greater oppositeness of form than that. It therefore follows that this oppositeness of form necessarily separates it from the Emanator.

14) To save the creatures from this titanic separation, the Tzimtzum Aleph (First Restriction) took place. It essentially separated Behina Dalet from the rest of the Partzufim (faces/countenances) ofKedusha (holiness) in such a way that that great measure of reception remained an empty void, a space devoid of Light.

This is so because all the Partzufim of Kedusha emerged with a Masach (screen) erected in their Kli Malchut so they would not receive in this Behina Dalet. Then, when the Upper Light was extended and spread to the emanated being, this Masach rejected it. This is regarded as striking between the Upper Light and the Masach, which raises Ohr Hozer (Reflected Light) from below Upwards, clothing the ten Sefirot of the Upper Light.

That part of the Light that is rejected and pushed back is called Ohr Hozer (Reflected Light). As it dresses the Upper Light, it becomes a Kli for reception of the Upper Light instead of Behina Dalet, since afterwards the Kli of Malchut had expanded by the measure of Ohr Hozer—the rejected Light—which rose and dressed the Upper Light from below Upwards, and expanded from Above downwards, too. Thus, the Lights were clothed in the Kelim (plural for Kli), within that Ohr Hozer.

This is the meaning of the Rosh (head) and Guf (body) in each degree. The Zivug de Hakaa (coupling of striking) from the Upper Light in the Masach raises Ohr Hozer from below Upwards and dresses the ten Sefirot of the Upper Light in the form of ten Sefirot de (of) Rosh, meaning the roots of Kelim(vessels). This is because there cannot be actual clothing there.

Subsequently, when Malchut expands with that Ohr Hozer, from Above downwards, the Ohr Hozer ends and becomes Kelim for the Upper Light. At that time, there is clothing of the Lights in the Kelim, and this is called the Guf of that degree, that is, complete Kelim.

15) Thus, new Kelim were made in the Partzufim of Kedusha instead of Behina Dalet after Tzimtzum Aleph (first restriction). They were made of the Ohr Hozer of the Zivug de Hakaa in the Masach.

Indeed, we should understand this Ohr Hozer and how it became a vessel of reception, since initially it was but a rejected Light. Thus, it is now serving in an opposite role from its own essence.

I shall explain that with an allegory from life. Man’s nature is to cherish and favor the quality of bestowal, and to despise and loathe reception from one’s friend. Hence, when one comes to one’s friend and he (the host) invites him for a meal, he (the guest) will decline, even if he is very hungry, since in his eyes it is humiliating to receive a gift from his friend.

Yet, when his friend sufficiently implores him until it is clear that by eating he would do a big favor to his friend, he consents to eat, as he no longer feels that he is receiving a gift and that his friend is the giver. On the contrary, he (the guest) is the giver, who is doing his friend a favor by receiving this good from him.

Thus, you find that although hunger and appetite are vessels of reception designated to eating, and that that person had sufficient hunger and appetite to receive his friend’s meal, he still could not taste a thing, due to the shame. Yet, as his friend implored him and he rejected him, new vessels for eating began to form within him, since the power of his friend’s pleading and the power of his own rejections, as they accumulate, finally accumulate into a sufficient amount that turns the measure of reception into a measure of bestowal.

In the end, he can see that by eating, he will be doing a big favor and bring great contentment to his friend by eating. In that state, new vessels of reception to receive his friend’s meal were made within him. Now it is considered that the power of his rejection has become the essential vessel in which to receive the meal, and not the hunger and appetite, although they are actually the usual vessels of reception.

16) From the above allegory between two friends, we can understand the matter of Zivug de Hakaa and the Ohr Hozer that rises through it, which then becomes new vessels of reception for the Upper Light instead of Behina Dalet. We can compare the Upper Light, which strikes the Masach and wants to expand into Behina Dalet, to the pleading to eat, because as he yearns for his friend to receive his meal, the Upper Light desires to spread to the receiver. And the Masach, which strikes the Light and repels it, can be resembled to the friend’s rejection and refusal to receive the meal, since he rejects his favor.

And just as you find here that it is precisely the rejection and refusal that became the proper vessels to receive his friend’s meal, you can imagine that the Ohr Hozer, which rises by the striking of theMasach and the rejection of the Upper Light, becomes the new vessel of reception for the Upper Light, instead of Behina Dalet, which served as the vessel of reception prior to the first restriction.

However, this was placed only in the Partzufim (plural for Partzuf) of Kedusha (holiness) of ABYA, not in the Partzufim of the Klipot (shells), and in this world, where Behina Dalet herself is considered the vessel of reception. Hence, they are separated from the Upper Light, since the disparity of form inBehina Dalet separates them. For this reason, the Klipot are considered wicked and dead, as they are separated from the Life of Lives by the will to receive within them.


17) Thus far we have clarified the three basic elements in the wisdom. The first is the Light and theKli, where the Light is a direct extension of His Essence, and the Kli is the will to receive, which is necessarily included in that Light. One departs the Emanator and becomes an emanated being to the extent of that desire. Also, this will to receive is considered the Malchut discerned in the Upper Light. This is why it is called Malchut, by way of “He is One and His Name, One,” as His name in Gematria isRatzon (desire).

The second matter is the clarification of the ten Sefirot and four worlds ABYA, which are four degrees one below the other. The will to receive must hang down through them until it is completed — Kli and content.

The third matter is the Tzimtzum and the Masach placed on this vessel of reception, which is Behina Dalet, in return for which new vessels of reception were made in the ten Sefirot, called Ohr Hozer. Understand and memorize these three foundations and their reasons, as they had appeared before you, since without them there is no understanding of even a single word in this wisdom.

18) Now we shall explain the five discernments in the Masach, by which the levels change during theZivug de Hakaa performed with the Upper Light. First, we must thoroughly understand that even though Behina Dalet was banned from being a vessel of reception for the ten Sefirot after theTzimtzum, and the Ohr Hozer that rises from the Masach through the Zivug de Hakaa became the vessel of reception in its stead, it must still accompany the Ohr Hozer with its power of reception. Had it not been for that, the Ohr Hozer would have been unfit to be a vessel of reception.

You should also understand that from the allegory in Item 15. We demonstrated there that the power to reject and decline the meal became the vessel of reception instead of the hunger and appetite. This is because hunger and appetite, the usual vessels of reception, were banned from being vessels of reception in this case, due to the shame and disgrace of receiving a gift from one’s friend. Only the powers of rejection and refusal have become vessels of reception in their stead, as through the rejection and refusal, reception has become bestowal, and through them he achieved vessels of reception suitable to receive one’s friend’s meal.

Yet, it cannot be said that he no longer needs the usual vessels of reception, namely the hunger and the appetite, as it is clear that without appetite for eating he will not be able to satisfy his friend’s will and bring him contentment by eating at his place. But the thing is that the hunger and appetite, which were banned in their usual form, have now been transformed by the forces of rejection and decline into a new form—reception in order to bestow. Thus, the humiliation has been turned into dignity.

It turns out that the usual vessels of reception are still as active as ever, but have acquired a new form. You will also conclude, concerning our matter, that it is true that Behina Dalet has been banned from being a Kli for reception of the ten Sefirot because of its Aviut, meaning the difference of form from the Giver, which separates from the Giver. Yet, through correcting the Masach in Behina Dalet, which strikes the Upper Light and repels it, her previous, faulty form has been transformed and acquired a new form, called Ohr Hozer, like the transformation of the form of reception into a form of bestowal.

The content of its initial form has not changed; it still does not eat without appetite. Similarly, all theAviut, which is the force of reception in Behina Dalet, has come inside the Ohr Hozer, hence the Ohr Hozer becomes suitable for being a vessel of reception.

Therefore, two discernments must always be made in the Masach:

  1. Kashiut (hardness), which is the force within it that rejects the Upper Light;
  2. Aviut, which is the measure of will to receive from Behina Dalet included in the Masach. By the Zivug de Hakaa through the force of the Kashiut in it, its Aviut is turned to purity, meaning reception is transformed into bestowal.

These two forces in the Masach act in five discernments: the four Behinot HB TM and their root, called Keter.

19) We have already explained that the first three discernments are still not considered a Kli, but only Behina Dalet is considered a Kli. Still, because the first three discernments are its causes and induce the completion of Behina Dalet, once Behina Dalet is completed, four measures are registered in its quality of reception.

  • Behina Aleph in it is the slightest measure of the quality of reception.
  • Behina Bet is somewhat thicker (having more Aviut) than Behina Aleph in terms of its quality of reception.
  • Behina Gimel is thicker than Behina Bet in its quality of reception.
  • And finally, Behina Dalet is the thickest of all, and its quality of reception is perfect in every way.
  • We should also discern that the root of the four Behinot (plural for Behina), which is the purest of them all, is included in it, too.

These are the five discernments of reception contained in Behina Dalet, which are called by the names of the ten Sefirot KHB (Keter – Hochma – BinaTM, included in Behina Dalet, since the four phases are HB TM, and the root is called Keter.

20) The five discernments of reception in Behina Dalet are called by the names of the Sefirot KHB TM. This is so because prior to the Tzimtzum, while Behina Dalet was still the vessel of reception for the ten Sefirot included in the Upper Light by way of “He is One and His Name One,” since all the worlds are included there, its clothing of the ten Sefirot in that place followed these five Behinot. Each Behina of the five Behinot in her clothed its corresponding Behina in the ten Sefirot in the Upper Light.

  • Behinat Shoresh (Root Phase) in Behina Dalet clothed the light of Keter in the ten Sefirot;
  • Behina Aleph in Behina Dalet clothed the Light of Hochma in the ten Sefirot;
  • Behina Bet in her clothed the Light of Bina;
  • Behina Gimel in her clothed the Light of Tifferet;
  • And her own Behina clothed the Light of Malchut.

Hence, even now, after the first restriction, when Behina Dalet has been banned from being a vessel of reception, the five discernments of Aviut in her are named after the five Sefirot KHB TM.

21) And you already know that in general, the substance of the Masach is called Kashiut, which means something very hard, which does not allow anything to push into its boundary. Similarly, theMasach does not let any of the Upper Light through it and into MalchutBehina Dalet. Thus, it is considered that the Masach halts and repels the entire measure of Light that should clothe the Kli ofMalchut.

It has also been made clear that those five Behinot of Aviut in Behina Dalet are included and come in the Masach, and join its measure of Kashiut. Hence, five kinds of Zivug de Hakaa are discerned in theMasach, corresponding to the five measures of Aviut in it:

  • Zivug de Hakaa on a complete Masach with all the levels of Aviut raises sufficient Ohr Hozer to clothe all ten Sefirot, up to the level of Keter.
  • Zivug de Hakaa on a Masach that lacks the Aviut of Behina Dalet, and contains only Aviut of Behina Gimel, raises sufficient Ohr Hozer to clothe the ten Sefirot only up to the level of Hochma, lacking Keter.
  • And if it has only Aviut of Behina Bet, its Ohr Hozer diminishes and suffices only to clothe the ten Sefirot up to the level of Bina, lacking Keter and Hochma.
  • If it contains only Aviut of Behina Aleph, its Ohr Hozer diminishes even further and suffices only to clothe up to the level of Tifferet, lacking KHB.
  • And if it lacks Aviut of Behina Aleph, too, and is left with only Aviut of Behinat Shoresh, its striking is very faint and suffices to clothe only up to the level of Malchut, lacking the first nine Sefirot, which are KHB and Tifferet.

22) Thus you see how the five levels of ten Sefirot emerge though five kinds of Zivug de Hakaa of theMasach, applied on its five measures of Aviut in it. And now I shall tell you the reason, for it is known that Light is not attained without a Kli.

Also, you know that these five measures of Aviut come from the five measures of Aviut in Behina Dalet. Prior to the Tzimtzum, there were five Kelim in Behina Dalet, clothing the ten Sefirot KHB TM(Item 18). After Tzimtzum Aleph, they were incorporated in the five measures of the Masach, which, along with the Ohr Hozer it elevates, return to being five Kelim, with respect to the Ohr Hozer on the ten Sefirot KHB TM, instead of the five Kelim in Behina Dalet itself prior to the Tzimtzum.

Accordingly, it is clear that if a Masach contains all these five levels of Aviut, it contains the five Kelimto clothe the ten Sefirot. But when it does not contain all five measures, since the Aviut of Behina Dalet is absent in it, it contains only four Kelim. Hence, it can only clothe four Lights: HB TM, and lacks one Light—the Light of Keter—just as it lacks one Kli— Aviut of Behina Dalet.

Similarly, when it lacks Behina Gimel, too, and the Masach contains only three measures of Aviut, meaning only up to Behina Bet, it contains only three Kelim. Thus, it can only clothe three Lights:BinaTifferet, and Malchut. In that state, the level lacks the two Lights, Keter and Hochma, just as it lacks the two KelimBehina Gimel and Behina Dalet.

And when the Masach contains only two measures of Aviut, that is, Behinat Shoresh and Behina Aleph, it contains only two Kelim. Hence, it clothes only two Lights: the Light of Tifferet and the Light of Malchut. Thus, the level lacks the three Lights KHB, just as it lacks the tree Kelim, Behina Bet, Behina Gimel, and Behina Dalet.

And when the Masach has but one level of Aviut, which is only Behinat Shoresh of the Aviut, it has only one Kli. Hence, it can clothe only one Light: the Light of Malchut. This level lacks the four LightsKHB and Tifferet, just as it lacks the four Kelim, Aviut of Behina Dalet, Behina Gimel, Behina Bet, andBehina Aleph.

Thus, the level of each Partzuf precisely depends on the measure of Aviut in the Masach. The Masach of Behina Dalet elicits the level of Keter, Behina Gimel elicits the level of Hochma, Behina Bet elicits the level of Bina, Behina Aleph elicits the level of Tifferet, and Behinat Shoresh elicits the level ofMalchut.

23) Yet, we must still find out why is it that when the Kli of Malchut—Behina Dalet—is missing from the Masach, it lacks the Light of Keter, and when the Kli of Tifferet is missing, it lacks the Light ofHochma, etc. It would seem that it should have been to the contrary, that when the Kli of Malchut,Behina Dalet, is absent in the Masach, only the Light of Malchut would be missing in the level and it would have the four Lights KHB and Tifferet. Also, in the absence of two Kelim, Behina Gimel andBehina Dalet, it would lack the Lights of Tifferet and Malchut, and the level would have the three Lights KHB, etc.

24) The answer is that there is always an inverse relation between Lights and vessels. In the Kelim,the Higher Ones grow first in the Partzuf: first Keter, then the Kli of Hochma, etc., and the Kli ofMalchut grows last. This is why we name the Kelim by the order KHB TM, from Above downwards, as this is the order of their growth.

It is to the contrary with the Lights. In the Lights, the lower Lights are the first to enter the Partzuf. First enters Nefesh, which is the Light of Malchut, then Ruach, which is the Light of ZA, etc., and the Light of Yechida is the last to enter. This is why we name the Lights by the order NRNHY [26], from below Upwards, as this is the order by which they enter—from below Upwards.

Thus, when only one Kli has grown in the Partzuf, which is necessarily the Highest Kli— Keter—the Light of Yechida, ascribed to that Kli, does not enter the Partzuf, but only the lowest Light—the Light of Nefesh. Thus, the Light of Nefesh clothes in the Kli of Keter.

And when two Kelim grow in the Partzuf, which are the Highest two— Keter and Hochma—the Light of Ruach enter it, as well. At that time, the Light of Nefesh descends from the Kli of Keter to the Kli ofHochma, and the Light of Ruach clothes in the Kli of Keter.

Similarly, when a third Kli grows in the Partzuf—the Kli of Bina—the Light of Neshama enters it. At that time, the Light of Nefesh descends from the Kli of Hochma into the Kli of Bina, the Light of Ruachto the Kli of Hochma, and the Light of Neshama clothes in the Kli of Keter.

And when a fourth Kli grows in the Partzuf—the Kli of Tifferet—the Light of Haya enters the Partzuf. At that time, the Light of Nefesh descends from the Kli of Bina to the Kli of Tifferet, the Light ofRuach to the Kli of Bina, the Light of Neshama to the Kli of Hochma, and the Light of Haya to the Kliof Keter.

And when a fifth Kli grows in the Partzuf, the Kli of Malchut, the Light of Yechida enters it. At that time, all the Lights enter their respective Kelim. The Light of Nefesh descends from the Kli of Tifferet to the Kli of Malchut, the Light of Ruach to the Kli of Tifferet, the Light of Neshama to the Kli of Bina, the Light of Haya to the Kli of Hochma, and the Light of Yechida to the Kli of Keter.

25) Thus, as long as not all five Kelim KHB TM have grown in a Partzuf, the Lights are not in their designated places. Moreover, they are in inverse relation: in the absence of the Kli of Malchut, the Light of Yechida is absent, and when the two KelimTM, are missing, Yechida and Haya are absent there, etc. This is so because in the Kelim, the Higher ones emerge first, and in the Lights, the last ones are the first to enter.

You will also find that each new Light that reenters dresses only in the Kli of Keter. This is so because the receiver must receive in its purest Kli, the Kli of Keter.

For this reason, upon reception of each new Light, the Lights that are already dressed in the Partzuf must descend one degree from their place. For example, when the Light of Ruach enters, the Light ofNefesh must descend from the Kli of Keter to the Kli of Hochma, to make room in the Kli of Keter to receive the new Light, Ruach. Similarly, if the new Light is NeshamaRuach, too, must descend from the Kli of Keter to the Kli of Hochma, to clear its place in Keter for the new Light, Neshama. As a result, Nefesh, which was in the Kli of Hochma, must descend to the Kli of Bina, etc. All this is done to make room in the Kli of Keter for the new Light.

Keep this rule in mind and you will always be able to discern in each issue if it is referring to theKelim or to the Lights. Then you will not be confused, because there is always an inverse relation between them. Thus we have thoroughly clarified the matter of the five discernments in the Masach, and how, through them, the levels change one below the other.


26) Thus we have thoroughly clarified the issue of the Masach that has been placed in the Kli ofMalchut—the Behina Dalet after having been restricted—and the issue of the five kinds of Zivug de Hakaa within it, which produce five levels of ten Sefirot one below the other. Now we shall explain the five Partzufim of AK, which precede the worlds ABYA.

You already know that this Ohr Hozer, which rises through the Zivug de Hakaa from below Upwards and dresses the ten Sefirot of the Upper Light, suffices only for the roots of the Kelim, called “tenSefirot de Rosh (head) of the Partzuf.” To complete the KelimMalchut of the Rosh expands from those ten Sefirot of Ohr Hozer that clothed the ten Sefirot de Rosh and spread from it and within it from Above downwards to the same extent as in the ten Sefirot de Rosh. This spreading completes the Kelim, called “the Guf of the Partzuf.” Hence, we should always distinguish two discernments of ten Sefirot in each PartzufRosh and Guf.

27) In the beginning, the first Partzuf of AK emerged. This is because immediately followingTzimtzum Aleph, when Behina Dalet was banned from being a receptacle for the Upper Light, and was erected with a Masach, the Upper Light was drawn to clothe in the Kli of Malchut, as before. Yet, the Masach in the Kli of Malchut halted it and repelled the Light. Through this striking in the Masach of Behina Dalet, it raised Ohr Hozer up to the level of Keter in the Upper Light, and this Ohr Hozer became a clothing and the roots of the Kelim for the ten Sefirot in the Upper Light, called “ten Sefirot de Rosh” of “the first Partzuf of AK.”

Subsequently, Malchut with the Ohr Hozer expanded from her and within her by the force of the tenSefirot de Rosh into ten new Sefirot from Above downwards. This completed the Kelim of the Guf. Then, the full measure that emerged in the ten Sefirot de Rosh clothed in the ten Sefirot de Guf, as well. This completed the first Partzuf of AKRosh and Guf.

28) Subsequently, that same Zivug de Hakaa repeated itself on the Masach erected in the Kli ofMalchut, which has only Aviut of Behina Gimel. And then, only the level of HochmaRosh and Guf, emerged on it, since the absence of the Masach in Aviut of Behina Dalet caused it to have only fourKelimKHB Tifferet. Hence, the Ohr Hozer has room to clothe only four Lights, HNRN(Haya,NeshamaRuachNefesh), lacking the Light of Yechida. This is called AB de AK.

Following, that same Zivug de Hakaa repeated itself on the Masach in the Kli of Malchut that contains only Aviut of Behina Bet. Thus, ten SefirotRosh and Guf, at the level of Bina emerged on it. This is called Partzuf SAG of AK. It lacks the two KelimZA and Malchut, and the two Lights, Haya andYechida.

Afterward the Zivug de Hakaa emerged on a Masach that has only Aviut of Behina Aleph. Thus, tenSefirotRosh and Guf, emerged at the level of Tifferet, lacking the three KelimBinaZA, andMalchut, and the three Lights, NeshamaHaya, and Yechida. It has only the Lights Ruach and Nefesh, dressed in the Kelim Keter and Hochma. This is called Partzuf MA and BON of AK. Remember the inverse relation between the Kelim and the Lights (as mentioned in Item 24).

29) Thus we have explained the emergence of the five Partzufim of AK, called GalgaltaABSAGMA, and BON, one below the other. Each inferior lacks the Higher Behina of its superior. Thus, Partzuf ABlacks the Light of YechidaPartzuf SAG lacks the Light of Haya, as well, which its superior, AB, has.Partzuf MA and BON lacks the Light of Neshama, which its superior, SAG, has.

This is so because it depends on the measure of Aviut in the Masach on which the Zivug de Hakaaoccurs (Item 18). Yet, we must understand who and what caused the Masach to gradually diminish its AviutBehina by Behina, until it divided into the five levels that exist in these five kinds of Zivugim(plural for Zivug—coupling).


30) To understand the issue of the concatenation of the degrees by five levels one below the other, explained above concerning the five Partzufim of AK, as well as in all the degrees appearing in the five Partzufim of each world of the four worlds ABYA, through Malchut of Assiya, we must thoroughly understand the issue of the Hizdakchut (purification) of the Masach de Guf, implemented in each of the Partzufim of AK, the world of Nekudim, and the world of Tikkun (correction).

31) The thing is that there is no Partzuf, or any degree at all, that does not contain two Lights, calledOhr Makif (Surrounding Light) and Ohr Pnimi (Inner Light), and we shall explain them in AK. The Ohr Makif of the first Partzuf of AK is the Light of Ein Sof, which fills the whole of reality. FollowingTzimtzum Aleph and the Masach that has been erected in Malchut, there was a Zivug de Hakaa from the Light of Ein Sof on that Masach. And using the Ohr Hozer that the Masach raised, it redrew the Upper Light to the restricted world in the form of ten Sefirot of Rosh and ten Sefirot of Guf (Item 25).

Yet, this extension from Ein Sof in Partzuf AK does not fill the whole of reality, as prior to theTzimtzum. Rather, it is discerned with a Rosh and a Sof:

  • From Above downwards—its Light stops at the point of this world, which is the concluding Malchut, as in the verse, “And His feet shall stand… upon the Mount of Olives.”
  • And from within outwards, for as there are ten Sefirot KHB TM from Above downwards, and Malchut concludes the AK from below, there are ten Sefirot KHB TM from within outwards, called MochaAtzamotGidinBassar, and Or. The Or is Malchut, which ends the Partzuf from the outside. In that respect, Partzuf AK is considered a mere thin line compared to Ein Sof, which fills the whole of reality. This is so because Partzuf Or ends it and limits it from all sides, from the outside, and it cannot expand and fill the entire restricted space. Thus, only a thin line remains standing in the middle of the space.

And the measure of the Light received in AK, the thin line, is called Ohr Pnimi. The difference between the Ohr Pnimi in AK and the Light of Ein Sof from before the Tzimtzum is called Ohr Makif, since it remains as Ohr Makif around Partzuf of AK, as it could not clothe within the Partzuf.

32) This thoroughly clarifies the meaning of the Ohr Makif of AK, whose immensity is immeasurable. Yet, this does not mean that Ein Sof, which fills the whole of reality, is in itself considered the Ohr Makif of AK. Rather, it means that a Zivug de Hakaa was made on the Malchut of the Rosh of AK, thatEin Sof struck the Masach positioned there. In other words, it wished to dress in Behina Dalet de AK, as prior to the Tzimtzum, but the Masach in Malchut de Rosh AK struck it. This means that it detained it from spreading in Behina Dalet and repelled it (Item 14). This Ohr Hozer that emerged from the pushing of the Light back became Kelim for clothing the Upper Light, as well.

However, there is a big difference between the reception in Behina Dalet prior to the Tzimtzum and the reception of the Ohr Hozer after the Tzimtzum, as now it clothed only a thin line in Rosh and Sof. This is what the Masach did through its striking on the Upper Light. And the measure that was rejected from AK by the Masach, the full measure of Upper Light from Ein Sof that wanted to clothe inBehina Dalet—had it not been for the Masach that halted it—became the Ohr Makif surrounding AK.

The reason is that there is no change or absence in the spiritual. And since the Light of Ein Sof is drawn to AK, to clothe in Behina Dalet, it must therefore be so.

Hence, even though the Masach has now detained it and repelled it, it does not negate the extension of Ein Sof. On the contrary, it sustains it but in a different manner: through multiplication of Zivugim(plural for Zivug) in the five worlds AK and ABYA, until the end of correction, when Behina Dalet is completely corrected through them. At that time, Ein Sof will clothe in her as in the beginning.

Thus, no change or absence has been effected there by the striking of the Masach in the Upper Light. This is the meaning of what is written in The Zohar, “The Zivug of Ein Sof does not descend until it is given its pair.” Meanwhile, that is, until that time, it is considered that this Light of Ein Sof has become Ohr Makif, meaning it will clothe in it in the future. For now, it circles it and shines upon it from the outside with a certain illumination. This illumination accustoms it to expand by the right laws that will bring it to receive this Ohr Makif in the measure that Ein Sof was initially drawn to it.

33) Now we shall clarify the issue of the Bitush (beating) of Ohr Pnimi and Ohr Makif on one another, which yields the Hizdakchut (purification) of the Masach and the loss of the last Behina of Aviut. As these two Lights are opposites, yet connected through the Masach in Malchut of the Rosh of AK, they beat and strike one another.

Interpretation: The Zivug de Hakaa in the Peh (mouth) de Rosh de AK, in the Masach in Malchut de Rosh, called Peh, which was the reason for clothing the Ohr Pnimi of AK by the Ohr Hozer it raised, is also the reason for the exit of the Ohr Makif of AK. Because it detained the Light of Ein Sof from clothing in Behina Dalet, the Light came out in the form of Ohr Makif.

