Preface to the Wisdom of Kabbalah

1) Rabbi Hanania Ben Akashia says, “The Creator wished to cleanse Israel; hence, He gave them plentiful Torah and Mitzvot [commandments], as was said, ‘The Lord desires for the sake of His righteousness, to extol and glorify the Torah’” (Makkot 23b). It is known that Zakkut [cleansing] is derived from the [Hebrew] word Hizdakchut [cleansing/purification]. It is as our sages said, “The Mitzvot were only given to purify Israel with them” (Beresheet Rabbah, beginning of Portion 44). We must understand this Zakkut that we achieve through Torah and Mitzvot, and what is the Aviut [thickness] within us, which we must 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 accord 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. However, they should be divided in the above-mentioned manner: The abundance comes from His Atzmut [self], 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 Atzmut.

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 will appear, are but measures and various values 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 self, existence from existence. It is not at all a new creation, existence from absence, 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 values, along with the great abundance He had planned to delight them and impart upon 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 contrary: To the extent that the will to receive in the abundance materializes, it descends degree by degree, as written below, 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 still being in the spiritual worlds, above this world. 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 Behinot [discernments] that exist in the four-letter-name [HaVaYaH (Yod–Hey–Vav–Hey)]. This is because the four letters, HaVaYaH, in His name contain the whole of reality, without any exception.

In general, they are described in the ten Sefirot, Hochma, Bina, Tifferet, Malchut, and their root. They are ten Sefirot because the Sefira [sing. of Sefirot] Tifferet contains six internal Sefirot, called HGT NHY [Hesed–Gevura–Tifferet Netzah–Hod–Yesod], and the root is called Keter. Yet, in essence, they are called HB TM [Hochma–Bina Tifferet–Malchut].

These are four worlds called Atzilut, Beria, Yetzira, Assiya. The world of Assiya contains this world within it. Thus, there is not a creature in this world that is not initiated in Ein Sof, in the thought of creation to delight His creatures. Hence, it is innately comprised of light and Kli, meaning a certain measure of abundance with the will to receive that abundance.

The measure of abundance extends existence from existence from His self, 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—Atzilut, Beria, Yetzira, Assiya. This completes creation in 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 in ABYA [Atzilut, Beria, Yetzira, Assiya] is that there is a great rule concerning the Kelim [pl. of 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 before 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 self, existence from existence. From the perspective of the thought of creation in Ein Sof [infinity], it is all toward bestowal and there is no trace of a will to receive in it. Its opposite is the Kli, the great will to receive that abundance, and 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 from it once. 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 Behinot in the name HaVaYaH, called Hochma, Bina, Tifferet, Malchut, are required. Behina Aleph [phase one/first discernment], 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 light of Hayim [life] in the emanated being, dressed in its Kli. However, this Behina Aleph is regarded as 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/second discernment], 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 awakens in it, according to the nature of the light within it, which is 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 the Dvekut [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/third discernment]. Once the light in the emanated being has diminished 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 into 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 of Hassadim in illumination of Hochma,” since the majority of this light is Ohr Hassadim, and its lesser part is Ohr Hochma.

Following it came Behina Dalet [Phase Four/fourth discernment], since the Kli of Behina Gimel, too, awakened at its end to draw the complete Ohr Hochma, as it was in Behina Aleph. Thus, this awakening is considered “craving” in the measure of the will to receive in Behina Aleph and exceeds 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 this Behina 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, both 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 Behinot applied in each soul. When the soul extends from Ein Sof and comes into the world of Atzilut, it is Behina Aleph of the soul. There, it is still not discerned by that name since the name Neshama [soul] implies that there is some difference between it and the Emanator, and that through that difference, it 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 self, to merit its 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. 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 regarded as still adhered to His self.

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 regarded as a Neshama. This means that it has already separated from His self 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 regarded as 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 emerges from 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 that is in it. Yet, it is still considered spiritual because this measure of Aviut is insufficient to completely separate it from His self 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 big will to receive. Hence, it obtains a completely separated and distinguished body from His self, which stands in its own right. The light in it is called Nefesh, 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 self, 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’s Kli, 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 why Rabbi Hanania Ben Akashia said, “The Creator wished to cleanse Israel; hence, He gave 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, which are above this world, they 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 Behinot 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 self 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, spiritual matters 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 the other’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 attach 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 as 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 this. 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, separating Behina Dalet from the rest of the Partzufim [faces] of Kedusha [holiness] so that that great measure of reception remained an empty space devoid of any light, since all the Partzufim of Kedusha emerged with a Masach [screen] erected in their Kli Malchut so they would not receive light 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 upward, clothing the ten Sefirot of the upper light.

That part of the light that was rejected and pushed back is called Ohr Hozer. As it dresses the upper light, it becomes a Kli for reception of the upper light instead of Behina Dalet, since afterward the Kli of Malchut expanded by the measure of Ohr Hozer—the rejected light—which rose and dressed the upper light from below upward, and expanded from above downward, 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 upward and dresses the ten Sefirot of the upper light in the form of ten Sefirot de [of] Rosh, meaning the roots of the Kelim [vessels] since there cannot be actual clothing there.

Subsequently, when Malchut expands with that Ohr Hozer from above downward, 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. 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 now serves 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’s house 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 he would do his friend a big favor by eating, he agrees 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, 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 in him, since the power of his friend’s pleading and the power of his own rejection, as they accumulated, finally accumulated into a sufficient amount that turned the measure of reception into a measure of bestowal.

In the end, he saw that by eating, he would do 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 in him. Now it is considered that his power of rejection has become the essential Kli 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.

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 that rises by the striking of the Masach and the rejection of the upper light becomes new vessels of reception for the upper light instead of Behina Dalet, which served as a vessel of reception prior to the first restriction.

However, this was established only in the Partzufim [pl. of Partzuf] of Kedusha [holiness] of ABYA, not in the Partzufim of the Klipot [shells/peels], 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 in Behina 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 in them, as it is written in Item 13.

Five Behinot in the Masach

17) Thus far we have clarified the three foundations in the wisdom. The first is the light and the Kli, where the light is a direct extension of His self, and the Kli is the will to receive, which is necessarily included in that light. One departs from 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 is One,” as His name in Gematria is Ratzon [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 been clarified to you since without them there is no understanding of even a single word in this wisdom.

18) Now we shall explain the five Behinot in the Masach by which the levels change during the Zivug 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 the Tzimtzum, 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 this 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 been inverted into 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 wish 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 become 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 in the above allegory.

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

Therefore, we must always discern two forces in the Masach: The first is Kashiut [hardness], which is the force within it that rejects the upper light. The second is 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 has turned into Zakkut [cleanness/purity], meaning reception is transformed into bestowal. These two forces in the Masach operate in five Behinot: the four Behinot HB TM and their root, called Keter.

19) We have already explained that the first three Behinot are still not considered a Kli, but only Behina Dalet is considered a Kli, as written in Item 5. Still, because the first three Behinot 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 [has more Aviut] than Behina Aleph in terms of its quality of reception.

Behina Gimel is thicker than Behina Bet in its quality of reception.

Finally, Behina Dalet, its own quality, is the thickest of all, and its quality of reception is complete in every way.

We should also discern that the root of the four Behinot, which is the purest of them all, is included in it, too.

These are the five Behinot of reception contained in Behina Dalet, which are also called by the names of the ten Sefirot KHB [Keter–Hochma–Bina] TM [Tifferet-Malchut], included in Behina Dalet, since the four Behinot are HB TM, as written in Item 5, and the root is called Keter.

20) The five qualities of reception in Behina Dalet are called by the names of the Sefirot KHB TM since 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, as it is written in The Study of the Ten Sefirot, Part 1, its clothing of the ten Sefirot in that place followed those 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) 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, the Masach does not let any upper light through it into Malchut, which is Behina Dalet. Thus, it is considered that the Masach halts and repels the entire measure of light that should clothe the Kli of Malchut.

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 the Masach, corresponding to the five measures of Aviut in it: A 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. A 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 more 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 through five kinds of Zivug de Hakaa of the Masach, 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, as written in Item 18. After Tzimtzum Aleph, they were incorporated in the five Behinot 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 Kelim to 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 levels of Aviut, meaning only up to Behina Bet, it contains only three Kelim. Thus, it can only clothe three lights: Bina, Tifferet, and Malchut. In that state, the level lacks the two lights Keter and Hochma, just as it lacks the two Kelim, Behina 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 three Kelim, Behina Bet, Behina Gimel, and Behina Dalet.

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 lights KHB and Tifferet, as it lacks the four Kelim, Aviut of Behina Dalet, Behina Gimel, Behina Bet, and Behina 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 of Malchut.

23) Yet, we must still find out why it is 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 of Hochma, etc. It seems as though it should have been the opposite, 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 and Behina Dalet, it would lack the lights of Tifferet and Malchut, and the level would have the three lights KHB, etc. (see Item 20).

