The Eser Sefirot of Olam ha Nekudim
(The Study of the Ten Sefirot)
Part 6
1. * AK contains AB SAG MA BON in its Atzmut. Each of these four consists of all four and Orot stem from it, which are its Anafim. The AB is in its Mochin and corresponds to AA and Abba de Atzilut.
It contains a model of Behinat Atik de Atzilut Above its Galgalta.
Its SAG is from Awzen down to its Tabur, corresponding to Bina de Atzilut, and its MA and BON are from its Tabur down, corresponding to ZON de Atzilut.
Ohr Pnimi
1. AK contains.
This concept that I’ve begun with is the most profound of all the Rav’s concepts regarding Olam ha Nekudim, and should have been presented at the end of the part. However, in this section the Rav gave us the key by which he explains all the future issues before us in the Eser Sefirot de Nekudim. Hence, the reader must know and remember it well before examining the concepts themselves.
First, we must know which of the Partzufim of AB the Rav refers to in this case, as we know that there are five Partzufim in AK. However, the Rav has already notified us that in the first two Partzufim of AK, namely Partzuf Keter de AK and Partzuf AB de AK, we have no permission to speak.
The study begins only in Partzuf SAG, from Behinat Awzen down, meaning its Koma (level) is only up to Bina, as Bina de Rosh is called Awzen. That teaches us that the Rav speaks of Partzuf SAG de AK here, and the details and matters elucidated before us revolve only around that Partzuf.
He says that it contains AB SAG MA BON in its Atzmut, which are the four Komot that come out over the above four Behinot. These are Behina Gimel, extending Komat (Koma of) Hochma, called HaVaYaH de AB, Behina Bet, extending Komat Bina, called HaVaYaH de SAG, Behina Aleph, extending Komat ZA, called HaVaYaH de MA, and Komat Malchut, called BON. Each of them contains all four, as he explains henceforth.
Orot stem from it, which are its branches.
They are called Se’arot Reisha and Se’arot Dikna, emanated from this Rosh de SAG de AK. Indeed, know that everything said here is but Shorashim to the items in Olam Atzilut. Although they are not operative here, they are nonetheless rooted here.
The AB is in its Mochin.
Here we must remember everything that’s been explained regarding the emanation of the first three Partzufim of AK, very briefly explained in the Rav’s words on Part five. He calls the first Partzuf of AK “Hitpashtut Aleph”, Partzuf AB “Hitpashtut Bet”, and Partzuf SAG de AK “The second Behina of Hitpashtut Bet”. We must generally remember all the words brought by the Rav there, and everything explained there in Ohr Pnimi, for I will not repeat anything here, only use the names.
You already know that any Tachton clothes its Elyon only from the Peh down, meaning from the place it is rooted and where it emerges, which is the Malchut of the Rosh of its Elyon. This is where the Tachton emerges.
Hence, Keter of Rosh de SAG is called Awzen because Ohr Bina, which is called Awzen clothes the Kli de Keter. He, in turn, clothes its Upper Partzuf, called AB, from the Peh down.
Know, that this Guf de AB, clothed in Rosh de SAG, becomes a Neshama and Mochin to the Rosh de SAG. It is written, “The AB is in its Mochin, and corresponds to AA and Abba de Atzilut.” It is so because Guf AB, clothed in Rosh de SAG, are Behinat Mochin to the Rosh de SAG.
Corresponds to AA and Abba de Atzilut.
AA is AB de MA in Atzilut, and Abba is AB de BON in Atzilut, where the five Partzufim de MA and the five Partzufim de BON join together. It is written that Behinat Guf de AB clothed in Rosh de SAG is equivalent to AA and Abba de Atzilut.
Know, that this discourse explains the equivalence of the five Partzufim de SAG de AK with the five Partzufim in Atzilut. This is in order to know how to deduce from one regarding the other, and how the branches connect and concatenate from their Shorashim. It is also to study the Elyon through its Tachton, and this is immeasurably beneficial.
A model of Behinat Atik de Atzilut.
Partzuf Keter de Atzilut is called Atik. He says that above Partzuf AB de AK there is another (first) Partzuf, meaning Partzuf Keter de AK, corresponding to Partzuf Atik in Atzilut.
Its SAG is from Awzen down to its Tabur.
Partzuf SAG de AK, whose Koma reaches Bina, is called Awzen. Everything spoken here stems from it, and completes and ends on the Tabur. We must thoroughly understand the essence of that Tabur, upon which Partzuf SAG ends. This Tabur is the entire axis upon which all the items in Olam ha Nekudim revolve.
Know, that in fact, SAG stretches down to the Sium Raglaim of the inner AK, called Partzuf Keter. However, after the Tzimtzum of NHY (to be explained later), it rose and ended at the Tabur.
However, only the Raglaim of Partzuf AB ended there. This is because from there down is the place of Malchut of the inner AK, namely Behina Dalet. Since Malchut de Partzuf AB had only Aviut de Behina Gimel, it could not shine for Behina Dalet of Malchut de inner AK, whose place is called Tabur. For that reason the Raglaim of Partzuf AB ended above Tabur.
However, the Koma of Partzuf SAG only reaches Bina. It is known that the Tzimtzum was only on the Ohr Hochma, not on the Ohr Bina. For that reason Partzuf SAG could expand and shine below Tabur too, though she doesn’t have Masach de Behina Dalet.
You already know that Partzuf is Hitpashtut Bet of the inner AK, expanding and filling the Kelim, emptied in Histalkut Aleph. This is the meaning of Hitpashtut Bet, as has been written, and thus Behinot ZON of the inner AK below Tabur remained without Ohr.
This is so because Hitpashtut Bet, meaning AB, cannot shine for them, as it doesn’t have the Masach needed for Kelim de Behina Dalet. For that reason, the Orot de Partzuf SAG came and filled in for the absence of AB. They expanded to the same Kelim de ZON below Tabur, which could not be filled by AB.
It turns out that the Histalkut of the Orot of the Kelim de Partzuf Keter de AK, called “Inner AK”, could not be fulfilled once more, only through the two Partzufim AB and SAG. AB filled it to the Tabur, and SAG filled it from Tabur down to its Sium Raglaim.
SAG is divided within itself into Taamim and Nekudot, being Keter de Guf, and the lower nine de Guf from Hochma down (see Part 5, item 24, and Ohr Pnimi there). Only the first Hitpashtut of the Partzuf, before it begins to diminish, is the Ohr Yashar of that Partzuf, called Ohr Rachamim.
However, from the moment the Masach begins to purify and diminish its Koma, they are no longer Behinot Ohr Rachamim. It is so even though the Ohr Elyon does not stop mating with it on the four Behinot of its purification as it generates the four levels of Hochma, Bina, ZA and Malchut on its way. This is the reason they are called Nekudot.
The Orot clothed the Sefirot of the first three Partzufim GAS de AK by way of Matei ve Lo Matei. Thus, first the Ohr expanded only to Kli de Keter. Then it is Lo Matei in Keter, meaning its measure of Aviut in the Masach has been purified. In that state the Ohr is Matei in Hochma.
This is so because the Ohr expanded in Behinat Rachamim, called Taamim, only in Kli de Keter. However, the Ohr reached Kli de Hochma only after the Hizdakchut of the Masach and the diminution of the Koma, and likewise in the rest of the Sefirot.
For that reason, all the Sefirot below Keter are called Nekudot, as they are already from Behinot Ohr Hozer and Din. It is written at length in the words of the Rav above (Part 4, Chap 3).
It’s been explained above (Part 5, item 47, Ohr Pnimi) that the two Orot that came down and clothed Kli de Keter, are called ZON. The Zachar has Behina Gimel de Hitlabshut and his Koma reaches Hochma; the Nekeva has Aviut de Behina Bet and her Koma reaches Bina.
Hence, Kli de Keter too was forced to end on Tabur, evened with the Raglaim of AB, for the same reason as AB’ s. The Zachar has Komat (Koma of) Hochma there in Kli de Keter. For that reason the Tzimtzum is implemented on him as on Partzuf AB, and he must end above Tabur because he cannot shine to the Kelim de ZON de Behina Dalet.
You find that the Rav’s words that Partzuf SAG expands to the Raglaim of AK refer only to Behinot Nekudot de SAG, which are the nine lower Sefirot from Hochma down. However, Taamim de SAG, being the Keter de Guf de SAG, stop at the Tabur. It is so because it cannot shine from Tabur down due to the Ohr Hochma in it.
Only after ZON de Keter are purified from Behina Gimel and Behina Bet in them into Behina Bet and Behina Aleph, which is given to the Kli de Hochma de SAG, these Orot no longer have any Koma of Hochma. Then these Orot de SAG expand to the Kelimde ZON in the inner AK below Tabur, as do the Orot in the other Komot, Bina, ZA and Malchut.
It has been explained in the Rav’s words above that these four Komot HB, ZA and Malchut de SAG that expanded below Tabur, rose once more to the place of the Taamim de SAG above Tabur. They did not expand from Tabur downward any longer.
It is written here, that Tabur ends on the Tabur, meaning after the ascent of these Orot above Tabur. The ascents of these Orot are henceforth called Tzimtzum NHY. Understand all the above thoroughly and repeat it until it is seemingly placed in a box, for you will need all the above in every single word in the explanation of the Nekudim and the breaking of the vessels, and it is impossible to always repeat such lengthiness.
And its MA and BON are from its Tabur down, corresponding to ZON de Atzilut.
It refers to the Eser Sefirot de Nekudim, considered MA and BON of this SAG. They correspond to the ZON de Atzilut, which also clothe Partzuf AA from Tabur down, and the reason for these words will be explained henceforth.
2. As in its Pnimiut, so in the Orot that stem from it, which are its branches. The Se'arot of its Rosh are opposite the branches of AB, and the Se’arot Dikna are from the AHP, corresponding to the branches of SAG.
AVI are contained in them, and between the two of them, they took Bina de MA after the correction. It is the name SAG, that contains the both of them, and they are incorporated in Mazla de Dikna de AA. Study it thoroughly for so it is here, but then SAG still expanded to the Raglaim of AK.
Ohr Pnimi
2. The Se'arot of its Rosh are opposite the branches of AB, and the Se’arot Dikna are from the AHP, corresponding to the branches of SAG.
These Se’arot Rosh and Dikna did not come out immediately with the emanation of the Partzuf, but after the Tzimtzum of NHY and the ascent of the lower Hey to the Eynaim. It will be explained henceforth that the lower Hey, which is the joint Masach for Behina Bet and Behina Dalet together, rose to Hochma de Rosh de SAG, called Eynaim. There it mated with Ohr Elyon and raised Ohr Hozer from Hochma to Keter, meaning from Eynaim to Galgalta, extending only Komat ZA.
In that state the Eser Sefirot de Rosh SAG divided into Galgalta and Eynaim and to Awzen, Hotem, Peh. Since the place of the Zivug became the Eynaim, and the Eynaim operated instead of Peh de Rosh, the three Sefirot AHP became Behinat Guf.
They receive from this Malchut that stands at the Eynaim, pouring to them from above downward, and only two Sefirot Galgalta and Eynaim remain there in Behinat Rosh, meaning in Behinat from below upward. Thus, the Eser Sefirot de Rosh are divided into two Behinot: Rosh and Guf. It is so because only their Keter and Hochma remain as Behinat Rosh, but Bina, ZA and Malchut in them departed from Behinat Rosh and became Sefirot de Guf.
This Zivug, which divides the Eser Sefirot de Rosh into two Behinot, Rosh and Guf, is made in the Hochma de Rosh SAG itself. However, for itself, it remains unchanged, as it is known that there is no absence in spirituality. There is only an addition here, for they are considered Eser Sefirot of the branches of Rosh de SAG, called Eser Sefirot de Se’arot.
They are the ones that were divided on the two above Behinot Rosh and Guf. The Keter and Hochma in them, which remained in Behinat Rosh, are considered the branches of AB, in the form of Se’arot Rosh. The three Sefirot AHP in them, which became the Behinat Guf, are considered Se’arot Dikna, the branches of SAG.
It is written, “The Se'arot of its Rosh are opposite the branches of AB, and the Se’arot Dikna are from the AHP, corresponding to the branches of SAG.” It means that that division of the Eser Sefirot of the Rosh into two Behinot GE and AHP that occurred in Rosh de SAG, this innovation is called Se’arot. Also, Behinot Galgalta and Eynaim that remained in Behinat Rosh is considered the branches of AB, and Behinot Awzen, Hotem, Peh in them that went outside the Rosh, are considered the branches of SAG. The reason for it will be explained henceforth.
AVI are contained in them, and between the two of them, they took Bina de MA after the correction. It is the name SAG, that contains the both of them, and they are incorporated in Mazla de Dikna de AA.
He tells us that as AVI de Atzilut were incorporated and came out of the Eser Sefirot de Dikna de AA, so the Eser Sefirot de Nekudim emerged from the Se’arot Dikna de Rosh SAG.
Know, that there are three Behinot AVI: the Inner AVI, Upper AVI, and YESHSUT. All of these three are contained in Se’arot Dikna, as there are thirteen Tikkunim of Dikna, which are three HaVaYot, meaning three Behinot of Eser Sefirot.
The first Eser Sefirot are considered the first four Tikkunim, ending at Shibolet ha Zakan. The Inner AVI emerged from this Shibolet ha Zakan, being GAR de Nekudim. The Upper AVI emerged from the middle four Tikkunim, ending on the Upper Mazal, called Notzer Hesed. Israel and ST de Atzilut, emerged from the last Eser Sefirot, being the five lower Tikkunim, ending at the bottom Mazal, called ve Nakeh.
It is written, “they are incorporated in Mazla de Dikna de AA.” The above-mentioned AVI are called Abba together, and the above-mentioned YESHSUT are called Ima together. Abba is incorporated in the Upper Mazal, and Ima is incorporated in the Lower Mazal, and both are incorporated in Mazla.
However, the four Upper Tikkunim, that end on Shibolet ha Zakan belong to the Inner AVI. Only GAR de Nekudim emerged from them, which are Behinat inner AVI. Remember these things for you will need them in every single word that follows.
Then SAG still expanded to the Raglaim of AK.
This has already been clarified above (Ohr Pnimi item one, in the paragraph beginning with “Its SAG”).
3. In the beginning, AK was thus: its first three are AB – Keter, SAG - Hochma and Bina. This SAG was clothing with its lower half, which are its Nekudot, over Tabur de AK down, inside MA and BON de AK, and all this is Pnimiut AK: Atzmut, Orot and Kelim.
Ohr Pnimi
3. In the beginning, AK was thus: its first three are AB – Keter.
The words here are about the same issue presented above, only in different wording. I copied them only because there are some small innovations here. Here too it revolves around Partzuf SAG de AK and connects it with Partzuf AB de AK that’s clothed in it.
You already know that Partzuf SAG clothes from Peh de Rosh de AB down, meaning the Behinat three Sefirot HGT de Guf de AB. It is written, “Its first three are AB – Keter.” This is so because HGT de AB become GAR de Partzuf SAG, where Rosh de SAG clothes them from without. The Peh, being Malchut de Rosh de AB, is Behinat Keter de Rosh SAG above it, and HGT de AB are the inner Mochin in it.
SAG - Hochma and Bina.
It means that there is Hochma and Bina in Partzuf SAG itself. Even though the entire Koma of SAG is only Bina, it still contains Zachar and Nekeva. It means that the Masach that rose to Malchut de Rosh AB for the Zivug for Partzuf SAG consists of two Upper Reshimot, being Reshimo de Behina Gimel de Hitlabshut (only, without Hamshacha) and a complete Reshimo de Behina Bet.
For that reason two Zivugim were made on them: the first in Komat Hochma, and the second in Komat Bina, and they are called ZON. The Reshimo de Behina Gimel de Hitlabshut that Komat Hochma extended on is called Zachar, and the Reshimo de Behina Bet, which is complete with Behinat Hamshacha too, is called Nekeva. The principal Ohr de Partzuf SAG, which is Komat Bina, came out over her.