In other words, that whole part of the Light that the Ohr Hozer cannot clothe, like the Behina Dalet herself, came out and became Ohr Makif. Thus, the Masach in the Peh is the reason for the Ohr Makif, as it is the reason for the Ohr Pnimi.

34) We have learned that both the Ohr Pnimi and the Ohr Makif are connected to the Masach, but in opposite actions. And just as the Masach extends part of the Upper Light into the Partzuf through theOhr Hozer that clothes it, it drives the Ohr Makif away from clothing in the Masach.

And since the part of the Light that remains outside as Ohr Makif is very large, due to the Masach that stops it from clothing in AK, it is considered that it strikes the Masach that removes it, since it wants to clothe within the Partzuf. In contrast, it is considered that the force of Aviut and Kashiut in the Masach strikes the Ohr Makif, which wants to clothe within it, and detains it, as it strikes the Upper Light during the Zivug. These beatings that the Ohr Makif and the Aviut in the Masach beat on each other are called the Bitush of the Ohr Makif and Ohr Pnimi.

Yet, this Bitush between them occurred only in the Guf of the Partzuf, since the clothing of the Light in the Kelim, which leaves the Ohr Makif outside the Kli, is apparent there. However, this Bitush does not apply to the ten Sefirot de Rosh, since the Ohr Hozer is not considered Kelim there whatsoever, but as mere thin roots. For this reason, the Light in them is not regarded as limited Ohr Pnimi, to the point of distinction between that and the Light that remains outside as Ohr Makif. And since this distinction between them does not exist, there is no beating of Ohr Pnimi and Ohr Makif in the tenSefirot de Rosh.

Only once the Lights extend from the Peh down to the ten Sefirot de Guf, where the Lights clothe inKelim, which are the ten Sefirot of Ohr Hozer from the Peh down, is there beating there between theOhr Pnimi inside the Kelim and the Ohr Makif that remained outside.

35) This Bitush continued until the Ohr Makif purified the Masach from all its Aviut and elevated it to its Upper Root in Peh de Rosh. This means that it purified all the Aviut from Above downwards, calledMasach and Aviut de Guf, leaving it with only the Shoresh (root) de Guf, the Masach of Malchut de Rosh, called Peh. In other words, it had been purified of its entire Aviut from Above downwards, which is the divider between the Ohr Pnimi and the Ohr Makif, leaving only the Aviut from below Upwards, where the distinction between the Ohr Pnimi and Ohr Makif has not yet taken place.

It is known that equivalence of form merges spirituals into one. Hence, once the Masach de Guf has been purified of all the Aviut de Guf, leaving in it only Aviut that is equal to the Masach of Peh de Rosh, its form was equalized with the Masach de Rosh. Thus, it was integrated and became literally one with it, since there was nothing to divide them into two. This is considered that the Masach de Guf rose to Peh de Rosh.

And since the Masach de Guf was integrated in the Masach de Rosh, it is re-included in the Zivug de Hakaa in the Masach of Peh de Rosh, and a new Zivug de Hakaa was made on it. Consequently, ten new Sefirot, at a new level, emerged in it, called AB de AK or Partzuf Hochma de AK. This is considered “a son,” an offspring of the first Partzuf of AK.

36) And after Partzuf AB de AK emerged, complete with Rosh and Guf, the Bitush of Ohr Makif andOhr Pnimi repeated itself there, too, as it was explained above concerning the first Partzuf of AK. ItsMasach de Guf was purified from all its Aviut de Guf, as well, until it equalized its form with itsMasach de Rosh and was then included in the Zivug in its Peh de Rosh.

Subsequently, a new Zivug de Hakaa was made on it, producing a new level of ten Sefirot at the level of Bina, called SAG de AK. This is considered a son and an offspring of Partzuf AB de AK, since it emerged from its Zivug in Peh de Rosh. And the Partzufim from SAG de AK downwards emerged in a similar manner.

37) Thus we have explained the emergence of the Partzufim one below the other by the force of theBitush of Ohr Makif and Ohr Pnimi, which purifies the Masach de Guf until it brings it back to the state of Masach de Peh de Rosh. At that time, it is included there in a Zivug de Hakaa, which unfolds in thePeh de Rosh, and through this Zivug emits a new level of ten Sefirot. This new level is considered the son of the previous Partzuf.

In this manner, AB emerged from Partzuf KeterSAG from Partzuf ABMA from Partzuf SAG, and so on with the rest of the degrees in Nekudim and ABYA. Yet, we should still understand why the tenSefirot de AB emerged only on Behina Gimel, and not on Behina Dalet, and why was SAG only onBehina Bet, etc., meaning that each lower one is inferior to its superior by one degree. Why did they not all emerge from one another at the same level?

38) First, we must understand why the ten Sefirot of AB are considered an offshoot of the firstPartzuf of AK, since it emerged from the Zivug in Peh de Rosh of the first Partzuf, like the ten Sefirot of the Guf of the Partzuf itself. Thus, in what way did it come out of the first Partzuf, to be considered a second Partzuf and its offshoot?

Here you must understand the big difference between the Masach de Rosh and the Masach de Guf. There are two kinds of Malchut in the Partzuf:

  1. The Mating Malchut—with the Upper Light—by the force of the Masach erected in her.
  2. The Ending Malchut—the Upper Light in the ten Sefirot of the Guf—by the force of the Masach erected in her.

The difference between them is as great as the difference between the Emanator and the emanated.Malchut de Rosh, which mates in a Zivug de Hakaa with the Upper Light, is considered “the Emanator of the Guf,” since the Masach erected in her did not reject the Upper Light as it struck it. On the contrary, through the Ohr Hozer that it raised, it clothed and extended the Upper Light in the form of ten Sefirot de Rosh. Thus, it expands from Above downwards, until the ten Sefirot of the Upper Light clothed in the Kli of Ohr Hozer, called Guf.

For this reason, the Masach and the Malchut of the Rosh are considered Emanator of the ten Sefirot of the Guf, and no limitation and rejection are apparent in that Masach and Malchut. Yet, the Masach and the Malchut de Guf, that is, after the ten Sefirot expanded from Peh de Rosh from Above downwards, spread only down to the Malchut in those ten Sefirot. This is because the Upper Light cannot spread into Malchut de Guf because of the Masach positioned there, which stops it from spreading into Malchut. For this reason, the Partzuf stops there, and the end and conclusion of thePartzuf are made.

Thus, the whole power of the Tzimtzum and limitation appears only in this Masach and Malchut of theGuf. For this reason, the whole Bitush of Ohr Makif and Ohr Pnimi is only done in the Masach of theGuf, as this is what limits and pushes the Ohr Makif away from shining in the Partzuf. This is not so in the Masach de Rosh, since the Masach de Rosh only extends and clothes the Lights, but the power of the limitation is still completely concealed in it.

39) It follows that by the force of the Bitush of Ohr Makif and Ohr Pnimi, the Masach of the endingMalchut became the Masach and Malchut of the mating Malchut once more (Item 35). This is because the Bitush of Ohr Makif purified the ending Masach from all its Aviut de Guf, leaving in it only fineReshimot (records) of that Aviut, equal to the Aviut de Masach de Rosh.

It is also known that equivalence of form attaches and unites the spirituals to one another. Hence, once the Masach de Guf equalized the form of its Aviut to the Masach de Rosh, it was immediately included in it and they became seemingly one Masach. In that state, it received the strength forZivug de Hakaa, like the Masach of the Rosh, and ten Sefirot of the new level emerged on it.

Yet, along with this Zivug, the Reshimot of the Aviut de Guf, which were in it from the beginning, were renewed in its Masach de Guf. In that state, the disparity of form between itself and the Masach de Rosh included in it appeared in it once more, to an extent. The acknowledgement of this difference separates and removes it from the Peh de Rosh of the Upper One, since after it returned and its origin—from Peh of the Upper One downwards—has become known, it could not continue to stand above the Peh of the Upper One, as the disparity of form separates the spirituals from one another. It follows that it was compelled to decline from there to the place from the Peh of the Upper One downwards.

Hence, it is necessarily considered a second entity with respect to the Upper One, as even the Roshof the new level is considered merely the body of the new level, since it extends from its Masach de Guf. Thus, this disparity of form distinguishes them into two separate entities. And since the new level is entirely a result of the Masach de Guf of the previous Partzuf, it is considered its offspring, like a branch extending from it.

40) And there is another difference between the lower and the Upper: Each lower one emerges with a different level than in the five Behinot in the Masach (Item 22). Also, each lower one lacks the Highest Behina of the Lights of the Upper One, and the lowest Behina of the Kelim of the Upper One. The reason is that it is the nature of the Bitush of the Ohr Makif in the Masach to exclude the lastBehina of its Aviut.

For example, in the first Partzuf de AK, whose Masach contains all five levels of Aviut, down to Behina Dalet, the Bitush of Ohr Makif in the Masach de Guf completely purifies the Aviut of Behina Dalet, not leaving even a Reshimo (singular for Reshimot) of that Aviut. And only the Reshimot from the Aviutof Behina Gimel and Above remain in the Masach.

Hence, when that Masach is included in the Rosh and receives a Zivug de Hakaa on the Aviut that remained in its Reshimot from the Guf, the Zivug emerges only on Behina Gimel de Aviut in theMasach. This is because the Reshimo de Aviut of Behina Dalet is gone from there. Therefore, the level that emerges on that Masach is only at the level of Hochma, called HaVaYaH de AB de AK, or Partzuf AB de AK.

We have already learned, in Item 22, that the level Hochma that emerges on the Masach of Behina Gimel lacks the Malchut de Kelim and the discernment of the Light of Yechida from the Lights, which is the Light of Keter. Thus, Partzuf AB lacks the last discernment of the Kelim of the Upper One and the Highest discernment of the Lights of the Upper One. And because of this great disparity of form, the lower one is considered a separate Partzuf from the Upper One.

41) Similarly, once Partzuf AB expanded in Rosh and Guf and there was the Bitush of Ohr Makif on the Masach of the Guf de AB, which is Masach de Behina Gimel, this Bitush cancels and annuls theReshimo de Aviut of the last Behina in the Masach, which is Behina Gimel. It turns out that during the ascension of the Masach to the Peh de Rosh and its inclusion in the Zivug de Hakaa, the beating occurred only on Aviut of Behina Bet that remained in that Masach, since Behina Gimel has disappeared from it. Hence, it elicits only ten Sefirot at the level of Bina, called HaVaYaH de SAG de AK, or Partzuf SAG, lacking ZA and Malchut in Kelim, and Haya and Yechida in Lights.

Similarly, when this Partzuf SAG expanded in Rosh and Guf, there was the Bitush of Ohr Makif in itsMasach de Guf, which is Masach of Behina Bet. This Bitush cancels and annuls the last Behina ofAviut in the Masach— Behina Bet—leaving only the Reshimot de Aviut from Behina Aleph and Above in the Masach.

Hence, during the ascension of the Masach to the Peh de Rosh, and the inclusion in the Zivug de Hakaa there, the beating occurred only on the Masach of Behina Aleph that remained in the Masach, since Behina Bet had already disappeared from it. For this reason, it elicits only ten Sefirot at the level of Tifferet, called “the level of ZA,” lacking BinaZA, and Malchut in the Kelim, and Neshama,Haya, and Yechida in the Lights, etc., similarly.

42) This thoroughly clarifies the reason for the decline of the levels one below the other during the concatenation of the Partzufim from one another. It is because the Bitush of Ohr Makif and Ohr Pnimi, applied in each Partzuf, always cancels the last Behina of Reshimo of Aviut in there. Yet, we should know that there are two discernments in the Reshimot that remain in the Masach after itsHizdakchut (purification):

  1. Reshimo de Aviut
  2. Reshimo de Hitlabshut (clothing)

For instance, once the Masach de Guf of the first Partzuf in AK has been purified, we said that the lastBehina of the Reshimot de Aviut, the Reshimo of Behina Dalet, was lost, and that all that remained in the Masach was the Reshimo of Aviut de Behina Gimel. Yet, although the Reshimo of Behina Daletcontains two discernments, as we have said— Hitlabshut and Aviut—only the Reshimo de Aviut ofBehina Dalet had disappeared from the Masach by that Hizdakchut. But the Reshimo de Hitlabshut ofBehina Dalet remained in that Masach and did not disappear from it.

Reshimo de Hitlabshut refers to a very subtle Behina (discernment) from the Reshimo of Behina Dalet, which does not contain sufficient Aviut for Zivug de Hakaa with the Upper Light. This Reshimoremains from the last Behina in each Partzuf during its Hizdakchut. And our saying that the lastBehina disappears from each Partzuf during its Hizdakchut refers only to the Reshimo de Aviut in it.

43) The remainder of the Reshimot de Hitlabshut from the last Behina that remained in each Masach, prompted the elicitation of two levels—male and female—in the heads of all the Partzufim: beginning in AB de AKSAG de AKMA and BON de AK, and in all the Partzufim of Atzilut. This is so because inPartzuf AB de AK, where there is only Reshimo of Aviut de Behina Gimel in the Masach, which elicits ten Sefirot at the level of Hochma, the Reshimo de Hitlabshut from Behina Dalet, which remained there in the Masach, is unfit for Zivug with the Upper Light, due to its purity. Yet, it is included with the Aviut of Behina Gimel and becomes a single Reshimo, at which time the Reshimo de Hitlabshutacquires the strength for mating with the Upper Light. For this reason, the Zivug de Hakaa with the Upper Light emerged on her, eliciting ten Sefirot at nearly the level of Keter.

This is so because she had Hitlabshut of Behina Dalet. This Hitkalelut (mingling/integration) is calledHitkalelut of the female in the male, since the Reshimo de Aviut from Behina Gimel is called “female,” as it carries the Aviut. And the Reshimo de Hitlabshut of Behina Dalet is called “male,” as it comes from a Higher place, and because it is purified from Aviut. Thus, although the Reshimo of the male is insufficient for a Zivug de Hakaa in itself, it becomes fit for a Zivug de Hakaa through the Hitkalelut of the female in it.

44) Subsequently, there is Hitkalelut of the male in the female, too. This means that the Reshimo de Hitlabshut is integrated with the Reshimo de Aviut. This produces a Zivug de Hakaa only at the level of the female, the level of Behina Gimel, which is the level of Hochma, called HaVaYaH de AB. The Upper Zivug, when the female is included in the male, is considered the level of the male, which is nearly the level of Keter. And the lower Zivug, when the male is included in the female, is considered the female level, which is only the level of Hochma.

Yet, the Aviut in the male level does not come from himself, but by means of Hitkalelut with the female. And although it suffices to elicit the level of ten Sefirot from below Upwards, called Rosh, this level still cannot spread from Above downwards in the form of a Guf, which would mean clothing of Lights in the Kelim. This is so because a Zivug de Hakaa on Aviut that comes from Hitkalelut is insufficient for the expansion of Kelim.

Hence, the male level contains only a discernment of Rosh, without a Guf. The Guf of the Partzuf extends only from the female level, which has her own Aviut. For this reason, we name the Partzuf only after the female level, meaning Partzuf AB. This is so because the core of the Partzuf is its Guf—the clothing of the Lights in the Kelim. And this emerges only from the female level, as we have explained. This is why the Partzuf is named after her.

45) And as we have explained concerning the two levels—male and female—at the Rosh of Partzuf AB, these two emerge in precisely the same manner in the Rosh of SAG. But there, the male level is nearly the level of Hochma, as it is from the Reshimo de Hitlabshut of Behina Gimel in the Hitkalelut of the Aviut of Behina Bet. And the female level is at the level of Bina, from Aviut of Behina Bet. And here, too, the Partzuf is named solely after the female level, since the male is a Rosh without a Guf.

Similarly, in Partzuf MA de AK, the male level is nearly the level of Bina, called “the level ofYESHSUT,” as it is from the Reshimo of Behina Bet de Hitlabshut, with Hitkalelut of Aviut from Behina Aleph, while the female level is only the level of ZA, as it is only Behina Aleph de Aviut. And here, too, the Partzuf is named solely after the female, that is, Partzuf MA or Partzuf VAK, since the male is a Rosh without a Guf. You will find it likewise in all the Partzufim.


46) Now we have clarified the Bitush of Ohr Makif and Ohr Pnimi, occurring after the expansion of thePartzuf into a Guf. This causes the Masach de Guf to purify, all the Lights of the Guf to depart, and the Masach with the Reshimot that remain in it rise to Peh de Rosh, where they are renewed with a new Zivug de Hakaa, and produce a new level in the measure of Aviut in the Reshimot. Now we shall explain the four types of Lights, TANTA (TaamimNekudotTaginOtiot), occurring with the Bitush ofOhr Makif and the ascents of the Masach to Peh de Rosh.

47) It has been explained that through the Bitush of Ohr Makif in the Masach de Guf, it purifies theMasach of all the Aviut de Guf until it is purified and equalizes with the Masach de Peh de Rosh. The equivalence of form with the Peh de Rosh unites them as one, and it is included in the Zivug de Hakaa in it.

However, the Masach is not purified at once, but gradually: first from Behina Dalet to Behina Gimel, then from Behina Gimel to Behina Bet, then from Behina Bet to Behina Aleph, and then from Behina Aleph to Behinat Shoresh. Finally, it is purified from all its Aviut and becomes as pure as the Masach de Peh de Rosh.

Now the Upper Light does not stop shining for even a moment, and mates with the Masach at every stage of its Hizdakchut. This is because once it has been purified of Behina Dalet and the level ofKeter has been entirely removed, and the Masach came to Aviut of Behina Gimel, the Upper Light mates with the Masach on the remaining Aviut of Behina Gimel and produces ten Sefirot at the level of Hochma.

Afterwards, when the Masach departs from Behina Gimel, too, and the level of Hochma departs, as well, leaving only Behina Bet in the Masach, the Upper Light mates with it on Behina Bet and produces ten Sefirot at the level of Bina. Then, when it has been purified of Behina Bet, too, and this level has departed, leaving only Aviut of Behina Aleph in it, the Upper Light mates with the Masach on the remaining Aviut of Behina Aleph, and produces ten Sefirot at the level of ZA. And when it has been purified of Aviut de Behina Aleph, too, and the level of ZA has departed, it remains with only theShoresh (root) of the Aviut.

In that state, the Upper Light makes a Zivug on Aviut Shoresh that remains in the Masach, and produces ten Sefirot at the level of Malchut. And when the Masach is purified of Aviut Shoresh, too, the level of Malchut departs thence, too, since no Aviut de Guf remains there. In that state, it is considered that the Masach and its Reshimot rose and united with the Masach de Rosh, became included there in a Zivug de Hakaa there, and produced new ten Sefirot over it, called a “child” and a “consequence” of the first Partzuf.

Thus we have explained that the Bitush of Ohr Makif and Ohr Pnimi that purifies the Masach de Guf of the first Partzuf of AK and elevates it to its Peh de Rosh, by which the second PartzufAB de AK, emerges, is not done at once. Rather, it occurs gradually, as the Upper Light mates with it at each state in the four degrees it traverses during its Hizdakchut, until it equalizes with the Peh de Rosh.

And as it has been explained regarding the elicitation of the four levels during the Hizdakchut of theGuf of the first Partzuf for AB’s purpose, three levels emerge during the Hizdakchut period of theMasach de Guf of Partzuf AB, as it emanates Partzuf SAG, and similarly in all the degrees. The rule is this: A Masach does not purify at once, but gradually. And the Upper Light, which does not stop spreading to the lower one, mates with it at each degree along its purification.

48) Yet, these levels, which emerge on the Masach during its gradual Hizdakchut, are not consideredHitpashtut of real degrees, like the first level that emerged before the beginning of the Hizdakchut. Rather, they are considered Nekudot, and they are called Ohr Hozer and Din (judgment), since theDin force of the Lights’ departure is already mingled in them. This is so because in the first Partzuf, as soon as the Bitush began to occur, and purified the Masach de Guf from Behina Dalet, it is considered as having been completely purified, since there is no “some” in the spiritual.

And since it began to purify, it had to purify completely. Yet, since the Masach purifies gradually, there is time for the Upper Light to mate with it at each degree of Aviut that the Masach assumes during its Hizdakchut, until it is completely purified. Hence, the departure force is mingled with the levels that emerge during its departure, and they are considered as only Nekudot and Ohr Hozer andDin.

This is why we discern two types of levels in each PartzufTaamim and Nekudot. This is so because the first ten Sefirot de Guf that emerge in each Partzuf are called Taamim, and the levels that emerge in the Partzuf as it purifies, after the Masach had already begun to purify until it reaches Peh de Rosh, are called Nekudot.

49) The Reshimot that remain below, in the Guf, after the departure of the Lights of Taamim, are called Tagin, and the Reshimot that remain from the levels of Nekudot are called Otiot, which areKelim. Also, the Tagin, which are the Reshimot from the Lights of Taamim, hover over the Otiot and the Kelim and sustain them.

Thus we have learned the four types of Light, called TaamimNekudotTaginOtiot. The first level to emerge in each Partzuf of the five Partzufim called GalgaltaABSAGMA, and BON, is calledTaamim. The levels that emerge in each Partzuf once it has started to purify, until it is completely purified, are called Nekudot. The Reshimot that remain of the Lights of Taamim in each level, after their departure, are called Tagin, and the Reshimot that remain from the Lights of the levels ofNekudot after their departure are called Otiot or Kelim. Remember that in all five Partzufim calledGalgaltaABSAGMA, and BON, for in all of them there is Hizdakchut and they all have these four types of Lights.


You already know the difference between the two Malchuts in each Partzuf—the mating Malchut and the ending Malchut. Ten Sefirot of Ohr Hozer emerge from the Masach in the mating Malchut, clothing the ten Sefirot of Upper Light, called “ten Sefirot de Rosh,” that is, only roots. From there down, the ten Sefirot de Guf of the Partzuf expand in the form of Hitlabshut (clothing) of Lights in complete Kelim.

These ten Sefirot de Guf are divided into two discernments of ten Sefirot: ten Sefirot de Toch(insides), and ten Sefirot de Sof (end/conclusion). The position of the ten Sefirot de Toch is from thePeh to the Tabur (navel), the place of the clothing of the Lights in the Kelim. The ten Sefirot of the end of the Partzuf are positioned from the Tabur down to the Sium Raglin (end of the legs/feet).

This means that Malchut ends each Sefira until it reaches itself, which is unfit to receive any Light, hence the Partzuf ends there. This cessation is called “the end of the Etzbaot Raglin (toes) of thePartzuf,” and from there down it is an empty space, a void without Light.

Know that these two kinds of ten Sefirot extend from the root ten Sefirot, called Rosh, since both are included in the mating Malchut. This is so because there is the clothing power there—the Ohr Hozerthat rises and clothes the Upper Light. There is also the Masach’s detaining force over Malchut so it would not receive the Light, by which the Zivug de Hakaa that raises Ohr Hozer was done. At theRosh, these two forces are only roots.

Yet, when they expand from Above downwards, the first force, which is a clothing force, is executed in the ten Sefirot de Toch, from the Peh down to the Tabur. And the second force, which detainsMalchut from receiving Light, is executed in the ten Sefirot de Sof and Sium, from Tabur down to the end of the Etzbaot Raglin.

These two kinds of ten Sefirot are always called HGTNHYM. All ten Sefirot de Toch, from Peh toTabur, are called HGT, and all ten Sefirot de Sof from Tabur down are called NHYM.

51) We should also know that the issue of the Tzimtzum was only on the Ohr Hochma, whose Kli is the will to receive that ends at Behina Dalet, where the Tzimtzum and the Masach occurred. Yet, there was no Tzimtzum at all on the Ohr de Hassadim there, since its Kli is the will to bestow, in which there are no Aviut and disparity of form from the Emanator, and which does not need any corrections.

Hence, in the ten Sefirot of the Upper Light these two Lights, Hochma and Hassadim, are linked together without any difference between them, since they are one Light that expands according to its quality. For this reason, when they come to clothe in the Kelim after the Tzimtzum, the Ohr Hassadim(Light of Mercy) stops at Malchut, too, even though it was not restricted. This is so because had theOhr Hassadim expanded in a place where the Ohr Hochma (Light of Wisdom) could not expand even a bit—the ending Malchut—there would be shattering in the Upper Light, as the Ohr Hassadim would have to be completely separated from the Ohr Hochma. Hence, the ending Malchut became an empty space, devoid of even the Ohr Hassadim.

52) Now we can understand the content of the ten Sefirot de Sof of the Partzuf from Tabur down. It cannot be said that they are only considered Ohr Hassadim, without any Hochma at all, since the Ohr Hassadim is never completely separated from the Ohr Hochma. Rather, there is necessarily a small illumination of the Ohr Hochma in them, as well. You should know that we always call this small illumination “VAK without a Rosh.” Thus, the three discernments of ten Sefirot in the Partzuf, calledRoshToch, and Sof have been explained.

53) And now we shall explain the order of the clothing of the Partzufim GalgaltaAB, and SAG de AKon each other. Know that each lower one emerges from the Masach of the Guf of the Upper One, once it has been purified and has equalized its form with the Malchut and the Masach at the Rosh. This is so because then it is included in the Masach at the Rosh, in the Zivug de Hakaa in it.

And once it undergoes the Zivug de Hakaa in the two Reshimot— Aviut and Hitlabshut—that remain in the Masach de Guf, its Aviut is recognized as Aviut de Guf. Through this recognition, it is discerned that the level emerges from the Rosh of the first Partzuf de AK, descends, and clothes its Guf, meaning at her root, since she is from the Masach de Guf.

Indeed, the Masach with the mating Malchut of the new Partzuf had to descend to the place of Taburof the first Partzuf, since the Masach de Guf with the ending Malchut of the first Partzuf begins there. Also, the root of the new Partzuf and its grip are there. Yet, the last Behina of Aviut has vanished from the Masach by the Bitush of Ohr Pnimi and Ohr Makif (Item 40), and only Aviut of Behina Gimelremained in the Masach. This Behina Gimel de Aviut is called Chazeh (chest). For this reason, theMasach and the mating Malchut of the new Partzuf have no hold and root in the Tabur of the Upper One, but only in its Chazeh, where it is attached like a branch to its root.

54) Hence, the Masach of the new Partzuf descends to the place of the Chazeh of the first Partzuf, where it elicits ten Sefirot de Rosh from it and above it through a Zivug de Hakaa with the Upper Light, up to the Peh of the Upper One— Malchut de Rosh of the first Partzuf. But the lower one cannot clothe the ten Sefirot de Rosh of the Upper Partzuf at all, since it is considered merely the Masach de Guf of the Upper One. Subsequently, it produces ten Sefirot from Above downwards, called “tenSefirot de Guf” at the Toch and the Sof of the lower one.