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 of Malchut grows last. This is why we name the Kelim by the order KHB TM, from above downward, as this is the nature 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 [Nefesh–Ruach–Neshama–Haya–Yechida] from below upward, as this is the order by which they enter—from below upward.

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

When two Kelim grow in the Partzuf, which are the highest two—Keter and Hochma—the light of Ruach enters it, as well. At that time, the light of Nefesh descends from the Kli of Keter to the Kli of Hochma, and the light of Ruach clothes 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 to the Kli of Bina, the light of Ruach to the Kli of Hochma, and the light of Neshama clothes the Kli of Keter.

When a fourth Kli grows in the Partzuf—the Kli of Tifferet—the light of Haya enters the Partzuf. Then 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 the Kli of 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 Kelim, TM, are missing, Yechida and Haya are absent there, etc. This is so because in the Kelim, the higher ones grow 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 of Nefesh 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 Neshama, Ruach, 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 the Kelim 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.

The Five Partzufim of AK

26) We have thoroughly clarified the issue of the Masach that has been placed in the Kli of Malchut—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 that precede the worlds ABYA.

You already know that this Ohr Hozer, which rises through the Zivug de Hakaa from below upward and dresses the ten Sefirot of the upper light, suffices only for the roots of the Kelim, called “ten Sefirot de Rosh [head] of the Partzuf.” To complete the Kelim, Malchut de Rosh expands from those ten Sefirot of Ohr Hozer that clothed the ten Sefirot de Rosh and spreads from it and within it from above downward to the same extent as in the ten Sefirot de Rosh. This spreading completes the Kelim, called “the Guf of the Partzuf,” as written in Item 14. Hence, we should always distinguish two Behinot of ten Sefirot in each Partzuf: Rosh and Guf.

27) In the beginning, the first Partzuf of AK emerged. This is because immediately following Tzimtzum 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 ten Sefirot de Rosh into ten new Sefirot from above downward. 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 AK, Rosh and Guf.

28) Subsequently, that same Zivug de Hakaa repeated itself on the Masach erected in the Kli of Malchut, which has only Aviut of Behina Gimel. And then, only the level of Hochma, Rosh and Guf, emerged on it, since the absence of the Masach in Aviut of Behina Dalet caused it to have only four Kelim, KHB Tifferet. Hence, the Ohr Hozer has room to clothe only four lights, HNRN [Haya, Neshama, Ruach, Nefesh], 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. Then, ten Sefirot, Rosh and Guf, at the level of Bina emerged on it. This is called Partzuf SAG de AK. It lacks the two Kelim, ZA and Malchut, and the two lights, Haya and Yechida.

Afterward, the Zivug de Hakaa emerged on a Masach that has only Aviut of Behina Aleph. Then ten Sefirot, Rosh and Guf, emerged at the level of Tifferet, lacking the three Kelim, Bina, ZA, and Malchut, and the three lights, Neshama, Haya, and Yechida. It has only the lights Ruach and Nefesh, dressed in the Kelim Keter and Hochma. This is called Partzuf MA and BON de 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 Galgalta, AB, SAG, MA, and BON, one below the other. Each inferior lacks the higher Behina of its superior. Partzuf AB lacks the light of Yechida. Partzuf 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 Hakaa occurs, as explained in Item 18. Yet, we must understand who and what caused the Masach to gradually diminish its Aviut, Behina by Behina, until it divided into the five levels that exist in these five kinds of Zivugim [plural of Zivug—coupling].

The Hizdakchut of the Masach to the Emanation of the Partzuf

30) To understand the matter of the cascading 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 in each world of the four worlds ABYA, through Malchut of Assiya, we must thoroughly understand the matter of the Hizdakchut [becoming more Zach] 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, called Ohr 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. Following Tzimtzum Aleph and the Masach that was 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 de Rosh and ten Sefirot de Guf, as written in Item 25.

Yet, this extension from Ein Sof in Partzuf AK does not fill the whole of reality as prior to the Tzimtzum. Rather, it is discerned with a Rosh and a Sof: From above downward, 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 outward, as there are ten Sefirot KHB TM from above downward, and Malchut concludes the AK from below, so there are ten Sefirot KHB TM from within outward, called Mocha, Atzamot, Gidin, Bassar, 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.

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 prior to the Tzimtzum is called Ohr Makif, since it remains as Ohr Makif around Partzuf 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, that Ein 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, as written in 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 very 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 in Behina 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 way: through proliferation of Zivugim [plural of 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 done 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 of the Masach and the loss of the last Behina of Aviut. As these two lights are opposite 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 (see Item 14), is also the reason for the exit of the Ohr Makif of AK. Because it detained the light of Ein Sof from clothing 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 Behina Dalet herself, emerged 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 Ohr Makif are connected to the Masach, but in opposite actions. And to the extent that the Masach extends part of the upper light into the Partzuf through the Ohr Hozer that clothes it, so it drives the Ohr Makif away from clothing in the Partzuf.

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, as written in Item 32, 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 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 ten Sefirot de Rosh.

Only once the lights extend from the Peh down to the ten Sefirot de Guf, where the lights clothe in Kelim, which are the ten Sefirot of Ohr Hozer from the Peh down, is there beating there between the Ohr 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 downward, called Masach 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 downward, which divides between the Ohr Pnimi and the Ohr Makif, leaving only the Aviut from below upward, where the distinction between the Ohr Pnimi and Ohr Makif has not occurred yet.

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.

Since the Masach de Guf was integrated in the Masach de Rosh, it was 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, and it is called AB de AK or Partzuf Hochma de AK. This is considered “a son,” an offspring of the first Partzuf of AK.

36) After Partzuf AB de AK emerged, complete with Rosh and Guf, the Bitush of Ohr Makif and Ohr Pnimi repeated itself there, too, as it was explained above concerning the first Partzuf of AK. Its Masach de Guf was purified from all its Aviut de Guf, as well, until it equalized its form with its Masach 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 downward emerged in a similar manner.

37) Thus we have explained the emergence of the Partzufim one below the other by the Bitush 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 the Peh 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 Keter, SAG from Partzuf AB, MA from Partzuf SAG, and so on with the rest of the degrees in Nekudim and ABYA. Yet, we should still understand why the ten Sefirot de AB emerged only on Behina Gimel, and not on Behina Dalet, and why SAG was only on Behina Bet, etc., meaning that each lower one is inferior to its superior by one degree. Why did they not all emerge from one another on the same level?

38) First, we must understand why the ten Sefirot of AB are considered an offshoot of the first Partzuf 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: The first is the mating Malchut—with the upper light—by the force of the Masach erected in her. The second is 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 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 downward 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 Malchut de Guf, that is, after the ten Sefirot expanded from Peh de Rosh from above downward, 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. Hence, the Partzuf stops there and the end and conclusion of the Partzuf are made.

Thus, the whole power of the Tzimtzum and limitation appears only in this Masach and Malchut of the Guf. For this reason, the whole Bitush of Ohr Makif and Ohr Pnimi is only done in the Masach of the Guf, as this is what limits and pushes the Ohr Makif away from shining in the Partzuf and not 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 Bitush of Ohr Makif and Ohr Pnimi, the Masach of the ending Malchut 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 fine Reshimot [recollections] of that Aviut, equal to the Aviut de Masach de Rosh.

Also, it is 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 for Zivug 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 it and the Masach de Rosh included in it appeared in it once more to some 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 has become known—from Peh of the upper one downward—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 downward.

Hence, it is necessarily considered a second entity with respect to the upper one, as even the Rosh of 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, as written in Items 22 and 24. 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 last Behina 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. Only the Reshimot from the Aviut of 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 the Masach. 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 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 Behina of the lights of the upper one. 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 the Reshimo de Aviut of the last Behina in the Masach, which is Behina Gimel. It turns out that during the ascent 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 its Masach de Guf, which is a Masach of Behina Bet. This Bitush cancels and annuls the last Behina of Aviut in the Masach, which is Behina Bet, leaving only the Reshimot de Aviut from Behina Aleph and above in the Masach.

Hence, during the ascent 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 Bina, ZA, 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 cascading 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 its Hizdakchut [purification]. The first is called Reshimo de Aviut, and the second is called Reshimo de Hitlabshut [clothing].

