Chapter Twelve
(The Study of the Ten Sefirot)
Part 3
Explains Zivug de Histaklut Aleph de Eynaim in AHP, from which the Kelim de Rosh were made, and also Zivug de Histaklut Bet, from which Kelim de Guf were made. Contains eight issues:
1. The Kelim were made from Ohr Histaklut in Havalim de Nefesh Ruach Neshama, which are Behina Dalet and Behina Gimel.
2. “And God saw”: this is Histaklut; “Et” (the), is the Nefesh; the “Ohr” (Light) is Ruach and Neshama; “divided”: made the Kelim, which are separation and Gevul.
3. In Histaklut there is Ohr Yashar and Ohr Hozer because when the Ohr Yashar expanded unto the Masach on Malchut, the Masach pushed the Ohr upward and the Ohr that returned clothed the Ohr Yashar from below upward.
4. In the beginning of the Hitpashtut of the Ohr Yashar for Zivug de Hakaa on the Masach in Malchut, it created only the roots of the Kelim for the Rosh.
5. Making Kelim de Guf requires Histaklut Bet on the Masach in the Peh, namely Malchut.
6. The Shoresh, which is the Keter that is close to the Ayin came out in Eser Sefirot de Histaklut. HB and TM expand from Ayin downward to the Yesod, which is close to the Peh.
7. The Shoresh, which is the Keter, came out in the Ohr Hozer close to the Peh, which is Malchut, the Shoresh of the Ohr Hozer. HB and TM expand and rise from the Peh upward to Malchut de Ohr Hozer that reaches near the Ain and clothe the Eser Sefirot de Ohr Yashar.
8. The Eser Sefirot de Ohr Hozer make the degree of all the Kelim equal when incorporated in the Eser Sefirot de Ohr Yashar.
The Kelim were made from Ohr Histaklut in Havalim de Nefesh Ruach Neshama, which are Behina Dalet and Behina Gimel
1. We must understand the matter of Reiah and Histaklut of the Eynaim. Know, that the Reiah of the Eynaim extended Histaklut from it in the above-mentioned Nefesh, Ruach Neshama (1), and the Kelim were made because of her Histaklut upon them.
It is written, “And God saw the light, that it was good; and God divided” etc. The Ruach and the Neshama are called Ohr (2), and the Nefesh is called Et (the), because Nefesh, namely Malchut is called Et.
Ohr Pnimi
1. It is called Hitpashtut Ohr Ein Sof in Zivug de Hakaa to make Kelim, because Ohr Ein Sof is Ohr Hochma, the only one where there is Zivug de Hakaa.
2. Meaning Behinat Ruach and Neshama de Ohr Yashar in and of themselves before the ascents of the Masach and its Hizdakchut from Behina Dalet to their Behinot. It is so because then they have no Behina of Kli, for there is no Kli but in Behina Dalet.
However, the first three Behinot de Ohr Yashar are regarded merely as generators of the appearance of the Kli, meaning Behina Dalet (see Histaklut Pnimit Part 2, item 15).
The Rav wrote, “The Ruach and the Neshama,” meaning Behina Bet and Behina Gimel, “are called Ohr,” because they are not regarded as Kelim.
“And God saw”: this is Histaklut; “Et” (the), is the Nefesh; the “Ohr” (Light) is Ruach and Neshama; “divided”: made the Kelim, which are separation and Gevul
2. It turns out that upon the Histaklut of His Reiah in the Et, the Ohr, being the Nefesh, called Et (3), and the Ruach and the Neshama, called Ohr, the Kelim, which separate and create the difference, the Gevul and the limit in the Orot emerged. This is the meaning of “and God divided.”
Ohr Pnimi
3. Et indicates the collective of the twenty-two Otiot from Aleph to Tav. Only Malchut raises Ohr Hozer and all the changes and the Otiot and the combinations of the Otiot in the Olamot are formed only because of the Ohr Hozer. This is the reason she is called Et, indicating that she is the source of every Gevul, measure and difference.
In Histaklut there is Ohr Yashar and Ohr Hozer because when the Ohr Yashar expanded unto the Masach on Malchut, the Masach pushed the Ohr upward and the Ohr that returned clothed the Ohr Yashar from below upward
3. Know, that there are two Behinot in this Histaklut, which are Ohr Yashar from above downward, and Ohr Hozer from below upward (4). First, the Reiah extended from above to the end of the tenth, lowest Behina of the Nefesh.