Their place is only from the Chazeh of the Upper Partzuf down to its Tabur, since from Tabur down is the place of the ten Sefirot of the Sium of the Upper One, being Behina Dalet. The lower one has no hold of the last Behina of the Upper One, since it loses it during its Hizdakchut (Item 40). For this reason, that lower Partzuf, called Partzuf Hochma of AK, or Partzuf AB de AK, must end above theTabur of the first Partzuf of AK.

Thus, it has been thoroughly clarified that any RoshTochSof of Partzuf AB de AK, which is the lower one of the first Partzuf of AK, stand from the place below the Peh of the first Partzuf down to itsTabur. Thus, the Chazeh of the first Partzuf is the place of Peh de Rosh of Partzuf AB, the matingMalchut, and the Tabur of the first Partzuf is the place of Sium Raglin of Partzuf AB, that is, the ending Malchut.

55) As has already been explained regarding the order of the emergence of Partzuf AB from the firstPartzuf of AK, it is the same in all the Partzufim, through the end of the world of Assiya. Each lower one emerges from the Masach de Guf of its Superior, after it has been purified and included in theMasach de Malchut de Rosh of the Upper One in the Zivug de Hakaa there.

Afterwards, it comes out of there to its gripping point in the Guf of the Upper One, and elicits the tenSefirot de Rosh from below Upwards in its place, through a Zivug de Hakaa with the Upper Light. Also, it expands from Above downwards into ten Sefirot de Guf in Toch and Sof, as has been explained in Partzuf AB de AK. Yet, there are differences concerning the end of the Partzuf, as it is written elsewhere.


56) Thus we have thoroughly explained the issue of Tzimtzum Aleph (the first restriction), carried out on the Kli of Malchut—Behina Dalet—so it would not receive the Upper Light within it. We have also explained the issue of the Masach and its Zivug de Hakaa with the Upper Light, which raises Ohr Hozer. This Ohr Hozer became new vessels of reception instead of Behina Dalet.

Also explained was the Hizdakchut of the Masach de Guf, made in the Gufim (plural for Guf) of eachPartzuf by the Bitush of Ohr Makif and Ohr Pnimi, which produces the four discernments TANTA of theGuf of each Partzuf and raises the Masach de Guf to be considered Masach de Rosh. It qualifies it for a Zivug de Hakaa with the Upper Light, on which another Partzuf is born, one degree lower than the previous Partzuf. Finally, we have explained the elicitation of the first three Partzufim of AK, calledGalgaltaABSAG, and their clothing order on one another.

57) Know that in these three PartzufimGalgaltaAB, and SAG de AK, there is not even a root for the four worlds ABYA, since there is not even room for the three worlds BYA here. This is because the inner Partzuf of AK extended down to the point of this world, and the root of the desirable correction, which was the cause for the Tzimtzum, has not been revealed. This is so because the purpose of theTzimtzum that unfolded in Behina Dalet was to correct it, so there would be no disparity of form within it, as it receives the Upper Light (Item 14).

In other words, to create Adam’s Guf of that Behina Dalet, he will turn the reception force in Behina Dalet to being in order to bestow, through his engagement in Torah and Mitzvot in order to bestow contentment upon his Maker. By that he will equalize the form of reception with complete bestowal, and that would be the end of correction, since this would bring Behina Dalet back to being a vessel of reception for the Upper Light, while being in complete Dvekut (adhesion) with the Light, without any disparity of form.

Yet, thus far, the root of this correction has not been revealed, as this requires that man (Adam) will be included with the higher Behinot, above Behina Dalet, so as to be able to perform good deeds of bestowal. And had Adam departed the state of the Partzufim of AK, he would have been completely in the state of empty space. This is because then the whole of Behina Dalet, which should be the root of Adam’s Guf, would have been below AK’s Raglaim (feet), in the form of empty and dark space, as it would be of opposite form from the Upper Light. Thus, it would be considered separated and dead.

And had Adam been created from that, he would not have been able to correct his actions whatsoever, since there would be no sparks of bestowal in him at all. He would be deemed a beast that has nothing of the form of bestowal, and whose life is only for himself. This would be like the wicked who are immersed in the lust of self-reception, “and even the grace that they do, they do for themselves.” It is said about them, “the wicked—during their lives are called ‘dead,’” since they are in oppositeness of form from the Life of Lives.

58) This is the meaning of our sages’ words: “In the beginning, He contemplated creating the world with the quality of Din (judgment). He saw that the world does not exist and preceded the quality ofRachamim (mercy), and associated it with the quality of Din” (Beresheet Rabba, 12). This means that every “first” and “next” in spirituality refers to cause and consequence.

This is why it is written that the first reason for the worlds, meaning the Partzufim of AK, emanated before all the worlds, were emanated in the quality of Din, that is, in Malchut alone, called Midat ha Din (quality of judgment). This refers to Behina Dalet that has been restricted and departed as an empty space and the conclusion of the Raglaim of AK, that is, the point of this world, below the Siumof AK’s Raglaim, in the form of empty space, devoid of any Light.

“He saw that the world does not exist” means that in this way, it was impossible for Adam, who was to be created from this Behina Dalet, to acquire acts of bestowal so the world would be corrected in the desired amount through him. This is why he “associated the quality of Rachamim with the quality of Din.”

Explanation: The Sefira (singular for SefirotBina is called Midat ha Rachamim (quality of mercy), and the Sefira Malchut is called Midat ha Din, since the Tzimtzum was made on her. The Emanator raised Midat ha Din, which is the concluding force made in the Sefira Malchut, and elevated it to Bina—MidathaRachamim. He associated them with one another, and through this association, Behina Dalet—Midat ha Din—was incorporated with the sparks of bestowal in the Kli of Bina.

This allowed Adam’s Guf, which emerged from Behina Dalet, to be integrated with the quality of bestowal, too. Thus, he will be able to perform good deeds in order to bestow contentment upon his Maker, until he turns the quality of reception in him to being entirely in order to bestow. Thus, the world will achieve the desired correction by the creation of the world.

59) This association of Malchut in Bina occurred in Partzuf SAG de AK and prompted a secondTzimtzum in the worlds from itself downwards. This is because a new Sium on the Upper Light was made on it, that is, in Bina’s place. It follows that the ending Malchut, which stood at the Sium Raglaim of SAG de AK, above the point of this world, rose and ended the Upper Light at half of Bina de Guf de SAG de AK, called Tifferet, since KHB de Guf is called HGT. Thus, Tifferet is Bina de Guf.

Also, the mating Malchut, which stood at the Peh Rosh de SAG de AK, rose to the place of Nikvey Eynaim (pupils) de AK, which is half of Bina de Rosh. Then, a Zivug for the MA de AK was made there, at the Nikvey Eynaim, called “the world of Nekudim.”

60) This is also called Tzimtzum NHY de AK. This is because SAG de AK, which ended equally withPartzuf Galgalta de 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 theBina de Guf of the inner AK. This is so because the ending Malchut rose to that place and detained the Upper Light from spreading from it downwards.

For this reason, an empty space was made there, devoid of Light. Thus, the TNHY (TifferetNetzah,HodYesodde SAG became restricted and devoid of the Upper Light. This is why Tzimtzum Bet(second restriction) is called Tzimtzum NHY de AK, since through the new Sium at the place of Tabur,NHY de SAG de AK were emptied of their Lights.

It is also considered that AHP of Rosh de SAG departed the degree of Rosh de SAG and became itsGuf, since the mating Malchut rose to Nikvey Eynaim and the ten Sefirot de Rosh emerged from theMasach at Nikvey Eynaim and Above. Also, from Nikvey Eynaim downwards it is considered the Gufof the Partzuf, since it can only receive illumination from Nikvey Eynaim and below, which is considered Guf.

The level of these ten Sefirot that emerged at the Nikvey Eynaim de SAG de AK are the ten Sefirot called “the world of Nekudim.” They came down from the Nikvey Eynaim de SAG to their place below the Tabur of the inner AK, where they expanded with Rosh and Guf. Know that this new Sium, made at the place of Bina de Guf, is called Parsa. Also, there is internality and externality here, and only the ten external Sefirot are called “the world of Nekudim,” while the ten inner Sefirot are called MAand BON de AK itself.

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

62) The thing is that during the emergence of Partzuf SAG, it ended entirely above Tabur of the innerAK, as has been explained concerning Partzuf AB de AK. They could not spread from Tabur down, since the government of Behina Dalet of the inner AK begins there, in its ten Sefirot de Sium, and there is nothing of Behina Dalet whatsoever in Partzufim AB and SAG (Item 54).

Yet, when Nekudot de SAG de AK began to emerge, after the Masach de SAG, which is Behina Dalet de Aviut, has been purified through the Bitush of Ohr Makif in it, and came to Behina Bet de Hitlabshut and Behina Aleph de Aviut, the Taamim de SAG departed. Then, the level of Nekudotemerged on the Aviut that remained in the Masach, in VAK without a Rosh.

This is so because the ten Sefirot that emerge on Behina Aleph de Aviut are the level of ZA, lackingGAR. Also, there is no Bina at the male level, which is Behina Bet de Hitlabshut, but only nearly that. This is considered VAK de Bina.

Hence, this form of the level of Nekudot de SAG has been equalized with the ten Sefirot de Siumbelow Tabur de AK, considered VAK without a Rosh, too (Item 52). It is known that equivalence of form unites the spirituals into one. Hence, this level subsequently descended below Tabur de AK and mingled there with ZON de AK, where they were as one, since they are of equal levels.

63) We might wonder at the fact that there is still a great distance between them with respect to their Aviut, since Nekudot de SAG come from Aviut of Behina Bet and have nothing of Behina Dalet. And although they are the level of ZA, it is not like the level of ZA below Tabur de AK, which is ZA ofBehina Dalet. Thus, there is a big difference between them.

The answer is that the Aviut is not apparent in the Partzuf during the clothing of the Light, but only after the departure of the Light. Hence, when Partzuf Nekudot de SAG appeared at the level of ZA, descended, and clothed at the level of ZON from Tabur de AK downwards, Behina Bet was mingled with Behina Dalet and caused Tzimtzum Bet. This created a new Sium at the place of Bina de Guf of that Partzuf, as well as prompted a change in the place of the Zivug, making it the Peh de Roshinstead of the Nikvey Eynaim.

64) Thus, you find that the source of the association of Malchut in Bina, called Tzimtzum Bet, occurred only below Tabur de AK, by the expansion of Partzuf Nekudot de SAG in that place. Hence, this level of ten Sefirot de Nekudim, which comes from Tzimtzum Bet, could not spread above Tabur de AK, since there is no force and ruling that can appear above its source. And since the place whereTzimtzum Bet was created was from Tabur down, the level of Nekudim had to expand there, as well.


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

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

66) And as soon as the Tzimtzum occurred, during the ascent of Malchut to Bina, even before the raising of MAN and the Zivug that was made at the Nikvey Eynaim de AK, it caused Partzuf Nekudot de SAG de 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 SefirotNHY, became the place of the world of Yetzira;
  4. The Malchut in it became the place of the world of Assiya.

67) The reason for it is that the place of the world of Atzilut means the place worthy of the expansion of the Upper Light. And because of the ascension of the ending Malchut to the place of Bina de Guf, called Tifferet, the Partzuf ends there and the Light cannot traverse from there downwards. Thus, the place of Atzilut ends there, at half the Tifferet, on the Chazeh.

And you already know that this new Sium, made here, is called “the Parsa below the world of Atzilut.” And there are three divisions in the Sefirot below the Parsa. This is because indeed, only two Sefirot,ZON de Guf, called NHYM, needed to emerge below the Atzilut. This is so because since the Sium was made at the Bina de Guf, which is Tifferet, only the ZON below Tifferet are below the Sium, and notTifferet, although half of the lower Tifferet went out to below the Sium, as well.

The reason is that Bina de Guf consists of the ten Sefirot KHB ZON, too. And since these ZON de Binaare the roots of the inclusive ZON de Guf, which were included in Bina, they are considered like them. Hence, ZON de Bina came out below the Parsa de Atzilut, as well, along with the inclusive ZON. For this reason, the Sefira Tifferet was cracked across it at the place of the Chazeh, since the Malchut that rose to Bina is standing there and brings out the ZON de Bina, that is, the two thirds of Tifferet from the Chazeh down to its Sium.

Yet, there is still a difference between the two thirds of Tifferet and the NHYM, since the two thirds ofTifferet truly belong to the Bina de Guf and never emerged below the Sium de Atzilut because of themselves, but only because they are the roots of ZON. Hence, their flaw is not so great, since they did not come out because of themselves. Thus, they have become separated from the NHYM and became a world in and of themselves, called “the world of Beria.”

68) ZON de Guf, too, called NHYM, are divided into two discernments: since Malchut is consideredNukva (female), her flaw is greater, and she becomes the place of the world of AssiyaZA, who isNHY, became the world of Yetzira, above the world of Assiya.

Thus we have explained how Partzuf Nekudot de SAG was divided by Tzimtzum Bet and became the place of four worlds: AtzilutBeriaYetzira, and AssiyaKHB HGT, down to its Chazeh, became the place of the world of Atzilut. The lower half of Tifferet, from the Chazeh to the Sium of Tifferet, became the place of the world of Beria, the NHY in it—the world of Yetzira and its Malchut—the world of Assiya. Their place begins from the point of Tabur de AK and ends above the point of this world, that is, through the Sium Raglin de AK, which is the end of the clothing of Partzuf Nekudot de SAGover Partzuf Galgalta de AK.


69) Now that you know about the Tzimtzum Bet that occurred in Partzuf Nekudot de SAG for the purpose of emanating the ten Sefirot of the world of Nekudim, the fourth Partzuf of AK, we shall go back to explaining the elicitation of the ten particular Sefirot of Nekudim. The elicitation of onePartzuf from the next has already been explained. Each inferior Partzuf is born and originates from the Masach de Guf of the Upper One, after its Hizdakchut and ascension for renewing the Zivug in thePeh of the Upper One. And the cause of this Hizdakchut is the Bitush of Ohr Makif in the Masach of the Upper Partzuf, which purifies the Masach from its Aviut de Guf, and equalizes it with the Aviut de Rosh (Item 35).

In this manner, Partzuf AB de AK emerged from Partzuf Keter de AKPartzuf SAG de AK from Partzuf AB de AK, and the fourth Partzuf de AK, called “ten Sefirot of the world of Nekudim,” was born and emerged from its superior, being SAG de AK, in the same way.

70) Yet, there is another issue here. In the previous Partzufim, the Masach was made only of theReshimot de Aviut of the Guf of the Upper One, during the Hizdakchut of the Masach to the Peh de Rosh of the Upper One. But here, in the Hizdakchut of the Masach de SAG de AK for Nekudim, thisMasach was made of two kinds of Reshimot. Besides being made of its own Reshimot de Aviut, with respect to the Sefirot de Guf de SAG de AK, it is included with the Reshimot de Aviut de ZON de AKbelow Tabur, too. This is because of their mixture below Tabur de AK, as it is written (Item 61) thatNekudot de SAG descended below Tabur de AK and mixed with the ZON de AK there.

71) Thus, the matter of Katnut (smallness) and Gadlut (adulthood) has been initiated here in Partzuf Nekudim. With respect to the Reshimot de Aviut in the Masach, ten Sefirot of Katnut Nekudimemerged over them. And with respect to the Reshimot de ZON de AK below Tabur, which mingled and connected with the Reshimot of the Masach, the ten Sefirot de Gadlut of Nekudim emerged over them.

72) You should also know that the ten Sefirot of Katnut Nekudim that emerged on the Masach are considered the core of Partzuf Nekudim, since they emerged gradually, that is, from the core of theMasach de Guf of the Upper One, the same as the three previous Partzufim de AK emerged. But the ten Sefirot de Gadlut of Nekudim are regarded as mere addition to Partzuf Nekudim. This is because they only emerged from the Zivug on the Reshimot de ZON de AK below the Tabur, which did not appear gradually, but were added and connected to the Masach because of the decline of Partzuf Nekudot de SAG below Tabur de AK (Item 70).

73) We shall first clarify the ten Sefirot de Katnut Nekudim. You already know that following theHitpashtut (spreading/expansion) of SAG de AK, it underwent the Bitush of Ohr Makif and Ohr Pnimion its Masach, which gradually purified it. The levels that emerged as it purified are called Nekudot de SAG, and they descended below Tabur de AK and mingled with the Behina Dalet there (Item 62). After it completed its purification of all the Aviut de Guf in the Masach and remained with only Aviut de Rosh, it is considered to have risen to Rosh de SAG, where it received a new Zivug on the measure of Aviut that remained in the Reshimot in the Masach (Item 35).

74) And here, too, it is considered that the last Behina of AviutAviut de Behina Bet that was in theMasach, completely vanished, leaving only the Reshimo de Hitlabshut. Thus, nothing was left of theAviut but Behina Aleph. Hence (Item 43), the Masach received two kinds of Zivugim (plural for Zivug) in Rosh de SAG:

  1. Hitkalelut of Behina Aleph de Aviut within Behina Bet de Hitlabshut (clothing), called “Hitkalelut of the female Reshimo in the male Reshimo,” produced a level at nearly the degree of Bina, which is the degree of VAK de Bina. This level is called “the Sefira Keter de Nekudim.”
  2. Hitkalelut of the male with the Reshimo of the female, the Reshimo of Behina Bet de Hitlabshut in Behina Aleph de Aviut, produced the level of ZA, considered VAK without a Rosh, called “Aba ve Ima de Nekudim back to back.”

These two levels are called GAR de Nekudim, that is, they are considered ten Sefirot de Rosh Nekudim, since each Rosh is called GAR or KHB. But there is a difference between them: Keter de Nekudim, which is at the male level, does not spread into the Guf and shines only at the Rosh. OnlyAVI de Nekudim, which are the female level, called “seven lower Sefirot de Nekudim” or “HGT NHY de Nekudim” expand to the Guf.

75) Thus, there are three degrees one below the other:

  1. Keter de Nekudim, with the level of VAK de Bina.
  2. The level of AVI (Aba and Imade Nekudim, which has the level of ZA. These are both considered Rosh.
  3. ZAT de NekudimHGT NHYM, considered Guf de Nekudim.

76) Know, that by Malchut’s ascent to Bina, these two degrees of Nekudim split into two halves upon their exit, called Panim (face) and Achoraim (back). This is so because since the Zivug was made at the Nikvey Eynaim, there are only two and a half Sefirot at the Rosh—GalgaltaEynaim (eyes) andNikvey Eynaim, that is, KeterHochma, and the Upper half of Bina. These are called Kelim de Panim(frontal Kelim).

The Kelim de AHP, which are the lower half of BinaZA, and Nukva, emerged from the ten Sefirot de Rosh and were considered the degree below the Rosh. Hence, Kelim de Rosh, which departed theRosh, are considered Kelim de Achoraim (posterior Kelim). Each degree was split in this manner.

77) It follows that there is not a single degree that does not have Panim and Achoraim. This is because the AHP of the male level, the Keter de Nekudim, emerged from the degree of Keter and descended to the degree of AVI de Nekudim, the female level. And AHP of the female level — AVI de Nekudim—descended and fell to their degree of Guf, the degree of the seven lower Sefirot HGT NHY de Nekudim.

It turns out that AVI comprise two Behinot Panim and Achoraim: within them are the Achoraim of theKeter degree, that is, the AHP de Keter, and atop them clothe the Kelim de Panim de AVI themselves, that is, their own GalgaltaEynaim, and Nikvey Eynaim. Also, ZAT de Nekudim comprise Panim andAchoraim: the Kelim de Achoraim de AVI, which are their AHP, are within the ZAT, and the Kelim de Panim de ZAT clothe them from without.

78) This issue of the division into two halves made the degrees of Nekudim unable to contain more than Behinat Nefesh Ruach, meaning VAK without GAR. This is because each degree is deficient of the three KelimBina and ZON, hence the absence of Lights of GAR there, being NeshamaHaya,Yechida (Item 24). Thus we have thoroughly explained the ten Sefirot de Katnut de Nekudim, which are the three degrees called KeterAVI, and ZAT. Each degree contains only Keter Hochma in Kelimand Nefesh Ruach in Lights, since the Bina and ZON of each degree fell to the degree below it.


79) Now we shall explain the ten Sefirot de Gadlut (adulthood/greatness) of Nekudim, which emerged on the MAN de Reshimot of ZON de AK below its Tabur (Item 71). First, we must understand the raising MAN. Thus far, we have only discussed the ascent of the Masach de Guf to thePeh de Rosh of the Upper One, once it has purified. Also, there was a Zivug de Hakaa on theReshimot included in it, which produces the level of ten Sefirot for the needs of the lower one. Now, however, the issue of raising Mayin Nukvin (MAN/female water) has been renewed, for these Lights, which rose from below Tabur de AK to the Rosh de SAG, which are the Reshimot de ZON de Guf de AK, are called “raising MAN.”

80) Know, that the origin of raising MAN is from the ZA and Bina of the ten Sefirot of Ohr Yashar(Direct Light) (Item 5). It is explained there that Bina, considered Ohr Hassadim, reunited withHochma when she emanated the Sefira Tifferet, called Behina Gimel, and extended illumination ofHochma from it for Tifferet, which is ZA. The majority of ZA emerged from the Ohr Hassadim of Bina, and its minority with illumination of Hochma.

This is where the connection between ZA and Bina was made, as every time the Reshimot de ZA rise to BinaBina connects with Hochma and extends illumination of Hochma from it, for ZA. This ascension of ZA to Bina, which connects it with Hochma, is always called “raising MAN.” Without the ascent of ZA to BinaBina is not considered Nukva to Hochma, since she herself is only Ohr Hassadim and does not need to receive Ohr Hochma.

She is always considered back-to-back with Hochma, which means that she does not want to receive from Hochma. Only when ZA rises to her does she become Nukva for Hochma once more, to receive illumination of Hochma from it, for ZA. Thus, the ascent of ZA make her a Nukva, and this is why its ascent is called Mayin Nukvin, as the ascent of ZA brings her face-to-face once more. This means that she receives from him the way Nukva does from the male. Thus we have thoroughly clarified the raising of MAN.

81) You already know that Partzuf AB de AK is Partzuf Hochma, and Partzuf SAG de AK is Partzuf Bina. This means that they are discerned according to the Highest Behina of their level. AB, whose Highest Behina is Hochma, is considered all HochmaSAG, whose Highest Behina is Bina, is considered all Bina.

Thus, when the Reshimot de ZON de Guf below Tabur de AK rose to Rosh de SAG, they became MANto the SAG there, for which SAG, which is Bina, mated with Partzuf AB, which is Hochma. Subsequently, AB gave to SAG a new Light for ZON’s needs, below the Tabur that rose there.

And once ZON de AK received this new Light, they descended back to their place below Tabur de AK, where there are the ten Sefirot de Nekudim, where they illuminated the new Light within the tenSefirot de Nekudim. This is the Mochin (Light) de Gadlut of the ten Sefirot de Nekudim. Thus we have explained the ten Sefirot de Gadlut that emerged on the second type of Reshimot, which are theReshimot de ZON below Tabur de AK (Item 71). Indeed, it is these Mochin de Gadlut that caused the breaking of the vessels, as will be written below.

82) It has been explained above (Item 74) that there are two degrees at the Rosh de Nekudim, calledKeter and AVI. Hence, when ZON de AK shone the new Light of AB SAG to the ten Sefirot de Nekudim, it first shone to Keter de Nekudim through its Tabur de AK, where Keter clothes, and completed it with GAR in Lights and Bina and ZON in Kelim. Subsequently, it shone to AVI de Nekudim through Yesod de AK, where AVI clothe, and completed them with GAR in Lights and Binaand ZON in Kelim.

83) First, let us explain the Gadlut, which this new Light caused in the ten Sefirot of Nekudim. The thing is that we should ask about what is written in Item 74, that the level of Keter and AVI de Nekudim were considered VAK because they emerged on Aviut of Behina Aleph. But we have said that through the descent of Nekudot de SAG below Tabur de AKBehina Dalet joined with the Masach de Nekudot de SAG, which is Bina. Thus, this Masach contains a Reshimo of Behina Dalet de Aviut, as well. In that case, during the Hitkalelut of the Masach in Rosh de SAG, ten Sefirot should have emerged at the level of Keter and the Light of Yechida, and not at the level of VAK de Bina in theSefira Keter, and the level of VAK without a Rosh in AVI.

The answer is that the place is the cause. Since Behina Dalet is included in Bina, which is Nikvey EynaimAviut Dalet disappeared there in the internality of Bina, as though it is not there at all. Hence, the Zivug was made only on the Reshimot of Behina Bet de Hitlabshut and Behina Aleph de Aviut, which are essentially only from Masach de Bina (Item 74), and only two levels emerged there:VAK de Bina and complete VAK.

84) Therefore, now ZON de AK below Tabur extended the new Light through their MAN from AB SAG de AK, and illuminated it to the Rosh de Nekudim (Item 81). And since Partzuf AB de AK has no connection with this Tzimtzum Bet, which elevated the Behina Dalet to the place of Nikvey Eynaim, when its Light was drawn to Rosh de Nekudim, it re-cancelled the Tzimtzum Bet within it, which elevated the place of the Zivug to Nikvey Eynaim. Also, it lowered the Behina Dalet back to its place at the Peh, as prior to Tzimtzum Aleph, that is, the place of Peh de Rosh.

Thus, the three Kelim—Awzen (ear), Hotem (nose), and Peh (mouth)—that fell from the degree because of Tzimtzum Bet (Item 76), now returned to their place—their degree—as before. At that time, the place of the Zivug descended once more from Nikvey Eynaim to Behina Dalet at the place ofPeh de Rosh. And since Behina Dalet is already at her place, ten Sefirot emerged there at the degree of Keter.

Thus it has been explained that through the new Light, which ZON de AK extended to Rosh de Nekudim, it gained the three Lights NeshamaHayaYechida, and the three Kelim AHP, which areBina and ZON that were missing when it first emerged.

85) Now we have thoroughly clarified the Katnut and Gadlut de NekudimTzimtzum Bet, which raised the lower Hey—Behina Dalet — to the place of Nikvey Eynaim, where it was concealed, caused the level of Katnut de Nekudim — the level of VAK or ZA in Lights of Nefesh Ruach. There they were lacking Bina and ZON in Kelim and NeshamaHayaYechida in Lights. And through the approaching of a new Light of AB SAG de AK to the NekudimTzimtzum Aleph returned to its place.

