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Talmud Eser Sefirot
(The Study of the Ten Sefirot)
Part 4

Sefirot Akudim, containing six chapters

Explains six topics:
1. The topics of Zivug de Hakaa and Bitush.
2. The topic of Ohr Hozer.
3. The topic of the Reshimot.
4. The topic of Kelim.
5. The topic of the Masach.
6. The topic of Ohr Yashar.

1. All of the Rav’s words here are elementary, as the entire plinth of the wisdom is built on them. There is not a single matter in all the Olamot ABYA that will not have in the general and the particular, the results of all the matters that are brought here in Akudim. Moreover, any slight change and tiny innovation here ramifies in the Partzufim of ABYA into numerous profound matters.

It is known that all the forces and the innovated forms in the Elyonim must be in every Tachton, not a single item missing. This is the conduct all throughout the concatenation of the Partzufim and the Olamot to the Sof of Assiya. It is even more so here, where we are still concerned with the first Kav that extends from Ein Sof to the place of the Tzimtzum, being the first Partzuf de Adam Kadmon.

Hence, every single word here is a precious gem that must be understood in its entire vastness and true meaning. It must be memorized and remembered throughout the entire wisdom.

Thus, here I have come to arrange the topic headings brought in this part, in a useful order for the memory, distinguish each issue of the primary discernments that the Rav brings here, and define each matter as much as possible. The purpose is that the reader will be able to beware of taking an issue out of its true context, as a slight error in these places will altogether cease the understanding throughout the rest of the wisdom.

Chapter One

Five kinds of Zivug de Hakaa and Bitush

2. There are five kinds of Zivug de Hakaa and Bitush that we find here in the Rav’s words in Hitpashtut Aleph, which are:

1. Histaklut Aleph, which is Zivug de Hakaa de Ohr Elyon in the Masach in Kli Malchut for Behinat Kelim de Rosh (see Part 3, Chap 12, item 4).

2. Hakaa and Bitush de Ohr Pnimi and Ohr Makif on each other, as they exit Peh de AK, which the Rav introduces here (Chap 1, item 3).

3. Histaklut Bet, which is Zivug de Hakaa de Ohr Elyon in the Masach in Kli Malchut to make Kelim for the Guf (see Part 3, Chap 12, item 5).

4. Hakaa and Bitush of the Reshima and the descending Ohr Hozer on each other (see here Chap 3, item 9).

5. Bitush de Ohr Malchut with the descending Ohr Hozer (see Chap 4, item 3).

The first Zivug de Hakaa creates only the Shorashim of the Kelim. The second – the Kli and the Ohr are mixed, and the third creates complete Kelim

3. The Shoresh of everything is the Zivug called Histaklut Aleph. All the Ohr in the Partzuf extends from it, and its issue has been thoroughly explained in the Rav’s words (Part 3, Chap 1, item 1 and Chap 12 items 2 and 3). However, it is sufficient only to produce the Shorashim for the Kelim, called “Potential Hitlabshut”, not “Actual”, because here the Ohr Hozer clothes from below upward, meaning it is resistant to the Hitlabshut in the Aviut of the Kli, hence the name of the Eser Sefirot in the Rosh – Ein Sof, or Keter (Part 3, Chap 6, item7).

Moreover, even afterwards when the Eser Sefirot from Malchut de Rosh expand down into the Guf through Tabur, they are still not distinguished as Kelim in and of themselves. Rather, it is as though the Ohr and the Kelim are mixed together, as the Rav wrote here (Chap 6, item1). The manifestation of the HaVaYot of the Kelim begins primarily in Histaklut Bet operated on the Masach in Kli Malchut during the Hizdakchut, meaning the four levels emerging in the degrees of its purification.

The third Zivug de Hakaa is performed by the Ohr Makif and Ohr Pnimi. The Ohr Makif purifies the Masach and the Ohr Elyon mates in Hakaa on the Masach in the degrees of its Hizdakchut, generating four levels HB TM

4. This matter of Hizdakchut is done by the Hakaa of Ohr Pnimi and Ohr Makif on each other, as the Rav wrote here (Chap 1, item 3, and see there in Ohr Pnimi). It explains there, that the Ohr Makif purifies the Aviut in the Masach until it becomes as Zach as the Masach in Malchut de Rosh.

Indeed, this purification is performed instantaneously and at once, as the Rav says (Chap 1, item 9). However, the Ohr Elyon does not stop shining even for a minute. Thus, the Ohr Elyon mates with it in the four levels that the Masach passes through its purification. It generates four levels of Eser Sefirot there - Hochma, Bina, ZA and Malchut (see Ohr Pnimi, Chap 1, item 7).

The completion of the manifestation of the Kelim is only through Histaklut Bet

5. The difference between the three kinds of Zivug de Hakaa has been explained: Histaklut Aleph, though it is the Shoresh and the origin of all the Orot and the Kelim in the Partzuf, still has no ability to actually manifest. The entire manifestation is only through Histaklut Bet, performed during the gradations of the purification of the Masach. This matter of Hizdakchut is performed through Hakaa and beating of Ohr Pnimi and Ohr Makif on each other.

The last two Zivugim de Hakaa are for the following Partzuf

6. All these three kinds of beatings are the purpose of the Partzuf itself, though the Hakaa and the Bitush of the Reshima with the Ohr Hozer on each other, is for the Kelim of the following Partzuf (see Ohr Pnimi Chap 2, item 3). Similarly, the Hakaa of the Ohr Malchut on the Reshima is for the purpose of Kli Malchut of the following Partzuf. Thus, it’s been clarified how the first three kinds of Hakaa are for the needs of the Partzuf itself, and the last two beatings are for the needs of the following Partzuf.

Chapter Two

Twelve kinds of Ohr Hozer

The general Ohr Hozer rejected from Malchut becomes the Ohr Makif

7. We find twelve kinds of Ohr Hozer in the Rav’s words; here they are:

The first is the Ohr Hozer rejected from Behina Dalet during Histaklut Aleph when the Masach detains the Ohr Elyon and does not let it expand there. The Ohr returns backwards and clothes the Eser Sefirot de Ohr Yashar.

There are two kinds of Ohr Hozer to discern here: the first is the collective Ohr rejected from clothing Kli Malchut. There is a great measure of it, especially in the first Partzuf de AK we are concerned with. It consists of the entire difference between the Ein Sof that filled the entire reality and Partzuf AK, which is but a thin Kav of Ohr, compared to Ohr Ein Sof. Know, that that Ohr Hozer contains all the Ohr Makif in all the Olamot.

Ohr Hozer that clothes the Ohr Yashar is an outcome of the first Ohr Hozer, rejected from Malchut

8. The second kind of Ohr Hozer contained here, is the Ohr Hozer that ascends from below upward clothing the Eser Sefirot de Ohr Yashar. There is great depth in that, as there is existence in the Ohr Hozer rejected from Behina Dalet, meaning the actuality of the Ohr that is rejected from there.

We must discern negativity in it, which is the force of the Hakaa itself, procreating a great Ohr because of the retirement from the Ohr. It is a correlation between the Ohr that is rejected back, and Behina Dalet, which is left empty of that Ohr.

This is the second kind of Ohr Hozer, rising and clothing the Eser Sefirot de Ohr Yashar. Hence it is considered an outcome of the first kind of Ohr Hozer, especially from the negative Behina, but through the correlation, as mentioned above.

There are two kinds of Ohr Hozer: Ohr Pnimi and Ohr Makif. A great difference between HB TM de Ohr Pnimi

9. The above two kinds of Ohr Hozer are considered Ohr Pnimi and Ohr Makif of the Eser Sefirot de Rosh. It is so because that Ohr Hozer clothing the Eser Sefirot de Ohr Yashar is a very small part of the collective Ohr Hozer rejected back, as it is but an outcome and correlation of the Kli Malchut and the rejected Ohr.

You already know that there are four Behinot of Ohr Yashar one above the other, called HB ZA and Malchut, and Keter is their Shoresh. The differences among them are indeed great. Hence, the outcome of the correlation of the rejected Ohr with Behinat Malchut is not like the outcome of the correlation between the rejected Ohr and Behinat ZA, and all the more so regarding the Behinot above ZA.

NRNHY are born out of the correlation between the rejected Ohr Hozer and the KHB TM de Ohr Yashar

10. Now you can understand the birth of the five Orot, called: Nefesh, Ruach, Neshama, Haya, Yechida. The outcome of the correlation of the Ohr Hozer with Behinat Malchut is called Ohr Nefesh. The outcome of the correlation between the Ohr Hozer and Behinat ZA is called Ohr Ruach. The outcome of the correlation between the Ohr Hozer and Behinat Bina is called Ohr Neshama. The outcome of the Ohr with Behinat Hochma is called Ohr Haya, and the outcome of the Ohr Hozer and Behinat Keter is called Ohr Yechida.