These ZON were clothed only in Kli de Keter of the Guf de SAG and do not extend from them to the lower nine Sefirot de SAG, though ZON de Kli de Keter were purified into Behina Bet and Behina Aleph (see Part 5, Ohr Pnimi, item 47).
It is written, “SAG - Hochma and Bina.” This is so because the Partzuf is always named after its Upper Sefirot. Since the above Sefirot of ZON have Komat Hochma and Bina in them, SAG is called Hochma and Bina.
He tells us that so as to understand the following text, that this SAG later became Behinat AB, though it is known that AB’s Koma is up to Hochma. How then could SAG be turned into AB? For that reason he mentions here that there is Hochma and Bina in this SAG, for the Zachar is Behina Gimel de Hitlabshut, being Behinat AB, which is why it later turned into Behinat AB, and remember that.
Its lower half, which are its Nekudot, over Tabur de AK down, inside MA and BON de AK.
You must remember the meaning of Taamim and Nekudot, presented above in the Rav’s words (Part 4, Chap 3, item 11). The first Hitpashtut to the Partzuf, before the Masach begins to purify, is called Taamim. This is Ohr Yashar and Rachamim.
However, when the Masach begins to purify, Ohr Elyon stretches from the Maatzil and mates with the Masach during the gradations of its Hizdakchut. The four Komot emerging at that time, being Hochma, Bina, ZA and Malchut, are called Nekudot, as they are Behinat Ohr Hozer and Din.
At the same time you must understand that only the Orot in Kli de Keter de Guf de SAG are called Taamim, but all nine lower Sefirot below Keter de Guf de SAG are called Nekudot. You should also know that Kli de Keter de Guf de SAG expands to the Tabur, meaning to the Sium Raglaim of the Guf de AB, and that place of Sium is called Tabur.
It is written, “Its lower half, which are its Nekudot, over Tabur de AK down, inside MA and BON de AK.” It refers to its lower nine Sefirot because all lower nine Sefirot are called Nekudot here, for they all descended below Tabur and clothed the inner MA and BON de AK.
And all this is Pnimiut AK.
It means that all this is Behinat Partzuf SAG in its own structure, and not at all the branches that stem from it outwardly, which he will explain later.
4. After that it generated the exterior Behinot to clothe it. First it generated Orot from the general, interior AB, which is the Se’arot of the Keter, surrounding its Rosh from without to the Metzach and to the Awznaim.
Afterwards it generated the Se’arot of the Zakan that extend from the general SAG called Nekudim, from which the collective three Mochin in it were made.
Ohr Pnimi
4. The Se’arot of the Keter, surrounding its Rosh from without to the Metzach and to the Awznaim.
It has already been explained that the Se’arot divide into two Behinot: Rosh and Guf. Until the Awznaim, which is Bina, it is considered Rosh, because the place of the Zivug was in Nikvey Eynaim, being Hochma de Rosh. For that reason the Orot expanded from there down to the Awzen Hotem Peh, to Behinat Hitlabshut, called Guf.
You already know that there is a great difference between the Rosh and the Guf. This is the reason it is written that the Se’arot extend until the Awznaim, because until there it is regarded as Rosh. However, from the Awznaim down it is already considered Guf.
Se’arot of the Zakan that extend from the general SAG called Nekudim.
You must know that these AHP that came out from Behinat Rosh to Behinat Guf are always called “The General SAG”. The reason is, as the Rav writes in the following, that this entire SAG de AK we deal with, is considered as all AB, except for the Nekudot in it, which are its bottom half, to be called YESHSUT.
Only that is considered SAG, for only that came out through the Nikvey Eynaim into Behinat AHP de Guf. This YESHSUT is called the “General SAG” in every place; it is the Rosh of the Eser Sefirot de Nekudim.
It’s been explained above that the beginning of the Zivug in Nikvey Eynaim, which came out of the AHP into Behinat Guf, was made in Rosh de SAG itself, but as Se’arot. The Se’arot Rosh until the Awznaim are considered Behinat from below upward, which is Rosh. Hence, it is still considered AB, as no change is apparent in it yet, due to the ascent of the lower Hey to Nikvey Eynaim.
However, from Nikvey Eynaim down, which are Se’arot Dikna, they are already considered AHP that came out of the Rosh and became Behinat Guf. Hence the AHP de Se’arot alone, called Se’arot Dikna, are regarded as the General SAG, which is Behinat Nekudim. This will be explained elaborately in its proper place.
It is written, “Afterwards it generated the Se’arot of the Zakan that extend from the general SAG called Nekudim.” That means that from the Behinat Awznaim down the Se’arot of the Zakan extended in the Behinat general SAG, called Nekudim. However, these Se’arot that extend from the Nikvey Eynaim, meaning from Malchut in Hochma from below upward, are still considered AB; they are not branches of the general SAG.
Thus, the Se’arot Rosh are branches that extend from AB, and Se’arot Dikna are branches extending from the general SAG, and remember that.
The collective three Mochin in it.
It means that the first three Sefirot KHB de Nekudim are made of these Se’arot Zakan, though not from itself, but from them in general, grouped in the fourth correction of the Se’arot Zakan, called Shibolet ha Zakan. As it is written elaborately afterwards. It is written, “from which the collective three Mochin in it were made.”
5. First the Taamim de SAG extended, which is AHP through its Tabur. It did not bring the other Behinot out afterwards, for they are clothed inside MA and BON as the Orot of the collective AB, of which only the Se’arot that extend from the AB of the general AB appeared. The rest of them are concealed inside the general SAG.
Ohr Pnimi
5. First the Taamim de SAG extended, which is AHP through its Tabur.
It means that in the beginning, Taamim de SAG came out before the branches of the general SAG came out, meaning the Se’arot Rosh and Dikna, occupying Komat AHP through its Tabur, which are Behinat Ohr Yashar and Rachamim (see Ohr Pnimi, item 1). He says there, that there is also Behinat Zachar there, whose Koma is up to Hochma, but he still calls the Partzuf AHP.
This is so because the primary Ohr and the Koma is considered Behinat Nekeva, which has Behinot Aviut de Hamshacha. The Nekeva has only Komat AHP, namely Komat Bina, and the reason it ends on the Tabur has already been explained there elaborately.
For they are clothed inside MA and BON.
The matter of the Hitlabshut has already been explained (Ohr Pnimi, item 1). The AB did not return to fill the Kelim that were emptied from Tabur down in the inner AK. It is so because the AB doesn’t have a Masach of Behina Dalet, and therefore cannot shine from Tabur down, the place of Behina Dalet.
Thus, the Kelim de ZON in the inner AK from Tabur down remained without Ohr. Afterwards, when Partzuf SAG expanded, its nine lower Sefirot, having but Komat Ohr Bina, which is an Ohr that was not restricted, descended below Tabur de AK and there filled the ZON with Ohr.
It is written, “It did not bring the other Behinot out” below Taamim de SAG, being the lower nine Sefirot de SAG, because they are clothed in MA and BON. It means that the lower nine Sefirot de SAG that clothe in ZON below Tabur of the inner AK, are called MA and BON.
Remember these words for this matter of Hitlabshut of the lower nine Sefirot de SAG in the inner MA and BON is fundamental for every incident in Olam ha Nekudim.
6. Then it wanted to bring the Hitzoniut of the inner MA and BON in it outwardly. In that state all the inner Behinot SAG, concealed in the inner MA and BON rose, and the inner MA and BON rose along with them. Thus these MA and BON are their MAN, to the Taamim de SAG themselves, which are not clothed inside MA and BON.
They are in the role of AVI to YESHSUT, because as Upper AVI mate for ZON, and YESHSUT are contained in them, so here the Taamim de SAG mate with the entire AB.
Moreover, the Nekudot, Tagin and Otiot de SAG join them and annul before them. Consequently, they do not bear a name, as the above-mentioned YESHSUT. Then they procreate Behinat BON de Hitzoniut and their Levush outwardly. Thus, the Nekeva was now born first.
Ohr Pnimi
6. All the inner Behinot SAG, concealed in the inner MA and BON rose.
This issue of ascent is as the ascent of the Orot in Histalkut Aleph in the inner AK, and as the ascent of the Orot de Histalkut Bet in Partzuf AB. It implies a complete Hizdakchut of the Masach from its entire Aviut until it equalized with Behinat Masach de Rosh. This Hishtavut means that the Masach and all the Reshimot contained in it rose to Malchut de Rosh and incorporated in her in the Zivug of the Rosh.
The same occurred in this Partzuf SAG, for after it is Matei in Malchut de SAG, meaning when the Masach had been purified into Komat Malchut, it too came from there was completely purified from its Aviut. It equalized entirely with Malchut de Rosh and the Zivug stopped from the Partzuf, and all the Orot left to the Maatzil, as has been explained above (Part 4, Chap 4, Ohr Pnimi, item 50).
It’s been explained there that the Orot leave Reshimot after their departure. It has also been explained that the as the Masach passes from Sefira to Sefira during the Hizdakchut, until it is completely purified and comes to the Rosh, becomes contained in those Reshimot.
It follows, that the Orot de SAG that clothed in the inner ZON, these Orot that have already mixed with the Aviut de Behina Dalet in the Kelim below Tabur, left Reshimot behind them although they have departed. These Reshimot de Behina Dalet mingled in the Masach that rose to Malchut de Rosh, so that when the Masach rose to Malchut de Rosh, it brought those Reshimot of the inner ZON along with it, called the inner MA and BON.
It is written, “In that state all the inner Behinot SAG, concealed in the inner MA and BON rose.” This applies to the Reshimot of the lower nine Sefirot de SAG itself, clothed and concealed inside the Reshimot of the inner MA and BON from Aviut de Behina Dalet.
The Reshimot de Orot de SAG are contained and mixed in Reshimot de MA and BON. Because of that they rose and mingled together with the Masach de SAG to the Malchut de Rosh, and there incorporated in the Upper Zivug, as he will explain henceforth.
We might ask: but it has been explained that Partzuf SAG remained in Behinat permanent Matei ve Lo Matei. How then, does he say here that in SAG there is also the Histalkut of all the Orot to the Rosh.
Indeed, you already know that there is no absence in the spiritual, and all the changes we discern in the spirituals are but additional forms, without the former Tzura ever being canceled. It is the same here, for though there is a matter of Histalkut Orot here too, after the Orot de SAG mixed with the inner MA and BON, the perpetual Tzura of Matei ve Lo Matei still remains in tact.
And the inner MA and BON rose along with them.
It has already been explained above that the Reshimot de SAG mingled with the Reshimot of MA and BON, and all were incorporated in the Masach and rose along with it to the Rosh.
MA and BON are their MAN.
The Masach ascends to Malchut de Rosh to mingle there in the Zivug of the Rosh, to be renewed and expand from there to a new Partzuf as in the previous two Partzufim, AB and SAG. This Masach has now acquired a new name, which is MAN, the initials for Mayin Nukvin (Aramaic – Female Waters).
It is so for the reason explained above that two kinds of Reshimot mingled here in one another: the Reshimot de Orot de SAG, being Behinat Aviut de Behina Bet, with the Reshimot of the Orot that clothed the inner MA and BON. Those are, in turn, Behinat Aviut de Behina Dalet.
It is known that Behina Bet is the first Hey of HaVaYaH, and the Aviut de Behina Dalet is the last Hey of the name HaVaYaH, which are two females. When the Masach rises to mingle in the Zivug of the Rosh, it mingles with these two females together. For that reason it is now called Mayin Nukvin, in plural tense, since it is incorporated of both females.
Know, that this connection caused the making of ten Kelim in the ten Sefirot, and the Tikun of two Kavim. This is the meaning of the association of Midat ha Rachamim with Din: the first Hey is Midat ha Rachamim, and the last Hey is Midat ha Din. Now they came together in the Masach, in a single Zivug.
It is written, “these MA and BON are their MAN.” it means that they induced the matter of the MAN that was renewed from here on in the Olamot, because they are the ZON of the inner AK, reaching up to Keter due to the Behina Dalet in it.
They were incorporated and came in the Reshimo de Behina Bet which come from the Orot de SAG, and were brought together in the Aviut in the Masach. At that time they were called MAN.
Know, that from the moment they were joined, they never again parted. The only differentiation in them is in the Pnimiut and Hitzoniut. Sometimes Behina Dalet is inside and Behina Bet or Behina Aleph is on the outside, and sometimes Behina Bet is in the inside and Behina Dalet is exposed without, as was here the first time they joined.
The Rav writes here, “the inner Behinot SAG, concealed in the inner MA and BON.” Thus, Behina Bet is concealed inside, while Behina Dalet is uncovered outwardly. This will be explained further in its place.
Their MAN, to the Taamim de SAG themselves, which are not clothed inside MA and BON.
It has been explained above that the Taamim de SAG, being the Orot in Kli de Keter de Guf de Partzuf SAG, must end evenly with the Sium Raglaim of AB, meaning above Tabur. This is because the Zachar clothed in Kli de Keter has Komat Hochma, as does AB.
It follows, that the Orot of Taamim de SAG are not clothed in MA and BON below Tabur. This is why it says that they became MAN to the Taamim de SAG themselves, which are not in MA and BON, namely the ZON in Kli Keter de Guf de SAG, ending above Tabur. The matter of it being made here and the Ohr that was drawn because of it will be explained later in its proper place.
AVI to YESHSUT.
This syllogism must be thoroughly understood, as there are two very different halves of SAG here. Those are the Upper half of SAG, which is Kli de Keter de Guf de SAG, called Taamim, ending above Tabur and not descending and mixing with the inner MA and BON. It remains in its Aviut of Behina Bet, and Behina Gimel of Hitlabshut.
The lower half of SAG, meaning the lower nine Sefirot from Hochma down is called Nekudot de SAG. It descended and mingled with the inner MA and BON and two kinds of Aviut were mingled in it: that of Behina Bet and that of Behina Dalet together.
He says that its Upper half, which did not mix with Behina Dalet, is called Upper AVI, and its lower half, which was mixed with Behina Dalet as MAN, is called Israel Saba ve Tvuna. Remember these names well for the Rav uses them all throughout the rest.
Know, that this is the root of the division of AVI to two Partzufim, called AVI and YESHSUT. Both emerge as AHP that came out, meaning Se’arot Dikna, and these AHP already receive from the lower half of SAG, corrected with MAN. However, because they are ten complete Sefirot of Rosh, where AVI are from Behinat Nikvey Eynaim and up, they are still not considered incorporated in the MAN.
This is so because the Masach de MAN is erected below them, meaning in Nikvey Eynaim, and the Aviut does not operate at all from below upward. However, since YESHSUT is considered the AHP of the Partzuf, extending from Nikvey Eynaim down, where Masach de MAN already operates on them, YESHSUT are ascribed to the lower Partzuf de SAG, that’s already mixed with Behina Dalet.
Upper AVI mate for ZON and YESHSUT are contained in them.
The matter of AVI and YESHSUT de Atzilut has already been explained. They are considered a single Rosh of Eser Sefirot GE and AHP. They were divided into two halves of the Rosh through the ascent of the lower Hey to Nikvey Eynaim. The Upper part, Galgalta and Eynaim, is not considered connected with Behina Dalet in the Lower Hey yet, since she is below the Eynaim. It is called AVI.
The other half of the Eser Sefirot de Rosh, which are the AHP below the lower Hey in the Nikvey Eynaim, is considered connected with the Behina Dalet in the lower Hey. Hence, they are regarded as Guf, which receives from the Nikvey Eynaim of the Rosh from above downward.
These two halves of the Rosh join together into a single Partzuf for the procreation of ZON. It is so because that lower Hey in Nikvey Eynaim returns and descends to the place of the Peh, to Malchut of the Rosh, the AHP return to the Rosh as well and unite with AVI into a single Behina of Eser Sefirot de Rosh. Then they beget Mochin for ZON de Atzilut.
It is written, “As Upper AVI mate for ZON and YESHSUT are contained in them, so here the Taamim de SAG mate with the entire AB. Moreover, the Nekudot, Tagin and Otiot de SAG join them and annul before them.”
Explanation: the issue of the birth of Mochin de ZA has been explained above. AVI join with YESHSUT into a single Rosh, and the Zivug is done on Masach de Behina Bet in the general Peh of this Rosh. The Eser Sefirot that come out on this Masach have Komat GAR de Bina, which become Mochin and GAR for ZA.