Bina and ZON of the Kelim returned to the Rosh, since the lower Hey descended from the Nikvey Eynaim and returned to her place — Malchut, called Peh. Then a Zivug was made on Behina Dalet, which returned to her place, and ten Sefirot at the level of Keter and Yechida emerged. This completed the NRNHY of Lights and the KHB ZON of Kelim.

For short, we will henceforth refer to Tzimtzum Bet and the Katnut by the name “ascension of the lower Hey to Nikvey Eynaim and the descent of AHP below.” Also, we refer to the Gadlut by the name “the approaching of the Light of AB SAG, which lowers the lower Hey from the Nikvey Eynaim and brings the AHP back to their place.” Remember this above explanation.

You should also remember that GE (Galgalta Eynaim) and AHP are names of the ten Sefirot KHB ZON de Rosh, and the ten Sefirot de Guf are called HGT NHYM. They, too, are divided into GE and AHP, since Hesed and Gevura and the Upper third of Tifferet—through the Chazeh—are Galgalta ve (and)Eynaim and Nikvey Eynaim, and the two thirds of Tifferet and NHYM are AHP, as has been written above.

Also, remember that GalgaltaEynaim, and Nikvey Eynaim, or HGT up to the Chazeh, are calledKelim de Panim (anterior Kelim). And AHP, or the two lower thirds of Tifferet and NHYM from theChazeh down are called Kelim de Achoraim (posterior Kelim), as written in Item 76. And you should also remember the fissuring of the degree that occurred with Tzimtzum Bet, which left only Kelim de Panim in the whole degree. And finally, each inferior contains within it the Kelim de Achoraim of the Upper One (Item 77).


86) Know, that the Nekudot (dots) are divided into three Behinot—Rosh, Toch, and Sof, which are

  • Upper Nekudot, above the Otiot (letters), included in the name, Holam;
  • Middle Nekudot, inside the Otiot, included in the name, Shuruk or Melafom, meaning Vav and a point within it;
  • Lower Nekudot, below the Otiot, included in the name, Hirik.

87) This is their explanation: Otiot are Kelim, that is, Sefirot of the Guf. This is because the tenSefirot de Rosh are but roots to the Kelim, not actual KelimNekudot mean Lights, which sustain theKelim and move them, meaning Ohr Hochma, called Ohr Haya [27]. This is considered a new Light, which ZON de AK received from AB SAG and illuminated the Kelim de Nekudim, bringing down the lower Hey back to the Peh of each degree, and returning the AHP de Kelim and GAR of Lights to each degree.

Thus, this Light moves the Kelim de AHP and elevates them from the lower degree, connecting them to the Upper One, as in the beginning. This is the meaning of the Nekudot that move the Otiot. And since this Light extends from AB de AK, which is Ohr Haya, it revives those Kelim de AHP through clothing in them.

88) You already know that ZON de AK shone this new Light to the ten Sefirot de Nekudim through two places: It illuminated the Keter de Nekudim through the Tabur, and illuminated the AVI de Nekudim through the Yesod.

Know that this illumination through the Tabur is called Holam, which shines for the Otiot above them. It is so because the illumination of Tabur reaches only Keter de Nekudim, the male level of Rosh de Nekudim (Item 74). And the male level does not expand into the lower seven of the Nekudim, which are the Kelim de Guf, called Otiot, hence it is considered to be shining on them only from its place above, without expanding in the Otiot themselves.

This illumination through the Yesod is called Shuruk, that is, Vav with a point that stands inside the line of the Otiot. The reason is that this illumination comes to AVI de Nekudim, which are the female level of Rosh de Nekudim, whose Lights expand into the Guf, as well, which are the ZAT de Nekudim, called Otiot. This is why you will find the point of Shuruk inside the line of Otiot.

89) Thus, the Holam and Shuruk have been thoroughly explained. The illumination of a new Light through the Tabur, which lowers the lower Hey from Nikvey Eynaim de Keter to the Peh, and elevates the AHP de Keter once more, is the point of Holam above the Otiot. The illumination of a new Light through the Yesod, which lowers the lower Hey from Nikvey Eynaim de AVI to their Peh and returns their AHP, is the point of Shuruk inside the Otiot. This is because these Mochin also come in ZAT de Nekudim, called Otiot.

90) Hirik is considered the new Light that the ZAT themselves receive from AVI, to bring down the ending lower Hey, which stands at their Chazeh, to the place of Sium Raglin de AK. Thus, their AHP, namely the Kelim from the Chazeh downwards, which became the place of BYA, return to them. At that time, BYA will once again be as Atzilut.

But ZAT de Nekudim could not bring the lower Hey down from the Chazeh and completely revokeTzimtzum Bet, the Parsa, and the place of BYA. Rather, when they extended the Light into BYA, all the Kelim de ZAT immediately broke, since the force of the ending lower Hey, which stands at theParsa, was mingled with these Kelim.

Thus, the Light had to instantaneously depart there and the Kelim broke, died, and fell into BYA. Also, their Kelim de Panim, above the Parsa, the Kelim above the Chazeh, broke as well, since all the Light departed thence, too. Thus, they broke and fell into BYA, due to their joining into one Guf with the Kelim de Achoraim.

91) Thus you see that the point of Hirik could not emerge and control in the world of Nekudim, since, moreover, it caused the breaking of the vessels. This was because she wanted to clothe inside theOtiot, in the TNHYM below Parsa de Atzilut, which became BYA.

However, later, in the world of Tikkun, the point of Hirik received its correction, since she was corrected into shining below the Otiot. This means that when ZAT de Atzilut receive the Light ofGadlut from AVI, which should lower the ending lower Hey from the place of the Chazeh to Sium Raglin de AK, and connect the Kelim de TNHYM to Atzilut, the Lights will spread down to Sium Raglin de AK. Yet, they do not do so, but raise these TNHY from the place of BYA to the place of Atzilut, above the Parsa, and receive the Lights while they are above Parsa de Atzilut, so that no breaking of vessels would occur in them again, as in the world of Nekudim.

This is considered that the point of Hirik, which raises the Kelim de TNHY de ZAT de Atzilut, stands below the Kelim de TNHYM that she raised, that is, she stands in the place of Parsa de Atzilut. Thus, the point of Hirik serves under the Otiot. This explains the three points, HolamShurukHirik, in general.


92) It has already been explained that due to the lower Hey’s ascent to Nikvey Eynaim, which occurred in Tzimtzum Bet, when the Katnut of the ten Sefirot de Nekudim emerged, each degree was divided into two halves.

  • Galgalta ve Eynaim remained in the degree; hence, they are called Kelim de Panim (anterior Kelim).
  • AwzenHotem, and Peh, which fell from the degree to the one below it, are therefore called Kelim de Achoraim (posterior Kelim).

Thus, each degree is now made of internality and externality, since the Kelim de Achoraim of the Upper degree fell to the internality of its own Kelim de Panim. And the fallen AHP de Keter Nekudim are clothed inside Galgalta ve Eynaim de AVI, and the fallen AHP de AVI are clothed inside Galgalta ve Eynaim de ZAT de Nekudim (Item 76).

93) In consequence, when the new Light of AB SAG de AK comes to the degree, and lowers the lowerHey back to her place at the Peh, during the Gadlut de Nekudim, the degree brings her AHP back to her, and her ten Sefirot de Kelim and ten Sefirot of Lights are completed. It is then considered that the lower degree, too, which was attached to the AHP of the Upper One, rises along with them to the Upper One.

This is so because the rule is that “there is no absence in the spiritual.” And as the lower one was attached to the AHP of the Upper One during the Katnut, they are not separated from each other during the Gadlut as well, when the AHP of the Upper One return to their degree. It turns out that the lower degree has now actually become a Higher degree, since the lower one that rises to the Upper One becomes like Him.

94) It turns out that when AVI received the new Light of AB SAG and lowered the lower Hey from theNikvey Eynaim back to their Peh, and raised their AHP to them, the ZAT, too, which clothe these AHPduring the Katnut, now rose along with them to AVI. Thus, the ZAT became a single degree with AVI. This ascent of the ZAT to AVI is called “raising MAN.” And when they are at the same degree as AVI, they receive the Lights of AVI, as well.

95) And it is called MAN since the ascent of ZA to Bina brings her back to being face-to-face with theHochma (Item 80). It is known that every ZAT are ZON. Hence, when the ZAT rose with the AHP de AVI to the degree of AVI, they became MAN to the Bina of the Sefirot de AVI. Then she returns to being face-to-face with the Hochma de AVI and provides ZON, which are the ZAT de Nekudim that rose to them, with illumination of Hochma.

96) Despite the above-mentioned ascent of ZAT to AVI, it does not mean that they were altogether absent from their place and rose to AVI, since there is no absence in the spiritual. Also, any “change of place” in spirituality does not mean that it has departed its former place and moved to a new location, as one relocates in corporeality. Rather, there is merely an addition here: they came to the new location, while remaining in the former one. Thus, although the ZAT rose to AVI to MAN, they still remained in their place, at their lower degree, as before.

97) Similarly, you can understand that even though we say that once ZON rose to MAN to AVI and received their Lights there, and left there and returned to their place below, here, too, it does not mean that they departed their place above and moved to the place below. Had ZON been absent from their place above in AVI, the face-to-face Zivug de AVI would stop instantaneously, and they would return to being back-to-back as before. This would stop their abundance, and ZON, below, would lose their Mochin, too.

It has already been explained above that Bina naturally craves only Ohr Hassadim, as in, “for he delights in mercy.” She has no interest whatsoever in receiving Ohr Hochma; hence, she is back-to-back with Hochma. Only when ZON ascend to them for MAN does Bina return in a face-to-face Zivugwith Hochma, to bestow illumination of Hochma to ZA (Item 80).

Hence, it is necessary that the ZON will always remain there, to give sustenance and subsistence to the face-to-face Zivug de AVI. For this reason, it cannot be said that ZON are absent from the place of AVI when they come to their place below. Rather, as we have said, any “change of place” is but an addition. Thus, although ZON descended from their place, they still remained above, as well.

98-99) Now you can understand the Sefira Daat that was initiated in the world of Nekudim. In all thePartzufim of AK, through Nekudim, there are only ten Sefirot KHB ZON. But from the world ofNekudim onwards, there is the Sefira Daat, which we regard as KHBD ZON.

The thing is that there was no ascension of MAN in the Partzufim of AK, but only the ascent of theMasach to Peh de Rosh (Item 79). But you should know that the Sefira Daat extends from the ascension of MAN de ZON to AVI, as it has been clarified that ZON, which rose there to MAN toHochma and Bina, remain there even after their exit from there to their place below, to provide sustenance and subsistence to the face-to-face Zivug de AVI. These ZON, which remain in AVI, are called “the Sefira Daat.” Hence, now HB have the Sefira Daat, which sustains and positions them in a face-to-face Zivug. These are the ZON that rose to MAN there and remained there even after the exit of ZON to their place.

Hence, from now on we call the ten Sefirot by the names KHBD ZON. But in the Partzufim of AK, prior to the world of Nekudim, before the raising of MAN, there was no Sefira Daat there. You should also know that the Sefira Daat is always called “five Hassadim and five Gevurot,” since the ZA that remains there is considered five Hassadim, and the Nukva that remained there is considered fiveGevurot.

100) We might ask about what is written in the Book of Creation, that the ten Sefirot are “ten and not nine, ten and not eleven.” It was said that the Sefira Daat was initiated in the world of Nekudim; thus, there are eleven Sefirot KHBD ZON.

The answer is that this is not at all an addition to the ten Sefirot, since we have learned that theSefira Daat is ZON that rose to MAN and remained there. Hence, there is no addition here, but rather two discernments in ZON:

1. The ZON in their place below, which are considered Guf;

2. The ZON that remained in Rosh de AVI, since they were already there during the raising of theMAN, and there is no absence in the spiritual. Thus, there is no addition to the ten Sefirot here, whatsoever, for in the end, there are only ten Sefirot KHB ZON here. And if the discernment of ZONremains in Rosh in AVI, it does not add a thing to the ten Sefirot.


101) Now we have thoroughly explained the raising of MAN and the Sefira Daat, which are considered the Kelim de Panim de ZAT de Nekudim that extended and rose to AVI. This is because AVI received the new Light of AB SAG de AK from ZON de AK in the form of the point of Shuruk. They lowered the lower Hey from their Nikvey Eynaim to the Peh, and raised their Kelim de Achoraim, which were fallen in the ZAT de Nekudim. As a result, the Kelim de Panim de ZAT, which were attached to theKelim de Achoraim de AVI (Items 89-94), rose, too, and the ZAT de Nekudim became MAN there, and returned AVI to being face-to-face.

And since the lower Hey, which is Behina Dalet, had already returned to her place at the Peh, theZivug de Hakaa that was made on that Masach of Behina Dalet produced ten complete Sefirot at the level of Keter in the Light of Yechida (Item 84). Thus, ZAT, which are included there as MAN, received those great Lights of AVI, too. Yet, all this is only regarded as being from Above downwards, sinceAVI are considered the Rosh de Nekudim, where the Zivug that produces ten Sefirot from Above downwards occurs.

Subsequently, they expand into a Guf, too, from Above downwards (Item 50). At that time, the ZATextend with all the Lights they had received in AVI to their place below, and the Rosh and Guf ofPartzuf Gadlut de Nekudim ends. This Hitpashtut is considered the Taamim of Partzuf Gadlut de Nekudim (Item 26).

102) The four Behinot—TaamimNekudotTaginOtiot—are discerned in Partzuf Nekudim, too (Item 47). This is so because all the forces that exist in the Upper Ones must exist in the lower ones, as well. But in the lower one, there are additional matters to the Upper One. It has been explained that the heart of the Hitpashtut of each Partzuf is called Taamim. After it expands, the Bitush of Ohr Makifand Ohr Pnimi occurs in it, and through this Bitush, the Masach is gradually purified until it equalizes with the Peh de Rosh.

And since the Upper Light does not stop, the Upper Light mates with the Masach in each state ofAviut along its purification. This means that when it purifies from Behina Dalet to Behina Gimel, the level of Hochma emerges on it. And when it comes to Behina Bet, the level of Bina emerges on it. When it comes to Behina Aleph, the level of ZA emerges on it, and when it comes to Behinat Shoresh, the level of Malchut emerges on it. All those levels that emerge on the Masach through its purification are called Nekudot.

The Reshimot that remain of the Lights, once they have departed, are called Tagin. The Kelim that remain after the departure of the Lights from them are called Otiot, and once the Masach has been completely purified of its Aviut de Guf, it is included in the Masach de Peh de Rosh in the Zivug there, and a second Partzuf emerges on it.

103) And here in Partzuf Nekudim it was done in precisely the same manner. Here, too, twoPartzufim emerge — AB and SAG—one below the other. And in each of them are TaamimNekudot,Tagin, and Otiot.

The only difference is that the issue of the Hizdakchut of the Masach was not done here because of the Bitush of Ohr Makif and Ohr Pnimi, but because of the force of Din in the ending Malchut, included in those Kelim (Item 90). For this reason, the empty Kelim did not remain in the Partzuf after the departure of the Lights, as in the three Partzufim GalgaltaABSAG de AK, but broke and died and fell to BYA.

104) Partzuf Taamim, which emerged in the world of Nekudim, which is the first Partzuf in Nekudim, which emerged at the level of Keter, emerged with Rosh and Guf. The Rosh came out in AVI, and theGuf is the Hitpashtut of ZAT from Peh de AVI downwards (Item 101). This Hitpashtut from Peh de AVI down is called Melech ha Daat (King Daat).

And this is indeed the whole of the ZAT de Nekudim that re-expanded to their place after the raising of MAN. But since their root remained in AVI for sustenance and subsistence to the face-to-face ofAVI (Item 98), called Moach ha Daat, which couples AVI, their expansion from Above downwards into a Guf is also called by that name — Melech ha Daat. This is the first Melech (king) of Nekudim.

105) It is known that all the quantity and quality in the ten Sefirot de Rosh appears in the Hitpashtut from Above downwards to the Guf, as well. Hence, as in the Lights of the Rosh, the mating Malchut returned and descended from the Nikvey Eynaim to the Peh. Then, GE (Galgalta Eynaim) and Nikvey Eynaim, which are the Kelim de Panim, reunited their Kelim de Achoraim, their AHP, and the Lights expanded in them. Similarly, as they expanded from Above downwards to the Guf, the Lights were drawn to their Kelim de Achoraim, too, which are the TNHYM in BYA, below Parsa de Atzilut.

However, since the force of the ending Malchut in Parsa de Atzilut is mixed in those Kelim, as soon as the Lights of Melech ha Daat met this force, they all departed the Kelim and rose to their root. Then, all the Kelim of Melech ha Daat broke face and back, died, and fell to BYA, since the departure of the Lights from the Kelim is like the departure of vitality from the corporeal body, called “death.” At that time, the Masach was purified from the Aviut de Behina Dalet, since these Kelim have already broken and died, and only Aviut de Behina Gimel remained in it.

106) And as the Aviut of Behina Dalet was revoked from the Masach de Guf by the breaking, thatAviut was revoked in the mating Malchut of the Rosh in AVI, too. This is so because Aviut de Roshand Aviut de Guf are the same thing, except one is potential and the other is actual (Item 50). Hence, the Zivug at the level of Keter stopped at the Rosh in AVI, too, and the Kelim de Achoraim, the AHP that completed the level of Keter, fell once more to the degree below it—the ZAT. This is called “revoking the Achoraim of the level of Keter from AVI.” It turns out that the whole level ofTaamim de NekudimRosh and Guf, has departed.

107) And since the Upper Light does not stop shining, it mated once more on the Aviut de Behina Gimel that remained in the Masach de Rosh in AVI, producing ten Sefirot at the level of Hochma. TheGuf from Above downwards expanded to the Sefira Hesed, and this is the second Melech of Nekudim. It, too, extended to BYA, broke, and died, at which time the Aviut of Behina Gimel was revoked from the Masach de Guf and de Rosh, as well. Also, the Kelim de Achoraim, the AHP that completed this level of Hochma of AVI, were revoked once more, and fell to the degree below it, to ZAT, as it happened at the level of Keter.

Following, the Zivug was made on Aviut of Behina Bet that remained in the Masach, producing tenSefirot at the level of Bina. The Guf, from Above downwards, expanded in the Sefira Gevura, and this is the third Melech of Nekudim.

It, too, extended into BYA, broke, and died, revoking the Aviut of Behina Bet in Rosh and Guf, too, ending the Zivug at the level of Bina in the Rosh, too. The Achoraim of the level of Bina de Rosh fell to the degree below her in the ZAT, and then the Zivug was made on the Aviut of Behina Aleph that remained in the Masach, producing ten Sefirot at the level of ZA on her. Also, its Guf, from Above downwards, spread in the Upper third of Tifferet. Yet, it, too, did not last and its Light departed it. Thus, the Aviut of Behina Aleph has been purified with Guf and Rosh, and the Achoraim of the level ofZA fell to the degree below her, to ZAT.

108) This completes the descent of all the Achoraim de AVI, which are the AHP. This is so because with the breaking of Melech ha Daat, only the AHP that belong to the level of Keter were cancelled inAVI. And with the breaking of Melech ha Hesed, only the AHP that belong to the level of Hochma were cancelled in AVI. And with the breaking of Melech ha Gevura, the AHP that belong to the level ofBina were cancelled; and with the departure of the Upper third of Tifferet, the AHP of the level of ZAwere cancelled.

It follows that the whole Gadlut of AVI was cancelled, and only GE de Katnut remained in them, and only Aviut Shoresh remained in the Masach. Afterwards, the Masach de Guf was purified from all itsAviut, and equalized with the Masach de Rosh. At that time, it was included in a Zivug de Hakaa of the Rosh, and the Reshimot in it were renewed, apart from the last Behina (Item 41). And by this renewal, a new level emerged on it, called YESHSUT.

109) And since the last Behina was lost, all that was left was Behina Gimel, on which ten Sefirot at the level of Hochma emerged. And when its Aviut de Guf was recognized, it left the Rosh of AVI, descended, and clothed the place of the Chazeh de Guf de Nekudim (Item 55). It produced the tenSefirot de Rosh from the Chazeh upwards, and this Rosh is called YESHSUT. It produced its Guf from the Chazeh down from the two thirds of Tifferet through the Sium of Tifferet. This is the fourthMelech of Nekudim, and it, too, extended to BYA, broke and died. Thus, Aviut of Behina Gimel has been purified Rosh and Guf. Its Kelim de Achoraim of the Rosh fell to the degree below it, in the place of their Guf.

Subsequently, the Zivug was made on Aviut of Behina Bet, which remained in it, producing the level of Bina on it. Its Guf, from Above downwards, expanded in the two Kelim Netzah and Hod, which are both one Melech—the fifth Melech of Nekudim. And they, too, extended to BYA, broke, and died. Thus, the Aviut of Behina Bet has been purified Rosh and Guf, and the Kelim de Achoraim of the level fell to the degree below it: the Guf.

Afterwards, the Zivug was made on the Aviut of Behina Aleph that remained in it, and produced the level of ZA. Its Guf, from Above downwards, expanded in the Kli de Yesod, and this is the sixthMelech of Nekudim. It, too, expanded into BYA, broke, and died. Thus, the Aviut of Behina Aleph has been purified in Rosh and Guf, as well, and the Kelim de Achoraim at the Rosh fell to the degree below them, to the Guf.

Then there was the Zivug on the Aviut of Behinat Shoresh that remained in the Masach, producing the level of Malchut. Its from Above downwards extended into the Kli of Malchut, and this is the seventh Melech of Nekudim. It, too, expanded into BYA, broke, and died. Thus, Aviut Shoresh was purified in Rosh and Guf, as well, and the Achoraim de Rosh fell to the degree below it, in the Guf. Now all the Kelim de Achoraim of YESHSUT have been cancelled, as well as the breaking of the vessels of the whole ZAT de Nekudim, called “the seven Melachim (kings).”

110) Thus we have explained the Taamim and Nekudot that emerged in the two Partzufim AVI andYESHSUT de Nekudim, called AB SAG. In AVI, four levels emerged one below the other:

  • The level of Keter is called “gazing of the Eynaim de AVI.”
  • The level of Hochma is called Guf de Aba.
  • The level of Bina is called Guf de Ima.
  • The level of ZA is called Yesodot (foundations) de AVI.

Four bodies expanded from them:

  • Melech ha (king of) Daat;
  • Melech ha Hesed;
  • Melech ha Gevura;
  • The Melech of the Upper third of Tifferet, through the Chazeh.

These four Gufim (plural for Guf) broke in both Panim and Achoraim. But with respect to their Roshim(plural for Rosh), that is, the four levels in AVI, all their Kelim de Panim remained in the levels, that is, the GE and Nikvey Eynaim of each level, which were in them since the Katnut de Nekudim. Only the Kelim de Achoraim in each degree, which joined them during the Gadlut, were re-cancelled by the breaking, fell to the degree below them, and remained as they were prior to the emergence of Gadlut de Nekudim (Items 76-77).

111) The emergence of the four levels, one below the other, in Partzuf YESHSUT was in precisely the same manner:

  • The first level is the level of Hochma, called “gazing of the Eynaim de YESHSUT at one another.”
  • The level of Bina;
  • The level of ZA;
  • The level of Malchut.

Four Gufim expanded from them:

  • The Melech of the two lower thirds of Tifferet;
  • Melech of Netzah and Hod;
  • Melech of Yesod;
  • Malchut.

Their four Gufim broke in both Panim and Achor (back). But in the Roshim, that is, in the four levels of YESHSUT, the Kelim de Panim in them remained, and only their Achoraim were cancelled by the breaking, and fell to the degree below them. After the cancellation of the two Partzufim AVI andYESHSUT, the level of MA de Nekudim emerged. And since all that expanded from her to the Gufwere only corrections of Kelim, I will not elaborate here.


112) From the beginning of the preface to this point we have thoroughly explained the first fourPartzufim AK:

  • The first Partzuf of AK is called Partzuf Galgalta, whose Zivug de Hakaa is performed on Behina Dalet and its ten Sefirot are at the level of Keter.
  • The second Partzuf of AK is called AB de AK. The Zivug de Hakaa in it is made on Aviut of Behina Gimel, and its ten Sefirot are at the level of Hochma. It clothes from Peh de Partzuf Galgalta downward.
  • The third Partzuf of AK is called SAG de AK. The Zivug de Hakaa in it occurs on Aviut of Behina Bet, and its ten Sefirot are at the level of Bina. It clothes Partzuf AB de AK from the Peh down.
  • The fourth Partzuf de AK is called MA de AK. The Zivug de Hakaa in it occurs on Aviut of Behina Aleph, and its ten Sefirot are at the level of ZA. This Partzuf clothes SAG de AK from the Taburdown, and is divided into internality and externality. The internality is called MA and BON de AK, and the externality is called “the world of Nekudim.” This is where the association of Malchut in Bina, called Tzimtzum Bet, takes place, as well as the KatnutGadlut, the raising of MAN, and the Daat, which determines and mates the HB face-to-face, and the issue of the breaking of the vessels. This is so because all these were initiated in the fourth Partzuf of AK, called MA or “the world of Nekudim.”

113) These five discernments of Aviut in the Masach are named after the Sefirot in the Rosh, that is,Galgalta Eynaim and AHP:

  • Aviut of Behina Dalet is called Peh, on which the first Partzuf of AK emerges.
  • Aviut of Behina Gimel is called Hotem, on which Partzuf AB de AK emerges.
  • Aviut of Behina Bet is called Awzen, on which Partzuf SAG de AK emerges.
  • Aviut of Behina Aleph is called Nikvey Eynaim, on which Partzuf MA de AK and the world of Nekudim emerge.
  • Aviut of Behinat Shoresh is called Galgalta or Metzach, on which the world of Tikkun(correction) emerges, called “the new MA,” since the fourth Partzuf of AK is the core of Partzuf MA de AK, as it stemmed from the Nikvey Eynaim at the level of ZA, called HaVaYaH de MA.

But the fifth part of AK, which emerged from the Metzach, that is, Behinat Galgalta, considered Aviut Shoresh, actually has only the level of Malchut, called BON. Yet, because Behina Aleph de Hitlabshut, considered ZA, remained there, it, too, is called MA. Yet, it is called MA that emerged from theMetzach de AK, which means it is from the Hitkalelut of Aviut Shoresh, called Metzach. It is also called “the new MA,” to distinguish it from the MA that emerged from Nikvey Eynaim de AK. And this new Partzuf MA is called “the world of Tikkun” or “the world of Atzilut.”