If the clothing Ohr Hozer is a result of the correlation between the rejected Ohr Hozer and Malchut, it is considered Ohr Nefesh

11. Now the clothing Ohr Hozer over the Eser Sefirot de Ohr Yashar was an outcome of the Ohr Hozer with Behinat Malchut. Hence, the Ohr extending into these Eser Sefirot is called Ohr Nefesh. It is Behinat Ohr Pnimi of these Eser Sefirot, and the collective rejected Ohr Hozer is the Ohr Makif of these Eser Sefirot. Thus we have explained two kinds of Ohr Hozer.

The third Ohr Hozer is that which is clothed in Malchut de Rosh. It is the origin and the Keter for both the Eser Sefirot de Ohr Hozer in the Rosh, and the Eser Sefirot in the Guf

12. The third kind of Ohr Hozer is the Ohr Hozer that remains permanently existing in Malchut de Rosh, as the origin and the Maatzil of all the Orot and the Kelim in the Guf. You have nothing in the Guf that does not extend from that source, for Malchut clothes all the Behinot of Rosh in the amount of Ohr Hozer that she raises.

Hence, she is thus considered Behinat Keter and Shoresh for both the Orot de Rosh, and Orot de Guf. There is no hold in the Ohr without a Kli whatsoever, and since she begets the Ohr Hozer that clothes the Orot, she is also considered the progenitor of the Orot themselves.

The fourth Ohr Hozer expands from Peh to Tabur, becoming Kelim to the Ohr Yashar, though incomplete

13. The fourth kind is the Ohr Hozer that expands the Kli of Malchut to Eser Sefirot from her and within her from above downward, called from Peh to Tabur. Malchut of the Rosh is called Peh, and Malchut de Guf, the tenth Sefira of Malchut de Rosh, is called Tabur.

Indeed, this Ohr Hozer becomes actual Behinat Kelim over the Eser Sefirot de Ohr Yashar that descend inside it from above downward. That is why these Eser Sefirot are called the “Guf of the Partzuf”, though they do not manifest as such because of the great importance of the Aviut in it (see Ohr Pnimi Chap 6, item 5).

The fifth Ohr Hozer is the Ohr Hozer in Malchut de Guf called Tabur

14. The fifth kind is the Ohr Hozer in Malchut de Guf, called Ohr Nekeva. This is a real He’arah from Ohr Yashar, but it is a small He’arah, having only Behinat Kabbalah (reception), without any power of bestowal, hence the name Ohr Hozer, and remember that.

The sixth Ohr Hozer is Ohr Hozer in Malchut de Guf, called Tabur

15. The sixth kind of Ohr Hozer is all that expands from Tabur down of the Guf. It is entirely Behinat Malchut of the Guf alone, as the first nine Sefirot of the Eser Sefirot that expand from Peh to Guf end on the Tabur. Malchut in them takes up the entire place from Tabur to the Sium of the Partzuf, and though she is only Malchut, she is still considered to be expanding into Eser Sefirot. This is from the Behinat Sium of each and every Sefira discriminated in this place.

That which emerges in the Zivug de Hakaa in the Rosh is not discriminated but in the Guf. The Hitpashtut to Malchut is regarded as being from Peh to Tabur, and the rejection from Malchut is considered to be from Tabur down

16. You must understand here that we have no perception in the Eser Sefirot de Rosh. It is so because they are Behinat Ein Sof, and everything we discern in the Eser Sefirot of the Rosh is but their Behinat Hitpashtut into the Guf, and the Elyon is studied from the Tachton.

We say that the Ohr Elyon expanded up to Malchut and the Masach in Kli Malchut struck the Ohr and did not let it enter Kli Malchut and pushed it back, that this Ohr Hozer clothed Eser Sefirot de Ohr Yashar. This Halbasha of the first nine Sefirot and this rejection from expanding in Malchut are discerned by us because they are so impressed in the Guf on the Tabur.

The first nine Sefirot from Tabur up are received and clothed inside the Ohr Hozer, and the Ohr that belongs to Sefirat Malchut is rejected. It is not received in Malchut de Guf, which is the entire space from Tabur down.

Since that Malchut had clothed all Eser Sefirot when she was Ein Sof, prior to the Tzimtzum, hence the Ohr filled the entire reality, as written at length (Histaklut Pnimit, Part 1, Chap 1 and Chap 2). For that reason we discern ten hollows that are emptied of their Ohr, which they had in Behinat Ein Sof. They remained in the restricted Malchut, meaning in the place from Tabur down, and now have merely Ohr Hozer.

Hence, in Malchut de Guf we discern Eser Sefirot in and of themselves, as they carry the entire want that appeared by reason of the Tzimtzum. Because of that the place from Tabur down is called Achoraim, for the lack of Ohr Yashar. The place from Tabur up is called the Panim de Partzuf because it is the place of all the Ohr in the Partzuf.

The seventh Ohr Hozer is what remains in the Partzuf after the Histalkut of the Ohr Yashar from it

17. The seventh kind is the Ohr Hozer that remains in the Guf below, after the departure of the Ohr Yashar from there, as brought by the Rav (Chap 2, item 10). When the Ohr Yashar returns up to its Shoresh, the Ohr Hozer does ascend with it, as the very essence of the Ohr Hozer is Ohr of Histalkut.

It has been explained above in item eight that it comes from the Behinat retirement of Behina Dalet, which does not receive the Ohr because of the force of the Tzimtzum that rides over her, regarded by its origin as Aviut and Din. When it becomes a Kli that extends and clothes the Ohr Elyon, these Aviut and Din turn to complete Zakut and Rachamim until it is completely indiscernible as low and darker than the Ohr Elyon clothed in it (see item 14).

However, during the Histalkut, when the Ohr Elyon expands from it and rises to its Shoresh, its importance expires and nothing more than its own essence remains of it, meaning Aviut, Tzimtzum and Din. It is therefore clear that during the Histalkut, when the Ohr Yashar returned to its Shoresh, the Ohr Hozer could not ascend with it. Moreover, now its descent below has manifested, meaning the Din and the Aviut became apparent as it is by its own essence, for which it is the reason it is called Ohr Av.

From now on the difference is calculated in advance between the Kelim that clothed the Ohr, meaning Ohr Hozer, and the Ohr clothed in it, which was not at all apparent prior to the Histalkut (see item 13). This is why the Rav says there that this Ohr Av is the Behinat Kelim of the Partzuf.

The eighth Ohr Hozer is the above Ohr Hozer, after having acquired additional Aviut to its own Aviut

18. The eighth kind is the above Ohr Hozer from the perspective of its reception of additional Aviut to its own Aviut, as the Rav says (Chap 6, item 2). It is so because besides the Aviut that appeared in it, of what it is in itself, there is an imprint of a new Din that is added, acquired by the current Histalkut, which left it in the dark. Because of that it is in double Hitabut.

Ohr Hozer rises from the Zivug de Hakaa on the Masach during the degrees of its Hizdakchut

19. The ninth kind is the ascending Ohr Hozer through the Zivug de Hakaa performed on the Masach in the degrees of its Hizdakchut. The levels that come out in these Zivugim are generally regarded as Ohr Hozer, even the Ohr Yashar in them, because the Zivugim come out during the Din, meaning during the Histalkut of the Orot to the Maatzil.

20. We might ask: but there is Hitpashtut Ohr Yashar from above downward into the Guf in every single level, and it is known that all that extends from above downward is Rachamim? The thing is that, indeed, there is nothing more than a matter of Hizdakchut here. Even those Zivugim made of the Ohr Elyon are also included in the Histalkut of the Orot, as this is the conduct of Hizdakchut. It must pass and come in the four Behinot during its Hizdakchut, as the Ohr Elyon, which does not stop for even a minute, mates with it on its way.

It is like a person who walks out of the house: even though he takes, for example, four steps on his way out of the house, we still don’t regard them as being four rests in his walk; this is completely unthinkable. It is impossible for him to exit the house except through steps as that is the conduct of walking.

So is the issue before us: even though the Masach passes four Behinot during the Histalkut, in which the Ohr Elyon mates with it on its way, it is still not regarded as Hitpashtut of Ohr Elyon into the Partzuf, as Rachamim. Rather, it is considered Din because the time is a time of Histalkut, containing the expansions on its way as well, as this is the usual way of Histalkut, and remember that.

