Additional Explanation about the Matter of the Inversion of the Panim and the Making Order of the Kelim
(The Study of the Ten Sefirot)
Part 5
Brought here from item 15 to item 20 in the Rav’s words
Although matters are clear enough in their place in Ohr Pnimi, I still find that the readers become confused. It is hard for them to arrange the matters and understand the Rav’s words there.
It is so because here we must remember the matters of the Histalkut of the Ohr, and the matter of the Hizdakchut of the Masach separately, as well as the separate matter of the inversion of the Panim de Kelim. On top of that, we must remember the picture of the Kelim, each of them in itself.
The making of the Kelim is done only after the Histalkut of the last Ohr from the Kli, as the Rav says in item 27. He says: “Know, that all these Kelim did not gain Aviut and become Kelim only after the Histalkut of Ohr Malchut. At that time He turned His Panim from the Kli.” Thus, the matter of the inversion of the Panim de Kelim begins in each and every Kli from the time of the Histalkut Ohr Malchut from it.
You already know the attribute of the Kelim, that each and everyone must have a Behinat Aviut that is adequate to its Komat Ohr as the Kli is only named after the highest Sefira in its Koma. If the highest Sefira is Hochma, it is called merely a Kli of Hochma, though all the Sefirot below Hochma are necessarily there. Similarly, if the highest Sefira is Keter, it is only called Kli de Keter, etc. similarly.
You also know the measure of the Aviut in each Kli necessary for the measure of its Koma. The Kli de Keter, in which there is Komat Yechida, must be in a Kli of Aviut de Behina Dalet. If the Masach on the Aviut de Behina Dalet in the Kli purifies, the entire Ohr Keter immediately disappears from there, as it is only Ohr Yechida. However, it contains all the Orot below this Ohr.
Moreover, had the Kli itself been lacking this Aviut de Behina Dalet, it would not have been qualified to receive the Masach de Behina Dalet at all. Thus, it is certain that it is not at all Kli de Keter that is arranged only according to the Aviut in it.
It is likewise in all the Kelim, and this is simple since there is the Behinat Aviut in the Kli itself, at which time we are talking about the Masach. However, if the Kli itself is missing, the Masach will not be able to complete it, since Masach means a detainment on a certain measure of Aviut in the Kli.
You also know that the matter of the Aviut in the Kli and the matter of the Hitlabshut of the Ohr, are two opposites. For example, Kli de Malchut has Aviut de Behina Dalet. Yet, it is unfit to clothe the Komat Yechida for that, since she lacks the Behinat Hitlabshut of that Koma, which is Kli Keter.
It follows, that the distinction between the Kli de Keter and the Kli de Malchut is in that the Kli de Keter has Behina Dalet de Hamshacha, as well as Behinat Keter de Hitlabshut. Conversely, the Kli Malchut has only Behina Dalet de Hamshacha, but is devoid of Behina Dalet de Hitlabshut, meaning Behinat Kli Keter.
Similarly, the difference between Kli de Hochma and Kli de ZA is that Kli de Hochma has Behina Gimel de Hamshacha, and also Kli de Hochma, being Behina Gimel de Hitlabshut. However, Kli ZA has only Behina Gimel de Hamshacha, and only Kli de ZA from Behinat Hitlabshut. It is fit to clothe only Komat Ruach, which is the Koma de Behina Aleph, lacking the Behina Gimel de Hitlabshut.
Now you understand that when the Ohr departs from Malchut because the Masach de Behina Dalet purified, and Malchut rises to ZA, in fact, only the Ohr Yechida departed from the Partzuf, from the Kli of Keter. This is because now it lacks the Behinat Hamshacha.
However, the Ohr Malchut did not leave at all, since it rose to Kli de ZA. Nonetheless, by that only Kli de Malchut was made, not the Kli de Keter.
This is so because Kli Malchut remained entirely without Ohr. However, Kli de Keter still has Ohr. Although it is Ohr Hochma, which is much lower than its Behina, it is not considered sufficient Histalkut to turn its Panim downward.
It will make a Kli only after Ohr Malchut departs from the Kli de Keter too, as the Rav says above. Hence Malchut alone becomes a Kli since she is completely without Ohr.
Also, when, for example, Ohr Malchut departed from ZA and rose to Bina, the Kli de ZA turned its Panim downward even though the Ohr ZA has not yet departed, since it rose to Bina, but the Ohr Hochma has now departed from the Kli Hochma. Nevertheless, Hochma did not become a Kli, only ZA was made into a Kli since only ZA has now been left without Ohr, while in Kli Hochma there is still Ohr Bina there etc. similarly.
It therefore follows, that after all the Orot have departed from the Partzuf, all the Kelim remained Panim deTachton in Achor de Elyon, except the Kelim de Keter and Hochma, which remained Panim be Panim. It is so because then all the Kelim returned their Panim as in the beginning and the Panim de Kli Malchut, which is Behina Dalet, are found opposite the Achor de Kli ZA, which is Behina Bet.
Also, the Panim de Kli ZA, which is Behina Gimel is opposite the Achor de Kli de Bina, which is Behina Aleph. The Panim de Bina, which is Behina Bet is opposite the Achor de Hochma, which is Behina Bet too, but the Keter keeps its Panim below since it cannot return its Panim as in the beginning since the Reshimo de Behina Dalet disappeared.
For this reason it remained in Behina Gimel below, opposite Hochma, whose Panim is also Behina Gimel. Thus, Keter and Hochma are found to be Panim be Panim.
We must also understand that the matter of the measurements of Koma that extend according to the Aviut in the Masach, are arranged according to the measure of the Hitlabshut of the Sefirot de Ohr Yashar.
For example, when it states Komat ZA, it refers to the measure of Ohr that Behina Gimel de Ohr Yashar, named ZA, can receive inside it, which are two Orot, Ruach Nefesh. Also, when it talks about Komat Behina Bet, meaning the measure of Hitlabshut in Behina Bet de Ohr Yashar. Also, Komat Hochma is as the measure of the Hitlabshut of Hochma de Ohr Yashar etc. similarly.