114) Yet we should understand why the first three levels of AK, called GalgaltaAB, and SAG are not considered three worlds but three Partzufim, and how the fourth Partzuf of AK differs to merit the name “world.” This also concerns the fifth Partzuf of AK, since the fourth Partzuf is called “the world of Nekudim” and the fifth Partzuf is called “the world of Atzilut” or “the world of Tikkun.”

115) We should know the difference between a Partzuf and a world. Any level of ten Sefirot that emerges on a Masach de Guf of an Upper One, after it has been purified and included in the Peh de Rosh of the Upper One (Item 50), is called Partzuf. After its departure from the Rosh of the Upper One, it expands into its own RoshToch, and Sof, and it also contains five levels one below the other, called Taamim and Nekudot (Item 47). Yet, it is named only after the level of Taamim in it. And the first three Partzufim of AK—GalgaltaABSAG (Item 47)—emerged in that manner. But a world means that it contains everything that exists in the world Above it, like seal and imprint, where everything that exists in the seal is transferred to its imprint in its entirety.

116) Thus you see that the first three PartzufimGalgaltaAB, and SAG de AK are considered one world, the world of AK, which emerged in the first restriction. But the fourth Partzuf of AK, whereTzimtzum Bet occurred, became a world in and of itself, due to the duality that occurred in theMasach de Nekudot de SAG in its descent from Tabur de AK. This is because it was doubled by theAviut de Behina Dalet, in the form of the lower Hey in the Eynaim (Item 63).

During the GadlutBehina Dalet returned to its place at the Peh and produced the level of Keter(Item 84), and this level equalized with the first Partzuf of AK. And after it spread into RoshToch,Sof, in Taamim and Nekudot, a second Partzuf emerged on it, at the level of Hochma, calledYESHSUT, which is similar to the second Partzuf of AK, called AB de AK. And following its Hitpashtut into Taamim and Nekudot, a third Partzuf emerged, called MA de Nekudim (Item 111), which is similar to the third Partzuf de AK.

Thus, everything that existed in the world of AK appeared here in the world of Nekudim, that is, threePartzufim one below the other. Each of them contains Taamim and Nekudot and all their instances, like the three Partzufim GalgaltaABSAG de AK in the world of AK. This is why the world of Nekudim is regarded as an imprint of the world of AK.

Also, for this reason it is considered a complete world in and of itself. (And the reason why the threePartzufim of Nekudim are not called GalgaltaABSAG, but rather ABSAGMA is that the Aviut ofBehina Dalet that was joined with a Masach de SAG is incomplete, due to the Hizdakchut that occurred in the first Partzuf of AK. This is why they descended into being ABSAG, and MA.)

117) Thus we have learned how the world of Nekudim was imprinted from the world of AK. Similarly, the fifth Partzuf of AK, that is, the new MA, was entirely imprinted from the world of Nekudim. Thus, although all the discernments that served in Nekudim were broken and cancelled there, they were renewed in the new MA. This is why it is considered a separate world.

Also, it is called “the world of Atzilut” because it ends completely above the Parsa that was created in the second restriction. It is also called “the world of Tikkun” (correction) because the world ofNekudim could not persist because of the breaking and cancelling that occurred in it. Only afterwards, in the new MA, when all those Behinot that were in the world of Nekudim returned and came in the new MA, they were established and persisted there.

This is why it is called “the world of Tikkun,” for indeed, it is actually the world of Nekudim, but here, in the neMA, it receives its correction from the Whole. This is because through the new MA, all theAchoraim that fell from AVI and YESHSUT to the Guf, as well as the Panim and Achoraim of all theZAT that fell into BYA and died, reunite and rise through it to Atzilut.

118) The reason for it is that each lower Partzuf returns and fills the Kelim of the Upper One, after the departure of their Lights during the Hizdakchut of the Masach. This is because after the departure of the Lights of the Guf of the first Partzuf of AK, because of the Hizdakchut of the Masach, theMasach received a new Zivug at the level of AB, which refilled the empty Kelim of the Guf of the Upper One, that is, the first Partzuf.

Also, following the departure of the Lights of Guf de AB because of the Hizdakchut of the Masach, theMasach received a new Zivug at the level of SAG, which refilled the empty Kelim of the Upper One, which is AB. Additionally, after the departure of the Lights of SAG, due to the Hizdakchut of theMasach, the Masach received a new Zivug at the level of MA, which emerged from Nikvey Eynaim, being the Nekudim, which refilled the empty Kelim of the Upper One, being Nekudot de SAG.

And just so, following the departure of the Lights of Nekudim because of the cancellation of theAchoraim and the breaking of the vessels, the Masach received a new Zivug at the level of MA, which emerged from the Metzach of Partzuf SAG de AK. This fills the empty Kelim of the Guf of the Upper One, which are the Kelim de Nekudim that were cancelled and broken.

119) Yet, there is an essential difference here in the new MA: It became a male, and an Upper One to the Kelim de Nekudim, which it corrects. Conversely, in previous Partzufim, the lower one does not become a male and an Upper One to the Kelim de Guf of the Upper One, even though it fills them through its level. And that change is because in previous Partzufim there was no flaw in the departure of the Lights, for only the departure of the Masach caused their departure.

But here, in the world of Nekudim, there was a flaw in the Kelim, since the force of the endingMalchut was mixed with the Kelim de Achoraim de ZAT, making them unfit to receive the Lights. This is the reason why they broke and fell into BYA. Hence, they are completely dependent on the new MAto revive them, sort them, and raise them to Atzilut. As a result, the new MA is regarded as male and giver.

And these Kelim de Nekudim, sorted by it, become Nukva (female) to the MA. For this reason, their name has been changed to BON, meaning they had become Tachton (lower one) to the MA, even though they are superior to the new MA, since they are Kelim from the world of Nekudim and are considered MA and Nikvey Eynaim, whose Highest Behina is VAK de SAG de AK (Item 74). Even so, they now became Tachton (lower one) to the new MA, for which reason they are called BON.


120) It has been explained that the level of the new MA expanded into a whole world in itself, as well, like the world of Nekudim. The reason is, as it has been explained regarding the level ofNekudim, the doubling of the Masach from Behina Dalet, too (Item 116). This is because the illumination of ZON de AK that shone through the Tabur and the Yesod to GAR de Nekudim broughtTzimtzum Aleph back to its place, and the lower Hey descended from her Nikvey Eynaim to the Peh, which caused all these levels of Gadlut de Nekudim to emerge (Item 101). Yet, all these levels were cancelled and broken once more, and all the Lights departed them. For this reason, Tzimtzum Betreturned to its place, and Behina Dalet was reunited with the Masach.

121) Hence, in the new MA, too, which emerged from the Metzach, there are the two Behinot ofKatnut and Gadlut, too, as in the world of Nekudim. The Katnut emerges first, according to the Aviutdisclosed in the Masach, which is the level of ZA de Hitlabshut, called HGT, and the level of Malchut de Aviut, called NHY, due to the three lines made in Malchut. The right line is called Netzah, the left line is called Hod, and the middle line is called Yesod.

Yet, since there is only Hitlabshut in Behina Aleph, without Aviut, it has no Kelim. Thus, the level ofHGT is devoid of Kelim, clothing in Kelim de NHY, and this level is called Ubar (embryo). This means that there is only Aviut de Shoresh there, which remained in the Masach after its Hizdakchut, during its ascension for Zivug at the Metzach of the Upper One. And the level that emerges from there is only the level of Malchut.

Yet, within her is the concealed lower Hey, regarded as “the lower Hey at the Metzach.” Once theUbar receives the Zivug of the Upper One, it descends from there to its place (Item 54), and receives the Mochin de Yenika from the Upper One, which are Aviut of Behina Aleph, considered “the lowerHey in Nikvey Eynaim.” Thus, it acquires Kelim for HGT, too, and HGT spread from NHY and it has the level of ZA.

122) Afterwards, it rises for MAN to the Upper One once again. This is called Ibur Bet (second conception/impregnation), where it receives Mochin from AB SAG de AK. At that time Behina Dalet descends from Nikvey Eynaim to her place at the Peh (Item 101), and a Zivug is made on Behina Dalet at her place, producing ten Sefirot at the level of Keter. Thus, the Kelim de AHP rise back to their place at the Rosh, and the Partzuf is completed with ten Sefirot of Lights and vessels. And theseMochin are called Mochin de Gadlut of the Partzuf. This is the level of the first Partzuf de Atzilut, called Partzuf Keter or Partzuf Atik de Atzilut.

123) And you already know that after the breaking of the vessels, all the AHP fell from their degrees, each to the degree below it (Items 77, 106). Thus, the AHP of the level of Keter de Nekudim are inGE of the level of Hochma, and the AHP of the level of Hochma is in the GE of the level of Bina, etc. Therefore, during Ibur Bet de Gadlut of the first Partzuf of Atzilut, called Atik, which elevated its AHPonce more, GE of the level of Hochma rose along with them. They were corrected along with the AHPof the level of Atik, and received the first Ibur there.

124) And once GE de Hochma received their level of Ibur and Yenika (nursing) (Item 121), they rose to Rosh de Atik again, where they received a second Ibur for Mochin de GadlutBehina Gimel descended to her place at the Peh, produced ten Sefirot on her, at the level of Hochma, and theirKelim de AHP rose back to their place at the Rosh. Thus, Partzuf Hochma was completed with tenSefirot of Lights and Kelim. This Partzuf is called Arich Anpin de Atzilut.

125) The GE of the level of Bina rose along with these AHP de AA, where they received their first Iburand Yenika. Afterwards, they rose to the Rosh of AA for a second Ibur, raised their AHP, received theMochin de Gadlut, and Partzuf Bina was completed with ten Sefirot, Lights and vessels. This Partzuf is called AVI and YESHSUT, since the GAR are called AVI, and the ZAT are called YESHSUT.

126) And GE de ZON rose along with these AHP de AVI, where they received their first Ibur andYenika. This completes the ZON in the state of VAK to ZA and Nekuda (point) to the Nukva. Thus we have explained the five Partzufim of the new MA that emerged in the world of Atzilut, in the constant state, called AtikAAAVI, and ZON.

  • Atik emerged at the level of Keter;
  • AA—at the level of Hochma;
  • AVI—at the level of Bina;
  • And ZON in VAK and Nekuda, which is the level of ZA.

Also, there can never be any diminution in these five levels, since the acts of the lower ones never reach the GAR in a way that they can blemish them. The actions of the lower ones do reach ZA andNukva, that is, their Kelim de Achoraim, which they obtain during the Gadlut. But the actions of the lower ones cannot reach the Kelim de Panim, which are GE in Lights of VAK and Nekuda. Hence, these five levels are considered constant Mochin in Atzilut.

127) The order of their clothing of each other and on Partzuf AK is that Partzuf Atik de Atzilut, although it emerged from Rosh de SAG de AK (Item 118), it still cannot clothe from the Peh of SAG de AK downwards, but only below Tabur. This is because above Tabur de AK it is consideredTzimtzum AlephAkudim.

Since Partzuf Atik is the first Rosh of AtzilutTzimtzum Bet does not control it, so it should have been worthy of clothing above Tabur de AK. But since Tzimtzum Bet had already been established in itsPeh de Rosh, for the rest of the Partzufim de Atzilut, from it downwards, it can only clothe from Tabur de AK downwards.

It turns out that the level of Atik begins at Tabur de AK and ends equally with the Raglaim de AK, that is, above the point of this world. This is so because of its own Partzuf. Yet, because of its connection to the rest of the Partzufim of Atzilut, from whose perspective it is regarded as being included in Tzimtzum Bet, as well, in that respect, it is considered that its Raglaim end above Parsa de Atzilut, since Parsa is the new Sium (end) of Tzimtzum Bet (Item 68).

128) The second Partzuf in the new MA, called AA, which was emanated and came out of the Peh de Rosh Atik, begins from the place of its emergence, from Peh de Rosh de Atik, and clothes the ZAT de Atik, which end above Parsa of Atzilut. The third Partzuf, called AVI, which emerged from Peh de Rosh de AA, begins from Peh de Rosh de AA and ends above the Tabur de AA. And the ZON begin inTabur de AA and end equally with the Sium of AA, that is, above the Parsa de Atzilut.

129) You should know that each level of these five Partzufim of the new MA sorted and connected to itself a part of the Kelim de Nekudim, which became its Nukva. Thus, when Partzuf Atik emerged, it took and connected to itself all the GAR de Nekudim that remained complete during the breaking of the vessels. This refers to the GE in them, which emerged during their Katnut, called Kelim de Panim(Item 76). In the Katnut of Nekudim, only the Upper half of each degree came with them, that is, GEand Nikvey Eynaim. The bottom half of each, called AHP, descended to the lower degree.

Hence, it is considered that Partzuf Atik of the new MA took the Upper half of Keter from the Kelim ofNekudim, as well as the Upper half of HB, and the seven roots of ZAT, included in GAR de Nekudim. And these became a Partzuf Nukva to the Atik of the new MA, and joined with one another. They are called MA and BON de Atik de Atzilut, since Atik’s male is called MA, and the Kelim de Nekudim that joined it are called BON (Item 119). They are arranged face and back: Atik de MA at the Panim, andAtik de BON in its Achor.

130) Partzuf AA of the new MA, which emerged at the level of Hochma, sorted and connected to itself the lower half of Keter de Nekudim—the AHP de Keter—which, during the Katnut, were at the degree below Keter, that is, in Hochma and Bina de Nekudim (Item 77). It became a Nukva to the AA of the new MA, and they were joined. Their stance is right and left: AA de MA, which is the male, stands at the right, and AA de BON, which is the Nukva, stands at the left.

And the reason why Partzuf Atik de MA did not take the lower half of Keter de Nekudim, as well, is that since Atik is the first Rosh de Atzilut, whose level is very high, it connected to itself only theKelim de Panim de GAR de Nekudim, where no flaw occurred during the breaking. This is not so at the bottom half of Keter, the AHP that were fallen in HB during the Katnut. Afterwards, during theGadlut, they rose from HB and were joined in Keter de Nekudim (Item 84). Then, after the breaking of the vessels, they fell from Keter de Nekudim once more and were cancelled. Thus, they were flawed by their fall and cancellation, and are therefore unworthy of Atik. This is why AA de MA took them.

131) And the new Partzuf AVI, at the level of Bina, sorted and connected to themselves the lower half of HB de Nekudim, which are the AHP de HB that fell in the ZAT de Nekudim during the Katnut. But afterwards, during the Gadlut de Nekudim, they rose and joined with HB de Nekudim (Item 94). During the breaking of the vessels they fell into ZAT de Nekudim once more and were cancelled (Item 107), and AVI de MA sorted them into being their Nukva.

They are called ZAT de Hochma and VAT de Bina de BON, since Hesed de Bina remained with theGAR de HB de BON in Partzuf Atik, and only the lower Vav, from Gevura downwards, remained at the bottom half of Bina. It turns out that the male of AVI is the level of Bina de MA, and the Nukva de AVI is ZAT of HB de BON. They stand at the right and the left: AVI de MA on the right, and AVI de BON on the left. And YESHSUT de MA, which are the ZAT de AVI, took the Malchuts of HB de BON.

132) And Partzuf ZON of the new MA, at the level of VAK and Nekuda, sorted and connected to themselves the Kelim de Panim of ZAT de Nekudim, out of their shattering in BYA, that is, theBehinat GE of the ZAT de Nekudim (Item 78). They became Nukva to ZON de MA and stand on the right and on the left: ZON de MA on the right, and ZON de BON on the left.

133) Thus we have explained the MA and BON in the five Partzufim of Atzilut. The five levels of the new MA that emerged in the world of Atzilut sorted the old Kelim that worked in the Nekudim, and made them into Nukvas (females), called BON.

  • BON de Atik were sorted and made of the Upper half of GAR de Nekudim.
  • BON de AA and AVI were sorted and made of the bottom half of GAR de Nekudim, which served them during the Gadlut de Nekudim and were cancelled once again.
  • BON de ZON were sorted and made of the Kelim de Panim that emerged during the Katnut de Nekudim, which broke and fell along with their Kelim de Achoraim during their Gadlut.


134) It has already been explained that the emergence of the Gadlut of the GAR and ZAT de Nekudim came in three sequences, by way of the three points HolamShurukHirik (Item 86). From this you can understand that there are two kinds of completion of ten Sefirot for reception of Mochin de Gadlut.

The first is through ascension and integration in the Upper One, that is, when ZON de AK illuminated the new Light through the Tabur into the Keter de Nekudim and lowered the lower Hey from Nikvey Eynaim de Keter to its Peh. Thus, the fallen AHP de Keter that were in AVI rose and returned to their degree in Keter, completing its ten Sefirot.

It is considered that at that state, GE de AVI attached to AHP de Keter rose along with them. Hence,AVI, too, are included in the ten complete Sefirot of Keter, since the lower one that rises to the Upper One becomes like it (Item 93). It is therefore considered that AVI, too, obtained the AHP that they lacked to complete their ten Sefirot, by their integration in Keter. This is the first kind of Mochin de Gadlut.

135) The second kind is a degree that was completed into ten Sefirot by itself when ZON de AKilluminated the new Light through the Yesod de AK, called “the point of Shuruk,” to AVI, and lowered the lower Hey from Nikvey Eynaim de AVI themselves to their Peh. By that, they elevated the Kelim de AHP de AVI from the place to which they fell in ZAT to the Rosh de AVI, and completed their tenSefirot. Thus, now AVI are completed by themselves, since now they have obtained the actual Kelim de AHP that they lacked.

Yet, in the first kind, when they received their completion from the Keter through Dvekut with itsAHP, they were actually still deficient of the AHP. But owing to their Hitkalelut in Keter, they received an illumination from their AHP, which sufficed only to complete them in ten Sefirot while they were still in the place of Keter, and not at all when they departed thence to their own place.

136) Similarly, there are two kinds of completions in the ZAT, too:

  1. During the illumination of Shuruk and the ascension of AHP de AVI, at which time the GE de ZAT that are attached to them rose along with them to AVI, too, where they received an AHP to complete their ten Sefirot. These AHP are no longer their real AHP, but only illumination of AHP, sufficient to complete the ten Sefirot while they are in AVI, and not at all upon their descent to their own place.
  2. The completion of the ten Sefirot, which the ZAT obtained during the Hitpashtut of Mochin from AVI to the ZAT, by which they, too, lowered their ending lower Hey from their Chazeh to the Sium Raglin of AK and elevated their TNHY from BYA and connected them to their degree, to Atzilut. Then, had they not been broken and died, they would have been completed with ten complete Sefirot by themselves, since now they have obtained the actual AHP that they lacked.

137) In the four Partzufim that emerged from AVI into Kelim de HGT, as well as in the four Partzufimthat emerged from YESHSUT to the Kelim de TNHYM (Items 107-109), there are these two kinds of completions of ten Sefirot, too. This is because first, each of them was completed by their adhesion with the AHP de AVI and YESHSUT while they were still at the Rosh. This is the first kind of completion of the ten Sefirot. Afterwards, when they expanded to BYA, they wanted to be completed by completing the second kind of ten Sefirot. This applies to the Sefirot within Sefirot, too.

138) You should know that these five Partzufim of AtzilutAtikAAAVI, and ZON were established in permanence [28], and no diminution applies to them (Item 126). Atik emerged at the level of Keter;AA at the level of HochmaAVI at the level of Bina; and ZON at the level of ZAVAK without a Rosh.

Thus, the Kelim de AHP that were sorted for them, from the period of Gadlut, were considered the completion of the first kind of ten Sefirot, by way of the point of Holam that shown in Keter de Nekudim. At that time AVI, too, were completed by the Keter and obtained illumination of Kelim de AHP (Item 134). Hence, even though AtikAA, and AVI all had ten complete Sefirot at the Rosh, noGAR expanded from it to their Gufim. Even Partzuf Atik had only VAK, without a Rosh, at the Guf, and so did AA and AVI.

The reason for this is that the pure is sorted first. Hence, only the completion of the first kind of tenSefirot was sorted in them, from the perspective of its ascension to the Upper One, that is, the illumination of the Kelim de AHP, which suffices to complete the ten Sefirot in the Rosh. But there is still no Hitpashtut from the Rosh to the Guf, since when AVI were included in Keter de Nekudim, they settled for the illumination of AHP by the power of Keter, and not at all for their Hitpashtut to their own place, from Peh de Keter de Nekudim downwards (Item 135). And since the bodies of Atik andAA and AVI were in VAK without a Rosh, it is all the more so with ZON themselves, considered the common Guf de Atzilut that emerged in VAK without a Rosh.

139) Yet, this was not so in AK. Rather, the whole quantity that emerged in the Roshim of thePartzufim of AK expanded to their Gufim, too. Hence, all five Partzufim of Atzilut are regarded as merely VAK of the Partzufim of AK. This is why they are called “the new MA” or “MA of the fivePartzufim of AK,” that is, the level of ZA, which is MA without GARGAR are GalgaltaABSAG, since the heart of the degree is measured according to its expansion to the Guf, from the Peh down. And since the first three Partzufim do not spread into the Guf, but only VAK without a Rosh, they are considered MA, which is the level of VAK without a Rosh, with respect to the five Partzufim de AK.

140) Thus, Atik de Atzilut, with the level of Keter at the Rosh, is considered VAK to Partzuf Keter de AK, and lacks NeshamaHayaYechida de Keter de AKAA de Atzilut, having the level of Hochma at the Rosh, is considered VAK to Partzuf AB de AK, which is Hochma, lacking NeshamaHayaYechida de AB de AK.

AVI de Atzilut, with the level of Bina at the Rosh, are considered VAK of Partzuf SAG de AK, and lack NeshamaHayaYechida de SAG de AKZON de Atzilut are considered VAK de Partzuf MA andBON de AK, and lack NeshamaHayaYechida de MA and BON de AK. And YESHSUT and ZON are always on the same degree—one being the Rosh and the other being the Guf.

141) The completion of the AHP of the ten Sefirot of the second kind are sorted through raising MANfrom good deeds of the lower ones. This means that they complete AVI, with respect to themselves, as in the point of Shuruk. At that time, AVI themselves lower the lower Hey from their Nikvey Eynaim and raise their AHP to them. Then they have the strength to bestow upon the ZAT, as well, which areZON, that is, to the Gufim from Above downwards. This is because the GE de ZON, attached to theAHP de AVI, are drawn along with them to AVI, and receive the completion of their ten Sefirot from them (Item 94).

At that time, the full amount of Mochin in AVI are given to the ZON that rose along with them to theirAHP, as well. Hence, when the five Partzufim de Atzilut receive this completion of the second kind, there is GAR to the Gufim of the first three Partzufim— AtikAA, and AVI de Atzilut—as well as toZON de Atzilut, the common Guf de Atzilut.

At that time, the five Partzufim of Atzilut rise and clothe the five Partzufim of AK. This is because during the Hitpashtut of GAR to the Gufim of the five Partzufim of Atzilut, they equalize with the fivePartzufim of AK:

  • Atik de Atzilut rises and clothes Partzuf Keter de AK
  • AA clothes AB de AK
  • AVI—SAG de AK
  • And ZON clothes MA and BON de AK.

And then each of them receives NeshamaHaya, and Yechida from its corresponding Behina in AK.

142) Yet, with respect to ZON de Atzilut, these Mochin are regarded as merely the first kind of completion of ten Sefirot. This is because these AHP are not complete AHP, but mere illumination ofAHP, which they receive through AVI while they are at the place of AVI. But in their expansion to their own place, they still lack their own AHP (Item 136).

For this reason, all the Mochin that ZON obtains in the 6,000 years are considered “Mochin of ascension,” since they can obtain Mochin de GAR only when they rise to the place of GAR, as then they are completed by them. But if they do not rise to the place of GAR, they cannot have Mochin, since the ZON still have to sort the second kind of Mochin, and this will happen only at the end of correction.

143) Thus we have explained that the Mochin of the five permanent Partzufim in Atzilut are from the first kind of sorting of Kelim de AVI. In the world of Nekudim, this illumination is called “illumination of Tabur” or “the point of Holam.” Even AVI have only the first kind of completion; hence, no illumination of GAR spreads from the Roshim of AtikAA, and AVI to their own Gufim and to ZON, since ZAT de Nekudim, too, received none of that illumination of the Holam (Item 88).

And the Mochin of the 6,000 years, through the end of correction, which come through the lower ones’ raising of MAN, are considered sorting of Kelim to complete the second kind of ten Sefirot de AVI. In the world of Nekudim, this illumination is called “illumination of the Yesod” or “the point ofShuruk,” since then AVI raise their own AHP, to which the GE de ZAT are attached, as well. Hence,ZAT, too, receive Mochin de GAR in the place of AVI. Thus, these Mochin reach the Gufim of the fivePartzufim of Atzilut and the common ZON, except they must be above, in the place of GAR, and clothe them.

In the future, at the end of correction, ZON will receive the completion of the second kind of tenSefirot, and will lower the concluding lower Hey from their Chazeh, which is Parsa de Atzilut, to the place of Sium Raglin de AK (Item 136). At that time TNHY de ZON in BYA will connect to the degree of ZON de Atzilut, and Sium Raglin de Atzilut will equalize with Sium Raglin de AK. Then the Messiah King will appear, as it is written, “And His feet shall stand… upon the mount of Olives.” Thus, it has been thoroughly clarified that there is no correction to the worlds during the 6,000 years, except through ascension.


144) There are seven basic points to discern in the three worlds BYA:

  1. From where was the place for these three worlds made?
  2. The levels of the Partzufim BYA and the initial stance of the worlds when they were created and emanated from the Nukva de Atzilut.
  3. All the levels from the added Mochin and the stance they had obtained prior to the sin of Adam ha Rishon.
  4. The Mochin that remained in the Partzufim BYA and the place to which the worlds fell after they were flawed by the sin of Adam ha Rishon.
  5. The Mochin de Ima that the Partzufim BYA received after their fall below Parsa de Atzilut.
  6. The Partzufim of Achor of the five Partzufim of Atzilut, which descended and clothed the Partzufim BYA and became what is discerned as Neshama to Neshama for them.
  7. The Malchut de Atzilut that descended and became Atik to the Partzufim BYA.

145) The first discernment has already been explained (Item 66): Because of the ascension of the ending Malchut, which was below the Sium Raglin of AK, to the place of Chazeh de ZAT de Nekudot de SAG, which occurred during Tzimtzum Bet, the two lower thirds of Tifferet and NHYM fell below the new point of Sium at Chazeh de Nekudot. Thus, they are no longer worthy of receiving the Upper Light, and the place of the three worlds BYA was made of them:

  • The place of the world of Beria was made of the two lower thirds of Tifferet;
  • The place of the world of Yetzira was made of the three Sefirot NHY;
  • The place of the world of Assiya was made of Malchut.