However, it is not so for the purpose of Ibur ZA, meaning the Katnut of ZA. Although this Zivug should be made in AVI too, which are always Behinat Rosh, here YESHSUT are mixed with AVI because the drop of ZA contained in NHY de AA ascends and mingles in Masach de YESHSUT.
YESHSUT, in turn, are incorporated in AVI, and the Zivug takes place in the Masach de YESHSUT, incorporated as MAN in Masach de AVI. The Koma emerging on this Zivug is close to Behina Aleph, lacking GAR, and then ZA comes out without Mochin, but only as Behinat Guf.
In the beginning, only Behinat Katnut de Nekudim emerged, like the above ZA de Atzilut. Hence, Nekudot de SAG, mixed with Behina Dalet, rose and mingled within the Taamim de SAG. Those, in turn, did not mix with Behina Dalet and are regarded as Upper AVI.
The Taamim de SAG rose to Rosh de SAG with the MAN of the Nekudot and the Zivug was made on the MAN de Nekudot, incorporated in the Taamim, not on the Behinat Masach of the Taamim. Then MAN rose to the Eynaim, which are Behina Aleph, because the Ohr Hozer ascending from Hochma to Keter extends only Komat ZA, and it is this Koma which descended from Tabur down once more to the Eser Sefirot de Nekudim.
It is written, “Moreover, the Nekudot, Taginand Otiot de SAG join them and annul before them.” This is so because the lower nine of SAG, which are Hochma, Bina, ZA and Malchut, are called Nekudot, Tagin, Otiot. Nekudot are HB, Tagin are MA, meaning ZA, and Otiot are BON, which is Malchut. They became MAN and rose to the Taamim de SAG, where they joined with them and incorporated in those Taamim. Hence the Zivug took place there in the Eynaim de Rosh of the Taamim.
BON de Hitzoniut and their Levush outwardly.
Do not err in interpreting that Komat Malchut (always referred to as BON) was born here, because the Zivug performed in Nikvey Eynaim is from Behinat Aviut de Behina Aleph, which is Komat ZA. Moreover, there is Behina Bet from Behinat Hitlabshut here, which is close to Komat SAG.
Indeed, you shall see that the Rav calls it by the name BON de Hitzoniut, and not merely BON, as it is actually Behinat SAG. This Koma is actually called YESHSUT, which is SAG. However, Behinat exterior AHP of this YESHSUT descended to Behinat Nekudim below Tabur, where the root Nekeva of all the Olamot is built, whose value is actually SAG, not BON.
This is so because the inner BON, Behina Dalet, remained entirely in the inner AK, and not a single Behina of it appeared in all the Olamot. Thus, Malchut of YESHSUT that emerged through Nikvey Eynaim is called BON, as she inherited the place of the inner BON, as he says, “Then they procreate Behinat BON de Hitzoniut.”
Thus, the Nekeva was now born first.
As it says above, Malchut de YESHSUT that emerged through the Eynaim, from which the Eser Sefirot de Nekudim were emanated, is the root Nekeva in all the Olamot.
7. *When the Maatzil wanted to emanate Olamha Nekudim, His intention was to make them Kelim so as to have strength in the lower Olamot to receive the Ohr Elyon. The MaatzilI, Ein Sof, saw that there is still no strength and ability in the Tachtonim to receive these Orot that exit through the Nikvey Eynaim and expand from the place of Tabur de AK to its Raglaim.
Consequently, before He emanated these Orot, there was another, second Tzimtzum in AK, as the above-mentioned Tzimtzum in Ein Sof: He brought all the Ohr that expanded in the Pnimiut of this AK from the place of its Tabur down, above the place of the Tabur into its Upper half of the Guf. As a result, the aforementioned place from Tabur down remained without Orot.
Ohr Pnimi
7. There is no strength and ability in the Tachtonim to receive these Orot that exit through the Nikvey Eynaim.
It is so because the Ohr Hozer that comes out on Behinat Aviut de Behina Aleph, is only fine Ohr; it does not reach Behinat Guf de Hitlabshut, as has been explained in previous parts. You also know, that the Eynaim are a name for Sefirat Hochma of the Rosh, which is Behina Aleph, being the reason that he writes that there was still no strength and ability to receive the Orot de Nikvey Eynaim.
There was another, second Tzimtzum in AK, as the above-mentioned Tzimtzum in Ein Sof.
This is seemingly perplexing, for in the two previous Partzufim there was the same Histalkut Orot from the Guf de Elyon to emanate to the Tachton, which the Rav calls Histalkut Aleph and Histalkut Bet (see Part 5, item 60). But how is this Histalkut of NHY de AK different that gives it the name Tzimtzum Bet, and even resembles it to the first Tzimtzum in the Olamot?
The thing is that there is indeed something completely new here, unlike the Histalkut Ohr that was in AB and Galgalta de AK. Here there is a new point of Tzimtzum, added to the first point of Tzimtzum that was in the Tzimtzum of Ein Sof.
This is so because of the mixture of the Reshimot de SAG and the Reshimot de Behina Dalet in one another. Because of that the place of the Tzimtzum on Sium de Behina Dalet ascended to the place of Sium de Behina Bet, which is Behinat Tabur de Olam ha Nekudim.
In this manner, the matter of the ascent of the Orot de NHY to HGT de AK, generated the new point of Tzimtzum and Sium to the Olamot, exactly like the first Tzimtzum in Ein Sof, as the Rav says. You should also know, that from the place of the new Tzimtzum, being the Tabur of the Nekudim, to the place of the first Tzimtzum, being ha Olam ha Zeh, is where the three Olamot below Atzilut stand, called BYA.
The Ohr that expanded in the Pnimiut of this AK from the place of its Tabur down, above the place of the Tabur into its Upper half of the Guf. Consequently, the aforementioned place from Tabur.
It has already been explained that the Rav speaks of two Partzufim here: the first Partzuf of AK, called in Inner AK, where Aviut de Behina Dalet operates, and the third Partzuf of AK, called SAG, where Aviut de Behina Bet operates. It is written about it in item 1 Ohr Pnimi; study it well there for it is impossible to go to that length again.
Tabur means the place of the Sium Raglin de Hitpashtut Bet de AK, called AB. This is because it’s been explained there that this AB has only Masach de Behina Gimel. For that reason it cannot shine below Tabur of the inner AK, being the place of Kelim de Behina Dalet.
AB doesn’t have Masach de Behina Dalet, and it is therefore considered to end on the Tabur, and the Kelim of the inner AK remain empty, without Ohr, from Tabur down, as they were during the first Histalkut before AB expanded.
However, after the third Partzuf expanded, called SAG, its Behinot Nekudot expanded, which are its lower nine Sefirot, having only Ohr Bina. They clothed and filled the empty Kelim from Tabur de Inner AK down.
Thus, these Orot from Tabur de AK down are two Partzufim: the Inner AK, and SAG de AK. It is so because the nine lower Sefirot de SAG clothe half Tifferet and NHY of the Inner AK, meaning the place from its Tabur down.
It is written, “all the Ohr that expanded in the Pnimiut of this AK from the place of its Tabur down,” meaning the two kinds of Ohr, being the lower nine of SAG and ZON de Behina Dalet de Inner AK Himself.
“He brought all the Ohr that expanded in the Pnimiut of this AK from the place of its Tabur down, above the place of the Tabur into its Upper half of the Guf.” This means that these two kinds of Orot departed from that place below Tabur, called TNHY, and rose to the place above the point of Tabur, which is Taamim de SAG.
He brought all the Ohr… …above the place of the Tabur.
This raising of the Orot from below, from Tabur de AK, to the place above Tabur, is the most elementary issue in this wisdom; hence, we must thoroughly understand it. This is actually a very long issue, clarified only through the understanding of all the Rav’s teachings regarding the emanation of Nekudim.
However, its axis revolves primarily around the association of Midat ha Rachamim with Din, namely the joining of Behina Bet, which is Bina, with Behina Dalet, which is Malchut. This is brought in the Zohar (Ruth), regarding the verse, “And they both went,” explaining that the two Heys in the Name HaVaYaH, meaning the first Hey, Bina, and the second Hey, Malchut, fused and became as one.
This thing is rooted here in the ascent of the Orot of NHY de AK below Tabur to HGT above Tabur. It is so because in the beginning, the Ohr of the lower nine of SAG, which are Behina Bet below Tabur de AK, expanded, clothed and connected with ZON de Behina Dalet there.
In that, Behina Dalet received strength so that afterwards she would be able to ascend along with the lower nine of SAG, meaning Ohr Yashar Rachamim of Hitpashtut SAG, called Nikvey Eynaim. Thus, Behina Dalet, the lower Hey, came and clothed in the Masach in Nikvey Eynaim. She was incorporated there in the Upper Zivug on this Masach that raises Ohr Hozer from Hochma to Keter, extending Koma of Behina Aleph, being Komat ZA.
However, since there is also Behinat Hitlabshut of Behina Bet there, it is considered Komat Israel Sabave Tvuna. It turns out that there is Behina Dalet incorporated in this YESHSUT that emerges from the Zivug de Eynaim, which is the lower Hey of HaVaYaH. Thus, the two Behinot: Midat ha Rachamim, which is Behinat YESHSUT, and Midat ha Din, namely Behinat Lower Hey, joined here in a single Partzuf.
Thus you find that this connection and association of Behina Bet with Behina Dalet was made by the ascent of the Orot NHY de AK to its HGT above Tabur. This is because Behina Bet and Behina Dalet rose from there, mingled in one another, until they came to the place of the Zivug together with the Ohr Elyon, called Nikvey Eynaim, where they were actually made into one Partzuf.
This Partzuf is called Olam ha Nekudim. Remember that concept, as it is the basis of all the following teachings. The details of this issue and the reason for the Histalkut of the Orot de NHY has already been explained (Ohr Pnimi, item 6).
8. The learned one shall understand and will conclude one thing from another, how in all the Olamot, the Ne’etzalim that shine in the Olam below them are always Behinat lower half de Tifferet and NHY. It is so because we’ve found how half Tifferet and NHY de ZA shine in its Nukva, NHY de AA and AVI shine for ZA, and NHY de Atik Yomin to AA.
Also, this Tifferet and that NHY de AK shine to Atik Yomin and to the entire Olam Atzilut, as will be explained. Furthermore, you shall see that the Tzimtzum is necessary for every elicitation of Orot to emanate them. It shall be clarified how AA too restricted its Orot NHY to emanate ZA and its Nukva later in its place.
9. *Thus, after He restricted Himself, He placed one Parsa in the middle of its Guf, inside its place of Tabur, to separate between the two. This is the meaning of the verse, “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.”
It is also mentioned in the Zohar (Bereshit): “There is one membrane in the middle of one’s intestines; it stops from above downward, draws from above, and gives below.” Then the entire Ohr remains above this Parsa and it is there squeezed tightly. Then it breaches this Parsa and comes down to shine in the rest of the Guf from Tabur down.
Ohr Pnimi
9. He placed one Parsa in the middle of its Guf… …draws from above, and gives below.
Parsa means the ending of the Masach of the Partzuf, like the toes of the Raglaim. The difference is in the values of the Pnimiut and the Hitzoniut. The Parsa is the Behinat Sium for the Hitzoniut of the Partzuf as well.
This Parsa was made after the Zivug Elyon performed in Nikvey Eynaim. It means that the place of the Zivug ascended from the place of the Peh, being Malchut of the Rosh, to the place of Nikvey Eynaim, which is the Hochma de Rosh.
In that state the Eser Sefirot of the Rosh were divided into two degrees Rosh and Guf, with a great distance between them, as in the Rosh there are as yet no Kelim and actual Hitlabshut. This is so because the Ohr Hozer operates there from below upward, not from above downward, which means Hitlabshut.
Malchut of the Rosh expanded into Eser Sefirot from her and within her by the force of the Zivug performed in the Masach in her, and then the Ohr clothed in her from above downward, meaning in complete Hitlabshut. Now the place of the Masach and the Zivug rose to Nikvey Eynaim, which is Hochma de Rosh.
Consequently, the Ohr Hozer ascends, clothes the Ohr Yashar from Hochma up to Keter, and Malchut in that Hochma is then found to expand with the Ohr Yashar in her from above downward to the three Sefirot Bina and ZON de Rosh.
These Bina, ZA and Malchut, called AHP, then become Behinot Sefirot de Guf, meaning vessels of reception for that Ohr that stems from the Zivug in Nikvey Eynaim. Thus, a whole Partzuf, Rosh and Guf, was made here of Eser Sefirot of a single Rosh, where only the Galgalta ve Eynaim remained in it as Rosh, and the Awzen, Hotem, Peh that were in it, became Behinat Guf to that Rosh.
To the same extent that the root Malchut of the Rosh ascended from the Peh to Nikvey Eynaim, so were the Eser Sefirot de Sium of that Partzuf SAG divided. It is so because the ending Eser Sefirot of the Partzuf begin in the SAG, from the place of the Chazeh to Sium Raglin. Behinot Keter and Hochma in it expand from the Chazeh to Tabur, and the three Sefirot: Bina, ZA and Malchut in it expand from Tabur to Sium Raglin.
It turns out that now, as Bina, ZA and Malchut de Rosh departed from Behinat Rosh and became Behinat Guf, so Bina, ZA and Malchut de Sefirot of the Sium completely departed from the Atzilut of the Partzuf.
Thus, that ending Masach of the Partzuf, which stood at the Malchut of the ending Eser Sefirot, which is the place of the toes of the Raglaim, now rose to Hochma of these Eser Sefirot, being the place of the Tabur. The three Sefirot: Bina, ZA, and Malchut below Tabur went completely outside the Partzuf and Behinat Atzilut of the Partzuf was completely canceled in them.
Now you can thoroughly understand that those nine lower Sefirot de SAG that previously expanded from Tabur to Sium Raglin of the Inner AK, rose to Behinat MAN to the Taamim de SAG and to Behinat Nikvey Eynaim. They did not come back down afterwards, to their first place, meaning to Sium Raglin de AK, as the place of the point of Sium of Partzuf SAG had already changed to the place of the Tabur. A Masach that ends SAG was spread there, and they remained above Tabur and the Parsa. Only ZON of AK ha Pnimi that was incorporated in them came down below Tabur.
The matter of “draws from above, and gives below” and the breaching of the Parsa by the Ohr will be explained later.
10. Certainly, through the Histalkut Ohr above Tabur, it was sufficient for Olam Atzilut to be able to receive their Ohr. However it was insufficient to give strength to Olam Beria, so that it too would be able to receive its Ohr. For that purpose He added another Behina, to place that Masach and Parsa there.
It turns out that they are two things, the Tzimtzum of the Ohr above, so that Atzilut might receive its Ohr. The reason that new Ohr emerged through its ascent is certainly that this Ohr came diminished. Thus, although it comes from SAG Himself, they could receive it. The matter of the Parsa occurred so that Beria too would be able to receive His Ohr.
Ohr Pnimi
10. The Tzimtzum of the Ohr above, so that Atzilut might receive… …a new Ohr elicited.
This refers to the Ohr that emerged by the Zivug in Nikvey Eynaim, whose point has been explained above. Only Behinat Atzilut was corrected through this Ohr, meaning Behinat Nekudim through the Tabur de Nekudim, and until there is the place of the Atzilut, to be after this Olam. However, nothing of that Ohr came to the place below Tabur de Nekudim.
New Ohr emerged through its ascent is certainly that this Ohr came diminished. Thus, although it comes from SAG.
SAG diminished from Komat Bina to Komat ZA by the ascent up to the place of the Nikvey Eynaim, which is Hochma and Behina Aleph. Hence, the Kelim can receive it as Behinat Atzilut.
Know, that this new Ohr is the Ohr de Kelim de Panim de GAR; it is the Atzmut of the Ohr de GAR and Nekudim. However, that new Ohr that was later emanated by Zivug AB SAG, which descended, breached the Parsa and illuminated for Nekudim, is not Behinat Atzmut Ohr of Nekudim. Rather, it is considered an addition of Ohr and Behinat Gadlut.