For instance, once the Masach de Guf of the first Partzuf in AK has been purified, we said that the last Behina of the Reshimot de Aviut, the Reshimo of Behina Dalet, was lost, and all that remained in the Masach was the Reshimo of Aviut de Behina Gimel. Yet, although the Reshimo of Behina Dalet contains two discernments, as we have said—Hitlabshut and Aviut—only the Reshimo de Aviut of Behina Dalet had disappeared from the Masach by that Hizdakchut. But the Reshimo de Hitlabshut of Behina 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 a Zivug de Hakaa with the upper light. This Reshimo remains from the last Behina in each Partzuf during its Hizdakchut. And our saying that the last Behina 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 AK, SAG de AK, MA and BON de AK, and in all the Partzufim of Atzilut. This is so because in Partzuf 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 one Reshimo. At that time, the Reshimo de Hitlabshut acquires 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 called Hitkalelut 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 upward, called Rosh, this level still cannot spread from above downward 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) As we have explained concerning the two levels—male and female—in 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 at 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. 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 at the level of Bina, called “the level of YESHSUT,” 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. Here, too, the Partzuf is named solely after the female, meaning Partzuf MA or Partzuf VAK, since the male is a Rosh without a Guf. You will find it likewise in all the Partzufim.

Taamim, Nekudot, Tagin, Otiot

46) Now we have clarified the Bitush of Ohr Makif and Ohr Pnimi, occurring after the expansion of the Partzuf 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 [Taamim, Nekudot, Tagin, Otiot], occurring with the Bitush of Ohr 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 the Masach 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 [Behina of] Shoresh. Finally, it is purified from all its Aviut and becomes as pure as the Masach de Peh de Rosh.

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 of Keter 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.

Afterward, 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 the Shoresh [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 and produced a 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 Partzuf, AB 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 the Guf of the first Partzuf for AB’s purpose, three levels emerge during the Hizdakchut period of the Masach 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 considered Hitpashtut 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 the power of Din of the departure of the lights 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 once it begins to purify, it has 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 force of departure is mingled with the levels that emerge during its departure, and they are considered as only Nekudot and Ohr Hozer and Din.

This is why we discern two types of levels in each Partzuf: Taamim 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 are Kelim. 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 Taamim, Nekudot, Tagin, Otiot. The first level to emerge in each Partzuf of the five Partzufim called Galgalta, AB, SAG, MA, and BON, is called Taamim. 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 of Nekudot after their departure are called Otiot or Kelim. Remember this in all five Partzufim called Galgalta, AB, SAG, MA, and BON, for in all of them there is Hizdakchut and they all have these four types of lights.

The Rosh, Toch, Sof in Each Partzuf and the Order of Hitlabshut of the Partzufim in One Another

50) You already know the difference between the two Malchuts in each Partzuf—the mating Malchut and the ending Malchut. From the Masach in the mating Malchut, ten Sefirot of Ohr Hozer emerge from her and above, clothing the ten Sefirot of upper light, called “ten Sefirot de Rosh,” meaning 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 divide 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 the Peh 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 its own quality, which is unfit to receive any light, hence the Partzuf ends there. This cessation is called “the end of the Etzbaot Raglin [toes] of the Partzuf,” 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 Hozer that 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 the Rosh, these two forces are only roots.

Yet, when they expand from above downward, 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 detains Malchut 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 HGT NHYM. All ten Sefirot de Toch, from Peh to Tabur, are called HGT, and all ten Sefirot de Sof from Tabur down are called NHYM.

51) We should also know that 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 or disparity of form from the Emanator, and it 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 the Ohr Hassadim expanded in a place where the Ohr Hochma [light of Wisdom] could not expand even a bit, meaning 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, 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, called Rosh, Toch, Sof, have been explained.

53) And now we shall explain the order of the clothing of the Partzufim Galgalta, AB, and SAG de AK on 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 Tabur of 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 (see Item 40), and only Aviut of Behina Gimel remained in the Masach. This Behina Gimel de Aviut is called Chazeh [chest]. Hence, the Masach 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, which is 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 downward, called “ten Sefirot 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, which is Behina Dalet. The lower one has no hold of the last Behina of the upper one since it loses it during its Hizdakchut (see Item 40). For this reason, that lower Partzuf, called Partzuf Hochma of AK, or Partzuf AB de AK, must end above the Tabur of the first Partzuf of AK.

Thus, it has been thoroughly clarified that any Rosh, Toch, Sof 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 its Tabur. Thus, the Chazeh of the first Partzuf is the place of Peh de Rosh of Partzuf AB, meaning the mating Malchut, 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 first Partzuf 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 upper one after it has been purified and included in the Masach de Malchut de Rosh of the upper one in the Zivug de Hakaa there.

Afterward, it descends from there to its gripping point in the Guf of the upper one and elicits the ten Sefirot de Rosh from below upward in its place through a Zivug de Hakaa with the upper light. Also, it expands from above downward 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.

Tzimtzum Bet, Called Tzimtzum NHY de AK

56) We have thoroughly explained Tzimtzum Aleph [first restriction], carried out on the Kli of Malchut, which is Behina Dalet, so it would not receive the upper light within it. We have also explained the matter 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 each Partzuf by the Bitush of Ohr Makif and Ohr Pnimi, which produces the four Behinot TANTA of the Guf 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, called Galgalta, AB, SAG, and the order of their clothing on one another.

57) Know that in these three Partzufim, Galgalta, AB, 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 the Tzimtzum 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 (see Item 10).

In other words, to create Adam’s Guf from that Behina Dalet, he will turn the reception force in Behina Dalet to work in order to bestow, through his engagement in Torah and Mitzvot in order to bestow contentment upon his Maker. By this 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 since 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 it, 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 none 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 in 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 (Beresheet Rabbah, end of Portion 12): “In the beginning, He contemplated creating the world with the quality of Din [judgment]. He saw that the world could not exist and preceded the quality of Rachamim [mercy] and associated it with the quality of Din.” 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 that 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 Sium Raglaim of AK’s, 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 measure through him. This is why he “associated the quality of Rachamim with the quality of Din.”

Explanation: The Sefira [sing. of Sefirot] Bina 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 raised it to Bina—Midat ha Rachamim. 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 (see Item 5).

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 work entirely in order to bestow. Thus, the world will achieve the desired correction for which the world was created.

59) This association of Malchut in Bina occurred in Partzuf SAG de AK and prompted a second Tzimtzum in the worlds from itself down. This is because a new Sium on the upper light was made on it 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 de 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 since SAG de AK, which ended equally with Partzuf 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 the Bina 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 downward.

For this reason, an empty space was made there, devoid of light. Thus, the TNHY [Tifferet, Netzah, Hod, Yesod] de 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 its Guf, since the mating Malchut rose to Nikvey Eynaim and the ten Sefirot de Rosh emerged from the Masach at Nikvey Eynaim and above. Also, from Nikvey Eynaim down it is considered the Guf of the Partzuf, since it can only receive illumination from Nikvey Eynaim and below, which is considered Guf.

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 MA and 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 SAG from its Peh de Rosh and below, as with the other Partzufim, where each lower one clothes its upper one from the Peh de Rosh downward. Why was it not so? Why did they descend and clothe the place below Tabur de AK? To understand this we must thoroughly understand how this association came about, when Bina and Malchut connected into one.

62) The thing is that during the emergence of Partzuf SAG, it ended entirely above Tabur of the inner AK, as has been explained concerning Partzuf AB de AK. They could not spread from Tabur down, since the governance 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 (see 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 Nekudot emerged 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, lacking GAR. 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 Sium below Tabur de AK, considered VAK without a Rosh, too (see Item 52). It is known that equivalence of form unites the spirituals into one. Hence, this level 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 of Behina 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 downward, 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 Rosh instead 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 there. Hence, this level of ten Sefirot de Nekudim, which comes from Tzimtzum Bet, could not spread above Tabur de AK, since no force or ruling can appear above its source. And since the place where Tzimtzum Bet was created was from Tabur down, the level of Nekudim had to expand there, as well.

The Place for the Four Worlds ABYA, and the Parsa between Atzilut and BYA

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

When we said that above, through Malchut’s ascent to half of Tifferet de AK, she ended the Partzuf, and 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) 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 Sefirot NHY 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 ascent of the ending Malchut to the place of Bina de Guf, called Tifferet, the Partzuf ends there and the light cannot traverse from there down. Thus, the place of Atzilut ends there at half the Tifferet on the Chazeh.

You already know that this new Sium that was made here is called “the Parsa below the world of Atzilut.” There are three divisions in the Sefirot below the Parsa, since indeed, only two Sefirot, ZON de Guf, called NHYM, needed to emerge below the Atzilut. This is so because the Sium was made at the Bina de Guf, which is Tifferet; hence, only the ZON below Tifferet are below the Sium, and not Tifferet, although half of the lower Tifferet emerged below the Sium, as well.

The reason is that Bina de Guf consists of the ten Sefirot KHB ZON, too. Since these ZON de Bina are 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 general ZON. For this reason, the Sefira Tifferet was fissured across it at the place of the Chazeh, since Malchut that rose to Bina stands 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. The two thirds of Tifferet 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 their exit is not 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, divided into two Behinot: Since Malchut is considered Nukva [female], her flaw is greater, and she becomes the place of the world of Assiya. ZA, who is NHY, 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: Atzilut, Beria, Yetzira, Assiya. KHB 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 SAG over Partzuf Galgalta de AK.

