Chapter Thirteen

Chapter thirteen explains the matter of Zivug de Hakaa of Histaklut Eynaim in AHP, from which the Kelim were made, plus an explanation.

1. A Drush (homily) that I wrote regarding the roots of the emanation of Atzmut and Kelim that were made of AHP and Eynaim as Reiah, Shmiah, Reiach, Dibur (sight, hearing, scent, speech respectively). I have found this in the words of Rav Gedalia. When the Orot expanded from Awzen and Hotem up to opposite the Peh, where all the Havalim join, in the place they join they all have Behinat Nefesh.

The Hevel of the Awzen cannot connect to the Hevel of the Peh, but only at a distance. The same applies for the Hevel of the Hotem, but it does not need as great a distance as the Hevel of the Awzen to connect to the Hevel of the Peh.

For that comes Histaklut Eynaim, and the Kelim were made in the Hakaa that it struck in this Hevel. There is Pnimi and Hitzon in this Histaklut, as there is Pnimiut and Hitzoniut in all the organs, and thus all their Kelim were made. Since there is no Hevel coming out in the Reiah of the Eynaim, but only Histaklut, only the Kelim are made.

2. That Histaklut is greater than all the above three Havalim because the Reiah is Yod, the Shmia is Hey, Reiach is Vav and Dibur is Hey. Thus we have the four Otiot HaVaYaH, which are HBTM and are NRNH.

The Reiah is Haya, Yod of the Name, called Hochma. The Upper Hochma shines through the Eynaim, but if actual Hevel were to emerge through the Eynaim, it would be impossible to receive below. For that reason only Histaklut was drawn from it, and it had the strength to make Kelim for these three Behinot: Yod de Neshama in Hevel Awzen, Yod de Ruach in Hevel Hotem and Yod de Nefesh in Hevel Peh. This is the meaning of “From afar the Lord appeared unto me.”

Regarding the other Havalim, had there been Histaklut from them alone, through a Masach like the Eynaim, they wouldn’t have had the strength to make Kelim. All this is Din, whether in Behinat Hitpashtut of the Hevel, or the Histaklut of vision. This Reiah is Gevura in Gimatria, and Dibur with four Otiot is 216 in Gimatria.

3. This Histaklut comes and strikes at the place where the three Havalim join together, which is Behinat Nefesh. This is, “And God saw the Light.” The OHR is Behinat Hevel Awzen and Hotem, being Behinat Neshama and Ruach. Et (the) is Behinat Peh, which is Nefesh. When He saw the Nefesh, then “God divided,” which is the making of the Shorashim of the Kelim.

4. This Histaklut in the direct way makes an impression in each and every Behina [another version - Roshim, pl. for Rosh]. It is because it hits every single Behina of the Histaklut: for Behinat Hevel, Keter in Keter. All the imprint [another version – beginning] of the Kelim was made in this manner, the external in the external organs, and the internal in the internal organs.

It did not end before the Histaklut struck the place where the Havalim join, which is the place of the Hitpashtut of the Havalim, namely their exterior. From the Hakaa of the Ohr Hevel to the Ohr Histaklut, Ohr Histaklut returned as Ohr Hozer and became a Kli in every Behina for the rest of the Guf, the exterior for the exterior organs, and the interior in the interior organs

5. Since in Histaklut, the more adhesive with the Shoresh is higher (1), for Keter [another version – the Keter], which is proximate the Ayin, came out last, and Malchut came out first (2), when returning and striking, all the Kelim are equal (3). If Yesod had previously expanded more than Malchut [the Yod is equal to Malchut], it would have been because of Malchut [though it is Yesod, for it expanded more] (4).

Because of the Ohr of [over] Malchut, Yesod had the strength to expand further, and there is no merit in it over Malchut (5). However, because this Hitpashtut is as Ohr Hozer, which returns and draws near to its origin, in the Kelim themselves they are equal.

Ohr Pnimi

1. It means that in the Eser Sefirot de Ohr Hozer that emerge from the Zivug de Hakaa called Histaklut, the Malchut, which is the Peh, called Et, is the Shoresh for the Eser Sefirot de Ohr Hozer. Thus, the more it is adhesive with the Shoresh, meaning with Behinat Malchut in the Peh, the higher and more important it is. That is because it extends from her and the Ohr Hozer comes out from below upward.

2. Meaning, in the Eser Sefirot de Ohr Yashar, Keter, which is proximate the Ayin, came out first and is the Shoresh of every Eser Sefirot de Ohr Yashar and its level is regarded as higher than all.

However, it is the opposite in the Eser Sefirot de Ohr Hozer that emerge by the Histaklut in Malchut. Malchut in the Peh becomes the Shoresh for the Eser Sefirot de Ohr Hozer and gives the Ohr to all Eser Sefirot. Thus, Yesod is second in merit, Hod is third etc. and Keter, which is proximate the Ayin, receives last.

He said, “Keter, which is proximate the Ayin, came out last.” It means that it is the last to receive the Hitpashtut of the Ohr Hozer from Malchut.

3. It means that since Keter is first in merit from the perspective of the Ohr Yashar, Malchut is last in merit, for she receives last, and is the farthest from the Shoresh. It is the opposite from the perspective of the Hitpashtut of Ohr Hozer, namely Sefirat (the Sefira of) Malchut became the Shoresh and is the first in merit, and Keter last.

It turns out that all the Kelim equalize into the exact same level by clothing the Ohr Yashar in Ohr Hozer. It is so because all that is better is in Eser Sefirot de Ohr Yashar is worse in Eser Sefirot de Ohr Hozer, and vise-versa, all that is better in Eser Sefirot de Ohr Hozer, is worse in Eser Sefirot de Ohr Yashar. Thus, all the Kelim become equal.

4. It means that all the Sefirot rose and expanded on an equal level up to Keter, proximate the Ayin, by the Ohr Hozer that came out of Malchut from below upward. However, it is so because of Malchut in the Peh.

It is written that the more Yesod expands inwardly, meaning although it is more internal than Malchut, Malchut clothes it from without. However, this is not regarded as merit because its entire Hitpashtut up to Keter is by the strength of Malchut. Thus, Malchut is its Shoresh and in this Hitpashtut of the degree and merit.

It is written, “Because of the Ohr of [over] Malchut, Yesod had the strength to expand further.” It means that the Ohr Hozer of Malchut made it expand its level more than its measure in the Eser Sefirot de Ohr Yashar. It is therefore not better than its Shoresh, which is Malchut.

5. It means that in any case, there is merit in Yesod over Malchut, for her entire merit is only in Ohr Hozer. Yesod is superior to her in that he is first in the Eser Sefirot de Ohr Yashar, which is known to be much better than the Ohr Hozer.

However, this is only with respect to the Orot. From the perspective of the Kelim, their essence is made primarily of Ohr Hozer, as it is said, “in the Kelim themselves they are equal.” It is so because the level and the merit of the Kelim extend solely from Ohr Hozer. See Part 1, Panim Masbirot, Branch 3, where it is explained elaborately.

6. When the Ohr returns and clothes the Hevel, meaning when it is close to the Peh, the Hevel of the Peh is greater than the Hevel of the Awzen. That is because the Hevel of the Peh is now near the Peh as Behinat Rosh, while the Hevel of the Awzen is still regarded as Behinat the rest of the Guf, until it ascends opposite the Awzen.