It is written, “new Ohr emerged through its ascent is certainly that this Ohr came diminished. Thus, although it comes from SAG Himself, they could receive it.” This refers to the Kelim de GAR de Nekudim, and he calls them Olam ha Atzilut, because they are the Shorashim to Olam ha Atzilut.
11. *We should provide the reason why these two things were needed: first, the Tzimtzum; second, the laying down of the Parsa. The thing is that for the Tachtonim to be able to receive the Ohr, it must be diminished and come through Masachim.
In Olam ha Nekudim there was the main outset of the uncovering of the Kelim. For that purpose, the aforementioned Tzimtzum had to diminish the Ohr so that the Kelim of Nekudim could tolerate it. Also, since they are restricted there, they are squeezed tightly, and thus come out intensely through the Eynaim and expand below.
12. It was also necessary to place the Parsa and diminish the Orot that come out through the Parsa. The reason for the additional diminution through the Parsa is not for Olam ha Nekudim itself, which is Olam Atzilut, but for Olam Beria below it, so it would be able to receive the Ohr elicited for it. Now you can understand how there is Masach and Parsa between Beria and Atzilut.
However, from Atzilut to what is above it there is no need for an actual Masach, only remoteness of location, which is the above Tzimtzum. This is because the Ohr rose above Tabur and drew far from the point opposite the Tabur and down from without.
Ohr Pnimi
12. Parsa is not for Olam ha Nekudim itself, which is Olam Atzilut, but for Olam Beria below it.
It has already been explained above that the matter of the Parsa is the Masach that ends Partzuf SAG, like the toes of the Raglaim before. However, there is a big correction in it, which the Zohar calls “draws from above and gives below.”
This is because it is considered a double Masach, made of two Behinot: Behina Bet and Behina Dalet together. Hence, when Beria should receive the Ohr from Atzilut there is the matter of the fissuring of the Parsa in it. This fissuring means annulment of the Gevul of the Sium in it and the Hitpashtut Orot de SAG below Parsa, though it is only a temporary annulment, which is afterwards blocked once more.
Thus, it is like an opening that clothes and opens. It depends on the descent of Behina Dalet de Parsa from within Behina Bet de Parsa. When the two Behinot are tightly connected to each other, the Parsa is closed like the Masach that stands at the Etzbaot (toes) Raglaim, where there is no Hitpashtut of the Partzuf past its Etzbaot Raglaim.
When Behina Dalet leaves the Parsa and comes down to the place of the Etzbaot Raglaim of the Partzuf, as was before, the force of the Sium of the Parsa is then revoked. This is called the “Fissuring of the Parsa”. Then the Orot pass from there down to Olam Beria, and this is what the Zohar means by the words, “draws from above and gives below.”
Masach and Parsa between Beria and Atzilut.
By the force of the Parsa that’s been corrected here under Partzuf SAG de AK, the Gevul of Olam ha Nekudim was set on its Behinat Tabur. It is on this Tabur de Nekudim that that Parsa was made between Atzilut and Beria, and this inference helps understand the Parsa between Atzilut and Beria, for they are one issue.
Atzilut
What is above it does not need an actual Masach, only remoteness of location. It means that the Sium Raglaim of SAG on the Parsa is because of ascent of the Orot below Tabur to MAN to Nikvey Eynaim. Hence, the AHP of the Rosh came out of the Rosh, and Bina, ZA and Malchut de Eser Sefirot of the Sium, went outside the Guf of Atzilut.
Therefore, it seems that Parsa comes to correct the emanation of the Orot of Nekudim because they emanate from the Orot of the Eynaim. That is the reason he says that it is true that the matter of the Sium itself de Partzuf SAG on the Parsa, came along with attribute of Atzilut in Nikvey Eynaim.
However, this is still not considered Masach and Parsa, but only remoteness of location. It is so because before that, the Sium of Partzuf SAG was even with the Raglaim of AK ha Pnimi. Now, however, owing to the Zivug that rose in the Ohr Eynaim, the Sium of the Partzuf ascended to the place of Tabur, and this new Gevul is referred to as merely remoteness of location.
The Parsa, however, is a different matter, which is added to the remoteness from Tabur up, for the purpose of Beria, because there is a special Tikun in the Parsa, because of which Orot Atzilut pass into Beria.
13. The learned one shall thus understand what is written, that any emergence of renewed Orot and additional Olamot is only by Tzimtzum Ohr. This is because so was Tzimtzum Ein Sof to elicit AK, and AK to elicit Nekudim, which is Atzilut. All this is very close to the abolition of the Melachim (kings), and prohibited to elicit in the Peh, as it is a high place.
Ohr Pnimi
13. Renewed Orot and additional Olamot is only by Tzimtzum Ohr.
No Hidush occurs in the Olamot but only because of Hidush Kelim. However, in the Ohr, there is never any change; as it shines in the Rosh of the Kav, so the Ohr shines at the end of Assiya.
The matter of the formation of the Kelim is as the Rav says above (Part 4, Chap 1, item 9): “because the reason for the Hitpashtut of the Ohrand its Histalkut later caused the Kli to be.” thus, the Tzimtzum and the Histalkut of the Ohr is the essence of the existence of the Kli. The reason for this is explained in detail in Part 4 and Histaklut Pnimit item 58.
Tzimtzum Ein Sof to elicit AK.
This is explained in Histaklut Pnimit Part 4 item 63.
close to the abolition of the Melachim.
This has been explained above (Part 4, Chap 4, item 7, and Ohr Pnimi there, item 400). The comparison between the Tzimtzum of Ein Sof to produce the AK, which is the first Kav that Ein Sof illuminated into the place of the Tzimtzum and second Tzimtzum, which is Tzimtzum NHY de AK, has already been explained. They are both Behinat Sium and cessation to Orot Atzilut.
The difference is that the point of cessation made by Tzimtzum Aleph and the point of Sium Raglin de Partzuf AK was in Olam ha Zeh. This is because the Raglaim of AK end in Olam ha Zeh, as it says, “And His feet shall stand upon the Mount of Olives.”
Tzimtzum Bet made the place of the Sium and cessation of Atzilut de SAG. This point of new cessation is called Parsa. It is also the Sium Raglin of all the Partzufim of Atzilut that come after Partzuf SAG. This is because any innovated force in the Elyon necessarily controls its Tachtonim as well. This is the place of the severance and the cessation between Olam Atzilut and the three Olamot BYA.
14. After the above-mentioned Tzimtzum and Parsa, it is found that there are many Orot there in the place of the Chazeh, and their ascent for Mayin Nukvin was beneficial there. You will understand that from what’s been written regarding AVI: each were divided into two - Abba and Israel Saba; Bina and Tvuna. The learned one shall understand that so was here.
This is so because the name AB of AK are the Mochin inside Galgalta, and the name SAG is from Awzen down to the Tabur in its Pnimiut, not in the Behinat exiting Orot, but the inner Orot of AK themselves. Thus, AB, which is Dechura, which are its Mochin, mated with the Taamim of SAG from the inner AHP. Those, in turn, are the Shorashim for the exiting Orot and branches, and these inner Taamim of SAG, Nukva, mated together.
Ohr Pnimi
14. And their ascent for Mayin Nukvin was beneficial there. You will understand… … AVI: each were divided into two.
The issue of the MAN has already been explained above (Ohr Pnimi item 6), and there is no need to repeat the words. The matter of AVI that were divided into two has already been explained (Ohr Pnimi item 6), and study it there for it is impossible to repeat all that.
You will find that two Zivugim were made there for the Eser Sefirot de Nekudim: first by the ascent of NHY de AK, incorporating both Behina Dalet and Behina Bet together to MAN de Taamim de SAG, and from there to Nikvey Eynaim de Rosh SAG. This generated a division of the Eser Sefirot de Rosh SAG there into two Behinot Rosh and Guf: GE became the Rosh, and AHP departed as Behinat Guf. This is so because the same division of Galgalta and Eynaim and AHP was not done in the Etzem of Rosh de SAG, but in the Behinat Eser Sefirot de Se’arot.
However, the Rosh de SAG cannot bestow upon its Tachton except through this Partzuf of the Se’arot, because any force renewed in the Elyon necessarily controls its Tachton. Thus, all the Orot bestowed upon the Tachtonim come out by the Zivug in Nikvey Eynaim and receive from the Behinat AHP de Se’arot. Also, they must be divided into GE and AHP, as the Eser Sefirot de Se’arot.
The Koma that emerged by the ascent of MAN to Nikvey Eynaim has already been shown to be only Komat ZA, with the GAR missing, called YESHSUT, because Behina Bet de Hitlabshut remains there, as in the previous Partzufim. It is divided into two Behinot: GE into Behinat Rosh, and AHP into Behinat Sof. Their place is from Chazeh de SAG down, where the Rosh, which is Behinat GE, expands from Chazeh to Tabur de SAG. In and of itself, it is named YESHSUT, and AHP de Nekudim, which are GAR de Nekudim, expand from the Tabur down.
It is written, “After the above-mentioned Tzimtzum and Parsa, it is found that there are many Orot there in the place of the Chazeh, and their ascent for Mayin Nukvin was beneficial there.” it means that after YESHSUT departed from Nikvey Eynaim, descended and expanded from the place of the Chazeh to Tabur, the Orot increased there in the place of the Chazeh.
You already know that Parsa consists of two Behinot: Behina Dalet and Behina Bet. It has been explained above that sometimes Behina Dalet descends from the Parsa, the Parsa is fissured and the Gevul is canceled.
This Hitpashtut of YESHSUT from the place of the Chazeh to Tabur caused the descent of Behina Dalet from the Parsa, because it became MAN to the Taamim de SAG. Then, the Inner AB inside the Rosh de Taamim de SAG mated with Rosh de SAG, called AHP (see Ohr Pnimi item 1), as Ohr de Awzen is clothed in Galgalta de SAG.
The lower Hey came back down from Nikvey Eynaim de SAG to the place of the Peh through this Zivug de AB and SAG, meaning Malchut de Rosh, as it was in the beginning. Then the Zivug was made in Peh de Rosh on Behina Dalet there, and a new Koma emerged from Peh de Rosh SAG up to Keter.
This new Ohr came down from there to YESHSUT in the place of the Chazeh, and lowered Behina Dalet in Behinat Nikvey Eynaim too, which is the place of Tabur. It lowered her to the place of the Peh, being Malchut de Rosh in the Sium of GAR de Nekudim. Because of that, GAR de Nekudim, which are originally AHP de YESHSUT, joined with YESHSUT in the Chazeh, which is their GE, and together they became Behinat Eser Sefirot of one Rosh in Komat Keter.
This is so because now the Zivug is made on Behina Dalet that descended to Malchut at the Sium of GAR de Nekudim. This is the meaning of the new Ohr that fissured that Parsa that the Rav presents afterwards.
Now we have thoroughly clarified the two Zivugim for the purpose of Nekudim. From the first Zivug came only Behinat Katnut of the Nekudim, meaning only Komat ZA, without GAR, and this Zivug was made in the Nikvey Eynaim, taking AHP de Rosh out into Behinat Guf.
Similarly, two Behinot Rosh and Guf, called YESHSUT also came out in the Koma that came out of there on its Behinat Nikvey Eynaim. From Nikvey Eynaim up it is called YESHSUT, and the point of Tabur is Behinat Nikvey Eynaim where YESHSUT ends.
Also, from Nikvey Eynaim down, meaning from Tabur down, the Awzen Hotem Peh of YESHSUT expanded, which are the GAR de Nekudim. Know, that although the new Ohr that came out of this first Zivug lacks GAR, it is still the essence and the Atzmut of the Ohr of the Nekudim.
The second Zivug made for the purpose of Nekudim extended the GAR and the Mochin to them. This Zivug was made by two Partzufim: AB and SAG. The separation caused by the Tzimtzum of NHY and their ascent to Nikvey Eynaim was reunited through this Zivug.
In other words, the GE and AHP that were separated from each other into Rosh and Guf, were reunited by the Zivug de AB SAG and became Eser Sefirot of one Rosh once more. This is so because the lower Hey was removed from the Nikvey Eynaim to the place of Peh as in the beginning. Thus the Parsa broke,which is the place of the new Sium for SAG in the place of Hochma of the ending Eser Sefirot, being the origin of the Tabur.
Now this new Gevul has been canceled, because as Behina Dalet came down from Nikvey Eynaim to the place of the Peh in Rosh de SAG, so Behina Dalet came down from the place of Tabur and the Parsa to the place of Sium Raglin de AK, as in the beginning.
15. Then these Orot from its Tabur down that rose in the place of the Chazeh were there as Mayin Nukvin to the Nukva, which are Taamim de SAG, and through these MAN was the aforementioned Zivug.
A new Ohr was procreated by this Zivug and this new Ohr came down and fissured that Parsa. This is so because above her, in the place of the Chazeh there are now many Orot, and the place hasn’t the strength to tolerate them.
Thus, the Parsa fissured and the Ohr descended through there from Tabur down, and filled that entire place that was empty of this newborn Ohr. This is the meaning of the verse in the Zohar (Bereshit): “draws from above, and gives below.”
16. Indeed, the Ohr that was first down and ascended, remained after that forever in the Chazeh and did not come down in the Parsa. However, since they are tight up there, they elicited branches from them, through the Eynaim, which are the Nekudim that expanded outside AK from Tabur to Sium Raglin, and this is their essence.
However, that new Ohr that descended in its Pnimiut through the Parsa too, fissured the Kli and the Guf of AK and illuminated in these Nekudim, both through holes in the hair, and through the Tabur and the Yesod. It turns out that this new Ohr fissures twice: once through the Parsa and a second time through the walls of the Kelim of AK.
Ohr Pnimi
16. Fissures twice: once through the Parsa and a second time through the walls of the Kelim of AK.
The first fissuring was made for NHY de AK themselves, because Parsa limited and ended Atzilut de SAG so that no Ohr descend from the Parsa down anymore, and the Kelim de ZON in these NHY were emptied of Ohr. Now, through the second Zivug de AB SAG, this Gevul de Parsa has been lifted.
Consequently, the Orot extending from this Zivug into the Kelim de ZON there, expanded once more, which is called the first fissuring. The second fissuring was made for Nekudim, meaning through the Tabur and Yesod that these Orot de ZON de AK ha Pnimi illuminated to the Eser Sefirot de Nekudim.
17. *However the first Ohr that was down in the beginning and then ascended, did not descend again. It remained there from Tabur up and laid its Shoresh there for good.
From there it expanded and went out through the Eynaim, and these are the Nekudim. It continued to expand and stretch from without until the Sium Raglin of AK.
Thus, all the Ohr extending through Tabur, though it is from Behinat Eynaim, is all swallowed and incorporated in Akudim, hence becoming indistinguishable. However, only the Ohr that extends below Tabur to its Raglaim is called Nekudot, as now it stands alone.
17. The first Ohr that was first down and then ascended did not descend again.
It has been clarified in the above item that through the Zivug of AB with SAG, the lower Hey descended from the place of the Tabur to Bina de Nekudim, being the general Peh de Rosh de YESHSUT and Nekudim. Then GE in YESHSUT and the AHP, which are KHB de Nekudim, became one Rosh, by which Mochin de GAR extended to the Nekudim.
The Rav tells us here that despite that, the actual Orot of YESHSUT did not connect and join with their AHP, namely Nekudim. It is written that the first Ohr that was there never descended again. It remained there from Tabur up even after the second Zivug.
This occurred for two reasons:
1. That then YESHSUT too rejoined with the Taamim de SAG into a single degree. It is so because the whole division of SAG into two halves – Taamim (considered AB de SAG with the value of AVI), and Nekudot (being the first Ohr, called YESHSUT, below Tabur, considered SAG de SAG).
Thus, this entire division was because of the association of YESHSUT with Behina Dalet. Hence, now that Behina Dalet descended back to her place, the difference between Taamim and YESHSUT is no longer there and they both return to the same degree as before.
2. This is because the matter of the cancellation of the Gevul de Sium from the Parsa was only for the time being, hence the name fission. After the Orot came down, it immediately was blocked once more.