Then, when the Ohr returned from below upward, the separating Kelim were made and formed and clothed all the parts of the Nefesh from below upward. This matter of the Histaklut and how the Kelim were made from below upward has been explained above thoroughly in the previous study [brought here in item 6], and study it there carefully.
Ohr Pnimi
4. It means that that part of the Ohr that is received in the Partzuf, meaning until Malchut, is called Ohr Yashar from above downward. The part of the Ohr that is not received in the Partzuf, meaning that measure of the Ohr Elyon that belongs to Malchut and the Masach in it that rejects and pushes back to its place, is called Ohr Hozer from below upward.
Thus, the Ohr Yashar and Ohr Hozer are both regarded as Ohr Elyon equally, but the difference is that this Ohr Yashar is received in the Partzuf, and the Ohr Hozer is only the Ohr of Histalkut from Kli Malchut.
In the beginning of the Hitpashtut of the Ohr Yashar for Zivug de Hakaa on the Masach in Malchut, it created only the roots of the Kelim for the Rosh
4. Know, that this Ohr Yashar had the strength to make Kelim for the Rosh (5), yet it would not be apparent before this Histaklut strikes the Ohr Nefesh of the Peh, rendering the Behina of the Kelim of the Rosh apparent (6).
Ohr Pnimi
5. It is written above, that there is no perception in the Ohr Yashar without it clothing the Ohr Hozer. For that reason the Sefirot de Ohr Yashar above the Ohr Hozer are not apparent in the Partzuf although they are there. For example, Ohr Hozer that reaches the degree of Bina does not display the Keter and Hochma in that Partzuf, though they are clothed in the Pnimiut of Bina (see Ohr Pnimi, Chap 3, item 6).
6. It means that by clothing the Eser Sefirot de Ohr Yashar in the Ohr Hozer that ascends from the Masach from below upward, they suffice for Kelim de Rosh, meaning only Shorashim for Kelim, but not complete Kelim.
Making Kelim de Guf requires Histaklut Bet on the Masach in the Peh, namely Malchut
5. However, the Kelim of the Guf (7), which are the lower seven, did not have the ability to make them in the Ohr Yosher of the mentioned Histaklut alone, but until the Histaklut strikes the Ohr Nefesh of the Peh. The Ohr would return from below upward throughthe both of them (8) and clothe the lower seven, called Guf.
Ohr Pnimi
7. Meaning after the Ohr is overturned and descends from the Masach downward, at which time Malchut, which is the Peh, expands and spreads into Eser Sefirot from her and within her until the Malchut in her (Ohr Pnimi, Chap 2, item 3). It is called “Nefesh of the Peh”, and then the complete Kelim, called Guf, or Eser Sefirot of the Guf are made.
8. It means that by the Ohr of Histaklut, which is Hitpashtut Ohr Ein Sof, and by Malchut, which is the Masach that strikes and pushes the Ohr backwards, these two participate in the making of the Kelim.
You must know the meaning of Histaklut Bet that is mentioned here: it is the ascent of the Orot to the Maatzil, meaning the Hizdakchut of the Masach from Behina Dalet to Behina Gimel, until it purifies to Behinat Shoresh, called Maatzil. As it leaves, it creates all five levels, called five Kelim, KHB, ZA and Malchut de Guf.
Hitpashtut Aleph to Nefesh de Peh creates Kli de Keter of the Guf. When Malchut ascends to ZA, meaning when Behina Dalet purifies to Behina Gimel, there is a second Zivug de Hakaa, and it produces the level of Hochma. That, in turn, creates Kli de Hochma of the Guf.
When Malchut ascends to Behina Bet, the Kli de Bina of the Guf is created in the above manner, and when Malchut rises to Behina Aleph, Kli de ZA of the Guf is made in the above manner. When Malchut rises to her Behinat Shoresh, meaning when she is purified from her entire Aviut, the Kli of Malchut de Guf is made.
The Rav wrote that by Histaklut Bet of Zivug de Hakaa in Masach de Malchut de Hitpashtut Peh, the Ohr Hozer ascends once more from below upward, until it leaves entirely. That creates Eser Sefirot KHB ZA and Malchut of the Guf.
The Shoresh, which is the Keter that is close to the Ayin came out in Eser Sefirot de Histaklut. HB and TM expand from Ayin downward to the Yesod, which is close to the Peh
6. Indeed, in the Eser Sefirot of the Histaklut, the more adhesive with its Shoresh is higher, because Keter is the closer and nearer to the Ayin then the rest, and similarly the rest.