146) The second discernment is the levels of the Partzufim BYA and their stance upon their exit and birth from the Nukva de Atzilut. Know that at that time, ZA had already obtained the Behinat Hayafrom Aba, and the Nukva had already obtained the Behinat Neshama from Ima.

And you already know that the ZON receive the Mochin from AVI only by ascension and clothing (Item 142). Hence, ZA clothes Aba de Atzilut, called Upper AVI, the Nukva clothes Ima de Atzilut, called YESHSUT, and then Nukva de Atzilut sorted and emanated the world of Beria with its fivePartzufim.

147) And since the Nukva stands at Ima’s place, she is considered having Ima’s degree, since the lower one that rises to the Upper One becomes like it. Hence, the world of Beria, which was sorted by her, is considered the degree of ZA, since it is an inferior degree to the Nukva, considered Ima, and the one lower to Ima is ZA. Then the world of Beria, which stands at the place of ZA de Atzilut, is below Nukva de Atzilut, which was then considered Ima de Atzilut.

148) Thus, it is considered that the world of Yetzira, which was sorted and emanated by the world ofBeria, is then at the degree of Nukva de Atzilut. This is because it is the degree below the world ofBeria, which was then considered ZA of Atzilut. And the one below ZA is considered Nukva. However, not all ten Sefirot of the world of Yetzira are considered Nukva de Atzilut, but only the first four ofYetzira. The reason is that there are two states to the Nukva: face-to-face and back-to-back:

  • When she is face-to-face with ZA, her level is equal to that of ZA;
  • And when she is back-to-back, she occupies only the four Sefirot TNHY de ZA.

And since at that time the state of all the worlds was only back-to-back, there were only four Sefirot in the Nukva. Hence, the world of Yetzira, too, has only its first four Sefirot at the place of Nukva de Atzilut. And the bottom six of Yetzira were at the first six Sefirot of the current world of Beria, according to the qualities in the place of BYA in the first discernment (Item 145), where the worldsBYA fell after the sin of Adam ha Rishon, and this is now their permanent place.

149) The world of Assiya, which was sorted by the world of Yetzira, is considered the current degree of Beria. Since the world of Yetzira was previously at the degree of Nukva de Atzilut, the degree below it—the world of Assiya—is considered the current world of Beria. But since only the first four ofYetzira were considered Nukva de Atzilut and its lower six were in the world of Beria, as well, only the first four of the world of Assiya below it are regarded as the bottom four Sefirot of the world of Beria. And the bottom six of the world of Assiya were in the place of the first six of the current world ofYetzira.

At that time, the fourteen Sefirot— NHYM of the current Yetzira and all ten Sefirot of the current world of Assiya—were devoid of any Kedusha (holiness), and became Mador ha Klipot (the shell section). This is so because there were only Klipot (shells) in the place of these fourteen Sefirot, since the worlds of Kedusha ended at the place of Chazeh of the current world of Yetzira. Thus we have learned the levels of the Partzufim BYA and the place of their stance upon their first emergence.

150) Now we shall explain the third discernment—the levels of the Partzufim BYA and the stance they had had from the added Mochin prior to the sin of Adam ha Rishon. This is because through the illumination of the addition of Shabbat, they had two ascensions.

1. On the fifth hour on the eve of Shabbat, when Adam ha Rishon was born. At that time, the illumination of Shabbat begins to shine in the form of the fifth of the sixth day. At that time:

  • ZA obtained Behinat Yechida and rose and clothed AA de Atzilut;
  • And Nukva—Behinat Haya, and rose and clothed AVI de Atzilut;
  • Beria rose to YESHSUT;
  • The whole of Yetzira rose to ZA;
  • The first four Sefirot of Assiya rose to the place of Nukva de Atzilut;
  • And the bottom six of Assiya rose to the place of the first six of Beria.

2. On the eve of Shabbat, at dusk. Through the addition of Shabbat, the bottom six of Assiya rose to the place of Nukva de Atzilut, as well, and the worlds of Yetzira and Assiya stood in the world ofAtzilut, in the place of ZON de Atzilut, in the form of face-to-face.

151) And now we shall explain the fourth discernment—the level of Mochin that remained in BYA, and the place to which they fell after the sin. Because of the flaw of the sin of the Tree of Knowledge, all the added Mochin that they had obtained through the two ascensions departed the worlds, and ZONreturned to being VAK and Nekuda. And the three worlds BYA were left with merely the Mochin with which they initially emerged. The world of Beria was at the degree of ZA, which means VAK, andYetzira and Assiya in the above-mentioned measure, too (Item 148).

Additionally, the discernment of Atzilut had completely left them and they fell below Parsa de Atzilut, to the quality of the place of BYA, prepared by Tzimtzum Bet (Item 145). Thus, the bottom four ofYetzira and the ten Sefirot of the world of Assiya fell and stood at the place of the fourteen Sefirot of the Klipot (Item 149), called Mador ha Klipot.

152) The fifth discernment is the Mochin de Ima that BYA received at the place to which they fell. After BYA departed Atzilut and fell below Parsa de Atzilut, they had only VAK (Item 151). ThenYESHSUT clothed in ZON de Atzilut, and YESHSUT mated for the purpose of clothing in ZON, and imparted Mochin de Neshama to the Partzufim BYA in their place:

  • The world of Beria received from them ten complete Sefirot at the level of Bina;
  • The world of Yetzira received VAK from them;
  • And the world of Assiya, only the discernment of back-to-back.

153) The sixth discernment is the Neshama to Neshama, which the Partzufim BYA obtained from thePartzufim of Achor of the five Partzufim of Atzilut. This is because during the lunar diminution, thePartzuf of Achor de Nukva de Atzilut fell and clothed in the Partzufim BYA. It contains threePartzufim, called IburYenikaMochin.

  • Behinat (discernment of) Mochin fell into Beria;
  • Behinat Yenika fell into Yetzira;
  • And Behinat Ibur fell into Assiya.

They became Behinat Neshama to Neshama to all the Partzufim BYA, which is considered Haya, with respect to them.

154) The seventh discernment is the Nukva de Atzilut, which became the RADLA and the illumination of Yechida in BYA. This is because it has been explained that during the lunar diminution, the three discernments— IburYenikaMochin—of Partzuf Achor de Nukva de Atzilut fell and clothed in BYA. They are regarded as the Achoraim of the bottom nine of Nukva, which are IburYenika, and Mochin:

  • NHY is called Ibur;
  • HGT is called Yenika;
  • HBD is called Mochin.

However, the Achor of Behinat Keter de Nukva became Atik to the Partzufim BYA, in a way that the Lights of the current Partzufim BYA are primarily from the remnants, left in them after the sin ofAdam ha Rishon, which is the VAK of each of them (Item 151).

  • They received Behinat Neshama from Mochin de Ima (Item 152);
  • And they received Behinat Neshama to Neshama, which is Behinat Haya, from the bottom nine of Partzuf Achor de Nukva;
  • And they received Behinat Yechida from Behinat Achor de Keter de Nukva de Atzilut.


155) The main difference between the Partzufim of AK and the Partzufim of the world of Atzilut is that the Partzufim of AK are from Tzimtzum Aleph, where each degree contains ten complete Sefirot. Also, there is only one Kli in the ten Sefirot—the Kli of Malchut, but the first nine Sefirot are only considered Lights.

The Partzufim of Atzilut, however, are from Tzimtzum Bet, as it is written, “in the day that the Lord God made earth and heaven,” when He associated Rachamim (mercy) with Din (judgment) (Item 59). Midat ha Din (quality of judgment), which is Malchut, rose and connected to Bina, which is Midat ha Rachamim (quality of mercy), and they were conjoined. Thus, a new Sium was placed over the Upper Light in Bina’s place. The Malchut that ends the Guf rose to Bina de Guf, which is Tifferet, at the place of the Chazeh, and the coupling Malchut at the Peh de Rosh rose to the Bina de Rosh, calledNikvey Eynaim.

Thus, the level of the Partzufim diminished into GE, which are Keter Hochma in Kelim, at the level ofVAK without a Rosh, which is Nefesh Ruach in Lights (Item 74). Hence, they are deficient of the AHP de Kelim, which are Bina and ZON, and the Lights NeshamaHaya, and Yechida.

156) It has been explained (Item 124) that by raising MAN for the second Ibur, the Partzufim ofAtzilut obtained the illumination of Mochin from AB SAG de AK, which lowers the lower Hey fromNikvey Eynaim back to her place at the Peh, as in Tzimtzum Aleph. Thus, they regain the AHP de Kelim and the NeshamaHayaYechida of Lights. Yet, this helped only to the ten Sefirot of the Roshof the Partzufim, but not to their Gufim, since these Mochin did not spread from the Peh down to their Gufim (Item 138).

Therefore, even after the Mochin de Gadlut, the Gufim remained in Tzimtzum Bet, as during theKatnut. For this reason, all five Partzufim de Atzilut are considered to have only the level of the tenSefirot that emerge on Aviut of Behina Aleph, the level of ZAVAK without a Rosh, called “the level ofMA.” They clothe the level of MA of the five Partzufim of AK, that is, from Tabur of the five Partzufimof AK downwards.

157) Thus, Partzuf Atik de Atzilut clothes Partzuf Keter de AK from its Tabur down, and receives its bounty from the level of MA of Partzuf Keter de AK, which is there. Partzuf AA de Atzilut clothesPartzuf AB de AK from Tabur down and receives its bounty from the level of MA de AB de AK, which is there. AVI de Atzilut clothe Partzuf SAG de AK from Tabur down, and receive their bounty from the level of MA de SAG, which is there. ZON de Atzilut clothe Partzuf MA and BON de AK from Taburdown, and receive their bounty from the level of MA of Partzuf MA and BON de AK.

Thus, each of the five Partzufim of Atzilut receives from its corresponding Partzuf in AK, only VAKwithout a Rosh, called “the level of MA.” And even though there is GAR in the Roshim of the fivePartzufim of Atzilut, only the Mochin that expand from the Peh down into their Gufim, which are merely VAK without a Rosh, are taken into consideration (Item 139).

158) This does not mean that each of the five Partzufim of Atzilut clothes its corresponding Behina(discernment) in AK. This is impossible, since the five Partzufim of Atzilut clothe one atop the other, and so do the five Partzufim of Atzilut. Rather, this means that the level of each Partzuf of thePartzufim of Atzilut is aiming towards its corresponding Behina in the five Partzufim of AK, from which it receives its bounty (HaIlan, Image no. 3).

159) For the Mochin to flow from the Peh down to the Gufim of the five Partzufim of Atzilut, it has been explained (Item 141) that raising MAN from the lower ones is required. This is because then the completion of the ten Sefirot of the second kind are given to them, which suffices for the Gufim, as well.

And there are three discernments in these MAN that the lower ones raise:

  • When they raise MAN from Aviut de Behina Bet, ten Sefirot at the level of Bina emerge, called “the level of SAG.” These are Mochin of Light of Neshama.
  • When they raise MAN from Aviut de Behina Gimel, ten Sefirot at the level of Hochma emerge, called “the level of AB.” These are Mochin of the Light of Haya.
  • When they raise MAN from Aviut de Behina Dalet, ten Sefirot at the level of Keter emerge, called “the level of Galgalta.” These are Mochin of the Light of Yechida (Item 29).

160) Know that the lower ones that are suitable for raising MAN are only considered NRN (Nefesh,RuachNeshamade Tzadikim (righteous), which are already included in BYA and can raise MAN toZON de Atzilut, considered their Upper One. At that time the ZON raise MAN to their Upper One, which are AVI, and AVI Higher still, until they reach the Partzufim of AK. Then the Upper Light descends from Ein Sof to the Partzufim of AK on the MAN that rose there, and the level of ten Sefirot emerges, according to the measure of Aviut of the MAN that they raised.

  • If it is from Behina Bet, it is at the level of Neshama;
  • If it is from Behina Gimel, it is the level of Haya.

And from there, the Mochin descend degree by degree through the Partzufim of AK, until they arrive at the Partzufim of Atzilut. And they also travel degree by degree, through all the Partzufim of Atzilut, until they arrive at the Partzufim ZON de Atzilut, which impart these Mochin upon the NRN de Tzadikim that raised these MAN from BYA.

And this is the rule: any initiation of Mochin comes only from Ein Sof, and no degree can raise MAN or receive bounty except from its adjacent Upper One.

161) This tells you that it is impossible for the lower ones to receive anything from ZON de Atzilut before all the Higher Partzufim in the world of Atzilut and the world of AK are brought into Gadlut by them. This is because it has been explained that there is no initiation of Mochin except from Ein Sof.

Yet, the NRN de Tzadikim can only receive them from their adjacent Upper One, which are ZON de Atzilut. Hence, the Mochin must cascade through the Upper Worlds and Partzufim, until they reach the ZON, which then give to the NRN de Tzadikim.

You already know that there is no absence in the spiritual, and that transference from place to place does not mean becoming absent from the first place and arriving at the next place, as in corporeality. Rather, they remain in the first place even after they have moved and arrived at the next place, as though lighting one candle from another, without the first being deficient.

Moreover, the rule is that the essence and the root of the Light remains in the first place, and only a branch of it extends to the next place. Now you can see that the bounty that traverses the Upper Ones until it reaches the NRN de Tzadikim remains in each degree it had traversed. Thus, all the degrees grow because of the bounty that they pass onto the NRN de Tzadikim.

162) Now you can understand how the actions of the lower ones cause ascents and descents in the Upper Partzufim and worlds. This is because when they better their deeds and raise MAN and extend bounty, all the worlds and degrees through which the bounty passed grow and rise Higher, because of the bounty that they pass. And when they corrupt their deeds once more, the MAN is corrupted, and the Mochin depart the Higher degrees, too, since the transference of bounty from them to the lower ones stops, and they descend once more to their permanent state as in the beginning.

163) And now we shall explain the order of the ascensions of the five Partzufim of Atzilut to the fivePartzufim of AK, and the three worlds BYA to YESHSUT and ZON de Atzilut, beginning with their constant state and up to the level that can be reached during the 6,000 years before the end of correction. Overall, there are three ascensions, but they are divided into many details.

The constant state of the worlds AK and ABYA has already been explained above: the first Partzuf that was emanated after Tzimtzum Aleph is Partzuf Galgalta de AK, clothed by the four Partzufim ofAKABSAGMA, and BON, and the Sium Raglin of AK is above the point of this world (Items 27, 31). It is circled by the surroundings of AK from Ein Sof, whose magnitude is infinite and immeasurable (Item 32). And just as Ein Sof surrounds it, it clothes within it, and it is called “the line of Ein Sof.”

164) And within MA and BON de AK lies Partzuf TNHYM de AK, called Nekudot de SAG de AK (Item 63, 66). During Tzimtzum Bet, the ending Malchut, which stood above the point of this world, rose and determined its place at the Chazeh of this Partzuf, below its Upper third of Tifferet, where it created a new Sium on the Upper Light, so it would not spread from there down. This new Sium is called “Parsa below Atzilut” (Item 68).

Also, these Sefirot from the Chazeh down of Partzuf Nekudot de SAG de AK that remained below theParsa became a place for the three worlds BYA:

  • The two thirds of Tifferet through the Chazeh became the place of the world of Beria;
  • NHY became the place of the world of Yetzira;
  • And Malchut, the place of the world of Assiya (Item 67).

It turns out that the place of the three worlds BYA begins below the Parsa and ends above the point of this world.

165) Thus, the four worlds, AtzilutBeriaYetzira, and Assiya begin from the place below Tabur de AKand end above the point of this world. This is because the five Partzufim of the world of Atzilut begin from the place below Tabur de AK, and end above the Parsa. And from the Parsa down to this world stand the three worlds BYA. This is the permanent state of the worlds AK and ABYA, and there will never be any diminution in them.

And it has already been explained (Item 138) that in that state, there is only Behinat VAK without aRosh in all the Partzufim and the worlds. This is so because even in the first three Partzufim ofAtzilut, in whose Roshim there is GAR, they are still not imparted from their Peh downwards, and all the Gufim are VAK without a Rosh, all the more so in the Partzufim BYA. Even the Partzufim of AK, with respect to their surroundings, are regarded as lacking GAR (Item 32).

166) Hence, over all there are three ascensions to complete the worlds in the three levels, Neshama,Haya, and Yechida, which they lack. And these ascensions depend on the lower ones’ raising of MAN.

The first ascension is when the lower ones raise MAN from the Behinat Aviut of Behina Bet. At that time, the AHP of the level of Bina and Neshama, with respect to the ten Sefirot of the second kind, are sorted, from the illumination of the point of Shuruk (Item 135). These Mochin shine to the ZATand the Gufim, as well, like in the Partzufim of AK, when the full quantity that exists in the ten Sefirot in the Roshim of the Partzufim of AK traverses and spreads to the Gufim, as well.

167) It turns out that when these Mochin travel through the Partzufim of Atzilut, each of the fivePartzufim of Atzilut receives Mochin de Bina and Neshama, called Mochin de SAG, which illuminateGAR to their Partzufim, as well, as in AK. Hence, it is then considered that they grow and rise and clothe the five Partzufim of AK, to the extent of the Mochin that they achieved.

168) Thus, when Partzuf Atik de Atzilut obtained these Mochin de Bina, it rises and clothes Partzuf Bina de AK, opposite the level of SAG de Partzuf Galgalta de AK, from which it receives its Behinat Neshama de Yechida de AK, which shines for his ZAT, too.

And when the Mochin come to Partzuf AA de Atzilut, it ascends and clothes the Rosh de Atik of the constant state, opposite the level of SAG of Partzuf AB de AK, from which it receives Behinat Neshama de Haya de AK, which shines for its ZAT. And when the Mochin come to Partzuf AVI de Atzilut, it ascends and clothes the constant GAR de AA, opposite the level of Bina of SAG de AK, from which it receives Behinat Neshama de Neshama de AK, which shines to their ZAT, too. And when these Mochin come to the YESHSUT and ZON de Atzilut, they ascend and clothe the constant AVI, opposite the level of Bina de Partzuf MA and BON de AK, from which they receiveBehinat Neshama de Nefesh Ruach de AK. Then the NRN de Tzadikim receive the Mochin de Neshama de Atzilut.

And when the Mochin come to the Partzufim of the world of Beria, the world of Beria ascends and clothes Nukva de Atzilut, from which it receives Behinat Nefesh de Atzilut. And when the Mochin come to the world of Yetzira, it ascends and clothes the constant world of Beria, from which it receives Behinat Neshama and GAR de Beria. And when the Mochin come to the world of Assiya, it ascends and clothes the world of Yetzira, from which it receives Behinat Mochin de VAK that are inYetzira. Thus we have explained the first ascension that each Partzuf in ABYA obtained by the MAN de Behina Bet, which the lower ones raised (HaIlan, Image no 7).

169) The second ascension occurs when the lower ones raise MAN from Aviut de Behina Gimel. At that time the AHP of the level of Hochma and Haya are sorted with respect to the completion of the second kind of ten Sefirot. These Mochin shine for the ZAT and the Gufim, too, as in the Partzufim ofAK. And when the Mochin pass through the Partzufim ABYA, each Partzuf rises and grows through them, according to the Mochin it had attained.

170) Thus, when the Mochin came to Partzuf Atik de Atzilut, it rose and clothed the GAR ofPartzuf Hochma de AK, called AB de AK, opposite the level of AB de Galgalta de AK, from which it receives the Light of Haya de Yechida. And when the Mochin reach Partzuf AA de Atzilut, it rises and clothes GAR de SAG de AK, opposite the level of AB de Partzuf AB de AK, from which it receives the Light of Haya de Haya de AK. And when the Mochin reach the Partzufim AVI de Atzilut, they rise and clothe the constant GAR de Atik, opposite the level of AB of Partzuf SAG de AK, from which they receive the Light of Haya de Neshama de AK, which shines for the ZAT and the Gufim, as well. And when the Mochin reach YESHSUT de Atzilut, they rise and clothe the constant GAR de AA, opposite the level of AB de MA de AK, from which they receive the Light of Haya de MA de AK. And when the Mochin reach ZON de Atzilut, they rise to GAR de AVI, opposite the level of AB de BON de AK, from which they receive the Light of Haya de BON de AK. Also, they receive the souls of the righteous from ZON.

And when the Mochin reach the world of Beria, it rises and clothes ZA de Atzilut, from which it receives Behinat Ruach de Atzilut. And when the Mochin reach the world of YetziraYetzira ascends and clothes Nukva de Atzilut, and receives from her the Light of Nefesh de Atzilut. And when theMochin reach the world of Assiya, it rises and clothes the world of Beria, and receives from itBehinat GAR and Neshama de Beria. At that time, the world of Assiya is completed with the full NRN de BYA. Thus we have explained the second ascension of each Partzuf of the Partzufim ABYA that rose and grew by the MAN of Behina Gimel, which the NRN de Tzadikim raised. (HaIlan, Image no. 8)

171) The third ascension is when the lower ones raise MAN from Aviut of Behina Dalet. At that time the AHP of the level of Keter de Yechida are sorted, with respect to the completion of the second kind of ten Sefirot. These Mochin shine to the ZAT and their Gufim, too, as in the Partzufim of AK. And when these Mochin traverse the Partzufim ABYA, each Partzuf rises, grows, and clothes its Superior, according to the measure of that Mochin.

172) Thus, when the Mochin reach Partzuf Atik de Atzilut, it rises and clothes the GAR of Partzuf Galgalta de AK, and receives its Light of Yechida de Yechida from there. And when the Mochin reachPartzuf AA de Atzilut, it rises and clothes the GAR de Partzuf AB de AK, and receives the Light ofYechida de Haya de AK from there. And when the Mochin reach Partzuf AVI de Atzilut, they rise and clothe GAR de SAG de AK, and receive the Light of Yechida de Neshama de AK from there. And when the Mochin reach Partzuf YESHSUT, they rise and clothe the GAR de MA de AK, and receive the Light of Yechida de MA de AK from there. And when the Mochin reach ZON de Atzilut, they rise and clothe GAR de BON de AK, and receive the Light of Yechida de BON de AK from there. And then the NRN de Tzadikim receive the Light of Yechida from the ZON de Atzilut.

And when the Mochin reach the world of Beria, it rises and clothes Partzuf YESHSUT de Atzilut, and receives Neshama de Atzilut from there. And when the Mochin reach the world of Yetzira, it rises and clothes Partzuf ZA de Atzilut, and receives Behinat Ruach de Atzilut from it. And when theMochin reach the world of Assiya, it rises and clothes Nukva de Atzilut, and receives Behinat Light of Nefesh de Atzilut from her (HaIlan, Image no. 9).

173) It turns out that now, during the third ascension, the five Partzufim of Atzilut have each been completed with three levels, NeshamaHaya, and Yechida from AK, which they lacked in the constant state. It is therefore considered that these five Partzufim rose and clothed the five Partzufim of AK, each in its corresponding Behina in the Partzufim of AK.

Also, the NRN de Tzadikim received the GAR that they lacked. The three worlds BYA that were under the Parsa de Atzilut had only NRN of Light of Hassadim in the constant state, departed from Hochma by the force of the Parsa atop them. Now, however, they have risen above the Parsa and clothedYESHSUT and ZON de Atzilut, and have NRN de Atzilut, when the Light of Hochma shines in theirHassadim.

174) We should know that the NRN de Tzadikim permanently clothe only the Partzufim BYA below theParsa:

  • Nefesh clothes the ten Sefirot of Assiya;
  • Ruach—the ten Sefirot of Yetzira;
  • And Neshama—the ten Sefirot of Beria.

It turns out that although they receive from ZON de Atzilut, it still reaches them only through thePartzufim BYA, which clothe over them. Thus, the NRN de Tzadikim, too, rise along with the ascensions of the three worlds BYA. It turns out that the worlds BYA, too, grow only according to the measure of reception of abundance by the NRN de Tzadikim, that is, according to the MAN, sorted by them.

175) Thus, it has been made clear that in the constant state, there is only VAK without a Rosh in all the worlds and Partzufim, each according to its Behina. Even the NRN de Tzadikim are only considered VAK, since although they have GAR de Neshama from the world of Beria, these GAR are regarded as VAK, compared to the world of Atzilut, since they are considered Light of Hassadim, separated from Hochma.

Also, the Partzufim of Atzilut, although there is GAR in their Roshim, they are merely regarded asVAK, since they do not shine to the Gufim. And all the Mochin that reach the worlds, which are more than the VAK, come only through the MAN that the Tzadikim (righteous) raise.

Yet, these Mochin can only be accepted in the Partzufim through the ascension of the lower one to the place of the Upper One. This is so because although they are considered completion of the second kind of ten Sefirot, with respect to the Gufim and the ZAT themselves, they are still regarded as sorting of AHP of the first kind, which are not completed in their own place, but only when they are at the place of the Upper One (Item 142). Hence, the five Partzufim of Atzilut cannot receive Neshama,Haya, and Yechida de AK, except when they rise and clothe them.

Also, the NRN and the three worlds BYA cannot receive NRN de Atzilut, except when they ascend and clothe YESHSUT and ZON de Atzilut. This is because these AHP of the second kind, which belong toZAT, and expand from Above downwards to the place of ZAT, will only be sorted at the end of correction. Hence, when the three worlds BYA rise and clothe YESHSUT and ZON de Atzilut, their constant place, from Parsa downwards, remains utterly vacant of any Light of Kedusha.

And there is a difference between from the Chazeh upwards of the world of Yetzira, and from itsChazeh downwards. This is because it has been explained above that from the Chazeh of the world ofYetzira downwards, it is the permanent place of the Klipot (Item 149). But because of the flaw of the sin of Adam ha Rishon, the bottom four of Yetzira of Kedusha and the ten Sefirot of Assiya ofKedusha descended and clothed there (Item 156). Hence, during the ascensions of BYA to Atzilut, there is neither Kedusha nor Klipot from the Chazeh de Yetzira upwards. But from the Chazeh de Yetzira downwards, there are Klipot, as this is their section.

176) And since the additional Mochin from the levels of VAK come only through MAN of the lower ones, they are not constantly present in the Partzufim, as they are dependent on the actions of the lower ones. When they corrupt their actions, the Mochin leave (Item 162). However, the constantMochin in the Partzufim, which were established by the force of the Emanator Himself, will never suffer any change, since they are not augmented by the lower ones, and are hence not flawed by them.

177) Do not wonder about AA de BON being considered Keter de Atzilut, and AVI as AB (Item 130). This is because AA is the bottom half of Keter de BON, and AVI are the bottom half of HB de Nekudim. Hence, its corresponding Behina de AA in AK should have been Partzuf Keter de AK, and the Behina corresponding AVI in AK should have been AB de AK.