Hence, YESHSUT cannot come down below the Parsa, even after the descent of the lower Hey from there, because she did not come from there permanently. Because of that, the Parsa remained as strong as before and YESHSUT remained permanently above the Tabur, and only its He’arah reaches, to complete the GAR de Nekudim.
18. Also, that Ohr that comes down through the Parsa a second time, by this above Zivug fissures the Guf and the Kli de Adam Kadmon as well, then exits and shines in these Nekudim. Thus we have to kinds of Ohr for Nekudim.
19. There is yet another, necessary, third Ohr. When the Ohr Ayin comes down through the Akudim, it looks at these Orot AHP; it sucks from there and takes the Ohr to make the Kelim of the Nekudot from them. It takes from three Orot, Orot Awzen Hotem Peh.
Ohr Pnimi
19. It looks at this Orot AHP… …to make the Kelim of the Nekudot.
Here the Rav speaks from the perspective of the Eser Sefirot de Se’arot, for you already know that because of the ascent of the lower Hey to Nikvey Eynaim, the Rosh de SAG was instantly divided into two Behinot, Rosh and Guf. GE remained in Behinat Rosh, and Awzen Hotem Peh came out and became a Guf and a Kli for reception of the Ohr Eynaim.
It’s been explained above that this great change did not actually occur in Rosh de SAG, but in the branches that come out of it. In fact, only Behinat AHP of the Se’arot departed and became Behinat Guf and a Kli for reception of the Ohr Eynaim.
It is written, “When the Ohr Ayin comes down through Akudim, it looks at these Orot AHP.” This means that the Ohr Eynaim is poured and clothed in the Behinat AHP below the Eynaim because Histaklut means bestowal and reception. Since these AHP receive Ohr Eynaim from above downward, they stop being Behinat Rosh and become Behinat Guf. You already know that they are not AHP de Rosh SAG itself, but merely branches of it, called Se’arot Dikna.
These Se’arot Dikna are also regarded as two Behinot, because they necessarily contain Eser Sefirot, as they are a complete Koma, called Ohr Eynaim. Hence, they too are divided into GE and AHP, as their Shoresh from which they came.
Therefore, there are three Behinot in them:
1. This is the AHP in their exit place. In AA de Atzilut they are called, “the tips of the hair under the side-locks of the head on the right and on the left, under the ears through the angles in the cheeks below.
From there the Dikna begins to expand, and this is the Behinat Awzen in the place of its exit. The Behinat Hotem is called Se’arot that surround the upper lip on the right and on the left in its exit place. The Behinat Peh (in its exit place) is called a path in the middle of the upper lip, under the Hotem where there is no hair.
All these three Tikkunim of Dikna are considered Behinat Rosh and only Behinat Galgalta ve Eynaim. They are the first Behina of the Dikna.
2. The second Behina is Behinat AHP that went out of the Rosh de Dikna, originally considered Behinat Rosh. However, they are Ohr Eynaim, and the act of this Ohr is to have only GE in the Rosh, and the Awzen Hotem Peh in it are not in its Rosh, but exit to become Behinat Guf.
Also, from this perspective the second Behina of AHP de Dikna is considered Behinat Guf, and these AHP outside Dikna are called Shibolet ha Zakan. They are the fourth Tikun of Dikna de AA, which are the Se’arot hanging in the middle of the lower lip.
It is considered the place where the three corrections gather in Behinat GE, regarded as the Rosh de Dikna. It is called the gathering place because this Shibolet is the vessel of reception to the Orot in Rosh de Dikna. Everything in the Rosh, which are AHP in its exit place, is influenced and gathered in this Shibolet.
3. The third Behina de Dikna is all the other Tikkunim of Dikna, extending through the Chazeh, meaning through its completion. These are its actual Behinat ZAT, meaning they are originally Behinat Guf and vessels of reception.
It is written, “When the Ohr Ayin comes down, it looks at these Orot AHP.” This means that Ohr Eynaim is poured into the AHP, for which they become Behinat Kelim, receivers. By that they move from being Behinat Rosh to Behinat Guf.
It is written, “and takes the Ohr to make the Kelim of the Nekudot from them.” In other words, the Kelim de Nekudim receiving from them must also be as their attribute, as he will explain henceforth.
20. The thing is that in this manner it’s been explained that the Orot of the Awzen expanded to Shibolet ha Zakan, and Orot Hotem Peh pass through there as well. Hence, when Ohr Eynaim de AK extends through there, it must mingle with them and take their Ohr.
Ten Nekudot are they: the first three among them take Ohr from what extends from the Histaklut Ayin in AHP, from their place to the place of the joining of Shibolet ha Zakan. They only receive them in Shibolet ha Zakan because that is where they begin, and not from what is in Shibolet ha Zakan upward.
However, the seven lower Nekudot take only what extends from the Histaklut in the Orot of the Hotem and Peh from Shibolet ha Zakan down. It is known that the Hotem reaches the Chazeh, and the Peh through Tabur, and not from Shibolet ha Zakan up.
Ohr Pnimi
20. Ohr Eynaim de AK extends through there, it must mingle with them and take their Ohr.
As said above, the forces in the Elyon are necessarily enforced in the Tachton. It is written, “Hence, when Ohr Eynaim de AK extends through there, it must mingle with them and take their Ohr.” this means that the Nekudim that receive the Ohr Eynaim necessarily passes through the AHP. Hence, the Ohr Eynaim must take their Ohr because it will operate in the order of their Kelim and divide by the same three Behinot that exist in AHP de Dikna. Then it will pass them to Behinat Kelim de Nekudim.
You should also remember that any Elyon is considered a Maatzil to the Tachton, the cause of the Tachton. Accordingly, the AHP de Dikna are considered Maatzil to the Eser Sefirot de Nekudim.
The first three among them take Ohr from what extends from the Histaklut Ayin in AHP, from their place to the place of the joining of Shibolet ha Zakan.
You already know that three Behinot are determined in each Partzuf that extends from the Ohr Eynaim. Two are Behinot Rosh and Guf, found in the Eser Sefirot de Rosh itself, being Galgalta and Eynaim to the Rosh, and AHP to the Guf. The third Behina is the Guf itself, called the “Lower Seven”, as has been explained in the previous item regarding Se’arot Dikna, and the Nekudim are divided by the exact same way.
The first Behina of Nekudim, being the Behinat Galgalta ve Eynaim in them, meaning the Rosh of the Eser Sefirot de Rosh, called Israel Saba ve Tvuna. Its place is above Tabur, until the Chazeh. The Rav says about it (item 17) “all the Ohr that extends through Tabur, though it is from Behinat Eynaim, it is all swallowed and incorporated in Akudim, hence becoming indistinguishable.”
Note, that the Rav emphasizes that even though it is from Behinat Eynaim, it is still considered Akudim, and not Nekudim. The reason for it is that the Aviut in the Masach is inactive when operating from below upward. That YESHSUT is the true Behinat Rosh de Nekudim, meaning Galgalta ve Eynaim, where the Masach on the joint Aviut from Behina Bet and Behina Dalet stands below Nikvey Eynaim de YESHSUT, which is the place of Tabur’ s point.
Hence, no distinction of the association with Behina Dalet operates in it, extending from the Ohr Eynaim. This is the reason it’s considered Behinat Akudim, like the SAG, where only Behina Bet is apparent, and where there is no distinction of the Aviut of Nekudim.
It is written, “it is all swallowed and incorporated in Akudim, hence becoming indistinguishable.” Thus, the first Behina of Partzuf Nekudim has been explained, called Israel Saba ve Tvuna, which is incorporated in Akudim.
The second Behina of Partzuf Nekudim is the Behinat AHP departing from the Rosh, which is considered its Guf. This is because they receive and clothe the Ohr extending from Nikvey Eynaim, as in Behina Bet of the Dikna, called Shibolet ha Zakan, the place of the accumulation of the Orot de AHP in their exit place.
Remember and understand these external AHP, for in fact, they are originally Bina and ZA and Malchut of the Rosh, joined with Keter and Hochma found in the first Rosh called YESHSUT. Just because they receive the Ohr Eynaim, they stopped being Rosh, and became Guf, hence the name “The Second Rosh”, whereas YESHSUT is called “The First Rosh”. This second Rosh is the Rosh of the Nekudim, called GAR de Nekudim, but the first Rosh, YESHSUT, is considered Akudim, not Nekudim, as the Rav says above.
The third Behina of the Nekudim is the real Guf of the Nekudim, meaning below the Peh de Rosh, like the previous Gufim in the Partzufim of AK. They are called the seven lower Sefirot of Nekudim, like the Tikkunim of Dikna found below Shibolet ha Zakan and extending through the Chazeh to the Tabur.
The upper area of the Dikna Nimshach through the Chazeh, and the lower area of Dikna Nimshach through the Tabur. This is so because they are considered the seven lower Sefirot of Dikna, being ZA that contains six Sefirot HGT NHY, and Malchut is the seventh.
The upper area of Dikna is six Sefirot, called ZA, extending from the Hotem de Rosh. For that reason it ends at the Chazeh, because the place of ZA is from the Chazeh to Shibolet ha Zakan. The lower area of Dikna is Malchut, whose Kli is from Chazeh to Tabur, hence ending at the Tabur. The seven lower Sefirot of Nekudim are similar, being ZA that contains six Sefirot, and Malchut being the seventh.
It is written, “The first three among them take Ohr from what extends from the Histaklut Ayin in AHP, from their place to the place of the joining of Shibolet ha Zakan.” It explains that GAR de Nekudim are Behinat AHP coming out of the Rosh. They become vessels of reception on the Ohr that descends from above downward from Nikvey Eynaim of the first Rosh like Shibolet ha Zakan that receives from Behinat Nikvey Eynaim of the first Rosh de Dikna.
These are AHP in their place, meaning three Tikkunim Elyonim of Dikna that depend on the Etzem (bone) of the Rosh above the Peh, on the right and on the left. The path without the hair in the middle of the upper lip and these three are called AHP in their place, meaning they are above the Peh. The Malchut in them is still regarded from below upward, as the upper cheek, and they are Behinat Galgalta ve Eynaim.
The Masach in the Eynaim is the upper lip, but Shibolet ha Zakan, connected to the lower lip, is already Behinat Guf, though from Behinat AHP that went out to the Rosh.
It is known that the whole amount of Ohr found in the Rosh of the Partzuf descends and is poured to the Guf. It turns out that all the Orot of the three upper Tikkunim of Dikna, being Behinat AHP in their place, come down and pour and connect to Shibolet ha Zakan.
This is why he says that in Shibolet ha Zakan the rest of the Orot AHP in their place through the Shibolet, connect. Also, from it, they are the GAR de Nekudim. Remember these words for the rest of the Rav’s words.
They only receive them in Shibolet ha Zakan because that is where they begin.
It has already been explained elaborately that GAR de Nekudim are not the actual Behinat Rosh of Nekudim. Rather, they are considered the second Rosh, which are the Behinat AHP that exit the first Rosh, being Behinat Shibolet ha Zakan.
It is written, “because that is where they begin, and not from what is in Shibolet ha Zakan upward.” this is so because above Shibolet ha Zakan it is Behinat first Rosh. Also, the first Rosh de Nekudim, being YESHSUT, receives from there. However, GAR de Nekudim have no hold there, for they are evaluated as Guf.
The seven lower Nekudot do not take but only what extends from the Histaklut in the Orot of the Hotem and Peh from Shibolet ha Zakan down.
It’s been explained that the seven points are the real Behinat Guf of Partzuf Nekudim, meaning the above third Behina. Hence they receive from below, from Shibolet ha Zakan, being from the two areas of Dikna, through the Chazeh and through the Tabur, regarded as the Lower Seven.
21. We therefore find that three points take He’arah for their Kelim from the three Orot AHP, specifically in the Shibolet. However, ZAT take only from two Orot, Hotem and Peh, from the Shibolet down to the Tabur. This is so because the Ohr of the Upper Awzen has already ended and was blocked at Shibolet ha Zakan, and thus the He’arah of the three upper points is greater than the seven lower ones.
Ohr Pnimi
21. The Ohr of the Upper Awzen has already ended and was blocked at Shibolet ha Zakan.
Three Kelim are distinguished from Tabur up, made by the Histalkut Orot (see Part 5, item 27). Kli Malchut from Tabur to Chazeh was made in the Histalkut Ohr Malchut to ZA, and when Ohr ZA departed, Kli de ZA was made from Chazeh to the Shibolet. When Ohr Bina departed, Kli de Bina was made in the place of the Shibolet.
It turns out that Ohr Bina ends in the place of the Shibolet because she doesn’t have a Kli below Shibolet ha Zakan, Ohr ZA ends at the Chazeh and Ohr Malchut at the Tabur. This is why it is written that the Ohr of the Upper Awzen ended and was blocked at Shibolet ha Zakan.
There is yet another reason for the blocking of the Ohr de Awzen in the place of Shibolet ha Zakan: indeed, Shibolet ha Zakan and Parsa are one. They are both made of the force of Tzimtzum NHY and the ascent of the lower Hey to the Eynaim. After all, the AHP departed into Behinat Guf, and consequently, Behinat Peh descended and became Behinat Tabur, where the Parsa was placed.
The difference is that the Peh originates in Malchut de Rosh, and descended to Behinat Tabur only because of its reception into the Ohr Eynaim. Parsa, on the other hand, is in the place of the original Tabur, which was Behinat Tabur in the Partzufim preceding the Ohr Eynaim too.
It turns out that just as there is Parsa in the original Tabur of the general AK, above its NHY, which are ZON, so there is Parsa above Mazla, which are Behinat NHY and ZON de Dikna. The upper area is ZA and the lower area is Malchut, and both of them together are called Mazla.
This Parsa above Mazla is Shibolet ha Zakan. As Parsa ends SAG and it stops above Tabur and the Parsa, so Shibolet ha Zakan ends the Ohr Awzen, being Behinat SAG in the Rosh. It does not shine below the Shibolet, but only Hotem Peh de Rosh, which are ZON, as in NHY of the general AK.
Hence, the Ohr of the Upper Awzen is blocked at Shibolet ha Zakan in such a way that there is no He’arat GAR there, namely Ohr de Awzen, but only VAK, without GAR, namely only Behinat Hotem Peh.
22. For this reason, the first three Melachim did not die, since they have a great He’arah and their Kli is very fine, as it is made of Behinat Upper Awzen, the Hotem and the Peh. Their Kelim were made in Histaklut Ayin in Orot de Awzen Hotem Peh, because they took their Kelim from a place were Orot de Awzen, which are Behinat Neshama, are still drawn, being Shibolet ha Zakan. However, the Seven Lower Melachim died because their Kelim were made only of Histaklut Ayin in Hotem Peh, lacking the Upper Awzen.
Ohr Pnimi
22. It is written (item 22), “For this reason, the first three Melachim did not die.” It is so because they had Ohr de GAR from the beginning of their creation, meaning Ohr Awzen, which is Ohr Bina.
“However, the Seven Lower Melachim died” because they do not have from the Ohr GAR in the beginning of their creation. For that reason they could not tolerate the He’arat GAR that came to them from Yesod de AK.
23. Thus, even in GAR themselves there is a division between this and that. It is so because not even the Achoraim descended from Keter, but only the Achoraim of NHY. However, in AVI of Nekudim, their Achoraim descended alone, and their Panim remained in their place.
The reason for it is that these Orot, extending through Shibolet ha Zakan, were divided into three: Keter took from Behinat Awzen herself, from what the Reiah elicits in the Histaklut in the Ohr Awzen, especially that two other Orot mingle with it. From that the Kli for Keter Nekudim was made. Abba took from what the Reiah elicits from the Orot Hotem, and the Ohr Peh was also incorporated in it
Ohr Pnimi
23. Keter took from Behinat Awzen herself, from what the Reiah elicits in the Histaklut in the Ohr Awzen, especially that two other Orot mingle with it.
In order to thoroughly understand the attribute of these three Sefirot Keter, Hochma, Bina, that the Rav explains here, we must understand the order of the creation of this Partzuf called Nekudim.