The Shoresh, which is the Keter, came out in the Ohr Hozer close to the Peh, which is Malchut, the Shoresh of the Ohr Hozer. HB and TM expand and rise from the Peh upward to Malchut de Ohr Hozer that reaches near the Ain and clothe the Eser Sefirot de Ohr Yashar. The Eser Sefirot de Ohr Hozer make the degree of all the Kelim equal when incorporated in the Eser Sefirot de Ohr Yashar
7. Indeed, Behinat Malchut came out first (9). When the Ohr strikes and returns, the entire Behina of the Kelim was even (10). That is because if Yesod had expanded before it more than Malchut (20), it would have been equal with Malchut, although it is Yesod [because it expanded more].
It would have been so because Yesod would have the strength to expand more (30) because of the multitude of the Ohr of Malchut. However, it has no merit over Malchut (40), but because of this Hitpashtut, it is regarded as Ohr Hozer, which returns and comes closer to its origin.
However, in terms of the Kelim themselves, they are equal. When the Ohr clothes the Hevel once more (50) and it is closeto the Peh, the Ohr of the Peh is greater than the Ohr of the Awzen, since the Hevel of the Peh (60) is regarded as Rosh when it is there. However, when the Hevel of the Awzen is here, it is still regarded as the rest of the Guf (70).
Ohr Pnimi
9. It means that in the discernment of the Eser Sefirot de Ohr Hozer, Malchut came out first. It is so because she is the source and the Shoresh of any Eser Sefirot de Ohr Hozer, for all that Ohr Hozer is her own part, which she should have received had it not been for the detaining Masach.
Therefore, Malchut is regarded as Behinat Shoresh and Keter to the entire Eser Sefirot de Ohr Hozer, and as containing all of them. He writes, “Behinat Malchut came out first,” meaning the discernment of the Ohr Hozer.
10. The Ohr Yashar is arranged from above downward, meaning from Zach to Av. The greater the Zakut, the greater the importance. Conversely, the Ohr Hozer is arranged from below upward, meaning from Av to Zach. The greater the Aviut, the greater the importance.
Thus, when clothing each other, they are all equal. It is so because the lower in the Ohr Yashar, such as Malchut, is higher in the Ohr Hozer, as Malchut is the Keter de Ohr Hozer, and vise versa. It turns out, that Keter and Malchut are of equal level, as are the rest of the Sefirot.
A shortcoming in Ohr Yashar is always an advantage and abundance in Ohr Hozer, and vise versa. Thus, the entire Eser Sefirot are of equal level (see Histaklut Pnimit here, Chap 3).
20. Meaning, even though Yesod has Ohr Yashar above, called “before it”, and Malchut does not take anything of the Ohr Elyon before her, since the Masach detains it and pushes all of it up, still they are the same, as he explains further.
30. Meaning the Ohr Hozer of Malchut that Yesod received gives it strength to expand more than its measure, for it reached by the power of that Ohr Hozer to the level of Keter.
40. It means that its entire merit over Malchut is that because Malchut is Ohr Hozer without Ohr Yashar, meaning Ohr of Histalkut from Malchut, which brings it back to its Shoresh. Yesod receives its part in Ohr Yashar, which is certainly a great merit. However, from the perspective of the Kelim themselves, they are equal.
It means that after this Ohr Hozer leaves, it rose and clothed all the Sefirot and became a Kli to them. From that perspective, they are both equal. It is so because all the Ohr Yashar that is caught in the Partzuf is only because of the Ohr Hozer. There is not a single Sefira de Ohr Yashar that can shine to the Partzuf but her. Thus, the Ohr Yashar and the Ohr Hozer participate equally in the illumination of the Partzuf.
You must remember here what the Rav wrote earlier (this chapter, item 3), that Ohr Yashar and Ohr Hozer are both one and the same Ohr, meaning Ohr Histaklut. The shortcoming of the Ohr Hozer is only in that it is Ohr Histalkut from Malchut.
However, now it is the opposite. Any Hitpashtut of Ohr in general is connected and depends on the Ohr Hozer. That makes it completely equal with the Ohr Yashar, for now it has become Ohr Hitpashtut, since it became Kelim. That is why the Rav writes, “However, in terms of the Kelim themselves, they are equal.”
50. There is a scribe’s error here. It should have said “When the Hevel clothes the Ohr once more,” because Hevel is Ohr Hozer that clothes the Ohr Yashar.
60. Because the Peh is the Shoresh of the Ohr Hozer and that is why it is a Rosh, meaning Keter.
70. Because Ohr Hozer that reaches the Awzen, which is Bina, is the Sefira Hod de Ohr Hozer, which is Behinat Guf (see here in Histaklut Pnimit, Chap 3).