The Katnut and Gadlut Initiated in the World of Nekudim

69) Now that you know about 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 one Partzuf from another has already been explained. Each lower Partzuf is born and originates from the Masach de Guf of the upper one, after its Hizdakchut and ascent for renewing the Zivug in the Peh of the upper one. 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 (see Item 35).

In this manner, Partzuf AB de AK emerged from Partzuf Keter de AK, Partzuf 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 upper one, 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 the Reshimot 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, this Masach 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 AK below Tabur, too, due to their mixture below Tabur de AK, as it is written in Item 61, that Nekudot de SAG descended below Tabur de AK and mixed with ZON de AK there.

71) Thus, the matter of Katnut [smallness/infancy] and Gadlut [greatness/adulthood] has been initiated here in Partzuf Nekudim. With respect to the Reshimot de Aviut in the Masach, ten Sefirot of Katnut Nekudim emerged over them. With respect to the Reshimot de ZON de AK below Tabur, which mingled and connected with the Reshimot of the Masach, 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 the Masach 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 a mere addition to Partzuf Nekudim because they only emerged from the Zivug on the Reshimot de ZON de AK below Tabur, which did not appear gradually but were added and connected to the Masach due to the decline of Partzuf Nekudot de SAG below Tabur de AK, see Item 70.

73) First we shall clarify the ten Sefirot de Katnut Nekudim. You already know that following the Hitpashtut [spreading/expansion] of SAG de AK, it underwent the Bitush of Ohr Makif and Ohr Pnimi on 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 Behina Dalet there (see 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, as has been explained above in Item 35.

74) Here, too, it is considered that the last Behina of Aviut, Aviut de Behina Bet that was in the Masach, completely vanished, leaving only the Reshimo de Hitlabshut. Thus, nothing was left of the Aviut but Behina Aleph. Hence, the Masach received two kinds of Zivugim [plural for Zivug] in Rosh de SAG (see Item 43). The 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.” The 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. Only AVI 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 here one below the other. The first is Keter de Nekudim, with the level of VAK de Bina. The second is the level of AVI [Aba and Ima] de Nekudim, which has the level of ZA. These are both considered Rosh. The third is ZAT de Nekudim, HGT 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—Galgalta, Eynaim [eyes] and Nikvey Eynaim, that is, Keter, Hochma, and the upper half of Bina. These are called Kelim de Panim [anterior Kelim].

The Kelim de AHP, which are the lower half of Bina, ZA, and Nukva, emerged from the ten Sefirot de Rosh and were considered the degree below the Rosh. Hence, Kelim de Rosh, which departed the Rosh, 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 Sefirot HGT NHY de Nekudim.

It turns out that AVI comprise two Behinot Panim and Achoraim: Within them are the Achoraim of the degree of Keter, that is, the AHP de Keter, and atop them clothe the Kelim de Panim de AVI themselves, that is, their own Galgalta, Eynaim, and Nikvey Eynaim. Also, ZAT de Nekudim comprise Panim and Achoraim: The Kelim de Achoraim de AVI, which are their AHP, are within the ZAT, and the Kelim de Panim de ZAT clothe them from the outside.

78) This issue of the division of degrees 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 Kelim, Bina and ZON, hence the absence of lights of GAR there, being Neshama, Haya, Yechida (see Item 24). Thus we have thoroughly explained the ten Sefirot de Katnut de Nekudim, which are the three degrees called Keter, AVI, and ZAT. Each degree contains only Keter Hochma in Kelim and Nefesh Ruach in lights, since the Bina and ZON of each degree fell to the degree below it.

Raising MAN and the Elicitation of Gadlut de Nekudim

79) Now we shall explain the ten Sefirot de Gadlut of Nekudim, which emerged on the MAN de Reshimot of ZON de AK below its Tabur (see Item 71). First, we must understand the raising MAN. Thus far, we have only discussed the ascent of the Masach de Guf to the Peh de Rosh of the upper one, once it has purified. Also, there was a Zivug de Hakaa on the Reshimot 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 ZA and Bina of the ten Sefirot of Ohr Yashar [direct light] that were explained above in Item 5. It is explained there that Bina, considered Ohr Hassadim, reunited with Hochma when she emanated the Sefira Tifferet, called Behina Gimel, and extended illumination of Hochma from it for Tifferet, which is ZA. ZA emerged primarily 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 each time the Reshimot de ZA rise to Bina, Bina connects with Hochma and extends illumination of Hochma from it for ZA. This ascent of ZA to Bina, which connects it to Hochma, is always called “raising MAN.” Without the ascent of ZA to Bina, Bina is not considered Nukva to Hochma, since she herself is only Ohr Hassadim and does not need 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 makes her a Nukva, and this is why its ascent is called Mayin Nukvin, as the ascent of ZA brings her face to face with Hochma 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 Hochma. SAG, 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 MAN to 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 that is below the Tabur that rose there.

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 ten Sefirot 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 the Reshimot de ZON below Tabur de AK (see 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, in Item 74, that there are two degrees in the Rosh de Nekudim, called Keter 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 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 Bina and 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 above (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 AK, Behina 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 the Sefira 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 Eynaim, Aviut Dalet disappeared there inside 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 from the core of the Masach de Bina, as written in 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 (see Item 81). And since Partzuf AB de AK has no contact 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-canceled the Tzimtzum Bet within it, which elevated the place of the Zivug to Nikvey Eynaim. Also, it lowered 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—Ozen [ear], Hotem [nose], and Peh [mouth]—that fell from the degree because of Tzimtzum Bet (see 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 of Peh de Rosh. 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 that ZON de AK extended to Rosh de Nekudim, it gained the three lights Neshama, Haya, Yechida, and the three Kelim AHP, which are Bina and ZON that were missing when it first emerged.

85) Now we have thoroughly clarified the Katnut and Gadlut de Nekudim. Tzimtzum 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 Neshama, Haya, Yechida in lights. And through the approaching of a new light of AB SAG de AK to the Nekudim, Tzimtzum 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 “ascent of the lower Hey to Nikvey Eynaim and the descent of AHP below.” Also, we will 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, divide 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 Galgalta, Eynaim, and Nikvey Eynaim, or HGT up to the Chazeh, are called Kelim de Panim [anterior Kelim], and AHP, or the two lower thirds of Tifferet and NHYM from the Chazeh down are called Kelim de Achoraim [posterior Kelim], as written in Item 76. You should also remember the fissuring of the degree that occurred with Tzimtzum Bet, which left only Kelim de Panim in each degree, and each lower one contains within it the Kelim de Achoraim of the upper one, as written in Item 77.

Explaining the Three Nekudot Holam, Shuruk, Hirik

86) Know that the Nekudot [dots] are divided into three Behinot—Rosh, Toch, and Sof. These 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, and lower Nekudot below the Otiot that are included in the name Hirik.

87) This is their explanation: Otiot are Kelim, meaning Sefirot of the Guf. This is because the ten Sefirot de Rosh are but roots to the Kelim, not actual Kelim. Nekudot means lights, which sustain the Kelim and move them, meaning Ohr Hochma, called Ohr Haya. 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. Since this light extends from AB de AK, which is Ohr Haya, it revives those Kelim de AHP by 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 because the illumination of Tabur reaches only Keter de Nekudim, the male level of Rosh de Nekudim, as written in Item 74. And the male level does not expand into ZAT de 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, meaning Vav with a dot 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 to the Guf, as well, which are the ZAT de Nekudim, called Otiot. This is why you will find the dot 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 dot 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 dot 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 downward, 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 revoke Tzimtzum 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 the Parsa, was mingled with these Kelim.

Thus, the light had to instantaneously depart from 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 from them, 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 dot of Hirik could not emerge and control in the world of Nekudim, since, moreover, it caused the breaking of the vessels. This was because it wanted to clothe inside the Otiot, in the TNHYM below Parsa de Atzilut, which became BYA.

However, later, in the world of Tikkun, the dot of Hirik received its correction, since it was corrected into shining below the Otiot. This means that when ZAT de Atzilut receive the light of Gadlut 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 dot of Hirik, which raises the Kelim de TNHY de ZAT de Atzilut, stands below the Kelim de TNHYM that it raised; that is, it stands in the place of Parsa de Atzilut. Thus, the dot of Hirik serves below the Otiot. This explains the three dots, Holam, Shuruk, Hirik, in general.

The Ascent of MAN de ZAT de Nekudim to AVI and the Explanation of the Sefira Daat

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 divided into two halves. Galgalta ve Eynaim remained in the degree; hence, they are called Kelim de Panim [anterior Kelim]. Ozen, Hotem, Peh, which fell from the degree to the one below it, are therefore called Kelim de Achoraim [posterior Kelim], as it is written in Item 76.

Thus, each degree is now twofold, 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.