The answer is that the Partzufim of BON are females, having no reception of their own, except what the males—the Partzufim of MA—impart them. Hence, all these discernments in the ascensions, which mean obtaining Mochin from the Upper One, are discerned only in the males, which are thePartzufim of MA. And since AA de MA does not have anything from Behinat Keter, but only the level of Hochma, and AVI de MA have nothing of Behinat Hochma, but only the level of Bina (Item 126), it is considered that their corresponding Behina in AK is AB de AK to AA, and SAG de AK to AVI. AndPartzuf Keter de AK relates only to Atik, which took the whole of the level of Keter de MA.

178) You should also note what is said, that the ladder of degrees, as they are in the permanentMochin, never changes by all these ascensions. After all, it has been explained that the reason for all these ascents was that the NRN de Tzadikim, which stand at BYA, cannot receive anything before all the Higher Partzufim transfer it to them from Ein Sof. To that extent, the Upper Ones themselves, through Ein Sof, grow and ascend, as well, each to their own Upper One (Item 161).

It turns out that to the extent that one degree rises, all the degrees through Ein Sof must rise, as well. For example, when ZON rise from their constant state, below Tabur de AA, clothing the Chazeh de AA downwards, then AA, too, rose one degree above his constant state, from Peh de Atikdownwards, clothing GAR de Atik. Following him, all his internal degrees rose, too: his HGT rose to the place of the constant GAR, and his from the Chazeh to Tabur rose to the place of the constantHGT, and his from the Tabur down rose to the place from the Chazeh through Tabur.

Accordingly, ZON, which rose to the place from the Chazeh through Tabur of the constant AA, is still below Tabur de AA. This is because at that time, the below Tabur de AA had already ascended to the place from the Chazeh to Tabur(HaIlan, Image no. 4: the ascensions of ZON in the constant state of the five Partzufim of Atzilut, which rise and clothe during the obtainment of Neshama to GAR de YESHSUT, over the from Peh de AVI downwards, over the from Chazeh de AA downwards.)

However, all the Partzufim of Atzilut rise at that time (HaIlan, Image no. 7). For this reason, you will find that there, the ZON still clothes YESHSUT from the Peh down, atop from Chazeh de AVIdownwards, atop from Tabur de AA downwards. Thus, the ladder of degrees has not changed at all by the ascension. And it is likewise in all the ascensions (HaIlan, Images no. 3-last).

179) We should also know that even after the ascension of the Partzufim, they leave their entire degree in the permanent place, or in the place they were in the beginning, since there is no absence in the spiritual (Item 96). Thus, when GAR de AVI rise to GAR de AAGAR de AVI still remain in the permanent place from Peh de AA downwards. And YESHSUT rise atop the HGT of the raised AVI, and receive from the actual GAR de AVI, which were there prior to the ascension.

Moreover, it is considered that there are three degrees together there. The raised GAR de AVI stand at the place of the constant GAR de AA, and bestow upon their permanent place from Peh de AAdownwards, where YESHSUT are now present. Thus, GAR de AA and AVI and YESHSUT illuminate at the same time in the same place.

This is also the manner with all the Partzufim de AK and ABYA during the ascensions. For this reason, when a Partzuf ascends, we should always note the meaning of the ascension with respect to the Upper Ones in their constant state, and its value towards the Upper Ones, who also rose by one degree. (Examine all that in the book HaIlan. In Image no. 3, you will find the state of the Partzufim in their constant state. And in Images 4-6 you will find the three ascensions of ZA by the value of the five constant Partzufim of Atzilut. In images 7-9 you will find the three ascensions of all five Partzufimof Atzilut, by the value of the five permanent Partzufim of AK. And in images 10-12 you will find the three ascensions of all five Partzufim of AK in relation to the line of the permanent Ein Sof.)


180) We should know that the general and the particular are equal. Also, what is discerned in the general, is also present in its details, and even in the smallest detail that can be. Also, the general reality is discerned in five worlds, AK and ABYA, where the world of AK is considered the Keter of the worlds, and the four worlds ABYA are regarded as HB ZON (Item 3). Similarly, there is not a single item in all four worlds ABYA that does not comprise these five: The Rosh of each Partzuf is considered its Keter, corresponding to the world of AK; and the Guf, from Peh to Chazeh is considered the Atzilut in it. From the place of Chazeh through Tabur, it is considered its Beria, and from Tabur down to itsSium Raglin, it is considered its Yetzira and Assiya.

181) And you should know that there are many appellations to the ten Sefirot KHBHGTNHYM. Sometimes they are called GE and AHP, or KHB and ZON, or NRNHY, or the tip of the Yod and the four letters, YodHeyVavHey, or simple HaVaYaH and ABSAGMA, and BON, being the four kinds of fillings in HaVaYaH:

  • The filling of AB is YodHeyVivHey (the Aleph in Vav is replaced by a Yod);
  • The filling of SAG is YodHeyVavHey;
  • The filling of MA is YodHe (Aleph replaces the Yod), VavHe;
  • The filling of BON is YodHeh (Hey replaces the Yod), VavHeh;

They are also called AAAVI, and ZONAA is KeterAba is HochmaIma is BinaZA is HGT NHY, andNukva de ZA is Malchut.

And they are also called AK and ABYA, or Keter and ABYAMalchut de Keter is called PehMalchut de Atzilut is called ChazehMalchut de Beria is called TaburMalchut de Yetzira is called Ateret Yesod, and the general Malchut is called Sium Raglin.

182) Know that you should always distinguish two instructions in these different names of the tenSefirot:

  1. Its equality to the Sefira to which it relates;
  2. How it differs from that Sefira to which it relates, for which its name changed in the specific appellation.

For example, Keter of the ten Sefirot of Direct Light is Ein Sof, and each Rosh of a Partzuf is also called Keter. Similarly, all five Partzufim of AK are called Keter, too. Partzuf Atik is also called Keter, and AA is also called Keter. Hence, we should consider this: if they are all Keter, why do their names change to be called by these appellations? And also, if they all relate to Keter, should they not be equal to Keter?

Indeed, in a sense, they are all equal to Keter, as they are considered Ein Sof, for the rule is that as long as the Upper Light has not clothed in a Kli, it is considered Ein Sof. Hence, all five Partzufim ofAK are regarded as Light without a Kli with respect to the world of Tikkun, since we have no perception in the Kelim de Tzimtzum Aleph. For this reason, for us, its Lights are considered Ein Sof.

Also, Atik and AA de Atzilut are both considered Keter de Nekudim. Yet, from a different angle, they are remote from one another, since Keter de Ohr Yashar is one Sefira, but in AK it contains five complete Partzufim, each of which contains RoshTochSof (Item 142). Also, Partzuf Atik is only half of the Upper half of Keter de Nekudim, and Partzuf AA is half of the bottom half of Keter de Nekudim(Item 129). Similarly, these two instructions should be discerned in all the appellations of the Sefirot.

183) Know that the special instruction in these appellations of the ten Sefirot named Keter and ABYAis to show that it refers to the division of the ten Sefirot into Kelim de Panim and Kelim de Achoraim, made because of Tzimtzum Bet (Item 60). At that time, the ending Malchut rose to the place of Bina de Guf, called “Tifferet at the place of the Chazeh,” where she ended the degree and created a newSium, called “Parsa below the Atzilut” (Item 68).

And the Kelim from the Chazeh down went outside of Atzilut, and they are called BYA. The two thirds of Tifferet from Chazeh to Sium are called BeriaNHY are called Yetzira; and Malchut is called Assiya. It has also been explained that for this reason, each degree was divided into Kelim de Panim andKelim de Achoraim: from the Chazeh upwards it is called Kelim de Panim, and from the Chazeh downwards it is called Kelim de Achoraim.

184) Hence, this discernment of the Parsa at the place of the Chazeh splits the degree into four special Behinot, called ABYAAtzilut—through the Chazeh, and BYAfrom the Chazeh down. And the beginning of the distinction is in AK itself. But there, the Parsa descended through its Tabur (Item 68); hence, the Atzilut in it is the AB SAG that end above its Tabur.

From its Tabur down it is its BYA, the place of the two Partzufim MA and BON in it. This is how the five Partzufim of AK are divided into ABYA by the force of the Sium of Tzimtzum Bet, called Parsa:Galgalta is the RoshAB SAG through its Tabur are Atzilut, and the MA and BON from its Tabur down is BYA.

185) Similarly, all five Partzufim of the world of Atzilut are divided into their own Keter and ABYA:

  • AA is the Rosh of the whole of Atzilut.
  • The Upper AVI, which are AB, clothing from Peh de AA down to the Chazeh, are Atzilut. And there, at the point of Chazeh, stands Parsa, which ends the Behinat Atzilut of the world of Atzilut.
  • YESHSUT, which are SAG, clothing from Chazeh de AA through its Tabur, are Beria de Atzilut.
  • ZON, which are MA and BON, clothing from Tabur de AA through the Sium of Atzilut, are Yetzira and Assiya de Atzilut.

Thus, the world of Atzilut, too, with its five Partzufim, is divided into Rosh and ABYA, as do the fivePartzufim of AK. But here stands the Parsa at its place in Chazeh de AA, which is its true place (Item 127).

186) However, in the worlds in general, all three Partzufim GalgaltaABSAG de AK are regarded as the general Rosh. And the five Partzufim of the world of Atzilut, which clothe from Tabur de AK down to the general Parsa, being the Parsa that was made at the Chazeh de Nekudot de SAG (Item 66), are the general Atzilut. And the general three worlds BYA stand from Parsa down (Items 67-68).

187) In this very way, each particular degree in each of the worlds ABYA is divided into Rosh andABYA, even Malchut de Malchut de Assiya, because it contains a Rosh and a Guf.

  • The Guf is divided into ChazehTabur, and Sium Raglin.
  • The Parsa, below the Atzilut of that degree, stands at its Chazeh and ends the Atzilut.
  • From Chazeh to Tabur, it is considered the Beria of the degree, which the point of Taburconcludes.
  • From Tabur down to its Sium Raglin, it is considered Yetzira and Assiya of the degree.

And with respect to the SefirotHGT through Chazeh are considered Atzilut; the two bottom thirds ofTifferet from Chazeh to Tabur are considered BeriaNHY is Yetzira, and Malchut is Assiya.

188) For this reason, the Rosh of each degree is ascribed to Behinat Keter, or Yechida, or Partzuf Galgalta. The Atzilut in it, from Peh to Chazeh, is ascribed to Hochma, to Ohr Haya, or to Partzuf AB.The Beria in it, from Chazeh to Tabur, is ascribed to Bina, to Ohr Neshama, or to Partzuf SAG. And the Yetzira and Assiya in it, from Tabur downwards, are ascribed to ZON, to Lights Ruach Nefesh, or to Partzuf MA and BON. (Examine the book, HaIlan, from Image no. 3 onwards, how each Partzuf is divided by these Behinot.)



[25] Translator’s note: in Hebrew, a Neshama is considered female. In general, every object and being receives a specific gender, though in Kabbalah, each term (Partzuf, world, etc.) may change its gender according to its functionality at that time: active/giving is male, and passive/receiving is female.

[26] Translator’s note: NefeshRuachNeshamaHayaYechida, pronounced NaRaNHaY.

[27] Translator’s note: Haya comes from the word Hayim (life).

[28] Translator’s note: “in permanence” is also referred to as “the constant state.”

Introduction to the Preface to the Wisdom of Kabbalah

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)


1) It is written in The ZoharVayikraParashat Tazria, p 40, “Come and see, all that exists in the world, exists for man, and everything exists for him, as it is written, ‘Then the Lord God formed man,’ with a full name, as we have established, that he is the whole of everything and contains everything, and all that is Above and below, etc., is included in that image.”

Thus, it explains that all the worlds, Upper and lower, are included in man. And also, the whole of reality within those worlds is only for man. And we should understand these words: Is this world and everything in it, which serves him and benefits him, too little for man, that he needs the Upper Worlds and everything within them, too? After all, they were created solely for his needs.

2) To explain this matter to the fullest, I would have to introduce the whole of the wisdom of Kabbalah. But in general, matters will be sufficiently explained within the book, so as to understand them. The essence of it is that the Creator’s intention in Creation was to delight His creatures. Certainly, as soon as He contemplated creating the souls and delighting them abundantly, they immediately emerged from before Him, complete in form and with all the delights He had planned to bestow upon them. This is because in Him, the thought alone completes, and He does not need actions as we do. Accordingly, we should ask, “Why did He create the worlds restriction by restriction down to this murky world, and clothe the souls in the murky bodies of this world?

3) The answer to that is written in The Tree of Life—“to bring to light the perfection of His deeds” (The Tree of Life, Branch One). Yet, we need to understand how could it be that incomplete operations would stem from a complete Operator, to the point that they would require completion through an act in this world?

The thing is that we should distinguish between Light and Kli (vessel) in the souls. The essence of the souls that were created is the Kli in them, and all the bounty that the He had planned to impart them with and delight them is the Light in them. This is because since He had planned to delight them, He necessarily made them as a desire to receive His pleasure, since the pleasure and delight increase according to the measure of desire to receive the abundance.

And know that that will to receive is the very essence of the soul with regard to the generation and elicitation existence from absence. This is considered the Kli of the soul, while the joy and the abundance are considered the Light of the soul, extending existence from existence from His essence.

4) Explanation: Creation refers to appearance of something that did not exist before. This is considered existence from absence. Yet, how do we picture something that is not included in Him, since He is almighty and includes all of them together? And also, one does not give what is not in Him.

As we have said, the whole Creation that He created is only the Kelim (plural for Kli) of the souls, which is the will to receive. This is quite clear, since He necessarily does not have a will to receive, as from whom would He receive? Hence, this is truly a new Creation, not a trace of which existed previously, and is hence considered existence from absence.

5) We should know that unification and separation applied in spirituality relate only to equivalence of form and disparity of form. This is because if two spiritual objects are of the same form, they are united, and they are one, and not two, since there is nothing to separate them from one another. They can only be discerned as two when there is some disparity of form between them.

Also, to the extent of their disparity of form, so is the measure of their distance from one another. Thus, if they are of opposite forms, they are considered as remote as the east from the west, meaning the greatest distance we can picture in reality.

6) But in the Creator, there is no thought or perception whatsoever, and we cannot utter or say anything with regard to Him. But since we know You by Your actions, we should discern that He is a desire to bestow, since He created everything in order to delight His creatures, and bestow His abundance upon us.

Thus, the souls are in oppositeness of form from Him, since He is all bestowal and has no will to receive anything, while the souls were imprinted with a will to receive for themselves. And we have already said that there is no greater oppositeness of form than that.

It follows that had the souls remained with the will to receive, they would forever remain separated from Him.

7) Now you will understand what is written (The Tree of Life, Branch One), that the reason for the creation of the worlds was that He must be complete in all His actions and powers, and if He did not execute His actions and powers in actual fact, He would seemingly not be considered whole. This seems perplexing, for how can incomplete actions emerge from a complete operator, to the extent that they would need correction?

From what has been explained, you can see that the essence of Creation is only the will to receive. On the one hand it is greatly deficient, since it is opposite in form from the Giver, which is separation from Him, but on the other hand, this is the entire innovation and the existence from absence that He had created, by which to receive from Him what He had planned to bestow upon them.

Yet, had they remained separated from the Emanator, He would seemingly be incomplete, for in the end, complete operations must stem from the complete Operator.

For this reason, He restricted His Light and created the worlds restriction by restriction down to this world, and clothed the soul in a worldly body. And through the practice of Torah and Mitzvot, the soul obtains the perfection it lacked prior to Creation—the equivalence of form with Him. Thus, it will be fit to receive all the abundance and pleasure included in the Thought of Creation, and will also be in complete Dvekut (adhesion) with him, in equivalence of form.

8) The matter of the Segula (power) of Torah and Mitzvot to bring the soul to Dvekut with Him applies only when the engagement in it is not in order to receive any reward, and only to bestow contentment upon his Maker. This is so because then the soul gradually acquires equivalence of form with its Maker, as will be written below concerning Rabbi Hanina’s words in the beginning of the book (“Preface to the Wisdom of Kabbalah”).

In all, there are five degrees — NefeshRuachNeshamaHayaYechida (NRNHY)—that come from the five worlds called AKAtzilutBeriaYetzira, and Assiya. Also, there are five particular degrees NRNHY, which come from the five particular Partzufim (plural for Partzuf) in each of the five worlds. Then there are five sub-particular NRNHY, which come from the ten Sefirot in each Partzuf, as will be written in the book.

And through Torah and Mitzvot to bestow contentment upon the Maker, one is gradually rewarded with the Kelim in the form of desire to bestow, which come in these degrees, degree by degree, until they achieve complete equivalence of form with Him. In that state, the Thought of Creation, to receive all the pleasure, tenderness, and abundance that He had planned for them is carried out. Additionally, they receive the greatest reward, since they are awarded the true Dvekut, since they have obtained the desire to bestow, like their Maker.

9) Now it will not be difficult for you to understand the above words of The Zohar, that all the worlds, Upper and lower and everything within them, was created only for man. This is so because all these degrees and worlds came only to complement the souls in the measure of Dvekut that they lacked with respect to the Thought of Creation.

In the beginning, they were restricted and hung down degree-by-degree and world after world, down to our material world, to bring the soul into a body of this world, which is entirely to receive and not to bestow, like animals and beasts. It is written, “A wild ass’s colt is born a man.” This is considered the complete will to receive, which has nothing in the form of bestowal. In that state, a man is regarded as the complete opposite of Him, and there is no greater remoteness than that.

Afterwards, through the soul that clothes within one, he engages in Torah and Mitzvot. Gradually and slowly, from below Upwards, he obtains the same form of bestowal as his Maker, through all the discernments that hung down from Above downwards, which are but degrees and measures in the form of the desire to bestow.

Each Higher degree means that it is farther from the will to receive, and closer to being only to bestow. In the end, one is awarded being entirely to bestow and to not receive anything for himself. At that time, one is completed with true Dvekut with Him, for this is the only reason why man was created. Thus, all the worlds and everything in them were created only for man.

10) Now that you have come to know all that, you are permitted to study this wisdom without any fear of materialization. This is because the students are very confused: on the one hand, it is said that the ten Sefirot and the Partzufim, from the beginning of the ten Sefirot of Atzilut to the end of the ten Sefirot of Assiya,are complete Godliness and unity.

But on the other hand, it is said that all these worlds are generated and appear after the Tzimtzum(restriction); but how can this even be conceived in Godliness? And there are also the numbers and Above and below and other such changes and ascents and descents and Zivugim (couplings). But it is written, “I the Lord do not change.”

11) From what is clarified before us, it is clear that all these ascents, descents, restrictions, and the numbers are only regarded as Kelim (vessels) of the receivers—the souls. And we should distinguish between the potential and the actual in them, like a person who builds a house—the end of the act is in his preliminary thought.

But the quality of the house in his mind does not resemble the house that should actually be built, since the conceived house is spirituality, a conceptual substance, and is considered the substance of the thinking person. At that time, the house is only a potential. But when the building of the house begins in actual fact, it acquires an entirely different substance—that of wood and bricks.

Similarly, we should discern potential and actual in the souls. The beginning of their emergence from the Emanator into “actual” souls begins only in the world of Beria. And their integration in Ein Sof, prior to the Tzimtzum, with respect to the Thought of Creation, as written in Item 2, concerns only the “potential,” without any actual manifestation.

In that sense, it is said that all the souls were integrated in Malchut de Ein Sof, called “the middle point,” since this point is included in “potential” in all the Kelim of the souls that are destined to “actually” emerge from the world of Beria downwards. And the first restriction occurred only in this middle point, meaning precisely in that discernment and measure considered the “potential” of the future souls, and not at all in itself.

You should know that all the Kelim of the Sefirot and the worlds, through the world of Beria, which hang down and emerge from this point, or due to its Zivug de Hakaa, called Ohr Hozer, are also considered mere potential, without any essence of the souls. But these changes are destined to subsequently affect the souls whose essence begins to emerge from the world of Beria down, since there they have not yet departed the essence of the Emanator.

12) And I shall give you an allegory from the conducts of this world. For example, if a person who covers and hides himself behind clothes and garments so his friend would not see him and notice him, can it even be conceived that he himself would be affected by the concealment made by all the garments he is covered with?

Similarly, take the ten Sefirot we call KeterHochmaBinaHesedGevuraTifferetNetzah,HodYesodMalchut as an example. These are only ten coverings by which Ein Sof is covered and concealed. The souls that are destined to receive from it will be compelled to receive by those measures that the ten Sefirot allot them. Thus, the receivers are affected by this number of ten Sefirot, and not by His Light, which is one, unique, and unchanging.

The receivers divide into ten degrees, precisely according to the qualities of these names. Moreover, even these coverings we spoke of pertain only to the world of Beria and below, since this is where the souls that receive from these ten Sefirot are found. But in the worlds AK and Atzilut, there is no existence even to the souls, since there they are only in potential.

Hence, the ten above coverings in the ten Sefirot govern only in the three lower worlds, called BeriaYetzira, and Assiya. But in the worlds BYA, the ten Sefirot are considered Godliness through the end of Assiya, just as in AK and ABYA, and as prior to the Tzimtzum.

The only difference is in the Kelim of the ten Sefirot: in AK and Atzilut, they do not even disclose their dominance, since they are only in “potential” there, and only in BYA do the Kelim of the ten Sefirot begin to manifest their concealing and covering force. But in the Light in the ten Sefirot, there is no change whatsoever due to these coverings, as was written in the allegory. This is the meaning of “I the Lord do not change.”

13) We might ask, “Since there is no disclosure of the essence of the souls of the receivers in AK and Atzilut, what do those Kelim, called ten Sefirot, serve for, and whom do they conceal and cover in those measures?”

There are two answers to that: The first is the hanging down, as you will find inside the book. The second is that the souls, too, are destined to receive from those ten Sefirot in AK and Atzilut, through the ascension of the three worlds BYA to them (as will be written in Item 163 in the “Preface to the Wisdom of Kabbalah”). Hence, we should discern these changes in the ten Sefirot in AK and Atzilut, as well, according to the Light that they are destined to shine upon the souls once they rise there with the worlds BYA, for then they will receive according to the degree in those ten Sefirot.

14) Thus, we have thoroughly clarified that the worlds, the generation, the changes, and the number of degrees, etc., were said only with respect to the Kelim that give to the souls, and conceal and measure for them, so they can gradually receive from the Light of Ein Sof in them. But they do not affect the Light of Ein Sof itself in any way, since no coverings affect the one who is covered, but only the other, who wishes to feel it and receive from it, as said in the allegory.

15) In general, we should discern these three discernments in the Sefirot and Partzufim wherever they are: Atzmuto (His Self/Essence), Kelim, and Lights.

In Atzmuto—there is no thought or perception whatsoever. In the Kelim—there are always two opposite discernments: concealment and disclosure. This is so because in the beginning, the Klicovers Atzmuto in a way that these ten Kelim in the ten Sefirot are ten degrees of concealments.

But once the souls receive these Kelim under all the conditions in them, these concealments become disclosures for the attainments of the souls. Thus, the Kelim contain two opposite discernments, which are one. This is because the measure of disclosure in the Kli is precisely like the measure of concealment in the Kli, and the coarser the Kli, the more it conceals Atzmuto, and reveals a Higher degree. Thus, these two opposites are one.

And the Lights in the Sefirot refer to that measure of degree suitable for appearing for the attainment of the souls. Since everything extends from Atzmuto, and yet, there is no attainment in Him, but only in the qualities of the Kelim, there are necessarily ten Lights in these ten Kelim, meaning degrees of revelation to those receiving in the qualities of those Kelim.

Thus, His Light and His Essence are indistinguishable, except that in His Essence, there is no attainment or perception whatsoever, except for what comes to us from Him through clothing in the Kelim of the ten Sefirot. And in that respect, we refer to anything that we attain by the name, “Lights.”

Introduction to the Book, From the Mouth of a Sage

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)


It is known from books and from authors that the study of the wisdom of Kabbalah is an absolute must for any person from Israel. And if one studies the whole Torah and knows the Mishnah and the Gemarah by heart, and if one is also filled with virtues and good deeds more than all his contemporaries, but has not learned the wisdom of Kabbalah, he must reincarnate into this world to study the secrets of Torah and wisdom of truth. This is brought in several places in the writing of our sages.

This is what The Zohar writes in the interpretation to the Song of Songs, explaining the verse, “If thou know not, O thou fairest among women,” which our sages interpreted as a soul that comes before the Thrown after one’s demise.

The Creator tells it: “If thou know not, O thou fairest among women.” Although you are the fairest among women and virtuous in good deeds more than all the souls, if you do not have knowledge in the secrets of Torah, “go thy way forth by the footsteps of the flock,” leave here and never return to this world. “And feed thy kids, beside the shepherds’ tents,” go there to the seminaries and learn the secrets of Torah from the mouths of the disciples of our sages.

We must understand their words, conditioning one’s perfection on the study of the wisdom of truth. Seemingly, how is it different from the other words of the revealed Torah? We found nowhere that one is obligated to understand all the subjects of the Torah, and that he will not be completed if one subject in the Torah is missing. Moreover, our sages said that it is not the study that is the most important, but the act. Our sages also said, “One does much, the other little, as long as they aim their hearts to Heaven,” and there are many such sayings.

In order to attain the depth of their above words, we must first understand what has been written many times in The Zohar and the Tikkunim (Corrections of The Zohar), wisely and daintily: “The Torah, the Creator, and Israel, are one.” This seems very perplexing.

Before I elucidate their words, I will notify you that our sages have defined a great rule for us, regarding all the holy names and appellations in the books. These are their golden words: “Anything that we do not attain, we do not define by a name.”

Interpretation: It is known that there is no thought and perception in Him whatsoever, as it is written in the article “Elijah Started” in the beginning of the Tikkunim of The Zohar. For that reason, even the thought of the “Self” of the Creator is forbidden, much less the speech.

All the names we call Him do not refer to His Self, but only to His Lights, expanding from Him to the lower ones. Even the holy name, Ein Sof (Infinity), presented in the Kabbalah books, is also regarded as Light that expands from His Essence.

But since He determined that His Light, which expands from His Self, will be attained by the lower ones as Ein Sof, we shall therefore define it by that name. Yet, this does not refer to His Essence, since there is absolutely no perception or thought in Him. Thus, how shall we define Him by a name and a word, since all that we do not attain, we do not define by a name?

Any novice in the wisdom of truth must contemplate the above great rule before any scrutiny in a book of Kabbalah, that even the thought is forbidden in His Self, since there is no perception in Him whatsoever. Thus, how do we mention a name or a word in Him, which indicates attainment?