21. It has been explained that even though there is a complete level of RTS (Rosh, Toch, Sof) in each and every Zivug, which comes out during the Hizdakchut of the Masach, they are still not regarded as Ohr Yashar, Rachamim, but as Ohr Hozer and Din.

However, all this relates to the Atzmut of the Partzuf in general, suffering from the Histalkut of the Orot from inside it. Hence, it pays little regard to the levels that come out during the Hizdakchut and the Histalkut of the Ohr.

However, regarding the values of the levels, meaning as the levels are in and of themselves, we have the opposite value: every level that comes out by a closer Zivug to the Maatzil is better (see items 9, 10). That is because in Behina Dalet, only Ohr Nefesh comes out, and when it is purified into Behina Gimel, Ohr Ruach comes out. When that is purified into Behina Bet, Ohr Neshama comes out etc.

22. This above matter of opposite value must be thoroughly and clearly understood, as it is the whole connection and the entire difference between the Ohr and the Kli. Hence, not knowing it will fail us every step of the way throughout the wisdom before us.

The thing is that there is Behinat Kli for the reception of the Ohr Elyon by the Ohr Yashar, which are the five Behinot KHB ZON, or NRNHY, and there is a Kli for reception by the Ohr Hozer, which are the levels called KHB, ZA and Malchut. They are completely opposite to each other, because the same Zivug that generates the level of Keter de Ohr Hozer, meaning the greater Kli, generates Behinat Nefesh de Ohr Yashar as well, which is the smallest Ohr.

23. The origin of these two values has already been explained. The value of the Dalet Behinot de Ohr Yashar extends so from Ohr Ein Sof. The three first Behinot are still not considered vessels of reception, as the discernment of Shinui Tzura is still not apparent in them. The difference between them and the Ohr Elyon is only in that they cause the concatenation of Behina Dalet, which is known to be Behinat absolute reception.

Each purer Behina is therefore considered greater because it has greater Dvekut with the Ohr Elyon clothed in it. Hence, Keter, which is a farther cause of Behina Dalet, is the Shoresh of the entire Hitpashtut.

Behina Aleph, being a closer cause to Behina Dalet than Keter, is regarded as a smaller Ohr than Keter. Not only is it a consequence and outcome of Keter, it is also slightly differentiated from the Ohr clothed in it, in the sense that it is a second cause, closer to Behina Dalet.

In Behina Bet, being a third cause, closer still to Behina Dalet, the Ohr clothed there is smaller, and so on similarly. Finally, Behina Dalet itself has no Ohr whatsoever because of the Shinui Tzura in it, for the Tzimtzum was on it, as we’ve learned in previous parts and there is no need to elaborate.

24. The differences in values of the above Behinot are called by the names: Nefesh, Ruach, Neshama, Haya, Yechida. There is a great difference between them, which is primarily the distance from and proximity to Behina Dalet, over which there is the force of the Tzimtzum.

There is yet another difference between them, that of cause and consequence. Keter is the cause of Hochma; Hochma to Bina and so on. The merit of the cause over its consequence is indeed great in the spirituals, unlike any cause and consequence in corporeality. It is so because here they are all eternal and all the Orot attained by the consequence must travel through its cause.

Moreover, the principal part of this Ohr that passes remains in the cause, and only a small branch of it is poured and comes to the resulting Tachton, although the Ohr belongs solely to the consequence, and there are many other discernments too. Thus, the distance between the cause and its consequence is immeasurably great.

Besides all that, there is a great difference between the kind of Ohr in the essence of these four Behinot. Even though the Ohr Elyon is entirely even, there is a matter of correlation here between the Ohr Elyon and the Behina of Ohr Yashar it is clothed in. Thus, Ohr Haya is Behinat Atzmut, Ohr Neshama is primarily Ohr Hassadim, and there are other changes that will be explained in their place.

25. Know, that all the above-mentioned values in the Dalet Behinot de Ohr Yashar extend so from Ein Sof. Because they come to shine from the Tzimtzum down, all these above discernments operate in the Eser Sefirot de Igulim as well. It is so because they come this way from Ein Sof before they enter into the Zivug de Hakaa and the Hitlabshut of Ohr Hozer. You already know that the whole difference between Igulim and Yosher is only with regard to the Zivug de Hakaa, which is not conducted in the Igulim.

26. Now we shall explain the second term, meaning the five levels of Ohr Hozer, which is an entirely different matter. It has already been explained in Histaklut Pnimit Part 2 (Chap 6) that from the Tzimtzum down the Ohr Hozer became the vessel of reception for the Ohr Elyon instead of Behina Dalet (see there Chap 2).

It is because that Ohr Hozer that was rejected from Malchut, which Malchut does not receive due to the detainment in the Masach, it became a Kli and receptacle for the Ohr as Behina Dalet was in Ein Sof. Thus, there is no Ohr received in the Olamot except by way of the Ohr Hozer, see there.

27. Hence, in the Zivug de Hakaa performed on the Masach de Behina Dalet, which is the primary receptacle in Ein Sof that clothed all the Ohr up to Keter, which is the meaning of the Ohr filling the entire reality. Now, however, when all that great measure has been rejected from her and rose up as Ohr Hozer, that Ohr Hozer also clothes the entire height of the Ohr up to Keter.

However, if it is purified to Behina Gimel in her, and the measure of Behina Dalet disappears from there, then the Masach that rejects the Ohr Elyon from clothing in her rejects only the measure of three Behinot. Thus, even if the Ohr had clothed this Kli de Behina Gimel, she would only receive from it up to Hochma. Hence, the level of the rejected Ohr Hozer is also short and clothes only up to Hochma, etc. similarly.

28. Just as the difference between Keter and Hochma de Ohr Yashar is indeed great, precisely so is the difference between the level of Keter and Hochma de Ohr Hozer, immeasurably great. Even though the more Av is greater in the Ohr Hozer, it relates to the vessels of Hamshacha, meaning the Masach and the Malchut in which the Zivug de Hakaa is carried out.

However, they need the purer Kelim for the Hitlabshut of Ohr, as it is necessary for the Ohr to have Hishtavut Tzura with the Kli. The Ohr is greater in Behinot de Ohr Yashar because it is more Zach (see item 22). It is therefore obvious that when it comes to be clothed in the Kli of Ohr Hozer, that Kli must equalize with it.

Consequently, it is necessary that if the level of Ohr Hozer reaches Keter, then there is a Zach and clear Kli there, fitting to clothe that great Ohr of Keter. However, the level of Behina Gimel, reaching only up to Hochma, which is the Kli that clothes the Ohr Hochma, her merit is much lower than the Kli de Keter on the level of Behina Dalet, etc. similarly.

29. We might ask: if only Aviut de Behina Gimel remains when Aviut de Behina Dalet purified, it turns out that Behinat Malchut disappeared from there and only the first three Behinot KHB and ZA remained. In that case that same level should have been cut off from Malchut, as that is the piece of Ohr Hozer that is missing. Why then was the Ohr Hozer cut off from clothing in Keter while this Behina is not absent from there?

The thing is that the matter of the two directions in the Eser Sefirot has already been explained in Histaklut Pnimit Part 2 (Chap 9). The Eser Sefirot de Ohr Yashar are discerned from above downward, and the Ohr Hozer is the opposite, discerned from below upward. Thus, below, in the place of Malchut de Ohr Yashar, there is the Keter de Ohr Hozer, and in the place of ZA de Ohr Yashar there is Hochma de Ohr Hozer etc. Finally, in the place of Keter de Ohr Yashar, there is Malchut de Ohr Hozer.

30. Now you can understand what is written in Sefer Yetzira (Book of Creation), that “Itsend is embedded in its beginning, and its beginning in its end.” Behina Dalet, which is Malchut, is the end of all the Sefirot, and through the Hakaa of Ohr Elyon on the Masach in her, she extends the Ohr Keter inside her, meaning ties it to shine in the Partzuf.

Thus, she is literally embedded in its beginning, meaning Keter, the beginning of all the Sefirot. Since Keter extends to the Ohr Hozer de Behina Dalet, all Eser Sefirot extend along with it, as Keter contains them all.

Thus, Malchut is considered Keter de Ohr Hozer, meaning the actual measure of Keter. Behina Gimel is called ZA de Ohr Hozer, which is second to her. She is ascribed only to Sefirat Hochma, as she is second to the place of the Zivug at the level of Keter and one degree more Zach. It continues similarly until Keter in her, which is the fifth from the place of the Zivug is regarded as mere Malchut. Thus, the Sof of Ohr Yashar, namely Sefirat Malchut, is embedded in the beginning of the Ohr Hozer, namely Keter de Ohr Hozer.