93) In consequence, when the new light of AB SAG de AK comes to the degree and lowers the lower Hey back to her place at the Peh, during the Gadlut de Nekudim, the degree brings her AHP back to her, and its 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.” 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 follows that the lower degree has now actually become a higher degree, since the lower one that rises to the upper one becomes like it.

94) It turns out that when AVI received the new light of AB SAG, lowered the lower Hey from the Nikvey Eynaim back to their Peh, and raised their AHP to them, the ZAT, too, which clothe these AHP during 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) It is called MAN since the ascent of ZA to Bina brings her back to being face to face with the Hochma. 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 ten 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 from 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 Zivug de AVI face to face 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 desires 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 Zivug with Hochma, to bestow illumination of Hochma to ZA, as it is written in Item 80.

Hence, it is necessary that the ZON will always remain there to give sustenance and subsistence to the Zivug de AVI face to face. 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) Now you can understand the Sefira Daat that was initiated in the world of Nekudim. In all the Partzufim of AK, through Nekudim, there are only ten Sefirot KHB ZON. But from the world of Nekudim onward there is the Sefira Daat, which we regard as KHBD ZON.

The thing is that it has already been explained in Item 79 that there was no ascent of MAN in the Partzufim of AK, but only the ascent of the Masach to Peh de Rosh. But you should know that the Sefira Daat extends from the ascent of MAN de ZON to AVI, as it has been clarified that ZON, which rose there to MAN to Hochma and Bina, remain there even after their exit from there to their place below, to provide sustenance and subsistence to the Zivug de AVI face to face. 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 Zivug face to face. 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 five Gevurot.

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 the Sefira Daat is ZON that rose to MAN and remained there. Hence, there is no addition here, but rather two discernments in ZON. The first is the ZON in their place below, which are considered Guf. The second is the ZON that remained in Rosh de AVI, since they were already there during the raising of the MAN, 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 ZON remains in Rosh in AVI, it does not add a thing to the ten Sefirot.

The Breaking of the Vessels and Their Fall to BYA

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 the Kelim de Achoraim de AVI (see Items 89 and 94), rose, too, and the ZAT de Nekudim became MAN there and returned AVI to being face to face.

Since the lower Hey, which is Behina Dalet, had already returned to her place at the Peh, the Zivug de Hakaa that was done on that Masach of Behina Dalet produced ten complete Sefirot at the level of Keter in the light of Yechida (see 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 below upward, since AVI are considered the Rosh de Nekudim, where the Zivug that produces ten Sefirot from below upward occurs.

Subsequently, they expand into a Guf, too, from above downward (see Item 50). At that time, the ZAT extend with all the lights they had received in AVI to their place below, and the Rosh and Guf of Partzuf Gadlut de Nekudim ends. This Hitpashtut is considered the Taamim of Partzuf Gadlut de Nekudim, see Item 26.

102) The four Behinot—Taamim, Nekudot, Tagin, Otiot—are discerned in Partzuf Nekudim, too (see Item 47), since 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 Makif and 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 of Aviut 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, two Partzufim emerge—AB and SAG—one below the other. And in each of them are Taamim, Nekudot, Tagin, and Otiot.

The only difference is that the Hizdakchut of the Masach was not done here because of the Bitush of Ohr Makif and Ohr Pnimi, but due to the force of Din in the ending Malchut, included in those Kelim, as written in 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 Galgalta, AB, SAG 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 on the level of Keter, it has been explained (Item 98) that it emerged with Rosh and Guf. The Rosh came out in AVI, and the Guf is the Hitpashtut of ZAT from Peh de AVI down. This Hitpashtut from Peh de AVI downward is called Melech ha Daat [King of 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 of AVI (see Item 98), called Moach ha Daat, which couples AVI, their expansion from above downward 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 appear in the Hitpashtut from above downward 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 downward 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, that Aviut was revoked in the mating Malchut of the Rosh in AVI, too. This is so because Aviut de Rosh and Aviut de Guf are the same thing, except one is in potential and the other is in practice (see 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, meaning the ZAT. This is called “revoking the Achoraim of the level of Keter from AVI.” It turns out that the whole level of Taamim de Nekudim, Rosh 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. The Guf from above downward expanded to the Sefira Hesed and 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 ten Sefirot at the level of Bina. The Guf, from above downward, 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 downward, 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 of ZA fell to the degree below it, to ZAT.

108) This completes the descent of all the Achoraim de AVI, which are the AHP, since with the breaking of Melech ha Daat, only the AHP that belong to the level of Keter were canceled in AVI. And with the breaking of the Melech of Hesed, only the AHP that belong to the level of Hochma were canceled in AVI. And with the breaking of the Melech of Gevura, the AHP that belong to the level of Bina were canceled; and with the departure of the upper third of Tifferet, the AHP of the level of ZA were canceled.

It follows that the whole Gadlut of AVI was canceled, and only GE de Katnut remained in them, and only Aviut Shoresh remained in the Masach. Afterward, the Masach de Guf was purified from all its Aviut 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 (see Item 41). By this renewal, a new level emerged on it, called YESHSUT.

109) Since the last Behina was lost, only Behina Gimel was left in it, 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 Chazeh de Guf de Nekudim (see Item 55), produced the ten Sefirot de Rosh from the Chazeh upwards, and this Rosh is called YESHSUT. It produced its Guf from the Chazeh down in the two thirds of Tifferet through the Sium of Tifferet. This is the fourth Melech 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 downward, 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.

Then the Zivug was made on the Aviut of Behina Aleph that remained in it and produced the level of ZA. Its Guf, from above downward, expanded in Kli de Yesod, and this is the sixth Melech 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 in 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 downward 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 canceled, as well as the breaking of the vessels of all the ZAT de Nekudim, called “the seven Melachim [kings].”

110) Thus we have explained the Taamim and Nekudot that emerged in the two Partzufim AVI and YESHSUT de Nekudim, called AB SAG. In AVI, four levels emerged one below the other. These are:

The level of Keter, 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, from which four bodies expanded: Melech ha [king of] Daat; Melech ha Hesed; Melech ha Gevura; and 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 canceled again by the breaking, fell to the degree below them, and remained as they were prior to the emergence of Gadlut de Nekudim, as written in 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.” Four Gufim expanded from the level of Bina, level of ZA, and level of Malchut: the Melech of the two lower thirds of Tifferet, Melech of Netzah and Hod, Melech of Yesod, and 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 canceled by the breaking, and fell to the degree below them. After the cancellation of the two Partzufim AVI and YESHSUT, the level of MA de Nekudim emerged. And since all that expanded from her to the Guf were only corrections of Kelim, I will not elaborate here, and it has already been explained in The Study of the Ten Sefirot, Part 7, Item 70.

The World of Tikkun and the New MA that Emerged from Metzach de AK

112) From the beginning of the preface [“Preface to the Wisdom of Kabbalah”] to this point, we have thoroughly explained the first four Partzufim de 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 done 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 on the level of ZA. This Partzuf clothes SAG de AK from the Tabur down 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 Katnut, Gadlut, 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 Ozen, 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. It is 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 Partzuf 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 Metzach 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. This new Partzuf MA is called “the world of Tikkun” or “the world of Atzilut.”

114) We should still understand why the first three levels of AK, called Galgalta, AB, SAG, are not considered three worlds but three Partzufim, and why 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 (see Item 50) is called Partzuf. After its departure from the Rosh of the upper one, it expands into its own Rosh, Toch, Sof, and it contains five levels one below the other, called Taamim and Nekudot (see Item 47). Yet, it is named only after the level of Taamim in it. The first three Partzufim of AK—Galgalta, AB, SAG (see 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 Partzufim, Galgalta, AB, and SAG de AK are considered one world, the world of AK, which emerged in the first restriction. But the fourth Partzuf of AK, where Tzimtzum Bet occurred, became a world in and of itself, due to the duality that occurred in the Masach de Nekudot de SAG in its descent from Tabur de AK. This is because it was doubled by the Aviut de Behina Dalet in the form of the lower Hey in the Eynaim (see Item 63).

During the Gadlut, Behina Dalet returned to its place at the Peh and produced the level of Keter (see Item 84), and this level equalized with the first Partzuf of AK. After it spread into Rosh, Toch, Sof in Taamim and Nekudot, a second Partzuf emerged on it, at the level of Hochma, called YESHSUT, which is similar to the second Partzuf of AK, called AB de AK. Following its Hitpashtut into Taamim and Nekudot, a third Partzuf emerged, called MA de Nekudim (see 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, three Partzufim one below the other. Each of which contains Taamim and Nekudot and all their instances, like the three Partzufim Galgalta, AB, SAG 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. (The reason why the three Partzufim of Nekudim are not called Galgalta, AB, SAG, but rather AB, SAG, MA is that the Aviut of Behina Dalet that 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 AB, SAG, 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 canceled 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 erected in the second restriction. It is also called “the world of Tikkun” [correction] because the world of Nekudim could not persist because of the breaking and cancelling that occurred in it. Only afterward, 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 new MA, it receives its full correction. This is because through the new MA, all the Achoraim that fell from AVI and YESHSUT to the Guf, as well as the Panim and Achoraim of all the ZAT that fell to 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, the Masach 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, the Masach 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 the Masach, 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, which is Nekudot de SAG.