However, it is a great Mitzva to examine and research in His illuminations, which expand from Him, which are all the holy names and appellations brought in the books. It is an utter must for any person from Israel to study and understand the secrets of Torah and all the ways of His bestowal upon the lower ones, which are the gist of the wisdom of truth and the future reward of the souls at the end of correction.

It is written in the words of our sages, in The Zohar, and the Tikkunim that all the Upper Worlds and all the Holy Sefirot of the five worlds AK and ABYA have been prepared ahead of time in quantity and quality to complement the children of Israel. This is so because the soul of one from Israel is a part of God Above and “The end of an act is in the preliminary thought.”

It arose in His Simple Will to delight with reward for their labor. And for that reason, the entire reality expanded before Him by way of a sequence of causes and their consequences in the descent of the degrees through the worlds AK and ABYA. Finally, they elicited two discernments clothed in one another: the soul from the concealments of heaven, which expands and robes the corporeal body.

The essence of reality expanded through the last degree, which is the corporeal body with a soul. Similarly, the concatenation was made by way of cause and consequence, relating to the essence of the existence of reality, which is the ways of His bestowal that hang down by gradations.

Thus, the Upper Light is Higher than High and will ultimately expand and come to the soul clothed in the corporeal body in this world, as it is written, “for the earth shall be full of the knowledge of the Lord, and they shall teach no more every man his neighbor, and every man his brother, saying: ‘Know the Lord’; for they shall all know Me, from the least of them unto the greatest of them.”

It is written by our sages and in The Book of Zohar, “The whole Torah is the names of the Creator.” All the stories and the laws and the sentences, all are His Holy Names.

According to the explained above, that “Anything that we do not attain we do not define by a name,” you will thoroughly understand the meaning of the Holy Names of the Creator. These are the attainments that expand from Him to His servants, the prophets and the righteous, each according to his merit, as it is written, “we are distinguished, I and Thy people, from all the people that are upon the face of the earth.”

This distinguishing comes to us through the reception of the Torah and the keeping of Mitzvot, first only in the revealed way. It has the merit of purifying our bodies and enhancing our souls to such a measure that we become worthy of attaining the whole Torah and its Mitzvot as His Names. This is the whole reward intended for the souls at the end of correction. However, it is in this world, too, as it is written in the Gemarah, “You will see your world in your life.”

That explains to us why he calls the 613 Mitzvot 613 counsels in several places in The Zohar, and in many other places in The Zohar he calls the 613 Mitzvot “613 deposits.” This is so because at first, one must keep the Torah and the Mitzvot in order to purify his body and enhance his soul. At that time, the 613 Mitzvot are as 613 counsels for him, “tips” by which to gradually purify and be awarded coming before the King, and receiving the Light of his face. This is because keeping Torah and Mitzvot gradually purify him, until he is rewarded with the Light of the King’s face.

Also, it is written similarly in the Gemarah: “The Creator cares not if one slaughters at the throat or slaughters at the back of the neck? Rather, we were given the Torah and Mitzvot only to purify Israel.”

However, after one has been sufficiently purified and merits the Light of the King’s face, one’s eyes and soul open and he is awarded the attaining the 613 Sacred Lights found in the 613 Mitzvot. These are His Holy Names, the ones he can attain.

By keeping each of the Mitzvot, one takes the part of the Light deposited in that Mitzva, since the Mitzva is a Kli (vessel) where the Light is clothed, meaning a Holy Name that belongs specifically to that Mitzva. This is the meaning of “The Mitzva is a candle and the Torah—Light.”

At that time, he calls the 613 Mitzvot “613 commandments (deposits).” It is like one who deposits good stones and gems in a vessel and says to his loved one: “Take this Kli for yourself but guard it from thieves and robbers.” Thus, they only speak of the vessel, but their primary intention is the precious stones deposited there.

It is known in the books of Kabbalah that the meaning of the Holy Name, “The Holy One Blessed be He” or Kudsha Brich Hu (the same name in Aramaic) brought by our sages and in The Zohar, is named after the HaVaYaH (Yod-Hey-Vav-Hey). This Holy Name contains all the Holy Names until one Higher than High. Thus, we learn that “The Torah and the Creator are one,” albeit the masses do not see Him in the Torah, but only stories, sentences, and laws.

Indeed, I have already explained that “apples of gold in settings of silver” is how the 613 deposits are called, as our sages said, “The whole Torah is the names of the Creator.” Hence, the Torah and the Creator are one.

Yet, there are general and particular, where the Creator is the assembly of all the names, and the general Light, and the Torah is divided into 613 Lights. It follows that all of them together are one, and are the Creator Himself.

Now there still remains for us to explain the discernment of Israel. First, you must understand the matter of multiplicity of separate forms in spirituality, meaning how they are divided and in what. Corporeal things are separated by a knife and such, or time and place separate and distinguish them. Yet, this is unthinkable in spirituality, as it is known to be above time and place.

However, know that the whole difference in spirituality between the Upper Lights is only in the disparity of form. For example: the mental souls in people are certainly divided into separate souls. Each individual has a different soul.

Yet, the essential difference between them is nothing more then stemming out of their disparity in form, that the soul of one is good, the other’s is bad; one has acquired wisdom, and the other folly, etc. Our sages say about that, “As their faces differ from one another, their views differ from one another.”

Now we can understand that if all people were to come by equal concepts and inclinations, without any difference whatsoever, all the souls of all the people would be regarded as one soul. Its value would be like the light of the sun: the light clothes in all the inhabitants of the world, yet we do not discern that there are separate forms in the sunlight. Similarly, one conceptual soul would robe many bodies, since places do not separate at all in spiritual matters if there are no separate forms in their qualities.

Now we shall come to the actual scrutiny: It is known that the meaning of the souls of the children of Israel is that they are a part of God Above. The soul cascaded by way of cause and consequence and descended degree-by-degree until it became suitable to come into this world and clothe the filthy corporeal body.

By keeping the Torah and observing its Mitzvot, it ascends degree-by-degree until its stature is completed, and it is fit to receive its reward from The Whole. This has been prepared for it in advance, meaning attaining the holy Torah by way of the Names of the Creator, which are the 613 deposits.

Now you can see with your own eyes that “The Torah and Israel are one.” And the only difference between the Torah and the soul is due to the disparity of form in the soul, which has been reduced to a very, very small Light, and the Torah is Simple Light that expands from His Essence, whose sublimity is endless, as it is written “The Torah and the Creator are one.”

However, when the soul is complete in its full stature and receives the Torah by way of His Names, namely attains all the Light deposited in the Torah and Mitzvot, you find that, in any case, the Light of the soul is equal to the Light of Torah. This is because it has already attained all the Light in the Torah.

It is still considered incomplete as long as there is some deficit in attaining a small and subtle part of the general Light of the Torah. This is because all its Light has been prepared for the souls, as I have explained above, “All that we do not attain, we do not define by a name.”

And since the Light has been prepared for the attainment of the soul, and the soul did not attain all of it, it is therefore deemed incomplete, as in, “I will keep the whole Torah except one thing. Certainly, he is a complete wicked.”

However, such as that you can declare in the keeping of the Torah and Mitzvot in attaining the 613 deposits. It is incomplete when lacking even one thing, great or small.

Hence, it will finally come to complete perfection, namely attain the whole Light of the Torah. At that time, there will be no disparity of form between the Light of the soul and the Light of Torah anyhow. Thus, you find, daintily, that “The Torah and Israel are one,” literally.

Because there is no difference or disparity of form between them, they are literally one. And since we have already proven that “The Creator and the Torah are one,” and now we have proven that “The Torah and Israel are one,” it is therefore evident that “The Torah and the Creator and Israel are one.”

From all the above, you find that there are two parts in the Torah and Mitzvot:

A. The Torah and Mitzvot as they appear to all, being the keeping of Mitzvot and the study of Torah in the form of 613 counsels. These have the power to purify and cleanse the body, and enhance the merit of the soul, to be worthy and merit receiving the Light of the King’s face, as the soul was in its root, before it diminished and came into this base body in the base world.

B. Keeping the Mitzvot and studying the Torah in the form of 613 deposits, namely the matter of attaining His Names and the full reward of the souls.

The merit of the latter part over the former is as the merit of Heaven over Earth. This is because the first part is mere preparation, and the second part is the actual completeness and the purpose of Creation.

This explains our above question about the words of our sages, that even if a person excels in Torah and good deeds more than all his contemporaries, if he has not learned the secrets of Torah and the wisdom of truth, he must reincarnate in the world.

We asked, “What is the difference between this subject in the wisdom of truth from other subjects in the Torah?” We found nowhere that one is compelled to engage in all the topics in the Torah. On the contrary, we have found opposition to that in many places, such as, “One does much, the other little, as long as they aim their hearts to Heaven,” and also, “It is not the study that is important, but the act.”

Now the matter is clarified—the whole part of the revealed Torah is but a preparation to become worthy and merit attaining the concealed part. It is the concealed part that is the very wholeness and the purpose for which man is created.

Hence, clearly, if a part of the concealed part is missing, although one may keep the Torah and observe its commandments in the revealed part, he will still have to reincarnate to this world and receive what he should receive, namely the concealed part, by way of 613 deposits. Only in that is the soul completed, the way the Creator had predetermined for it.

You can therefore see the utter necessity for anyone from Israel, whoever he may be, to engage in the internality of the Torah and in its secrets. Without it, the intention of Creation will not be completed in him.

This is the reason why we reincarnate, generation-by-generation through our current generation, which is the residue of the souls upon which the intention of Creation has not been completed, as they did not attain the secrets of the Torah in the past generations.

For this reason, they said in The Zohar: “The secrets of Torah and its mysteries are destined to be revealed at the time of the Messiah.” It is clear to anyone who understands, that since they will be completing the intention of Creation, they will be awarded the coming of the Messiah. Hence, inevitably, the secrets of the Torah will be revealed among them openly, since if the correction is prevented they will be compelled to reincarnate.

This will explain to you what we should ask about this interpretation in general, for who am I and who are my fathers that I have been awarded making the interpretation to expand the knowledge of the hidden secrets in The Zohar and the writings of the Ari? Moreover, why have we thus far found no other to interpret this wisdom as openly as me?

Now you can see that because our generation is really the time of the Messiah, and we are all standing at the threshold of the complete correction, and the only prevention is the complete abandonment of the wisdom of truth in this generation, due to the difficulty of the language and the dispersion of the matters.

In addition to all that, there is the smallness of the mind and the abundant troubles in our generation. Hence, when the Lord wishes to hasten the redemption of our souls, He has passed a privilege onto my hand to disclose the measure in this interpretation, and the will of God succeeded in my hand.

And I had another reason for making this open interpretation, as it is written in The Zohar, “One must learn a little even from nonsense,” as it is written, “as far as light excelleth darkness.” After I completed my time in the city of Warsaw in the state of Poland, confined to my chamber, having nothing to do with the darkness of my surroundings, I have been blessed with settling in the Holy City of Jerusalem.

And when I walked among the people here, I saw the poverty of my people, the poverty of their mind. Their foolish laughter was in my ears as the noise of pots under the city, mocking and trampling the heart and soul of our yearnings, slandering the Lord, His Law, and His people in a loud voice, without any wisdom, understanding, and knowledge in the wisdom of Kabbalah at all. Rather, it is an assortment of words and names, no sense and no moral, only literal words.

It is a privilege to chatter idle words in the written text with complete faith that they are holy things, and that thus the purpose of Creation will be completed upon us. And when those who engage in the literal texts with complete faith increase in number, the Messiah King will come at once, for by that the whole correction will be completed, and nothing more is needed.

Finally, I met with the famous ones among them, people who have already worn out their years delving in the writings of the Ari and The Zohar. They have so succeeded that they have become proficient and conversant in all the writings of the Ari.

They have a reputation as being the holiest people in the land. I asked them if they had studied with a Rav who attained the internality of the matters. They answered: “Heavens, no! There is no internality here whatsoever, but accurate texts, given to us, and nothing more than that, God forbid.”

I asked them if Rav Chaim Vital had attained the internality of the matters. They replied: “He certainly did not attain more than we do.” I then asked them about the Ari himself. They answered: “He certainly did not know the internality more than us at all, and all that he knew, he had passed on to his disciple, Rav Chaim Vital, and thus they came into our hands.”

I mocked them: “How then were the matters composed in the heart of the Ari without any understanding and knowledge?” They replied: “He received the composition of these matters from Elijah, and he knew the internality, since he is an angel.” Here my wrath poured out on them, for my patience to be with them had ended.

And when I saw that their folly had found roots in nearly everyone engaging in this wisdom at this time, woe to the ears that so hear, “Will he even force the queen before me in the house?”

The Holy Zohar had already mourned bitterly the denial of the sinners in their souls, saying that there are no internal secrets in the Torah, as it is written in Parashat Vayerah: “Has the Torah come to show us fables and historic tales? Such stories and fables are found among other nations, too.” Our sages said that they uproot the plantations, for they only take Malchut.

What would the authors of The Zohar say in view of the culture of such sinful people, denying that there is any knowledge or wisdom in the words of The Zohar and the wisdom of truth themselves? They say about the very secrets of the Torah that there is no knowledge or perception revealed in this world, but merely empty words. Thus, they have come to force the Holy Divinity inside the King’s palace. Woe unto them, for they have caused their souls harm.

Our sages said that the Holy Torah mourns before the Creator: “Your sons have turned Me into a song in public-houses.” But they do not even make of the Torah a semblance of a song, only frightening words to any listener that arise contempt and wrath.

Furthermore, they wish to be rewarded like Phinehas, saying that they do it in complete faith. The writing says about them: “Forasmuch as this people draw near, and with their mouth and with their lips do honor Me, but have removed their heart far from Me,” and this is the reason for the ruin of the First Temple.

The devil still dances among us, precisely at the time of the Messiah, the time of the end of the secrets of the Torah. The zeal of the Lord of Hosts came as fire that will not quench in my bones. Because of that, I have been awakened to disclose the gown to such an extent that they will know that there is wisdom in Israel.

This has been among the primary reasons that made me come to this explanation. You must see in every purpose and every goal that it is utterly simple. All the wit, the cleverness, and the many issues form during the preparation, until the goal is reached. For example, when one wishes to sit in a house, he needs wit and knowledge in the design, in artisanship, and in the quality, and quantity of the rooms and the possessions.

The final goal is but a simple thing—to dwell there. This is the meaning of the words, “according to the beauty of a man, to dwell in the house.” It is a simple thought, without any concepts and proliferation, and without wit, but a simple will.

Know that all the sophistications in the knowledge are mostly mistakes that should fall before the truth. Yet, the truth itself is simple, without any wit.

There is a secret in that, principally being the iron wall that separates us from our Father in Heaven: There are things that are hidden because of their great height and depth, and there are things that are hidden because of their extreme subtlety, like flies in the air, too thin to be seen.

Since His Light is such Simple Light that the human mind, which feels only a tiny portion of something, simply does not perceive. It is like the smaller things from that measure, requiring an actual tool to see.

This is so because although not all of the depth of the height and the depth of the width are perceived, you can nonetheless perceive the proximate. However, with subtle things, it seems as though they do not exist at all, since you do not attain even the slightest bit of them.

The Acting Mind

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)


Every person is obliged to attain the root of his soul. This means that the aspired-for purpose of the created being is Dvekut (adhesion) with His qualities, “As He is merciful, etc.” His qualities are the Holy Sefirot, and this is the acting mind that guides His world and by which it allots them His benevolence and abundance.

But we must understand why this is called, “Dvekut with the Creator,” as it seems to be mere study. I shall explain it with an allegory: In every act in the world, the mind of its operator remains in that act. In a table, one can attain the carpenter’s dexterity and deftness in his craft, whether great or small. This is so because while working, he built it according to his mind, the qualities of his mind. And one who observes this act and considers the mind imprinted in it, during this act, he is attached to the mind that performed it, that is, they actually unite.

This is so because in fact, there is no distance and cessation between spirituals, even when they are in distinct bodies. But the mind in them cannot be distinguished, since what knife can cut the spiritual and leave it separated? Rather, the main difference between spirituals is in their qualities – praiseworthy or blameworthy – and the composition, since a mind that calculates astrology will not cling to one that contemplates natural sciences.

And there is great diversity even within the same teaching, for if one exceeds another in even one element, it separates the spirituals from one another. But when two sages contemplate the same teaching and bear the same measure of sagacity, they are in fact united, for what separates them?

Hence, when one contemplates another’s action and attains the mind of the sage who performed it, they have the same mind and power. Thus, now they are completely united, like a man who met his beloved friend on the street, he embraces him and kisses him, and for their utter unity, they cannot be separated.

Hence, the rule is that in the Speaking, the mind is the best-adjusted force between the Creator and His creatures. It is considered the medium, meaning He conferred a spark of that force, and through that spark, everything returns to Him.

And it is written, “In wisdom hast Thou made them all,” meaning that He created the whole world with His wisdom. Hence, one who is rewarded with attaining the manners by which He had created the world and its conducts is adhered to the Mind that performed them. Thus, he adheres to the Creator.

This is the meaning of the Torah being all the Names of the Creator, which belong to the creatures. And by their merit, the creature attains the Mind that affects everything, since the Creator was looking in the Torah when He created the world, and one achieves illumination through Creation and forever cleaves to that Mind; thus, he is adhered to the Creator.

Now we understand why the Creator has shown us His tools of craftsmanship. For do we need to create worlds? But from the above-mentioned, we gather that the Creator has shown us His conducts so we may know how to adhere to Him, which is “cleaving unto His qualities.”

This Is for Judah

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)


That bread, which our fathers ate in the land of Egypt. The Mitzva of eating Matza [23] was given to the children of Israel even before they departed Egypt, relating to the future exodus, which was to be in haste. It follows that the Mitzva of eating a Matza was given to them while they were still enslaved, and the aim of the Mitzva was for the time of redemption, since then they departed in haste.

This is why we like to remember the eating of Matzas in Egypt even today, since we, too, are as when we were enslaved abroad. Also, with this Mitzva, we aim to extend the redemption that will happen soon in our days, Amen, just as our fathers ate in Egypt.

This year – here… next year – free. It is written above that with the aim of this Mitzva we can evoke the guaranteed redemption, destined for us, as in the Mitzva of eating the Matza of our fathers in Egypt.

We were slaves… It is written in Masechet Pesachim (p 116), “Begins with denunciation, and ends with praise.” Concerning the denunciation, Rav and Shmuel were in dispute: Rav said to begin with “in the beginning, our fathers were idol worshipers,” and Shmuel said to begin with “We were slaves.” The practice follows Shmuel.

We need to understand this dispute. The reason for “beginning with denunciation and ending in praise” is, as it is written, “as far as light excelleth darkness.” Hence, we must remember the issue of the denunciation, that through it we acquire thorough knowledge of the mercies of the Creator with us.

It is known that our whole beginning is only in denunciation, since “absence precedes presence.” This is why “a wild ass’s colt is born a man.” And in the end, he acquires the shape of a man. This applies to every element in Creation, and this was so in the rooting of the Israeli nation, too.

The reason for it is that the Creator elicited Creation existence from absence. Hence, there is not a single creation that was not previously in absence. However, this absence has a distinct form in each element in creation, because when we divide reality into four types: still, vegetative, animate, and speaking, we find that the beginning of the still is necessarily complete absence.

However, the beginning of the vegetative is not complete absence, but merely its former degree, which, compared to itself, is considered absence. And in the matter of sowing and decay, which are necessary for any seed, it is received from the shape of the still. Also, it is the same with the absence of the animate and the speaking: the vegetative form is considered absence, with respect to the animate; and the animate form is considered absence, with respect to the speaking.

Hence, the text teaches us that the absence that precedes man’s existence is the form of the beast. This is why it is written, “a wild ass’s colt is born a man,” as it is necessary for every person to begin in the state of a beast. And the writing says, “Man and beast Thou preserves, O Lord.” And as a beast is given all that it needs for its sustenance and the fulfillment of its purpose, He also provides man with all that is necessary for his substance and the fulfillment of his purpose.

Therefore, we should understand where is the advantage of man’s form over the beast, from the perspective of their own preparation. Indeed, it is discerned in their wishes, since man’s wishes are certainly different from those of a beast. And to that extent, God’s salvation of man differs from God’s salvation of a beast.

Thus, after all the inquiries and scrutinies, we find that the only need in man’s wishes, which does not exist in the whole of the animate species, is the awakening towards Godly Dvekut (adhesion). Only the human species is ready for it, and none other.

It follows that the whole issue of presence in the human species is in that preparation imprinted in him to crave His work, and in that, he is superior to the beast. And many have already said that even the intelligence in craftsmanship and in political conducts is present, with great wisdom, in many elements in the animal world.

Accordingly, we can also understand the matter of the absence that precedes the existence of man as the negation of the desire for God’s proximity, since one is in the animate degree. Now we understand the words of the phrase that said, “Begins with denunciation, and ends with praise.” This means that we must remember and research the absence that precedes our existence in a positive manner, as this is the denunciation that precedes the praise, and from it we will understand the praise more profoundly, as it is written, “Begins with denunciation, and ends with praise.”

This is also the meaning of our four exiles, exile by exile, which precede the four redemptions, redemption by redemption, up to the fourth redemption, which is the complete perfection that we hope for soon in our days, Amen. Exile refers to “absence that precedes the presence,” which is redemption. And since this absence is what prepares for the HaVaYaH ascribed to it, like the sowing that prepares the reaping, all the letters of redemption are present in exile, except for the Aleph, since this letter indicates the “Aluph (Champion) of the world.” [24]

This teaches us that the form of the absence is but the negation of the presence. And we know the form of the presence – redemption – from the verse, “and they shall teach no more every man his neighbor …for they shall all know Me, from the least of them unto the greatest of them.” Hence, the form of the previous absence, meaning the form of exile, is only the absence of the knowledge of the Lord. This is the absence of the Aleph, which is missing in the Gola (exile), and present in the Geula(redemption) – the Dvekut with the “Champion of the world.” This is precisely the redemption of our souls, no more and no less, as we have said that all the letters of Geula are present in Gola, but the Aleph, which is the Champion of the world.

To understand this weighty issue, that the absence in itself is what prepares the presence ascribed to it, we should learn from the conducts of this corporeal world. We see that in the concept of freedom, which is a sublime concept, only a chosen few perceive it, and even they require appropriate preparations. But the majority of the people are utterly incapable of perceiving it. Conversely, with regards to the concept of enslavement, the small and the great are equal: even the least among the people will not tolerate it.

(We saw that in Poland, they lost their kingdom only because the majority of them did not properly understand the merit of freedom and did not preserve it. Hence, they fell under the burden of subjugation under the Russian government for a hundred years. During that time, they all suffered under the burden of subjugation and desperately sought freedom from least to great. And although they did not yet assume the taste of freedom as it truly is, each of them imagined it as they wanted, but in the absence of freedom, which is subjugation, it was thoroughly engraved in their hearts to cherish freedom.

For this reason, when they were liberated from the burden of subjugation, many of them were bewildered, not knowing what they have gained by this freedom. Some of them even regretted it and said that their government was burdening them with even more taxes than the foreign government, and wished for their return. This was so because the force of absence did not sufficiently affect them.)

Now we can understand the dispute between Rav and Shmuel. Rav interprets the phrase as beginning with denunciation, so that through it the salvation will be thoroughly appreciated. Hence, he says to begin from the time of Terah. And he does not say what Shmuel does, since in Egypt, His love and work was already planted in a few within the nation. Also, the added difficulty of enslavement in Egypt is not a deficiency in itself in the life of the nation called “Adam.”

And Shmuel interprets the phrase, saying that because the absence prepares the presence, it is considered a part of His salvation, and should be met with gratitude, as well. Hence, we should not begin with, “in the beginning, our fathers were idol worshipers,” since that time is not even regarded as “absence that precedes the presence.” This is because they are completely devoid of the human type of presence, since they were completely removed from His love, like the neuter, which is devoid of love.

Hence, we begin with the enslavement in Egypt, when the sparks of His love were burning in their hearts, to an extent, but due to impatience and hard work, it was being quenched every day. This is considered “absence that precedes the presence,” and this is why he says to begin with “we were slaves.”

And also, it is because the concept of the freedom of the nation in the knowledge of God is a very high concept, which only a chosen few understand, and even then it requires appropriate preparations, but the majority of the people have not attained that. Conversely, perceiving the hardships of enslavement is clear to all, as the Even Ezra wrote in the beginning of Parashat Mishpatim, “Nothing is harder for man than to be in the authority of another man like him.”



[23] Unleavened bread eaten by Jews during the holiday of Passover

[24] Translator’s note: In Hebrew, the difference between the words Galut (exile) and Ge’ula (redemption) is in the addition of the letter Aleph to the latter.

Matter and Form in the Wisdom of Kabbalah

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)


As a whole, science is divided into two parts: one is called “material research” and the other, “formative research.” This means that matter and form are perceived in every element of the entire reality before us.

For example, a table consists of matter, meaning the wood, and consists of form, the shape of a table. The matter, being the wood, is the carrier of the form: the table. Also, in the word “liar,” there is matter, which is a person, and there is a form: the lie. The matter, which is the person, carries the form of a lie, meaning the custom of telling lies. And so it is in everything.

Hence, science, too, which researches the elements of reality, is divided into two parts: material research and formative research. The part of science that studies the quality of the substances in reality, both materials without their form, and materials along with their forms, is called “material research.” This research is empirical, based on evidence and deductions derived from practical experimentation, and these practical experimentations are treated as a sound basis for valid deductions.

The other part of science studies only forms abstracted from materials, without any contact with the substances themselves. In other words, they shed the forms of true and false from the materials, which are the people who carry them, and engage only in research to know such values of superiority and inferiority in these forms of truth and falsehood as they are for themselves, bare, as though they were never clothed in any matter. This is called “formative research.”

This research is not based on practical experiments, for such abstract forms do not appear in practical experiments, as they do not exist in the actual reality. This is because such an abstract form is imaginary, meaning only the imagination can picture it, even though it does not exist in the actual reality.

Hence, any scientific research of this kind is necessarily based solely on a theoretical basis. This means that it is not taken from practical experimentation, but only from a research of theoretical negotiations.

The whole of the higher philosophy belongs to this kind; hence, many contemporary intellectuals have left it, since they are displeased with any research built on a theoretical basis. They believe it is not a sound basis, for they consider only the experimental basis as sound.

And the wisdom of Kabbalah, too, is divided into these two parts: “material research” and “formative research.” But here there is a great advantage over secular sciences: here, even the part of formative research is built entirely on the critique of practical reason, meaning on a practical, empirical basis.