31. Now you can simply understand the question we raised: If it is purified to Behina Gimel, then it lacks only Malchut. Why then was the Ohr Hozer so shortened that it cannot clothe up to Keter but only from Hochma down? Now it is clearly understood that there is an opposite value here: Behina Dalet is regarded here as Keter, Behina Gimel as Hochma and so on, the complete opposite of the Ohr Yashar.

32. However, we must still consider the measure of the reception of the Ohr Yashar that’s been explained above (items 22, 24). Although its end is embedded in its beginning and Malchut extends the Ohr Keter for herself and becomes Sefirat Keter, it does not mean that Malchut extends actual Ohr Yechida for herself.

It is utterly impossible for Ohr Yechida to come through the Hamshacha of Kli Malchut, but only through the Hamshacha of Kli Keter de Ohr Yashar. Moreover, how can the ratio of the Behinot de Ohr Yashar with the Ohr Elyon that clothe and extend so from Ein Sof change? The difference of above and below in them is immeasurably great, as we’ve explained above (items 23, 24), but they are kept in utter precision and each Behina does not move from the value of her merit even a bit.

33. The matter of its end being embedded in its beginning means that Ohr Nefesh of Malchut, ascribed to her by the Ohr Yashar, grows and attains its own Behina contained in Keter. It is so because Keter contains all Eser Sefirot up to Malchut, and the Orot in them are regarded as the five parts of Yechida, called NRNHY de Yechida. Hence, Ohr Nefesh of Malchut now attains the Shoresh that she has in Keter, called Nefesh de Yechida. Indeed, she does not attain anything above her own Behina.

34. You can see that although there is opposite value between the Eser Sefirot de Ohr Hozer and the Eser Sefirot de Ohr Yashar, still they do not cancel and diminish each other even slightly. One does not touch the other, though they come out simultaneously from a single Zivug.

The level of Eser Sefirot up to the actual Keter emanates from the Zivug of Behina Dalet, though only up to Nefesh de Yechida. Eser Sefirot on the level of Hochma emanate from the Zivug de Behina Gimel, though it does not attain the Behinat Hochma, called Haya. It is so because Behina Gimel is Behinat ZA, which is Ohr Ruach de Ohr Yashar, and Ohr Hochma is extended only through Hochma de Ohr Yashar.

Instead, it attains its own Behina, rooted in Hochma, called Behinat Ruach de Haya. The rest do similarly; each attains and extends only its own Behina in the Ohr Yashar. However, the level of Ohr Hozer causes them to take their Behina from a high place, according to the measure of the level.

35. We might ask accordingly, how is the Ohr Ruach, whose merit is many times greater than the Nefesh (see items 23, 24), found to be clothing a lower level than Nefesh? After all, Ohr Nefesh is extended by Behina Dalet and clothes in the level of Keter, and Ohr Ruach must be drawn by Behina Gimel and is found to be clothed in merely the level of Hochma, which is much lower than Keter.

Indeed, in Olam ha Tikun, when the Kelim were properly corrected, we always find that even though Ohr Ruach is Nimshach by Behina Gimel, it is still clothed only in the level of Keter. This is because then Nefesh descends from the level of Keter and clothes the level of Behina Gimel, and Ohr Ruach is clothed in the level of Keter.

It is the same with all the rest, though here, before the Kelim were corrected, they came out here only by way of Hizdakchut. When Behina Gimel came out and extended the Ohr Ruach, the Kli at the level of Keter no longer existed in reality, as the Masach had already left there. Hence, it had come and clothe a lower Kli than Kli de Nefesh, for that is why the Partzuf could not receive the entire measure of He’arah from it.

The tenth Ohr Hozer is the one that descends from the four levels that emerge during the Hizdakchut of the Masach into the empty Kli below them

36. The tenth kind is the Ohr Hozer descending from the four levels that emerge in the Hizdakchut of the Masach from the place of the Zivug down into the Kli below it, which is empty of Ohr. It is brought here in the Rav’s words (Chap 4, item 3), that when Behina Dalet purified into Behina Gimel, the Ohr departed from Behina Dalet, the level of Keter disappeared. Then the Zivug was performed on Behina Gimel and the level of Hochma came out.

In that state the Ohr Hozer descends from the He’arat Zivug in Behina Gimel and comes into the Kli de Behina Dalet, which is empty of her own Ohr. When the place of the Zivug left from Behina Gimel and rose to Behina Bet and Behina Gimel was emptied of her Ohr as well, the He’arat Zivug descended from Behina Bet into the empty Kli de Behina Gimel, etc. similarly.

There are two flaws in this Ohr Hozer: one that comes from the Hizdakchut of the Masach, which is Din, and another that extends from below, from Tabur

37. This Ohr Hozer has two flaws:

1. When it comes from the Zivug performed during the Hizdakchut, that level is generally considered Ohr Hozer and Din, as in the eighth kind of Ohr Hozer.

2. The second flaw is its being Nimshach from the Behina below Tabur. When the Masach purified to Behina Gimel, Malchut de Rosh rose to the Hotem, which was then regarded as the Peh of the Rosh. From there the Ohr descends and expands from above downward into the Guf, reaching Behina Gimel of the Guf, which is now regarded as Behinat Malchut of Malchut de Rosh, called Tabur. Also, when it purified into Behina Bet, Behina Bet de Guf is regarded as Behinat Tabur, etc. similarly.

Thus, the Ohr Hozer descending from the He’arat Zivug de Behina Gimel from the Guf to Behina Dalet de Guf is considered to come down from Tabur. It has already been explained that this Ohr Hozer is Behinat Achoraim and Din (see item 15, 16).

The eleventh Ohr Hozer is Ohr Hozer born out of the Hakaa of the Reshima and the descending Ohr Hozer on each other, called Nitzotzot

38. The eleventh kind is the Ohr Hozer born by the Zivug de Hakaa of the Reshima and the descending Ohr Hozer on one another is brought in the Rav’s words here (Chap 3, item 9), and is there called the fourth Ohr. This is because the Reshima and the Ohr Hozer naturally disagree, and thus beat on each other. As a result, Nitzotzin spread from the above descending Ohr Hozer and come into the empty Kli below the place of the Zivug.

The twelfth Ohr Hozer is the above-mentioned Ohr Hozer after the cessation of the Zivug, when it was quenched and darkened

39. The twelfth kind is the same Ohr Hozer as the eleventh kind, but after they are put out. After the He’arat Zivug stops from Behina Gimel, for example, the He’arat Zivug that extended from there into Behina Dalet along with it stops as well. Hence, the Nitzotzin that fell and came into Behina Dalet are quenched, meaning become darkened from their He’arah, as do the rest of the Nitzotzin from the rest of the Behinot.

Chapter Three

Twelve kinds of Reshimot

Reshima de Hamshacha and Reshima de Hitlabshut

40. The first kind is the Reshima that remains of the Orot after their departure, which come from the Behinot Hitlabshut. The second kind is the Reshima that remains of the Orot after their Histalkut, which comes from Behinat Hamshacha. It means that you already know that the greatness of the level is measured by the amount of Aviut in the Masach, where the more Av extends a greater level.

It is also known that we should always discriminate two ends in that, which stretch from one person to another. It is so because the greater the level, the farther the ends are found to be. The greater level necessitates a greater Aviut in the Masach and Kli Malchut, and also purer vessels of reception. For example, Behina Dalet, the most Av, draws the level of Keter, but at the same time needs the most ZachKli, fitting to receive the entire Ohr Keter inside her (see Histaklut Pnimit Part 2).

Reshimot de Hamshacha remain in the Kelim de Hamshacha and de Hitlabshut remain in the vessels of reception

41. Thus, after every Histalkut we come to note two kinds of Reshimot: the first remains in the Kli de Hamshacha of that Ohr, and the second is the Reshima that remains in the vessel of reception of that Ohr. Indeed, if we judge by the Reshima for itself, they are almost one, though by origin they are far from one another as the east is from the west. The Reshima de Behinat Hamshacha is from the lowest Aviut there is, and the Reshima de Behinat Kabbalah (reception) is from the highest Zakut there is. It is so because one is Behina Dalet and the other is Behinat Shoresh.

Reshima de Hitlabshut is Zachar and Reshima de Aviut is Nekeva

42. Know that they relate to one another as Zachar and Nekeva. It is so because in fact both have the same level of Ohr, meaning Ohr clothed in a properly suited Kli. However, after the Ohr left there and the Aviut in the Kli is discerned as lowness (as the Rav is says here in item 18), that great distance between these two Reshimot appears. Still, since they are one to begin with, they are therefore regarded as Zachar and Nekeva.