And just so, following the departure of the lights of Nekudim because of the cancellation of the Achoraim 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 canceled 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.

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 ending Malchut was mixed with the Kelim de Achoraim de ZAT, making them unfit to receive the lights. This is why they broke and died and fell into BYA.

Hence, they are completely dependent on the new MA to 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. Thus, their name has been changed to BON, meaning they have become a lower one to the MA. Even though they are the upper one 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 (see Item 74), even so, they now became a lower one to the new MA, for which reason they are called BON.

The Five Partzufim of Atzilut and the MA and BON in Each Partzuf

120) It has been explained that the level of the new MA expanded into a whole world in and of itself, as well, like the world of Nekudim. The reason is, as it has been explained regarding the level of Nekudim, the doubling of the Masach from Behina Dalet, too (see Item 116). This is because the illumination of ZON de AK that shone through the Tabur and Yesod to GAR de Nekudim brought Tzimtzum 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 (see Item 101). Yet, all these levels were canceled and broken once more, and all the lights departed them. Consequently, Tzimtzum Bet returned 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 two Behinot of Katnut and Gadlut, too, as in the world of Nekudim. The Katnut emerges first, according to the Aviut disclosed 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 of HGT is devoid of Kelim, clothing in Kelim de NHY. This level is called Ubar [embryo], which means that there is only Aviut de Shoresh there, which remained in the Masach after its Hizdakchut during its ascent for Zivug at the Metzach of the upper one. The level that emerges there is only the level of Malchut.

Yet, within it is the concealed lower Hey, regarded as “the lower Hey at the Metzach.” Once the Ubar receives the Zivug of the upper one, it descends from there to its place (see Item 54), and receives the Mochin de Yenika from the upper one, which are Aviut of Behina Aleph, considered “the lower Hey 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 (see 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. These Mochin are called Mochin de Gadlut of the Partzuf, and this is the level of the first Partzuf de Atzilut, called Partzuf Keter or Partzuf Atik de Atzilut.

123) You already know that after the breaking of the vessels, all the AHP fell from their degrees, each to the degree below it (see Items 77, 106). Thus, the AHP of the level of Keter de Nekudim are in GE of the level of Hochma, and the AHP of the level of Hochma are 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 AHP once more, GE of the level of Hochma rose along with them. They were corrected along with the AHP of the level of Atik and received the first Ibur there.

124) Once GE de Hochma received their level of Ibur and Yenika [nursing] (see Item 121), they rose to Rosh de Atik again, where they received a second Ibur for Mochin de Gadlut. Behina Gimel descended to her place at the Peh, produced ten Sefirot on her, at the level of Hochma, and their Kelim de AHP rose back to their place at the Rosh. Thus, Partzuf Hochma was completed with ten Sefirot 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 Ibur and Yenika. Afterward, they rose to the Rosh of AA for a second Ibur, raised their AHP, received the Mochin 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 and Yenika. 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 Atik, AA, AVI, 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 and Nukva, 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 (see Item 118), it still cannot clothe the Peh of SAG de AK downward, but only below Tabur. This is because above Tabur de AK it is considered Tzimtzum Aleph, Akudim.

Since Partzuf Atik is the first Rosh of Atzilut, Tzimtzum 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 its Peh de Rosh, for the rest of the Partzufim de Atzilut, from it downward, it can only clothe from Tabur de AK downward.

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, as written in 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. The ZON begin in Tabur de AA and end equally with the Sium of AA, meaning above Parsa de Atzilut.

129) You should know that when each level of these five Partzufim of the new MA emerged, it 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 (see Item 76). In the Katnut of Nekudim, only the upper half of each degree came with them, that is, GE and Nikvey Eynaim. The bottom half of each one, which is 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 of Nekudim, as well as the upper half of HB, and the seven roots of ZAT, included in GAR de Nekudim. 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 the male of Atik is called MA, and the Kelim de Nekudim that joined it are called BON (for the reason explained in Item 119, see there). They are arranged face and back: Atik de MA at the Panim, and Atik 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 (see Item 77). It became a Nukva to the AA of the new MA, and they were joined together. Their stance is right and left: AA de MA, which is the male, stands on the right, and AA de BON, which is the Nukva, stands on 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 merit is very high, it connected to itself only the Kelim 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. Afterward, during the Gadlut, they rose from HB and joined Keter de Nekudim (see Item 84). Then, after the breaking of the vessels, they fell from Keter de Nekudim once more and were canceled. Thus, they were flawed by their fall and cancellation, and are therefore unworthy of Atik. This is why AA de MA took them.

131) 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 afterward, during the Gadlut de Nekudim, they rose and joined HB de Nekudim (see Item 94). During the breaking of the vessels, they fell to ZAT de Nekudim once more and were canceled (see Item 107), and AVI de MA sorted them into being their Nukva.

They are called ZAT de Hochma and VAT [bottom six] de Bina de BON, since Hesed de Bina remained with the GAR de HB de BON in Partzuf Atik, and only the lower Vav, from Gevura downward, 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 on the right and on 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) 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, the GE of ZAT de Nekudim (see 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 Nukva, 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 canceled 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.

A Great Rule Concerning the Constant Mochin and the Ascents of the Partzufim and the Worlds during the Six Thousand Years

134) It has already been explained (Item 86 and below) that the emergence of the Gadlut of the GAR and ZAT de Nekudim came in three sequences, by way of the three dots Holam, Shuruk, Hirik. 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 to 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 in 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 (see Item 93), since the lower one that rises to the upper one becomes like it. It is therefore considered that AVI, too, obtained the AHP 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 AK illuminated the new light through Yesod de AK, called “the dot 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 ten Sefirot. 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 Keter through Dvekut with its AHP, 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 from there to their own place.

136) Similarly, there are two kinds of completions in the ZAT, too.

The first is during the illumination of Shuruk and the ascent of AHP de AVI. At that 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 an 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.

The second kind of 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, 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 Partzufim that 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. Afterward, 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 Atzilut, Atik, AA, AVI, and ZON were established in permanence, and no diminution applies to them (see Item 126). Atik emerged at the level of Keter, AA at the level of Hochma, AVI at the level of Bina, and ZON at the level of ZA, VAK 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 dot of Holam that shonein Keter de Nekudim. At that time AVI, too, were completed by the Keter and obtained illumination of Kelim de AHP (see Item 134). Hence, although Atik, AA, and AVI all had ten complete Sefirot at the Rosh, no GAR 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 ten Sefirot was sorted in them, from the perspective of its ascent 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 through Keter, and not at all for their Hitpashtut to their own place, from Peh de Keter de Nekudim downward (see Item 135). And since the bodies of Atik and AA and AVI were in VAK without a Rosh, it is all the more so with ZON themselves, considered the general Guf de Atzilut—they emerged in VAK without a Rosh.

139) Yet, this was not so in AK. Rather, the whole quantity that emerged in the Roshim of the Partzufim 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 five Partzufim of AK,” meaning the level of ZA, which is MA without GAR. GAR are Galgalta, AB, SAG, since the heart of the degree is measured according to its expansion to the Guf, from the Peh down. 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 Neshama, Haya, Yechida de Keter de AK. AA de Atzilut, having the level of Hochma at the Rosh, is considered VAK to Partzuf AB de AK, which is Hochma, lacking Neshama, Haya, Yechida 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 Neshama, Haya, Yechida de SAG de AK. ZON de Atzilut are considered VAK de Partzuf MA and BON de AK, and lack Neshama, Haya, Yechida 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 MAN from good deeds of the lower ones. This means that they complete AVI, with respect to themselves, as in the dot 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 ZAT, as well, which are ZON, that is, to the Gufim from above downward. This is because the GE de ZON, attached to the AHP de AVI, are drawn along with them to AVI, and receive the completion of their ten Sefirot from them (see Item 94).

At that time, the full amount of Mochin in AVI are given to the ZON that rose along with them to their AHP, 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—Atik, AA, and AVI de Atzilut—as well as to ZON de Atzilut, the general 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 five Partzufim 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. Then each of them receives Neshama, Haya, 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 of AHP, 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 (see Item 136).

For this reason, all the Mochin that ZON obtains during 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 dot of Holam.” Even AVI have only the first kind of completion; hence, no illumination of GAR spreads from the Roshim of Atik, AA, and AVI to their own Gufim and to ZON, since ZAT de Nekudim, too, received none of that illumination of the Holam (see Item 88).

The Mochin of the 6,000 years, through the end of correction, which come through the raising of MAN of the lower ones, 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 Yesod” or “the dot of Shuruk,” 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 five Partzufim 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 ten Sefirot, and will lower the concluding bottom Hey from their Chazeh, which is Parsa de Atzilut, to the place of Sium Raglin de AK (see 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.