You must remember the Rav’s words above (Part 5, items 6-14) regarding the creation of Partzuf AB from the two upper Reshimot of Partzuf Galgalta de AK, including everything explained in Ohr Pnimi there. We shall only mention the headlines here, as it explained there that the emanation of each Tachton is because of the Histalkut Orot from the Guf de Elyon.
In that state, the Reshimot of the Sefirot of the Upper Guf incorporate in the Masach de Tabur Elyon, purified to its Shoresh, called Peh, which is then
incorporated in the Upper Zivug in the Rosh. The Koma elicited by that Zivug is regarded as the Partzuf Tachton.
It has also been explained that the last Behina does not leave a Reshimo of her Aviut after her, but only from Behinat Hitlabshut. Thus, the Reshimot that rose to Peh of the first Partzuf lacked the Reshimo de Behina Dalet from Behinat Hamshacha. It is left with only Reshimo de Behinat Hitlabshut, unfit for Zivug with the Ohr Elyon, as it lacks the Aviut.
This is where the Shoresh for the Behinat Zachar and Nekeva in the Olamot is made. The Reshimo de Behinat Hitlabshut that always remains after the Histalkut Orot de Guf Elyon is considered Zachar. It means that it is a part of the Guf unfit to draw Ohr Elyon, except by collaboration with the Nekeva, which completes what it lacks.
That was also the case with Reshimo de Behina Dalet de Hitlabshut, which associated with Behina Gimel. Thus, the Zachar was completed in Behinat Hamshacha too, by the force of Aviut de Behina Gimel. At that point, the Upper Zivug emerged on it, meaning on the Masach that’s made of the two Reshimot: Behina Dalet de Hitlabshut and Behina Gimel de Hamshacha.
The Rav explains there, that they perform two Zivugim by way of Hitkalelut. In the first Zivug, the Nekeva, being Behina Gimel, is incorporated in the Zachar, being Behina Dalet. At that time they elicit Komat Keter Elyon, because the Zivug on Aviut de Behina Dalet elicits Komat Keter.
However, since it lacks Behina Dalet de Hamshacha, it cannot come down to the Guf, meaning to Behinat Hitlabshut in the Kelim. This is because there is no Hitpashtut Kelim, but only in Behinat Aviut, meaning by the force of the Hamshacha. This is what Behina Dalet lacks and hence its need for a second Zivug.
This is done by the Hitkalelut of the Zachar in the Nekeva, meaning in Behina Gimel, where there is Behinat Hamshacha. However, the Koma emanated by this Zivug is merely Komat Hochma, and after these two Zivugim are made, they can come down and clothe in the Guf, and they clothe in Kli de Keter of the Guf.
It is the same in all the Partzufim because so was the order of the creation of Partzuf SAG from AB too. There too the last Behina that remained after the Histalkut Orot de Guf de AB was only in Behinat Hitlabshut, called Zachar, meaning Behinat Hitlabshut de Behina Gimel.
This is so because the last Behina de AB is Behina Gimel, and it too must connect with a Nekeva to complete its Behinat Hamshacha and be suitable for Zivug with the Ohr Elyon. Hence, it joined with Behina Bet, which remained complete in Behinat Hamshacha too. At that time they were both incorporated in two Zivugim, as has been explained in Rosh de Partzuf Galgalta.
The same occurred in the creation of Partzuf BON, being Olam ha Nekudim, which was emanated and emerged from Rosh de SAG. After Orot NHY de AK departed with the lower nine Sefirot de SAG, the last Behina disappeared here too. She did not leave behind a Reshimo de Hamshacha, but only from Behinat Hitlabshut, called Zachar, which is unfit for Zivug with the Ohr Elyon, except when associated in the Behinat Hamshacha of the Nekeva, which is merely Behina Aleph here.
This is so because the last Behina de Partzuf SAG is Behina Bet, of which nothing remained but Behinat Hitlabshut. It turns out that the complete Reshimo is Behina Aleph.
These Zachar and Nekeva rose to Nikvey Eynaim and incorporated there in the two above Zivugim, as with the AB and the SAG. In the first Zivug, the Nekeva was incorporated in the Zachar, which is Behina Bet de Hitlabshut. Then Komat Bina was elicited on them, as it is known that Behina Bet extends Komat Bina.
It turns out that the Nekeva too, which is Komat Behina Aleph gained Behinat GAR in her Hitkalelut with the Zachar. However, they still could not descend to the Guf, for lack of the Aviut of Hamshacha from Behina Bet. When they made the second Zivug, and the Zachar was incorporated in the Nekeva, which is Behina Aleph, and extended Komat ZA, they descended to Behinat Hitlabshut in the Guf, as the Rav explained regarding Partzuf AB (see Part 5, item 14).
Now you can thoroughly understand the property of GAR de Nekudim. Keter de Nekudim is the Zachar, being Behina Bet de Hitlabshut, and Hochma and Bina de Nekudim are both Nekeva, which are Behina Aleph. They were incorporated in one another in the two Zivugim de Rosh de SAG.
From there they came down through Dikna to their place below Tabur and expanded into their own Partzuf, meaning to the above three Behinot, made of two Roshim (pl. for Rosh) and Guf. The first Rosh is YESHSUT, only in Behinat GE, and the second Rosh is GAR de Nekudim, which are the AHP that came out of the first Rosh. These are the ZAT de Nekudim.
You can therefore understand Partzuf Dikna too. It’s been explained that every Tachton emerges by the force of the Reshimot ascending from the Histalkut Orot de Elyon to Malchut de Rosh of the Elyon itself. These are Behinat Zachar and Nekeva, and in the beginning they incorporate in the Masach de Rosh de Elyon and make two Zivugim there, in two kinds of Hitkalelut.
There they extend two Komot: the first Koma on the measure of the Zachar, and the second Koma on the measure of the Nekeva. All this takes place in the Rosh of the Elyon itself. After that they expand and descend to their correct place.
Know, that these two Komot that the Zachar and the Nekeva of Partzuf Nekudim extended when they were in Rosh de SAG are the entire Partzuf Dikna in the Rosh de SAG itself. Despite that, they are indistinguishable in Rosh de SAG itself, only in the branches that come out of it, being the Se’arot.
Now you see that the first Tikun of Dikna, being the two straits of the Zakan, extending under the Awznaim, is the Zachar. In other words, it is the Koma that emerged in the Hitkalelut of the Nekeva that emerged in the measure of the Zachar, whose Koma reaches Bina.
The two lower Tikkunim are the Se’arot on the upper lip under the Hotem on the right and on the left. After that there is the path without the hair in the middle, extending in a straight Kav in the middle of the lip, under the Hotem, to the Peh. Both are the Nekeva of the Rosh, meaning Koma de Behina Aleph that emerged in the Hitkalelut of the Zachar with the Nekeva.
It has already been explained that the Nekeva too has Komat Bina, for she mingled in the first Zivug in the measure of the Zachar. However, there is still a great difference between them. This is so because the Zachar himself is Behina Bet, and thus has Ohr Bina, while the Nekeva is only Behina Aleph in and of herself, which is Ohr ZA. Consequently, she has He’arah only from Ohr Bina, but not the Atzmut of Ohr Bina.
Thus, all the Orot de Zachar and Nekeva in these three Tikkunim come in Hitlabshut in Shibolet ha Zakan, which is the AHP that came out into Behinat Guf. Hence, these two above-mentioned Komot are discerned in the three upper Tikkunim of Dikna in Shibolet ha Zakan.
It is written, “Keter took from Behinat Awzen herself, from what the Reiah elicits in the Histaklut in the Ohr Awzen.” This is because Keter de Nekudim is Behinat Zachar, having Koma de Behina Bet.
For that reason it extends from the Histaklut in the Ohr de Awzen, meaning from the Zivug that emerged on Komat Bina, which is the Ohr of the Awzen. From there it extended to the Zachar in Behinat Shibolet ha Zakan, and from Shibolet ha Zakan it descended to its place below Tabur, to Behinat Keter de Nekudim. Thus, Keter has the Etzem of the Ohr Awzen.
It is written, “Abba took from the Reiah elicits from the Orot Hotem, and the Ohr Peh was also incorporated in it.” Abba de Nekudim is Behinat Nekeva, having only Behina Aleph. Ima de Nekudim is also incorporated in Abba, for both are considered Behinat Nekeva to the Keter.
Hence, for itself, it has only Ohr Hotem, which is Ohr ZA, as Behina Aleph elicits only Komat ZA. In addition, the Ohr Peh, which is Malchut, was also incorporated in the Ohr of the Hotem, because they are one Koma that came out in the second Zivug, on the measure of the Nekeva.
24. The Kli of Keter, which took its great He’arah from the Awzen, did not break. However, AVI, which take only from the Hotem and the Peh, the Achoraim of their Kelim broke.
If Abba ve Ima had received this Ohr Hotem and Peh of AK when they were above, close to the place of the Nikvey Awzen, though they only received a little He’arah from the Orot Awzen itself, the Achoraim of their Kelim would have endured.
However, because they receive only from the Sium of the Awzen, being the place of Shibolet ha Zakan, though they take some He’arah, it doesn’t help them, and hence the Achoraim of their Kelim break. However, Keter takes the actual Ohr Awzen. Although it takes it at its Sium, since it takes its Atzmut, it is still enough. Consequently, even its Achoraim do not break.
Conversely, AVI take only a general He’arah, and even that in remoteness of location. Thus we have clarified these three Behinot, which are: Keter, that remained entirely; AVI, which broke and their Achoraim fell; ZON, whose Achoraim and Panim fell.
Ohr Pnimi
24. It is written, “If Abba ve Ima had…” but since they only receive from the Sium of the Awzen, the place of Shibolet ha Zakan, even though they take some He’arah, it doesn’t help them. That is why the Achoraim of their Kelim break.
In fact, they were incorporated in the first Zivug on the measure of the Zachar, at which time they also acquired the Ohr Koma de Behina Bet of the Zachar, in which case AVI too have He’arat Awzen, like the Zachar. However, as has been explained above, in and of themselves they are merely Reshimo of Behina Aleph. Hence, this Hitkalelut with the Zachar is merely Behinat He’arah de Ohr Awzen, not Atzmut, as the Zachar.
Had they received this He’arah “when they were close to the place of the Nikvey Awzen,” meaning if AVI de Nekudim were Behinat Nekeva in the first Rosh de Dikna, which are the two Tikkunim called Se’arot of the lip, and the Orcha (Path), then their Achoraim certainly wouldn’t have broken, like the first Rosh of Nekudim called YESHSUT, which endured entirely.
However, because they are Behinat second Rosh, and take only from the Behinat Shibolet, and also have no Atzmut Ohr Awzen, but only He’arah, their Achoraim break.
It is written, “However, Keter takes the actual Ohr Awzen. Although it takes it at its Sium, since it takes its Atzmut, it is still enough. Consequently, even its Achoraim do not break.” It means that Keter is the Zachar, having Koma de Behina Bet by itself. Hence the Ohr Awzen is considered its Atzmut. The matter of the difference between the Achoraim and the Panim will be explained in its place.
Now you can thoroughly understand the matter of the Ohr Awzen that was blocked on the Shibolet, brought in the Rav’s words above (Part 6, item 21). The two reasons in the Ohr Pnimi have already been explained there. Here we find, regarding the Zachar and Nekeva in the Ohr of the Eynaim, that even the Zachar doesn’t have a complete Behina Bet, only half this Reshimo, meaning only the Behinat Hitlabshut in it.
Hence, there was no Behinat Hitpashtut in the Kelim from the first Zivug that emerged on Komat Bina (see Part 6, Ohr Pnimi, item 23). Even after the second Zivug in the Hitkalelut of the Zachar with the Nekeva, they descended and expanded to the Guf, which are the exterior AHP, called Shibolet in the Dikna, and GAR de Nekudim in Partzuf Nekudim. However, then too they could not shine the Ohr Bina into the Kelim below them, because of the absence of Behinat Aviut de Hamshacha that exists in Behina Bet.
For that reason the Ohr Awzen was blocked in the Shibolet, which is the Kli of these ZON, as they cannot give from their Ohr Bina. Similarly, in GAR de Nekudim the Ohr Awzen was blocked in the Bina, and they cannot give anything outside them.
This has been explained in detail above (Part 5, Ohr Pnimi, item 40). Here too it is considered that Ohr Bina remains in the Rosh under Malchut de Rosh, as the Ohr Keter in AB, and as Ohr Hochma in SAG, because the whole issue there applies here too.
25. *These Nekudim expanded from Tabur de AK to its Sium Raglaim, as in the arrangement of ZON, clothing AA. However, there ZON clothes AA all around its sides and surroundings, whereas here, their primary He’arah is only through Panim de AK.
Yet, some He’arah expands from these Nekudim, whether in their Behinat Orot, or in their Behinat Kelim, clothing this AK on every side, as we’ve explained above in the AHP. Still, their primary He’arah is through the Panim.
Ohr Pnimi
25. Their primary He’arah is only through Panim de AK. Yet, some He’arah expands from these Nekudim etc.
This matter has already been explained in detail (Part 4, Chap 5, Ohr Pnimi, item 2) and study it there. The gist of it is that the sides are Behinat right and left in the Partzuf. In other words, multiplicity of Hassadim is called “Right” and scarcity of Hassadim is called “Left”.
The place of the reception of Hochma and GAR is called Panim, and the place unfit to receive GAR is called Achor. Hence, the Rosh and Toch of every Partzuf through the Tabur is called Panim because until the Tabur it is fit to receive Ohr GAR, and the place from Tabur down is called Achor because it cannot receive GAR there.
You already know of the new Tzimtzum that occurred by the ascent of MAN to Nikvey Eynaim. AHP de Rosh departed from there and became Behinat Guf, and the Peh became Behinat Sium on He’arat GAR, like the Tabur. This is why the Ohr de Awzen was blocked at the Shibolet.
This is also the reason that He’arat Ohr Eynaim is called Panim, as they don not shine for Kelim de Achor from the Peh down, but only Behinat small He’arah, through the sides, extending from Behinat “right and “left”, meaning He’arat Hassadim.
26. The place of Keter from the Nekudot is from Tabur de AK through the Sium of the Guf. HBD are in the first three Prakin de NHY de AK, HGT in the three middle Prakin, and NHY in the three lower Prakin, as in ZON that clothes over AA.
Ohr Pnimi
26. HBD are in the first three Prakin de NHY de AK, HGT in the three middle Prakin etc.
There are four divisions that you find here: Keter, Hochma Bina Daat, Hesed Gevura Tifferet, Netzah Hod Yesod. In order to understand that we must first know the two changes here regarding the Partzufim Galgalta AB SAG preceding Partzuf Nekudim.
The first is the matter of Kli de Daat, which did not exist in the Eser Sefirot. Thus, where did it come from here in the Eser Sefirot de Nekudim? The second is the matter of the Guf of Partzuf Nekudim. The Rav says about the Gufim of the three preceding Partzufim that they begin from Keter, as in Part 5 regarding Matei ve Lo Matei.
However, here he says that the Guf begins from Kli de Daat, not from Keter. He counts only the seven lower Sefirot as the entire Guf, and not the Eser Sefirot, meaning only Daat, HGT and NHYM.
The thing is that you already know that the GAR of Nekudim are Behinat AHP de Israel Saba ve Tvuna, being the first Rosh of Nekudim. Because of the lower Hey that rose to the Eynaim, and the place of the Zivug that ascended to Nikvey Eynaim, the AHP of this Rosh became a vessel of reception and Guf. This Guf de AHP are the GAR of Nekudim.
Thus, the two Kelim, Keter and Hochma de Rosh remained in YESHSUT as Behinat Rosh Aleph, and the three Kelim Bina, ZA and Malchut, came in GAR de Nekudim and were made into the second Rosh. They are the Rosh of Nekudim.
You already know that the entire amount in the Rosh passes and clothes in the Guf as well. It turns out that since there are only three Kelim Bina, ZA and Malchut in Rosh de Nekudim, the Guf too has no more than these three Kelim, since everything that exists in the Guf must be received from the Rosh.