There is no Reshima de Aviut left of the last Behina after the Hizdakchut

43. Know that this Reshima de Behinat Nekeva did not remain after the Histalkut of the Ohr from there. Though she is not lost, as there is no absence in the spiritual, she remains silent and inoperative until the end of correction.

In chapter 2, item 6 the Rav writes that the last Behina does not leave a Reshima, and only the Reshima of the Behinat Zachar remains there. In chapter 2, item 4 the Rav writes that when Keter rises, it leaves one Reshimo in its place in that Kli during its Histalkut, to shine from it to Hochma below after it rises and departs.

Reshimot that clothe in their Kelim

44. The third kind are Reshimot that clothe in the place of the general Ohr that departed, meaning in the Ohr Hozer and Kli Malchut that expanded from her and within her into Eser Sefirot. These clothed the Eser Sefirot de Ohr Yashar, and thus each and every one of the Reshimot that remained after their Histalkut clothed according to its Behina and share as well.

For example, Keter de Ohr Yashar was clothed in Nefesh de Ohr Hozer during the Hitpashtut. Afterwards, when it left there, the Reshima was found to be clothing in its place, meaning Nefesh de Ohr Hozer. However, they certainly did not need the entire measure of the Kli, as the Reshima is a small part of the departing Ohr, and took a certain measure of the Kli, according to its share. This is brought in the Rav’s words here (item 18).

Reshimot that do not clothe in their Kelim but are above their Kelim

45. The fourth kind is the Reshimot that do not clothe their Kelim. Instead, each and everyone of them is found above their designated Kli, as Tagin over the Otiot (as the Rav says in Chap 4, item 4). The reason for their exit from their Kelim is this: Because of the Hakaa of the descending Ohr Hozer and the Reshima on each other, since the Ohr Hozer comes from the He’arat Zivug, it overpowers the Reshima, regarded as a remnant of the Histalkut of the Zivug.

Since the Ohr Reshima is opposite from the Ohr Hozer descending into her Kli, they cannot be together, in the same carrier, meaning in one Kli. For that reason the Reshima was forced to depart from her Kli and exit above her Kli.

Reshimot that returned to their Kelim

46. The fifth kind is the Reshimot that returned to their Kelim after having left there. As a result of the departure of the Zivug from the Upper Behina too, the He’ara of the descending Ohr Hozer departed too, and the Nitzotzin that fall into the Kli below it were extinguished. Then the Reshima returned into its own Kli as before, for now there is no longer resistance from the Ohr Hozer inside its Kli, for its Zivug departed to by now. Hence, the Reshima overpowers the Ohr Hozer once more.

The reason that Histalkut Zivug is called “extinguishment of the Nitzotzin” is that the He’arat Ohr Hozer is called Nitzotzin. Hence, the discontinuation of its He’arah is called extinguishment, which is a term used for sparks of fire.

A Reshima consists of Ohr Zach and Ohr Av. Reshima from Ohr Zach. Reshima from Ohr Av

47. The sixth kind is a Reshima that consist of Ohr Zach and Ohr Av. The seventh kind is called Ohr Zach, brought by the Rav here (Chap 2, item 10). The eighth kind is called the Ohr Av of the Reshima.

As the Ohr Zach was mixed with the Ohr Av in Orot de Hitpashtut Aleph, so it is in the Reshima that Hitpashtut Aleph left

48. Explanation of the words: Everything found in the Ohr is also in the Reshima that remains of that Ohr. Hence, the Reshima is called Roshem Hotam (see Part 2, Ohr Pnimi, item 3).

The Aviut in the Kli manifests after the Histalkut of the Reshima from the Kli

49. Now you will understand the above seventh and eighth kinds. It has been explained above (item 45), regarding the fourth kind of the Reshima, that because of the Hakaa of the descending Ohr Hozer on the Reshima, the Reshima leaves and exits its Kli, rising above it as Tagin over the Otiot.

Now, because of the Histalkut of the Reshima from the Kli, the difference between the Kli and the Reshima manifests, as now the Aviut in the Kli becomes apparent. It is now regarded as Ohr Av, like Orot de Hitpashtut Aleph (Chap 6, Ohr Pnimi, item 7). Also, you already know that every conduct in the Orot is conducted in the Reshimot that come from there as well.

50. It has been explained that after the Histalkut of the Reshima from the Kli, the difference between the Ohr of the Reshima and the Kli of the Reshima manifested. The Kli is now called the Ohr Av of the Reshima, and you should know that the Kelim of the males of Hitpashtut Bet were made of the Ohr Av of the Reshima. The Ohr of the Reshima is now called the Ohr Zach of the Reshima, from which the Orot of the males of Hitpashtut Bet are made, and remember that.

The Reshima de Hitlabshut that remains in Malchut

51. The ninth kind is the Reshima de Ohr Malchut, brought in the Rav’s words here (Chap 6, item 20). Know, that this Reshima is of the above-mentioned seventh kind, called Ohr Zach. It means that it does not have Behinat Kli. It is written above (item 45), that the Reshima from Behinat Hamshacha had been lost. It means that the Behinat Ohr Av of this Reshima, which is the eighth kind of the Reshima but the Ohr Zach in her, remained without a Kli, which therefore rose above its own Kli, meaning to Yesod (Chap 4, items 2, 3).

The Reshimot contained in the Masach after its Hizdakchut

52. The tenth kind is the Reshimot that became incorporated in the Masach on its ascent to the Maatzil. Ohr Makif, which is the Masach and the Ohr Hozer in her, purifies and rises from Behina to Behina until it reaches the Maatzil, meaning Peh de Rosh. As it passes in them, it becomes incorporated with the Reshimot that the Orot left there after their Histalkut. Hence, when it reached the Peh, it was mingled with all three Behinot of Reshimot over which the new Zivug was performed, where the new Kelim and Orot de Hitpashtut Bet came from (see Ohr Pnimi, Chap 4, item 4).

The Reshimot that remained of the four levels that came out during the Hizdakchut

53. The eleventh kind is the Reshimot that remained of the four levels that come out during the Hizdakchut from the Behina of the Upper nine Sefirot. Here the Rav speaks only of the Reshimot that remained of the Upper nine of Hitpashtut Aleph, before it began to purify, called the first Ohr, as the Rav says here (Chap 3, item 8). However, the four levels that emerged afterwards, during the Hizdakchut, also left Reshimot in their Kelim after they departed, meaning also from the fist nine Sefirot in them, as it is known that the last Behina does not leave a Reshima.

The Reshimot de Hitlabshut that remained of the last Behinot in the above four levels

54. The twelfth kind is the Reshimot that remained of the last Behinot in the above four levels that exited during the Hizdakchut, meaning only the Behinat Ohr Zach in those Reshimot. The Ohr Av in these Reshimot was lost from the last Behinot, as was shown with the last Behinot of the Reshimot that remained of the first Ohr (see above items 29 and 51).

55. Now we have clarified the twelve kinds of Reshimot, which are:

1. The Reshimot that come from Behinat Hitlabshut, explained in items 40, 41, 42, 43.

2. The Reshimot that come from Behinat Hamshacha, explained in the above items too.

3. The Reshimot clothed inside their Kelim, explained in item 44.

4. The Reshimot that do not clothe in their Kelim, but are as Tagin over the Otiot, explained in item 45.

5. The Reshimot that returned to their Kelim after having left there, explained in item 46.

6. The Reshimot that contain Ohr Zach and Ohr Av, and the Ohr Av is not apparent in them, explained in items 47, 48, 49.

7. The Ohr Zach of the Reshimot from which the Orot of the males of Hitpashtut Bet were made, explained in the above items too.

8. The Ohr Av of the Reshimot, from which the Kelim for the males of Hitpashtut Bet were made, explained there too, as well as in item 50.

9. The Reshima de Ohr Malchut which is only from Behinat Ohr Zach in this Reshima, because the last Behina does not leave a Reshima, explained in item 51.

10. The Reshimot that were incorporated in the Masach on its ascent to the Maatzil, where they were renewed in the Zivug for Hitpashtut Bet, explained in item 52.

11. The Reshimot that remained of the first nine Sefirot of the four levels that came out during the Hizdakchut, explained in item 53.

12. The Reshimot of the last Behinot from these levels, explained in item 54.

Chapter Four

Ten kinds of Kelim

The Shoresh of all the Kelim is Behina Dalet

56. The first kind is the Behina Dalet of the Dalet Behinot de Ohr Yashar, being the Shoresh of all the Kelim in the Olamot. This is the Malchut de Ein Sof where Tzimtzum Aleph was performed. Prior to the Tzimtzum, she clothed all four Behinot de Ohr Yashar, which is the meaning of the Ohr Elyon having filled the entire reality, and there was no other Behina of reception but her.