Explaining the Three Worlds Beria, Yetzira, and Assiya

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 of 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. Malchut de Atzilut that descended and became Atik to the Partzufim BYA.

145) The first discernment has already been explained (above, from Item 66 onward): Because of the ascent 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, and 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 Behinat Haya from Aba, and the Nukva had already obtained Behinat Neshama from Ima.

You already know that the ZON receive the Mochin from AVI only by ascension and clothing (see Item 142). Hence, ZA clothes Aba de Atzilut, called upper AVI, the Nukva clothes Ima de Atzilut, called YESHSUT. Then Nukva de Atzilut sorted and emanated the world of Beria with its five Partzufim.

147) Since the Nukva stands at the place of Ima, she is considered having the degree of Ima, 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 of 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 of Beria, is then at the degree of Nukva de Atzilut. This is because it is the degree below the world of Beria, 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 of Yetzira. 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. 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 worlds BYA fell after the sin of Adam ha Rishon, which 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 of Yetzira 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 of Yetzira.

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 [shell section]. This is so because there were only Klipot [shells/peels] 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 ascents.

The first was on the fifth hour on the eve of Shabbat when Adam ha Rishon was born. At that time, the illumination of Shabbat [Sabbath] 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. Nukva, Behinat Haya, 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.

The second ascent was 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 of Atzilut, in the place of ZON de Atzilut, in the form of face to face.

151) 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 they had obtained through the two ascents departed from the worlds, and ZON returned to being VAK and Nekuda. And the three worlds BYA were left with only the Mochin with which they initially emerged. The world of Beria was at the degree of ZA, which means VAK, and Yetzira and Assiya in the above-mentioned measure, too (Item 148).

Additionally, the Behina 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 (see Item 145). Thus, the bottom four of Yetzira and the ten Sefirot of the world of Assiya fell and stood at the place of the fourteen Sefirot of the Klipot (see 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 (see Item 151). Then YESHSUT clothed 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 the Partzufim of Achor of the five Partzufim of Atzilut. This is because during the diminution of the moon, Partzuf of Achor de Nukva de Atzilut fell and clothed in the Partzufim BYA. It contains three Partzufim, called Ibur, Yenika, Mochin: Behinat [quality 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 Nukva de Atzilut, which became the RADLA and the illumination of Yechida in BYA. This is because it has been explained that during the diminution of the moon, the three discernments—Ibur, Yenika, Mochin—of Partzuf Achor de Nukva de Atzilut fell and clothed in BYA. They are regarded as Achoraim of the bottom nine of Nukva, which are Ibur, Yenika, and Mochin: NHY is called Ibur, HGT is called Yenika, and 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 of Adam ha Rishon, which is the VAK of each of them (see Item 151).

They received Behinat Neshama from Mochin de Ima (see 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.

Explaining the Ascents of the Worlds

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.

Conversely, the Partzufim of Atzilut 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] (see 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 the place of Bina. 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, called Nikvey Eynaim (see Item 61).

Thus, the level of the Partzufim diminished into GE, which are Keter Hochma in Kelim, at the level of VAK without a Rosh, which is Nefesh Ruach in lights (see Item 74). Hence, they are deficient of the AHP de Kelim, which are Bina and ZON, and the lights Neshama, Haya, Yechida.

156) It has been explained above, in Item 124, that by raising MAN for the second Ibur, the Partzufim of Atzilut obtained the illumination of Mochin from AB SAG de AK, which lowers the lower Hey from Nikvey Eynaim back to her place at the Peh, as in Tzimtzum Aleph. Thus, they regain the AHP de Kelim and Neshama, Haya, Yechida of lights. Yet, this helped only to the ten Sefirot of the Rosh of the Partzufim, but not to their Gufim [bodies], since these Mochin did not spread from the Peh down to their Gufim (see Item 138).

Therefore, even after the Mochin de Gadlut, the Gufim remained in Tzimtzum Bet, as during the Katnut. Hence, all five Partzufim de Atzilut are considered to have only the level of the ten Sefirot that emerge on Aviut of Behina Aleph, the level of ZA, VAK without a Rosh, called “the level of MA.” They clothe the level of MA of the five Partzufim of AK, meaning from Tabur of the five Partzufim of AK downward.

157) Thus, Partzuf Atik de Atzilut clothes Partzuf Keter de AK from its Tabur down and receives its abundance from the level of MA of Partzuf Keter de AK there. Partzuf AA de Atzilut clothes Partzuf AB de AK from Tabur down and receives its abundance from the level of MA de AB de AK there. AVI de Atzilut clothe Partzuf SAG de AK from Tabur down and receive their abundance from the level of MA de SAG there. ZON de Atzilut clothe Partzuf MA and BON de AK from Tabur down and receive their abundance 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 VAK without a Rosh, called “the level of MA.” And even though there is GAR in the Roshim of the five Partzufim 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 (see Item 139).

158) This does not mean that each of the five Partzufim of Atzilut clothes its corresponding Behina in AK. This is impossible, since the five Partzufim of AK clothe one atop the other, and so do the five Partzufim of Atzilut. Rather, this means that the level of each Partzuf of the Partzufim of Atzilut aims to its corresponding Behina in the five Partzufim of AK, from which it receives its abundance (see the book Ha’Ilan, 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 in Item 141 that raising MAN from the lower ones is required, when the completion of the ten Sefirot of the second kind are given to them, which suffices for the Gufim, as well.

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 (see Item 29).

160) Know that the lower ones that are suitable for raising MAN are only considered NRN [Nefesh, Ruach, Neshama] de Tzadikim [righteous], which are already included in BYA and can raise MAN to ZON 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.

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. The rule is that any initiation of Mochin comes only from Ein Sof, and no degree can raise MAN or receive abundance 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 abundance 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 abundance 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 improve their actions and raise MAN and extend abundance, all the worlds and degrees through which the abundance passed grow and ascend because of the abundance that they pass. When they corrupt their actions once more, the MAN is spoiled and the Mochin depart the higher degrees, too, since the transference of abundance from them to the lower ones stops and they descend once more to their permanent state as in the beginning.

163) Now we shall explain the order of the ascents of the five Partzufim of Atzilut to the five Partzufim of AK, and the three worlds BYA to YESHSUT and ZON de Atzilut, beginning with their constant state up to the level that can be reached during the 6,000 years before the end of correction.

Overall, there are three ascents, 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 of AK: AB, SAG, MA, and BON. And the Sium Raglin of AK is above the point of this world (see Items 27, 31). It is circled by the surroundings of AK from Ein Sof, whose magnitude is infinite and immeasurable (see Item 32). Just as Ein Sof surrounds it, it clothes within it, and it is called “the line of Ein Sof.”

164) 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” (see Item 68).

These Sefirot from the Chazeh down of Partzuf Nekudot de SAG de AK that remained below the Parsa 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 (see 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, Atzilut, Beria, Yetzira, and Assiya begin from the place below Tabur de AK and 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.

It has already been explained (Item 138) that in that state there is only Behinat VAK without a Rosh in all the Partzufim and the worlds. This is so because even in the first three Partzufim of Atzilut, in whose Roshim there is GAR, they are still not imparted from their Peh down, 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 (see Item 32).

166) Hence, overall, there are three ascents to complete the worlds in the three levels, Neshama, Haya, Yechida, which they lack. These ascents depend on the lower ones’ raising of MAN. The first ascent is when the lower ones raise MAN from 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 dot of Shuruk (see Item 135). These Mochin shine to the ZAT and 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 traverse the Partzufim of Atzilut, each of the five Partzufim of Atzilut receives Mochin de Bina and Neshama, called Mochin de SAG, which illuminate GAR to their Partzufim, as well, as in AK. Hence, it is then considered that they grow and rise and clothe the 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.

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. 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 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 receive Behinat Neshama de Nefesh Ruach de AK. Then the NRN de Tzadikim receive the Mochin de Neshama de Atzilut.

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. 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 in Yetzira. Thus we have explained the first ascent that each Partzuf in ABYA obtained by the MAN de Behina Bet, which the lower ones raised (see the book Ha’Ilan, Image no. 7).

169) The second ascent 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 of AK. 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 of Partzuf 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. 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. 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. 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. 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.

When the Mochin reach the world of Beria, it rises and clothes ZA de Atzilut, from which it receives Behinat Ruach de Atzilut. When the Mochin reach the world of Yetzira, Yetzira ascends and clothes Nukva de Atzilut and receives from it the light of Nefesh de Atzilut. When the Mochin reach the world of Assiya, it rises and clothes the world of Beria and receives from it Behinat 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 ascent of each Partzuf of the Partzufim ABYA that rose and grew by the MAN of Behina Gimel, which the NRN de Tzadikim raised (see the book Ha’Ilan, Image no. 8).