Hence, Guf de Nekudim has only the seven lower Sefirot, which are Bina and five Kelim of ZA, as Netzah and Hod are for one Kli here, and Kli Malchut is the seventh. However, in the three previous Partzufim Galgalta AB SAG, meaning before the Eser Sefirot were divided into two degrees and the Eser Sefirot were complete in the Rosh, this entire amount passed to the Guf too. Hence their Gufim also had Eser Sefirot from Keter to Malchut.
The matter of the renewal of Sefirat Daat in the Eser Sefirot has also been explained: it comes from Behinat misplacement of the Orot. In Partzuf AB, Ohr Hochma clothed in Kli de Keter, Ohr Bina in Kli de Hochma, and Ohr Hesed in Kli de Bina etc. This Ohr Hesed, clothed in Kli de Bina, became Sefirat Daat, which is the MAN de Bina.
The matter of Hitlabshut Ohr Hesed, which is Komat ZA in Kli de Bina, considers that Bina descended to the degree of ZA. As brought in the Rav’s words above regarding the Zivug de Komat Hochma (Part 5 item 12), due to the misplacement of the above Orot, there was a decline in all the degrees. Keter came down to the degree of Hochma, and Hochma to the degree of Bina.
We find that because of Hitlabshut Ohr ZA in Kli de Bina, Bina’s name was changed into Sefirat Daat. You can therefore understand the matter of the exit of Ohr ZA from inside AK to the outside, which the Rav speaks of henceforth.
You will find that in the inner Partzuf, called Galgalta de AK, there was Ohr ZA in Kli de ZA, as it should have been. However, in Partzuf AB de AK, Ohr ZA rose and clothed Kli de Bina, and in Partzuf SAG de AK, Ohr ZA rose and clothed Kli de Hochma. In Partzuf Nekudim, Ohr ZA rose to Kli de Keter.
It is written above that a Partzuf that exits the Ohr Eynaim has only Komat Behina Aleph, being the Komat Nekeva de Keter, which is the primary Ohr. However, Komat Bina in the Zachar does not expand below GAR de Nekudim.
We could therefore say that since its been shown that Behinat Keter de Nekudim is merely Kli de Bina, because Rosh Aleph took Keter and Hochma, Keter de Nekudim should have been called Sefirat Daat. Also, it’s been written that Ohr ZA in Kli de Bina is called Daat.
The answer is that since it is Behinat Rosh, it is called Keter in and of itself. However, it also consists of a second Zivug in Komat Behina Aleph, which is Ohr ZA. Therefore, this is still not considered here that Ohr ZA came out, but only in Olam Atzilut, for there it clothed in Kli de Keter, and is considered to have come outside.
Now you will see that since the Kli de Bina of the Guf has nothing of the Ohr Bina, as Ohr Bina ends and is blocked at the GAR, its name is therefore changed to Daat, as it has none of the Ohr Bina. Thus, the reason that Sefirat came out in Olam ha Nekudim, is because here the Kli de Bina de Guf was made completely empty of her own Ohr. Also, you find that the reason the Guf of Nekudim has only seven Sefirot is because only these three are also at the Rosh, namely Bina, ZA and Malchut.
This is the root for the division of NHY into three thirds. They follow the three Sefirot Bina, ZA and Malchut of Partzuf Nekudim, clothing Netzah Hod Yesod de AK. The Rosh of the NHY are Behinat Bina, and the Toch of the NHY, which are the middle Prakin, are Behinat ZA, and the Sof of the NHY, which are the lower Prakin, are Behinat Malchut.
The reason for the division is that because in this entire Partzuf that shines in NHY de AK, there are no more than these three Sefirot. This is because Keter and Hochma in them remained above Tabur, in YESHSUT above the Parsa, which is considered Akudim and is not counted among the Sefirot de Nekudim.
However, the Rav counts four divisions here: Keter, HBD, HGT, NHY. This is because there were two times in this Partzuf of Nekudim: Katnut and Gadlut. In the beginning of their creation, they emerged in Katnut, because they came out of Nikvey Eynaim, on Komat Behina Aleph, which is merely Ohr ZA. However, afterwards there was a second Zivug of the AB and SAG, as the Rav says, and the Mochin de Gadlut de Nekudim came out, being the GAR.
That is why the Rav divides them now by an order of Tikun Kavim. ZA that clothes AA de Atzilut, meaning Hochma, Hesed, Netzah is in the right line, Bina, Gevura and Hod, on the left line, and Keter, Daat, Tifferet, Yesod in the middle line.
Yet, in the beginning of their emanation, the lower seven only came out in one line, one by one, as the Rav writes henceforth. It turns out that the Rav speaks of the Gadlut de Nekudim [a second version: emendation from the manuscript of the author Baal HaSulam: This is perplexing since there was no Tikun Kavim in VAK, but here he gives an example from ZA de Atzilut and NHY de AA].
It is written that Keter from the Nekudot clothes from Tabur de AK to Sium of the Guf, and HBD are in the first three Prakin de NHY de AK. It turns out the one Rosh, meaning GAR de Nekudim, were separated from one another because the Keter clothes Tifferet de AK and HB clothe the Roshim de Yarchin de AK, and we must understand that.
Moreover, where did SefiratDaat come to Rosh de Nekudim from? After all, the Rav will count it henceforth among the seven lower Sefirot of ZA. The thing is that you know that GAR de Nekudim are Behinat AHP that came out of the Rosh. Keter is Behinat Awzen and Bina, HB are Hotem and Peh, meaning ZA and Nukva. ZA in Behinat Tikun Kavim is in Behinat Hesed Gevura Tifferet, and the Nukva is NHY.
It’s been explained above that through the Zivug de AB SAG, Behina Dalet descended from the Nikvey Eynaim to the Peh as in the beginning, the AHP rose to the Rosh once more, and Ohr GAR came down to them (see Part 6, item 14 and Ohr Pnimi, item 17). It explains there that despite that, no change was made in the previous situation, and YESHSUT did not return and descended below Tabur because of that, only its He’arah.
Hence, this Behinat GAR is Behinat HGT that became HBD. It means that Hotem Peh that were on Komat ZA and Malchut first, which are ZAT, the Hesed in them returned to Behinat Rosh and now became Hochma. The Gevura in them that returned to the Rosh has now become Bina and the rest of the Sefirot TNHYM now became Daat. Also, the Behinat Awzen, which is Bina that returned to the Rosh, now became Keter.
Thus you find how the AHP that were in GAR de Nekudim became KHBD during the Gadlut: Awzen became Keter, and the Hochma and Gevura in Hotem and Peh became Daat.
Know, that from here on in Atzilut there were two Behinot HGT NHY made in each Partzuf. This is because of the AHP that went out of the Rosh and became the Guf, being Komat ZA.
Afterwards there is Behinat genuine HGT NHY that were never in Behinat Rosh. These two Behinot divide on the Tabur of each Partzuf because HGT NHY, which are AHP that become the Guf, their place is above Tabur, regarded as Behinat AVI of that Partzuf.
The genuine HGT NHY are considered ZON of that Partzuf and their place is below Tabur. Also, HGT NHY below Tabur, which are the real ZON, they too have that same discernment when they expand in a Partzuf of their own, whose HGT end at the Tabur. They are considered Behinat AHP that came out as the Rosh of that Partzuf, meaning the real ZA. Its NHY below Tabur is its genuine Behinat HGT, meaning that were never in its Behinat Rosh.
Now the order of the Halbasha of Partzuf Nekudim to NHY de AK that the Rav explains here is thoroughly clarified. It’s already been explained that in its SAG de AK there was the beginning of raising MAN to Nikvey Eynaim, causing the exit of the AHP from the Rosh.
However, in itself there was no change, and the AHP of Rosh de SAG did not come out of its Rosh, but is considered to have elicited a special Partzuf of Se’arot there, where this great change occurred (see Part 6, Ohr Pnimi item 19). For that reason we do not discriminate Behinat HGT NHY above Tabur de AK here, as in the Partzufim that follow. Rather, it is Behinat Akudim from its Tabur up, its Eser Sefirot beginning from the Keter. Also, that entirely new Partzuf, where the AHP became HGT, are considered in him as merely HGT NHY below the Tabur of its lower Partzufim.
Thus, its Halbasha resembles ZON de Atzilut clothing below Tabur de AA de Atzilut. Therefore, Keter de Nekudim, which is Behinat Awzen when first emanated, namely Bina, is found clothing the lower third of Tifferet because Sefirat Tifferet is Behinat Bina of the Hey Ktzavot on the part of its Kli (see Part 6, Ohr Pnimi, item 41). It clothes only below Tabur of Tifferet de AK and not above its Tabur, because there it is Behinat Akudim, and Keter de Nekudim has no hold in Behinat Akudim.
“HBD are in the first three Prakin de NHY de AK.” It’s been explained in Ohr Pnimi items 42, 43, that Sefirat Netzah is the Behinat ZA of the five Ktzavot on the part of the Kli, and Sefirat Hod is the Behinat Malchut of the five Ktzavot.
Hence, the Hotem and Peh in GAR de Nekudim are ZA and Malchut that returned to the Rosh and became Hochma and Bina. They clothe the upper thirds of Netzah Hod de AK, which are Behinat Rosh de ZA and Malchut, where Rosh ZA is in Netzah and Rosh Malchut in Hod.
However, now these ZA and Malchut became actual Hochma and Bina because they returned to the Rosh, as in the beginning. Thus, Hochma and Bina de Nekudim are proportional to the Upper Prakin of Netzah and Hod, as from the beginning of their creation they are Behinat ZA and Malchut, as they are.
The Daat de Nekudim clothes the Upper Perek of Yesod de AK, interred between the Roshim de Yarchin inside the Guf, meaning in Tifferet, which is the Klide Bina of the five Ktzavot. This is so because Daat is Behinat Ohr Hesed clothed in Klide Bina.
You already know that these Hotem Peh consist of the seven lower Sefirot, because the Hotem contains HGT NHY and the Peh is Malchut. You also know that only HG in them became Hochma and Bina, while the five Sefirot from Tifferet down became Behinat Daat.
It is so because Sefirat Hesed is Behinat Hochma of the five Ktzavot from the perspective of the Ohr in it. Hence, its power is good when it returns to Behinat Rosh, when it once more receives Behinat Hochma. Sefirat Gevura is Behinat Bina of the Hey Ktzavot from the perspective of her Ohr, hence she now returned to being Bina.
Sefirat Tifferet is Behinat Ohr ZA in the Hey Ktzavot. Thus, now that it is clothed in Tifferet de AK, which is Bina, from the perspective of the Kli, it became Sefirat Daat, clothing the Upper Perek of Yesod de AK, clothed in Pnimiut Tifferet de AK. However, from the viewpoint of Halbasha, it clothes only up to Yesod.
The reason is that the Behinat Kli of Yesod is from the Behinat Malchut in the Hey Ktzavot. It is known that the Masach mating with the Ohr Elyon is in Kli Malchut, thus having three Prakin in the Yesod. These are the three places of Zivug: Peh, Chazeh, Yesod. For that reason Behinat Daat in the Rosh, over which the Zivug was made, clothes the Upper Perek of Yesod, which is Behinat Malchut de Rosh.
“HGT in the three middle Prakin, and NHY in the lower three Prakin.” You already know that these HGT NHY are ZAT de Nekudim, being Behinat true ZA that were never Behinat Rosh.
It has also been clarified that the real ZON are also divided on the two Behinot on the Tabur. Above Tabur they are Behinat AHP of itself, exiting from the Rosh, called HGT, and below Tabur they are its ZON, where there was never Behinat Rosh, called NHY. In that proportion the three middle Prakin and the three lower Prakin divide as well; HGT clothe the middle Prakin and NHY the lower Prakin.
There is yet another reason, truer in this place. You already know that HGT de Hey Ktzavot are the Behinat GAR in them, and Behinat ZA in the Hey Ktzavot begins in Netzah from the perspective of the Kelim and begins in Tifferet from the perspective of the Orot.
Hence, Rosh, Toch, Sof de NHY de AK are divided thus: the Rosh in them is Behinat AHP that actually returned to the Rosh, the Toch in them is Behinat GAR de Hey Ktzavot, meaning HGT, and the Sof in them are VAK de VAK, being ZA and Malchut de Hey Ktzavot.
Thus we have clarified the four divisions in the Eser Sefirot de Nekudim in them during the Gadlut. The first is Keter de Nekudim. It is not counted here in the Partzuf, as it is Behinat Zachar of the Rosh de Nekudim, being Behinat Bina and the Etzem Ohr Awzen, for it has Behinat Bet de Hitlabshut.
The second are Hochma, Bina and Daat, who from the beginning of their creation are but Ohr ZA de Rosh, called Hotem Peh that came out of the Rosh and turned into Behinat ZA de Guf. However, during the Gadlut they became Behinat Rosh once more, having He’arah from the Ohr Awzen through their Hitkalelut with the Zachar.
The third are HGT de Nekudim who were never Behinat Rosh, but from the stand point of the Hey Ktzavot, they are considered KHB. The fourth are NHY of Nekudim, being Behinat ZA and Malchut de Hey Ktzavot.
One might ask: Since AHP returned to the Rosh and became one with the Galgalta ve Eynaim in it, the Hotem Peh, which are Hochma and Bina, became one with the Keter, which is Awzen. Thus, there are only three Behinot here.
Indeed, you should remember that there was no change performed on the Upper Sefirot again, meaning because of their return of AVI to the Rosh. YESHSUT, which is Behinat GE of that Rosh, remained above Tabur in and of itself as in the beginning. Keter de Nekudim too, which is Behina Bet, remained for itself as in the beginning, but only their He’arah reached HB when they returned to the Rosh.
27. Two kinds of Ohr come out of the Gufde AK: the first from the Tabur, and the second from the Yesod. Also, two Havalim come out through there. It should have said that there should have been three Havalim there, opposite the GAR that received from the AHP, but since Ohr Awzen is absent from AVI, the Behinat Hevel opposite the Awzen is absent too. Hence, only two Havalim come out, opposite the Hotem and Peh alone, from which AVI received above, and here below they also receive from them.
Ohr Pnimi
27. The Behinat Hevel opposite the Awzen is absent too. Hence, only two Havalim come out, opposite the Hotem and Peh.
It means that only two Havalim came out of Peh of Yesod, opposite the Hotem Peh. Those are Vav to Ima and Nekuda to Abba, as the Rav says above. However, the Hevel of the Tabur, being opposite the Ohr de Awzen, did not reach AVI, as they only have a hold on the Hotem Peh, as the Rav says above.
28. However, the Ohr of the lower seven that took only from the Guf down is from the Sium of Shibolet ha Zakan downward. Hence, they too don’t have Havalim to shine for them, but they are implied in the words, “and the arms of his hands were made supple,” which is the meaning of the ten additions thrown off from among the Tzipornaim, as mentioned in Tikun 69.
It is so because they are Behinat Melachim in and of themselves, for the annulment of the Melachim was because he was not yet corrected as one Adam, male and female.
Ohr Pnimi
28. The Ohr of the lower seven that took only from the Guf down is from the Sium of Shibolet ha Zakan down.
It’s been written (Ohr Pnimi item 20), that ZAT take from the Behinat Tikkunim of Dikna under the Shibolet, where the Ohr of Awzen does not reach because it ends at Shibolet ha Zakan (see Ohr Pnimi item 21).
“And the arms of his hands were made supple,” which is the meaning of the ten additions thrown off from among the Tzipornaim.
Even though he says that the ten Havalim came out through the Tzipornaim of the Raglaim, why does he say that they are from the hands here? Indeed, when it says that the ZAT took from the Havalim that come out through the Tzipornaim of the Raglaim, it means that they took from the Behinat Parsaha Mesayemet to the Raglaim of SAG. It turns out that he took from the Tzipornaim of the Raglaim.
You must remember what is written above (Ohr Pnimi item 12) that the meaning of this Parsa is Behinat new point of Tzimtzum that moved from the place of Malchut of the Eser Sefirot de Sium to the place of Bina of the Eser Sefirot de Sium.