Once she was restricted and corrected with the Masach, she mated with the Ohr Elyon in Zivug de Hakaa that raises Ohr Hozer. This Ohr Hozer now became the vessel of reception in her place, as the Rav says (Part 3, Chap 1, items 1, 2, 3 and Chap 12, item 4).

After the Tzimtzum, Behina Dalet was incorporated in the Masach and the Ohr Hozer became the Kli instead of her

57. Know, that the above Behina Dalet is the Etzem of the Kli after the Tzimtzum as well, meaning the Behinat Aviut in her. However, this Aviut is no longer fit for reception from the Tzimtzum onward, unless incorporated in the Masach. In that state the Ohr Hozer that she raises is actually measured in the Aviut in her, and according to the measure of the Aviut in her, so is the measure of Ohr that she raises. This Ohr Hozer became the vessel of reception for the measure of the height of the level of Ohr Elyon (see Histaklut Pnimit Part 2).

The Hitpashtut of the Ohr and its Histalkut caused the existence of the Kelim

58. Here the Rav sets a great rule for us: “The Hitpashtut of the Ohr and its latter Histalkut, are the reasons for the making of the Kli” (see here Chap 1, item 9). However, we should understand his words. For Hitpashtut Aleph we also need a Kli, even before it departed, as there is no Ohr without a Kli.

We should explain his words according to what he wrote above (Chap 6, item 2), that when Hitpashtut Aleph came out from Peh de AK, it all came out mixed together. In other words, the Ohr and the Kli were intermingled, and the Kli was indistinguishable before the Histalkut, though it is necessarily there.

The Hitpashtut and the Histalkut are equal causes in the making of the Kli

59. This explanation is a little farfetched, because the term “the reasons for the making of the Kli” does not sit well, as it seemingly means that before the Histalkut, there is no existence to the Kli whatsoever, but we must delve deeper into his words. Indeed, his words are prudent, for he did not say that the reason for the making of the Kli is the Histalkut of the Ohr; rather, he says that the Hitpashtut of the Ohr and its Histalkut caused the making of the Kli. It means that both the Hitpashtut and the Histalkut are equal factors in the making of the Kli.

The first substance of the Kli is Behina Dalet

60. His words become clear with the explained above (items 56 and 57), that the first substance of the Kli is Behina Dalet, over which there was Tzimtzum Aleph, meaning the great will to receive incorporated in Ohr Ein Sof, called Malchut de Ein Sof. She is completely indistinguishable in Ein Sof and the beginning of its manifestation was after she’d been restricted and became a vacant Halal.

In that state the great will to receive appeared as oppositeness of form from the Ohr Elyon, which is all bestowal, and has nothing of the will to receive whatsoever. By that she was separated, descended and distanced from end to end of the Ohr Elyon.

It is so because the Shinui Tzura is the differentiation in the spiritual, and the oppositeness of Tzura is complete and antipodal separation in the spiritual. Hence, from then on, this great will to receive in the restricted Behina Dalet is considered the great Aviut in the Olamot toward the Ohr Elyon, considered the end of the Zakut in reality.

This is only from the perspective of the cleanness from the will to receive, for it is all for bestowal. We have no further attainment in the Ohr Elyon in and of itself, as we have already discussed at length in Part 1 (Ohr Pnimi and Histaklut Pnimit) and we need not elaborate further here.

After the Tzimtzum, Behina Dalet is incorporated in the Masach and the ascending Ohr Hozer, and through the both of them becomes a vessel of reception

61. Despite all the distant separation in Behina Dalet from the Ohr Elyon, there is no other vessel of reception but her, though she needs the correction of a Masach. As she received prior to the Tzimtzum according to the measure of the Hamshacha, to the same extent she now receives according to the measure of the rejection. Meaning she receives according to the measure of the Ohr she could have received, had she not been limited in the Tzimtzum and the Masach [see Part 2, Table of Questions, item 43 for thorough understanding of the meaning of the words Tzimtzum and Masach].

The Histalkut of the Ohr from Behina Dalet was the reason for the emergence of the Masach

62. It has already been explained in Part 2 that Malchut de Igulim, over which there was the Tzimtzum, is the Shoresh and the reason for Malchut de Yosher and the Masach in her. It is so because after the Ohr from Malchut de Igulim departed from all four Behinot in her, she returned to extend the Ohr to the three Behinot in her, over which there was no Tzimtzum.

This Ratzon is the meaning of the correction of the Masach so that the Ohr would not expand to Behina Dalet in her, but only to Behina Gimel and not more. This came to her because of the Histalkut of the Ohr from all four Behinot in her, and her remaining completely empty of Ohr. Thus, you find that the Histalkut of the Ohr was the reason for the creation of the Masach.

Behina Dalet is a Tolada (result) of the Hitpashtut of the Ohr Elyon. Thus, the Hitpashtut and the Histalkut caused the making of the Kli together, from which Behina Dalet and the Masach emerged

63. For herself, Behina Dalet is a Tolada of the Hitpashtut Ohr, as she is Behina Dalet de Ohr Yashar, which is the meaning of Malchut de Ein Sof. However, the Ohr left her afterwards because of the above Tzimtzum, and thus Behina Dalet is in fact a Tolada of the Hitpashtut Ohr, and the Masach, a Tolada of the Histalkut Ohr.

It is explained (item 61) that from the Tzimtzum on they are both, meaning Behina Dalet and the Masach, joined into Behinat vessel of reception. Beside them there are no vessels of reception of reception in the Olamot.

Therefore, you see how right the Rav’s words were when he said, “The Hitpashtut of the Ohr and its latter Histalkut, are the reasons for the making of the Kli.” It is so because Behina Dalet herself extends from the Hitpashtut Ohr, meaning the Behinat Aviut in her, and from the Histalkut Ohr, extends the Behinat corrected Masach in her, without which she is unfit for reception whatsoever.

The beginning of the making of the Kli comes from Hitpashtut and Histalkut. Hence, every Kli must precede these two forces

64. It is known that all the forces in the Elyonim must be in their Tachtonim. Hence, since the beginning of the formation of the Kli in Malchut de Yosher, which is Peh de Rosh AK, is generated by the Hitpashtut Ohr and its Histalkut, from then on the Kli must precede these two reasons, meaning the Hitpashtut Ohr and its Histalkut. There is no other Kli in the Olamot beside them.

The substance of the Kli is the Aviut, and the Tzura is the Masach

65. Now we have thoroughly explained how the fundamental substance and the Tzura of the Kli are the Aviut de Behina Dalet – the substance, and the Masach erected in her – the Tzura. From these two every kind of Kelim concatenated in general and in particular in all four Olamot ABYA.

The second kind is the ascending Ohr Hozer that rises from the Peh up and clothes the Eser Sefirot de Ohr Yashar

66. The second kind of Kelim is the Ohr Hozer that ascends from below upward by the Zivug de Hakaa of the Ohr Elyon with the corrected Masach in Kli Malchut, called Histaklut Aleph. It is written above (item 61), that from the Tzimtzum on, the amount of the Ohr Elyon that the degree receives, is measured and depends on the measure of the Ohr Hozer that rises because of the Zivug de Hakaa in the Masach. It is so because this Ohr Hozer connects and clothes the Eser Sefirot de Ohr Yashar.

Ohr Hozer de Rosh is not an actual Kli, but a Shoresh for the Kelim

67. You must remember all that’s been explained here in Ohr Pnimi regarding this matter of the Halbasha of Ohr Hozer on the Eser Sefirot de Rosh. Especially, that this is not considered actual Halbasha, as it ascends from below upward, meaning as resistance for Hitlabshut in the Aviut of the Kelim. Still, this Ohr Hozer expands the Kli Malchut of the Rosh into Eser Sefirot from her and within her, and they become actual vessels of reception, as we’ve elaborated in Ohr Pnimi chapter 1, item 30.

The third kind is Ohr Hozer, inverted from the Peh down, clothing the Eser Sefirot de Guf through the Tabur

68. The third kind of Kelim is the one brought above (item 65) that the Ohr Hozer of the Rosh, which is the above-mentioned second kind, though it is not at all Halbasha in and of itself, it nonetheless turns into an actual vessel of reception. This third kind is always called the Guf of the Partzuf, and the above-mentioned second kind is always called the Rosh of the Partzuf.

The fourth kind is the Kelim from Tabur down

69. The fourth kind is the Kelim below the Tabur, considered the Eser Sefirot de Ohr Hozer that have no Ohr Yashar. The issue of the above-mentioned third kind applies only up to the Tabur, the place of the first nine Sefirot of the Guf. However, from Tabur down, which is the place of Malchut de Guf, they are not regarded as vessels of reception.