171) The third ascent 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. When these Mochin traverse the Partzufim ABYA, each Partzuf rises, grows, and clothes its upper one 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. When the Mochin reach Partzuf AA de Atzilut, it rises and clothes GAR de Partzuf AB de AK and receives the light of Yechida de Haya de AK from there. 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. 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. 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. Then NRN de Tzadikim receive the light of Yechida from ZON de Atzilut.

When the Mochin reach the world of Beria, it rises and clothes Partzuf YESHSUT de Atzilut and receives Neshama de Atzilut from there. When the Mochin reach the world of Yetzira, it rises and clothes Partzuf ZA de Atzilut and receives Behinat Ruach de Atzilut from it. When the Mochin reach the world of Assiya, it rises and clothes Nukva de Atzilut and receives Behinat light of Nefesh de Atzilut from her (see the book Ha’Ilan, Image no. 9).

173) It turns out that now, during the third ascent, the five Partzufim of Atzilut have each been completed with three levels, Neshama, Haya, Yechida from AK, which they lacked in the constant state. It is therefore considered that the five Partzufim of Atzilut rose and clothed the five Partzufim of AK, each in its corresponding Behina in the Partzufim of AK.

Also, NRN de Tzadikim received the GAR they lacked, and the three worlds BYA that were under 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 clothed YESHSUT and ZON de Atzilut, and have NRN de Atzilut, where the light of Hochma shines in their Hassadim.

174) We should know that the NRN de Tzadikim permanently clothe only the Partzufim BYA below the Parsa: 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 the Partzufim BYA, which clothe over them. Thus, the NRN de Tzadikim, too, rise along with the ascents 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 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 NRN de Tzadikim are only considered VAK. 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, although there is GAR in the Roshim of the Partzufim of Atzilut, they are merely regarded as VAK, 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 received in the Partzufim through the ascent 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 (see Item 142). Hence, the five Partzufim of Atzilut cannot receive Neshama, Haya, and Yechida de AK, except when they rise and clothe them.

Likewise, NRN and the three worlds BYA cannot receive NRN de Atzilut except when they ascend and clothe YESHSUT and ZON de Atzilut, since these AHP of the second kind, which belong to ZAT, and expand from above downward 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 downward, remains utterly vacant of any light of Kedusha.

And there is a difference between from the Chazeh and above of the world of Yetzira, and from its Chazeh and below. This is because it has been explained above that from the Chazeh of the world of Yetzira and below it is the permanent place of the Klipot (see Item 149). But because of the flaw of the sin of Adam HaRishon, the bottom four of Yetzira of Kedusha and the ten Sefirot of Assiya of Kedusha descended and clothed there (see Item 156). Hence, during the ascents of BYA to Atzilut, there is neither Kedusha nor Klipot from Chazeh de Yetzira upward. But from the Chazeh de Yetzira downward there are Klipot, as this is their section.

176) 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 (see Item 162). However, the constant Mochin in the Partzufim, which were established by the force of the Emanator Himself, will never suffer any change, since they do not grow 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 (see 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 upon them. Hence, all these discernments in the ascents, which mean obtaining Mochin from the upper one, are discerned only in the males, which are the Partzufim of MA. Since AA de MA has nothing of Behinat Keter, but only the level of Hochma, and AVI de MA have nothing of Behinat Hochma, but only the level of Bina (see Item 126), it is considered that their corresponding Behina in AK is AB de AK to AA, and SAG de AK to AVI, and Partzuf 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 permanent Mochin, never changes by all these ascents. After all, it has been explained (in Item 161) 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.

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 Chazeh de AA downward, then AA, too, rose one degree above his constant state from Peh de Atik downward, 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 constant HGT, and his from 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 (see the book Ha’Ilan, Image no. 4, where you will see the ascents 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 that stand from Peh de AVI downward, which stand from Chazeh de AA downward).

However, all the Partzufim of Atzilut rise at that time (see the book Ha’Ilan, Image no. 7). For this reason, you will find that there the ZON still clothes YESHSUT from the Peh down, atop from Chazeh de AVI downward, atop from Tabur de AA downward. Thus, the ladder of degrees has not changed at all by the ascent. And it is likewise in all the ascents (see the book Ha’Ilan, Image no. 3 through the end of the book).

179) We should also know that even after the ascent of the Partzufim, they leave their entire degree in the constant place or in the place where they were in the beginning, since there is no absence in the spiritual (see Item 96). Thus, when GAR de AVI rise to GAR de AA, GAR de AVI still remain in the permanent place from Peh de AA down. And YESHSUT rise atop the HGT of the raised AVI and receive from the actual GAR de AVI, which were there prior to the ascent.

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 constant place from Peh de AA downward, 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 ascents. For this reason, when a Partzuf ascends, we should always note the meaning of the ascent with respect to the upper ones in their constant state, and its value toward the upper ones, who also rose by one degree. (Examine all that in the book Ha’Ilan. 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 ascents of ZA by the value of the five constant Partzufim of Atzilut. In images 7-9 you will find the three ascents of all five Partzufim of Atzilut by the value of the five permanent Partzufim of AK. And in images 10-12 you will find the three ascents of all five Partzufim of AK in relation to the line of the permanent Ein Sof.)

The Division of each Partzuf to Keter and ABYA

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, reality is generally 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 and ZON (see 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 its Sium Raglin, it is considered its Yetzira and Assiya.

181) You should know that there are many appellations to the ten Sefirot KHB, HGT, NHYM. Sometimes they are called GE and AHP, or KHB and ZON, or NRNHY, or the tip of the Yod and the four letters Yod–Hey–Vav–Hey, or simple HaVaYaH and AB, SAG, MA, and BON, being the four kinds of fillings in HaVaYaH. The filling of AB is Yod, Hey, Viv, Hey [the Aleph in Vav is replaced by a Yod]; the filling of SAG is Yod, Hey, Vav, Hey; the filling of MA is Yod, He [Aleph replaces the Yod], Vav, He; the filling of BON is Yod, Heh [Heh replaces the Yod], Vav, Heh.

They are also called AA, AVI, and ZON. AA is Keter, Aba is Hochma, Ima is Bina, ZA is HGT NHY, and Nukva de ZA is Malchut.

They are also called AK and ABYA, or Keter and ABYA. Malchut de Keter is called Peh, Malchut de Atzilut is called Chazeh, Malchut de Beria is called Tabur, Malchut 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 ten Sefirot: The first is its equality to the Sefira to which it relates. The second is 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 Ohr Yashar 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? 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 of AK are regarded as light without a Kli with respect to the world of Tikkun, since we have no perception in the Kelim of Tzimtzum Aleph. Thus, 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 Rosh, Toch, Sof (see 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 (see 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 ABYA is 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. It has been explained above (Item 60), that at that time, the ending Malchut rose to the place of Bina de Guf, called “Tifferet at the place of the Chazeh,” and ended the degree there and created a new Sium, called “Parsa below the Atzilut” (see 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 Beria, NHY are called Yetzira, and Malchut is called Assiya. It has also been explained that for this reason, each degree divided into Kelim de Panim and Kelim de Achoraim: From the Chazeh and above it is called Kelim de Panim, and from the Chazeh and below 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 ABYA: Atzilut—through the Chazeh, and BYA—from the Chazeh down. The beginning of the distinction is in AK itself. But there, the Parsa descended through its Tabur (see 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 divided into ABYA by the force of the Sium of Tzimtzum Bet, called Parsa: Galgalta is the Rosh, AB 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 divided into their own Keter and ABYA: AA is the Rosh of the whole of Atzilut. upper AVI, which are AB, clothing from Peh de AA down to the Chazeh, are Atzilut. 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 that clothe 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, divided into Rosh and ABYA, as do the five Partzufim of AK. But here the Parsa stands at its place in Chazeh de AA, which is its true place (see Item 127).

186) However, in the worlds in general, all three Partzufim Galgalta, AB, SAG 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 (see Item 66), are the general Atzilut. And the general three worlds BYA stand from Parsa down (see Items 67-68).

187) In this very way, each particular degree in each of the worlds ABYA divided into Rosh and ABYA, even Malchut de Malchut de Assiya, because it contains a Rosh and a Guf. The Guf divided into Chazeh, Tabur, 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 Tabur concludes. From Tabur down to its Sium Raglin, it is considered Yetzira and Assiya of the degree. With respect to the Sefirot, HGT through Chazeh are considered Atzilut, the two bottom thirds of Tifferet from Chazeh to Tabur are considered Beria, NHY 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. Beria in it, from Chazeh to Tabur, is ascribed to Bina, to Ohr Neshama, or to Partzuf SAG. The Yetzira and Assiya in it, from Tabur down, are ascribed to ZON, to lights Ruach Nefesh, or to Partzuf MA and BON. Examine the book Ha’Ilan, from Image no. 3 onward, and you will see how each Partzuf divides by these Behinot.