The rejection and the Hitlabshut that the Masach caused in the Rosh in potential, manifested in actuality in the Guf. The Hitlabshut from Peh to Tabur, and the rejection from Tabur down

70. The reason is that the Rosh to the Guf are regarded as the “potential” to the “actual”: everything contained in the Rosh as potential appears in actuality in the Guf. Hence, these two operations that the Masach causes in the Eser Sefirot de Rosh, namely the detainment on the Ohr Elyon to not expand into Behina Dalet, being Malchut, and the Hitlabshut it performed by the force of the ascending Ohr Hozer, where both only in “potential” in the Rosh.

However, the place of the manifestation of these two operations is in the Guf. The Behinat potential Hitlabshut in the Rosh manifests in actuality above Tabur de Guf, and Behinat detainment into Malchut manifests in actuality below Tabur de Guf.

The fifth kind is the Kelim de Hitpashtut Aleph, called Ohr Av

71. The fifth kind is Kelim that were emptied of the Ohr Elyon, called Ohr Av. After the Eser Sefirot de Guf expanded from Peh de AK to Tabur as the third kind (see item 68), the Ohr Elyon then departed from inside them, and the Kelim remained empty of Ohr.

There is a big difference here. Though actual vessels of reception discerned in the above Hitpashtut Aleph (item 68), they are still not regarded as actual Kelim, because of the great importance the Kelim have there, as is written here in Ohr Pnimi (Chap 6, item 5).

For that reason the Rav says there that the Kelim and the Ohr inside them are mixed. However, after the Ohr leaves there, their Aviut manifests, and there forms a difference between the Ohr and the Kli. That is why these Kelim are called Ohr Av.

The sixth kind is Kelim that were emptied of their Orot and the Reshimot that remained sustain them

72. The sixth kind is Kelim that were emptied after the Histalkut and Reshimot from the departed Orot remained in them. The Reshimot sustain and revive the Kelim to make them suitable to acquire their Orot as in the beginning. Also, they shine to the Partzuf after them, as the Rav says here (Chap 2, item 1 and item 8, and Chap 4, item 2).

The seventh kind is Kelim that were emptied and no Reshimot were left in them

73. The seventh kind is Kelim that were emptied after the Histalkut and no Reshimot of the Orot that departed were left in them. They are the last Behinot of every Partzuf and Hitpashtut, because the last Behina does not leave a Reshima, as the Rav says (Chap 2, item 6). This is the same as has been explained above (item 43).

The eighth kind is Kelim that were qualified for the need of the following Partzuf

74. The eighth kind is the Behinat Kelim that were prepared and qualified in the Partzuf for the following Partzuf, brought in the Rav’s words (Chap 4, item 6). Even Kli Keter, which the Rav mentions there, was not made in the first Partzuf, but only in the second Partzuf. However, Behinat Kli de Keter from the Behinat Zachar was prepared from the first Partzuf.

The above kind of Kelim is the male Kelim in the second Partzuf

75. This above-mentioned eighth kind is the male Kelim for the next Partzuf. They come from Reshimot that the Orot left in the Kelim after their departure. The male Kelim were made from the Ohr Av contained in these Reshimot (see Ohr Pnimi, Chap 2, item 3).

The ninth kind is Kelim that were prepared in the Partzuf for the female Kelim for the following Partzuf

76. The ninth kind is the Kelim for the females that were prepared in the first Partzuf for the second Partzuf. They were made of the Behinat falling Nitzotzin into the empty Kelim after the Ohr departed from them, which come from the He’arat Zivug in the Upper Behina of the empty Kli, as the Rav says (Chap 4, item 3).

In the second Partzuf, the Orot changed, and Ohr Hochma comes in Kli de Keter, Ohr Bina in Kli de Hochma and Ohr ZA in Kli de Bina etc. hence they needed Kelim there, equal to their own Behina. For that reason these Nitzotzin had been prepared. The Nitzotzin that fell from the level of Bina into the empty Kli of the level of Hochma became the Kli for Ohr Bina, which came in Kli de Hochma. Similarly, the Nitzotzin that fell from the level of ZA into Kli of the level of Bina became a Kli for the Ohr ZA that comes in Kli de Bina, and so on similarly.

The tenth kind is the external Kelim for the Ohr Makif

77. The tenth kind is the external Kelim for Ohr Makif. No Ohr Makif is accepted in a degree, unless it is received from its Upper Behina, from its opposite Behina in the Rosh.

Hence, it needs a Kli adapted for this Ohr, meaning the Kli should also be from the Upper Behina, from its opposite Behina in the Rosh. If the degree is from Behina Dalet, then it needs a Kli that will be from Behina Gimel; if it is from Behina Gimel, then it needs a Kli that will be from Behina Bet, etc. Therefore, the Kelim de Ohr Makif were called “external Kelim” because from the perspective of the Kelim, it is always considered that the more Zach, is more Hitzon (see Ohr Pnimi, Chap 5, item 15).

The above Kelim come into the degree during the Hizdakchut

78. These external Kelim are attained in the degree only by ascending to the degree above it. This is done during the ascent of the Orot to the Maatzil, as the Rav says here (Chap 6, item 15).

Chapter Five

Seven discernments in the Masach

79. We’ve already discussed the matter of the Masach (items 62, 63). It is explained there that the Masach is the Behinat Gevul made after the Tzimtzum to receive the Ohr only in the first nine Sefirot and detain the Ohr from expanding into Behina Dalet, meaning Malchut, as it says, “Thus far shalt thou come, but no further.”

This Masach is a resulting outcome of the Tzimtzum, meaning the Histalkut of the Ohr. It is so because after the Ohr left completely, meaning all four Behinot that were there, still the Tzimtzum was only on Behina Dalet alone. Hence, a new Tzura of Ratzon was innovated in Malchut de Ein Sof, to once more draw the Ohr by the force of the Gevul, meaning only from Behina Dalet up, and not from Behina Dalet down.

This Gevul that’s been renewed is called Masach. Since this Gevul primarily applies only to Behina Dalet, which is Malchut, it is therefore considered that the Masach rests and is corrected inside Kli Malchut.

The Gevul and the Aviut in the Masach come in it as one

80. There are seven primary discernments that we should make here in this Masach: the first is that the Behinat Gevul and Aviut are incorporated and come in it as one, without discriminating them whatsoever. Since the Gevul in it is only on Aviut de Behina Dalet, we find that it does not limit and detain the Hitpashtut Ohr from a degree that doesn’t have this measure of Aviut.

Thus, the Aviut and the Gevul come as one, and both together are called Masach. It is impossible to speak and discriminate the Masach in and of itself, meaning when not incorporated with Aviut, for then there is nothing in reality whatsoever to be discerned.

There is Aviut without a Masach and there is no Masach without Aviut

81. However, there is much to discern in Kli Malchut in and of herself, meaning when she is not corrected with a Masach. First, we should know that Malchut de Igulim is not corrected with a Masach at all, for there is only Masach in Sefirot de Yosher. This has already been explained in Part 2, and there are many other discernments that will be explained in their place. When we speak of Malchut alone, it means that we speak only of the Aviut, without the correction of the Masach. Thus, a Masach without Aviut is impossible, though there is existence for Aviut without a Masach.

The force of detainment in the Masach of the Rosh is potential, not actual

82. The second discernment is Behinat “potential detainment” inside the Masach. There is “potential” and there is “actual” in the detainment of the Masach on the Ohr Elyon, meaning a difference between the Rosh and the Guf.

We say that the Ohr Elyon expands until it hits the Masach in Kli Malchut, the Masach pushes the Ohr back, and this returned Ohr clothes over the Eser Sefirot of the Rosh. However, all this is but in potential, not in actual fact (see above item 16). Hence, you should know that the Gevul and the detainment on the Ohr that exists in the Masach in Malchut de Rosh is only Behinat potential detainment, not actual.

The force of detainment in the Masach in Behinat potential is called Peh, and in Behinat actual is called Tabur

83. The third discernment is the Behinat actual detainment in the Masach. That Hitlabshut and that detainment that are made in “potential” in the Rosh, come and manifest in the Guf in “actual”. It is so because Malchut of the Rosh expands from her and within her to Eser Sefirot from above downward, generally called Guf. Malchut of these Eser Sefirot is called Tabur, where the entire force of detainment on the Ohr Elyon in the Masach de Rosh manifests. It does not let the Ohr Elyon clothe but from Tabur up and detains it from clothing from Tabur down.

Know, that these two names, Peh and Tabur, relate to the above-mentioned two discernments. It is so because the Behinat potential detainment of the Masach is called Peh, and the Behinat actual detainment in the Masach is called Tabur.

The Hitkalelut of the Masach in the first three Behinot through its Hizdakchut

84. The fourth discernment is the Behinat Hitkalelut of the Masach in the Aviut of the first three Behinot, which comes because of the Hizdakchut of the Masach (see item 4). It is done by Hakaa and Bitush of Ohr Pnimi and Ohr Makif on each other, as the Rav wrote (Chap 1, item 3). This is something that should be thoroughly understood as it is the pole by which the entire wisdom hangs.

The Hitkalelut of the Masach in the first three Behinot means the first three Behinot of Behina Dalet

85. We have already elaborated in that matter and this is not the place to expand on it. However, we must understand in this regard, that this above Hitkalelut in the Masach does not mean that the first three Behinot themselves have now been restricted, as Behina Dalet was restricted before, but this entire Hizdakchut occurred only in Behina Dalet herself.

It has already been explained in Histaklut Pnimit Part 2, that Behina Dalet herself consists of four Behinot because she comes from Ein Sof. Hence, the Masach erected in her consists of all of these four Behinot as well (see item 80), as the entire Aviut is contained in the Masach.

Now you can see that when it says that the Masach rose to ZA, to Behina Gimel, it means that Behina Dalet in Behina Dalet was purified from the Masach and was left with merely Aviut de Behina Gimel in Behina Dalet. It turns out that her form had been equalized with Behinat ZA.

You know, that Hishtavut Tzura is unification in the spiritual, and thus it is considered that she rose and united with ZA, as if she herself was Behinat ZA, for there is nothing to tell them apart. This is called being incorporated with ZA.

You can understand the rest of the incorporations mentioned in the Masach similarly, until it rose and was incorporated in Peh de Rosh, meaning equalized its form as Behinat potential Masach, and it is not at all apparent about it that it comes from Behinat actual Masach.

If the Masach departs from the Kli, the Ohr departs from it

86. The fifth discernment is the cessation of the operation of the Masach from the Kli because of its exit from there. In other words, when the Masach was purified from Behina Dalet to Behina Gimel, it is regarded as the Masach exiting the Kli Malchut and ascending to Kli de ZA.

Malchut was seemingly liberated from the force of detainment and the Gevul that was over her; now she can receive the Ohr Elyon without delays. However, this is not the case. On the contrary, Malchut remained completely dark because of the exit of the Masach from her. It is so because from Tzimtzum Aleph on, Malchut is no longer fit to receive any Ohr, but only through a Masach.

Thus, the two operations: the reception of the Ohr and the rejection of the Ohr, are both connected with the Masach. As the Ohr rejects from the last Behina, so it connects and clothes the Orot from her up.

Masach that acquires Aviut de Rosh after its Hizdakchut

87. The sixth discernment is Aviut de Rosh, acquired in the new Masach after its Hizdakchut, meaning by its ascent and coming into Malchut de Rosh, where it is incorporated, as written elaborately in chapter 4, item 50, and in Ohr Pnimi.

Masach that acquires Aviut de Guf after its Hizdakchut

88. The seventh discernment is Aviut de Guf, acquired in the Masach anew after its Hizdakchut. After the Masach of the Rosh received the Aviut from below upward, all the Reshimot the Masach de Guf was incorporated with on its way through the Sefirot de Guf up to the Maatzil awakened. These Reshimot are in Behinat Aviutfrom above downward, meaning from the Behinat Guf. It turns out that this Aviut that they receive from the Rosh in Behinat from below upward inverts in the Reshimot de Guf into Aviut from above downward.

Chapter Six

Six discernments in the Ohr Yashar

The Ohr Elyon is completely even, and all the above changes relate to the receivers

89. First and foremost, we must know and remember that the Ohr Elyon is completely even, and the multitude of changes we find in the Olamot are all done by the receivers. Moreover, they come by way of necessary cause and consequence from the first receiver, namely Malchut de Ein Sof (see Part 1 Ohr Pnimi and Histaklut Pnimit).

After all that, no change occurs in the Ohr Elyon, and it does not undergo changes even toward the receivers. It means that its Simple Light will finally appear to the receivers as it was apparent in the first receiver, being Malchut de Ein Sof before the Tzimtzum, without any change, as it says, “I the Lord do not change.”

The knowledge of the wisdom depends mostly on knowing the order of the concatenation of the Sefirot and the Partzufim and the Olamot by way of cause and consequence

90. Know, that knowing this wisdom depends mostly on knowing the order of the concatenation of the Sefirot and the Partzufim in the Olamot from one another by absolutely necessary cause and consequence. The sages of the Zohar explained that in the occult (Heb. Sod) manner, but no one understood their words until the Ari came and revealed the matters.

Know, that the whole innovation in the Kabbalah of the Ari is primarily in the disclosure of the Eser Sefirot de Ohr Hozer. Although the Eser Sefirot de Ohr Hozer in general were known to all the prior Kabbalists, their primary attainment and understanding was only according to the conducts in the Eser Sefirot de Ohr Yashar. When the Ari came and explained to us the knowledge in the ways of the Ohr Hozer in their every detail, he thus opened before us the hidden treasures, locked in the Holy book of Zohar.

All the discernments in the Ohr Hozer extend from the Ohr Yashar

91. However, we must know that all these multiple discernments observed in the Ohr Hozer extend from the Eser Sefirot de Ohr Yashar. Thus, you haven’t even a tiny innovation in the Ohr Hozer that does not extend from the Ohr Yashar. For that reason they are also called by the same names as those of the Ohr Yashar. Not only do they extend for them, but their attributes are the same as well. The only difference is the opposite value between them, as this is an Ohr and that is a Kli.

The Rav spoke very little about the Eser Sefirot de Ohr Yashar

92. Indeed, the Ari spoke very little of the Eser Sefirot de Ohr Yashar, and even that was curtly, because he relied in that on the prior Kabbalists who only spoke from the Ohr Yashar. Hence he found no reason to elaborate on them, and we must admit that we very much need his clear knowledge of the Eser Sefirot de Ohr Yashar; it is an immeasurable absence.

93. There are six discernments here in the Ohr Yashar that we must always remember during the engagement in the wisdom. They are: first discernment – the Ohr Elyon is completely even, while the Behinot discerned in the Eser Sefirot de Ohr Yashar are Behinat Levushim over the Ohr Elyon. However, they do not manifest at all except by clothing in Ohr Hozer.

The number Eser Sefirot is in Ohr Yashar, but in the Ohr Hozer they are five Behinot

94. The second discernment is that the number Eser Sefirot is primarily in the Ohr Yashar, but in the Ohr Hozer they are but five Behinot, as the Rav says here (item 63).

The Eser Sefirot de Ohr Yashar are considered a single He’arah. They are separated from one another only when they clothe in the Ohr Hozer

95. The third discernment is that the Eser Sefirot de Ohr Yashar in and of themselves are not separated degrees from one another as when they’re clothed in Ohr Hozer. Rather, they are considered a single He’arah. However, when they clothe inside the Eser Sefirot de Ohr Hozer, great and enormous differences appear between them.

There are distances in the Eser Sefirot de Ohr Yashar from the Behina of their own Atzmut, though they are as one He’arah

96. The fourth discernment is the distances in the Eser Sefirot de Ohr Yashar from the perspective of the Atzmut of each and every Sefira as written in Part 1, Ohr Pnimi item 50 and Histaklut Pnimit there.

Every thing in the consequence is received by its cause. The He’arah remains primarily in its cause, and only a branch of it is poured to the consequence

97. The fifth discernment is the measure of the distance between the cause and the consequence and that all that there exists in the consequence is received from its cause. It cannot receive anything from any degree above its cause if not through its cause. As much as the cause pours upon the consequence, most of the He’arah remains in the cause and only a small branch of it is given and comes to the consequence though the He’arah did not come but for the consequence (see item 24).

All that is closer to Behina Dalet is considered more Av

98. The sixth discernment is the discernment of the proximity to Behina Dalet. The closer it is to Behina Dalet, the lower and more Av it is considered (see item 23). This discernment begins in the Eser Sefirot de Ohr Yashar only from the Tzimtzum down, when Behina Dalet became a vacant Halal and was corrected with a Masach. Hence this discernment is not implemented in the Igulim, as there is no Masach there.

99. All these above discernments, except the last one apply in the Eser Sefirot de Ohr Yashar even before the Tzimtzum. However the Elyon is still learned from the Tachton. Remember these discernments well and let them not move from before your eyes when you engage in the study of the wisdom.