The place of the Sium of the Kav in Tzimtzum Aleph de Ein Sof was in Malchut of the Eser Sefirot de Sium, which is the actual Olam ha Zeh, as it says “And His feet shall stand upon the mount of Olives.” Similarly, the same occurs now in Tzimtzum Bet, called Tzimtzum NHY de AK, the point of Sium in the Bina of these Eser Sefirot, called point of Olam ha Ba.
A Parsa was placed here, ending the new Gevul set up in the Olamot, where the Raglaim of Partzuf SAG de AK end, and Parsa is regarded the Tzipornaim of the Raglaim de SAG de AK.
It has been explained (Ohr Pnimi item 21) that the Parsa and Shibolet ha Zakan are one matter. That is why the Rav writes here that from Yesod de AK “only two Havalim come out, opposite the Hotem and Peh,” from which AVI received, and the Hevel opposite the Ohr Awzen is absent. This is why the ZAT took from the Tzipornaim of the Raglaim, since they took for the Sium of the Shibolet, ending the Ohr de Awzen.
Understand, that because of the new point of Sium, three Behinot Sium emerged in SAG, in its Rosh, Toch, Sof: the point of Sium of the Rosh, called Nikvey Eynaim, the point of Sium of the Toch, being in the place of the previous Tabur, called Shibolet ha Zakan, and the Behinat Sium of the Sof, called Parsa. Thus, the Parsa is the Behinat Etzbaot Raglaim of SAG de AK.
However, everything we discern in SAG doesn’t change Partzuf SAG itself in any way, as you already know that there is no absence and change in the spiritual. Everything we discern in it is but a general Behinat Shoresh (see Ohr Pnimi item 2).
However, all these changes that occur by the force of the new point of Tzimtzum is only in that same new Partzuf that emerged because of the connection of Behina Dalet with Behina Bet through the Nikvey Eynaim, called Partzuf Nekudim. Also, only in the Rosh, Toch, Sof of that Partzuf did the three Parsas emerge and were made in its RTS de facto, and remember that.
You already know that there is a great Tikun in this Parsa that “draws from above, and gives below,” because it is Behinat double Masach from two Behinot: Behina Dalet and Behina Bet together. This is done by the ascent of NHY to HGT, and the mingling of Behina Bet that operates in the HGT of Partzuf SAG with Behina Dalet that operates in NHY of the Inner AK.
Hence, the Parsa stands diagonally from Chazeh to Tabur, as it contains within it NHY and HGT together. Thus, during the Gadlut, the lower Hey, being Behina Dalet, descends from the Parsa and the Parsa is split. In other words, the ending Gevul is canceled and the Orot de SAG pass below the Parsa.
Afterwards, the Parsa immediately returns to its place, and in that manner it draws He’arat SAG from above, and gives below, to Partzuf Nekudim below the Tabur. It is similar in the Partzufim of Atzilut as well.
The above seven lower Sefirot of Nekudim could not receive any Ohr from the SAG because of the Sium of the Parsa. However, now, during the Gadlut, after the Parsa has been fissured, they too are found to be receiving Ohr from the place of the Parsa, the place of Behinat SAG and HGT of the general AK.
Thus, the same Orot that the seven lower Sefirot de Nekudim received from the Parsa is Behinat HGT, being the arms of the hands. That is why it says, “and the arms of his hands were made supple.”
We find that before the Zivug de Gadlut, Parsa is considered the Etzbaot Raglaim of Partzuf SAG. This is so because SAG ends there and the Sof of the He’arah is called Raglaim. However, when the Parsa fissures, at which time the Gevul returns to the point of Sium de Olam ha Zeh as before, the Behinat HGT expands as before.
29. The fitting Havalim for these seven Melachim came out through the Tzipornaim of the Raglaim. Although the Tzipornaim are ten, and the Nekudot that broke are only ZAT, the thing is that there are also two kinds of Achoraim de Ima that broke, being the nine Behinot, and the tenth.
This is so because in Keter too there was some flaw, and it is its Behinat NHY that came inside as Mochin to AVI, and they too broke. Thus, there are ten Behinot, for ten Havalim that came out of the Tzimtzum of his Raglaim.
The discriminations of the exit of these ten Havalim through his Tzipornaim were all the absence of their reception from the Ohr of the Upper Awzen. Hence it is this reason that caused the annulment of the Melachim.
30. Regarding the Akudim, the Behinat Taamim Nekudot, Tagin, Otiot in them has already been explained above. Here we shall explain them in the Behinat Nekudim.
It is written that Behinat Nekudim are the first Orot that came out in the beginning, and the Otiot are the Kelim. Then, when the Kelim broke and were separated each from its dead, the Orot remained as Tagin on the Otiot, which are the Kelim. The Taamim is the new name MA, that later came out from the Ohr of the Metzach for the Tikun of the Melachim.
Ohr Pnimi
30. Regarding the Melachim, the Behinat TNTO in them has already been explained above.
It is written (Part 4, Chap 3, item 11) that Hitpashtut Aleph of the Partzuf, which is Ohr Yashar, Rachamim, is considered the Taamim in it. When it begins to diminish by the power of the Hizdakchut of the Masach, at which time the other four Komot of Katnut from Hochma to Malchut emerge, they are considered Behinat Nekudot in it. Also, The Reshimot that remain from the Behinat Nekudot, from the Behinot Nitzotzin that fall off them into the Kelim are called Otiot.
Nekudim are the first Orot that came out in the beginning.
By that he tells us that the order is changed here, compared to the way it was in the previous three Partzufim of AK. There the Gadlut came out first, which are the Taamim, and then the degrees of Katnut emerged, meaning the Nekudot.
However, here in Olam ha Nekudim, the Katnut came out first, and then the Gadlut. This is so because at first, only the GAR came out, in Orot de Ruach Nefesh, namely Komat ZA. Then AB and SAG mated, the Parsa fissured, and the Orot de GAR went down to the Nekudim, and to the seven lower Sefirot.
It is written, “Nekudot are the first Orot that came out in the beginning,” meaning the opposite of the previous Partzufim Galgalta, AB, SAG, where the Taamim came out first. Here the Behinot Nekudot came out first, meaning the Katnut, and then the Gadlut. Notwithstanding, He’arat Gadlut is not called Taamim, because they were not in Behinat Rachamim, as in these Orot and in what caused them was the matter of the breaking of the vessels.
And the Otiot are the Kelim.
They also contain the Nitzotzin that fell into them during the Histalkut of the Orot from them, as it was in Akudim.
The Taamim is the new name MA.
Those Taamim that emerged in Olam ha Nekudim, meaning the Gadlut that emerged by Zivug AB SAG, being the Taamim de Nekudim, did not exist in Nekudim, but only after the new Taamim de MA corrected them. Hence, they are called after the name of the MA.
31. *We shall repeat that we have explained that the Nekudot were divided into three parts: The Elyonim above the Otiot, such as the Holam, in the middle, like the Shuruk, and the Tachtonim like the rest of the Nekudot.
The Nekuda of the Holam is the Hevel that exits from Tabur, where the Keter stands. This is because Keter is the Holam on the Tifferet, as Holam is mainly in Tifferet de AK.
However, Keter became Nekudot, as it says in the fifth Tikun, that Holam is Keter in the Otiot. The Nikud (punctuation) of Shuruk in the Vav, called Melafom, being in the middle, is the Hevel emerging from Yesod to AVI.
It is divided into two because that Nekuda of Shuruk is Vav, the Yod in the middle, and the Yod of Shuruk is for Abba, called the first Yod of the Name. Also, the Vav of Shuruk is for Ima, to produce and generate the VAK de ZA. This is the Behinat Vav that Ima takes.
There is yet another reason that the Nekuda, which is like a Yod in the Shuruk, is higher, and Abba de Nekudim sucks from it. It is known, that the Vav of the Shuruk, being the letter Vav, Ima de Nekudim sucks from that. This is because the Nekudot of Hochma, the Otiot Bina, and the seven lower Nekudot with the three Behinot, are: one - NHY of Keter, and two - Achoraim de AVI.
Thus, these ten came out through the Tzipornaim of the Raglaim. We do not mean to say that these are the Nekudot themselves, only that Ohr came out of all these Havalim to the ten Nekudot that came out through the Ayin, and remember that.
31. The Nekudot were divided into three parts:
By the three Orot Bina, ZA and Malchut that shine in Nekudim (see Ohr Pnimi item 23). This is so because there is Ohr Bina there from Behinat Hitlabshut called Zachar, being Keter de Nekudim. There is also Koma de Behina Aleph there, being the Nekeva de Nekudim, called Hochma and Bina, where Ohr ZA is in Hochma and Ohr Malchut in Bina.
It is written that the Nekudot are divided into three parts Bina, ZA and Malchut, clothed in Keter, Hochma and Bina of the Nekudot. However, know that ZA and Malchut found in Hochma and Bina are both considered as one part, since they are Behinat Ohr of one Koma, Koma de Behina Aleph.
For that reason the seven lower Sefirot are considered the third part. In this way, that Keter that has Bina from Behinat Hitlabshut, is the upper part, and both Hochma and Bina together are the second part, while the ZAT are the third part.
The Holam is the Hevel that exits from Tabur, where the Keter stands.
It is Ohr Bina from Behinat Hitlabshut. It’s been explained above (Ohr Pnimi item 23) that no Hitpashtut Kelim came out of this Zivug of Behina Bet de Hitlabshut, but from a Masach that has Behinat Hamshacha. Hence, the Kelim only came out from Behina Aleph of the Nekeva, being Hochma and Bina.
This is why it is written that the Hevel comes out of the Tabur to the Keter of Nekudim. This Hevel is the Ohr Bina (item 27), Behinat Holam above the Otiot (see item 17). This is so because the Otiot are the Kelim and this Ohr Bina that only came out from Behina Bet de Hitlabshut has no Hitpashtut for Kelim. Consequently, it is Behinat Holam above the Otiot and does not touch them, for it cannot clothe within them.
Shuruk in the Vav, called Melafom, being in the middle.
It is written above that only AVI, which are the Nekeva de Nekudim, have Hitpashtut Kelim and can clothe within them. Hence AVI are implied in the Shuruk, meaning a Melafom in the middle of the Otiot.
Yod of Shuruk is for Abba, called the first Yod of the Name.
Meaning the Yod of the Name HaVaYaH, which is Behinat AB, being Abba. He implies the Behinat five Hassadim of the Yesod that Abba took. This is because it is known that the influence of Yesod is only the Hassadim and Gevurot and Abba takes the five Hassadim, since AB is Hassadim.
The Vav of Shuruk is for Ima, to produce and generate the VAK de ZA.
Ima is the first Hey of the Name HaVaYaH. Hence she received the Behinat “truncated Vav inside the Hey” from the Yesod, which is her MAN and is the ZA in the intestines of Bina.
The Nekuda… …and Abba de Nekudim suck from it.
Nekuda implies the lower Hey that rose to Nikvey Eynaim from which came AVI de Nekudim. Now she became Behinat MAN for Abba for the great Zivug of Histaklut Eynaim de AVI.
The Vav of the Shuruk, being the letter Vav, Ima de Nekudim sucks from that.
It is as he wrote in the Tree of Life, that through the force of the raising of MAN to Nikvey Eynaim, it splits the HaVaYaH de SAG there, where the Vav in the Peh is Ima.
Nekudot of Hochma, the Otiot Bina.
Because AVI have only Komat ZA from the beginning of their creation. Abba is considered Ohr ZA, and Ima the Kli, which is Otiot. This Ohr in the Katnut is called Ohr Nekudot, as the Rav says in item 30 here. This is why it is written Nekudot – Hochma, and Otiot – Bina.
And the seven lower Nekudot… …these ten came out through the Tzipornaim of the Raglaim.
It means that they are the Nekudot under the Otiot, which are the nine Nekudot. In the first two Nekudot: Kamatz, Patach, there was no breaking, as they are Keter and Hochma. In the seven lower Nekudot there was a breaking of the vessels, as the Rav says in the Tree of Life.
These nine Nekudot are Tachtonim under the Otiot because they received the Behinat Havalim coming out through the Tzipornaim of the Raglaim, which are under the Kelim of the Partzuf.
We might ask: He says above that Holam and Shuruk are the Keter and Hochma, meaning the Upper and Middle Nekudot. However, here he considers them Kamatz and Patach. It turns out that Keter and Hochma are also Lower Nekudot.
The thing is that we must distinguish in them the Etzem of their emanation, as they first emerged through the Nikvey Eynaim, when only two Orot came out of there, Zachar and Nekeva. The Keter was the Zachar, reaching up to Bina, from the viewpoint of Hitlabshut, and the Nekeva is both Hochma and Bina together, in the Koma of Behina Aleph.
Hence they are considered Holam and Shuruk here, implying that the Zachar, which is Keter, has no Hitpashtut for Kelim, and he is above the Partzuf as a Nekuda of Tabur above Partzuf Nekudim, as Behinat Holam. He is Keter to the Otiot and does not participate in the Hitpashtut of the Partzuf. Opposite that the AVI are implied in the Shuruk, inside the Otiot, meaning inside the Partzuf, as they are the Behinat Nekeva, having complete MAN from Behinat Hamshacha too.
However, the Nekudot below the Otiot imply the time of Gadlut of the Nekudim after the AB and SAG mated and the Koma that emerged by their Zivug descended and fissured the Parsa. It means that the Gevul of the Sium Raglin de SAG was canceled, and then the entire Partzuf of Nekudim that stands under the Parsa received from the Raglaim de SAG above the Parsa.
This means that the Eser Sefirot de Sium of the SAG that the Parsa rides on now acquired Behinot Hitpashtut and illuminated for the Nekudim. Thus, the Nekudim are now found to be receiving from the Orot below the Partzuf in its previous form. These are called the Nekudot under the Otiot.
Study that well for that Behinat Holam above the Otiot of Partzuf de Nekudim during its creation descended from there during the Gadlut and clothed in Nekudim, meaning inside the Otiot. We refer to them as under the Otiot only compared to the state of the giver, not with respect to the state of the receiver.
Thus we have learned that these Keter and Hochma too received from Sium Raglin de SAG as the ZAT. Moreover, they are the prime receivers, and they are the ones that gave them to the ZAT.
In that sense they are called Kamatz Patach, for they are under the Otiot. Thus, in order to indicate the Behinat Keter and Hochma from their very creation, they are marked with Holam and Shuruk. Conversely, when indicated with respect to what they received by the Gadlut de Nekudim, they are then called Kamatz Patach.
However, when the Rav writes that Kamatz Patach did not break, he refers to what they have from their very creation, not to what they received from Sium Raglin de SAG. This is because these He’arot were canceled from both Keter and Hochma, and they are called Orot Achoraim or AVI.
We do not mean to say that these are the Nekudot themselves.
It means that these Orot and Havalim that came out of the Tzipornaim of his Raglaim are not the Atzmut of the Nekudot. Rather, they are considered as mere additions, because the Behinat Atzmut of the Nekudot came out of the Ohr Eynaim.
32. *In the beginning of my studies with my teacher, he would hide, cover and clothe the matters, as I did not yet know the beginning of things, as I have presented them in the previous gates. Hence, when he began to explain to me the matter of Atik Yomin, he explained one study, and we shall write it here.
I could not connect it with what I have written thus far, yet I do wish to write it, and perhaps the reader will be able to connect it with the above, for the matters seem to contradict the above. This is its matter:
It is known that there were ten Nekudim first, where the first three did not break, and the Kelim and the Orot remained, but the seven lower Nekudot broke and the Kelim descended to Beria. Consequently, the Orot remained in their place in Olam Atzilut without any clothing.
Know, that the first three Nekudot, both in the Behinat Orot and in the Behinat Kelim, are the only ones Partzuf Atik Yomin is made of. No other force is involved in them.
However, there are many forces involved in the seven lower Nekudot: there is an upper Behina from Behinat Atik in each of the seven Nekudot, and there is a second Behina of AA in each of the seven Nekudot as well. There is also Behinat AVI, and there is the lowest amongst them, that of ZON.
Ohr Pnimi
32. The first three Nekudot… …are the only ones Partzuf Atik Yomin is made of.
Meaning: Partzuf Keter, called Atik, has Eser Sefirot called Inner HaVaYaH. The tip of the Yod is the Keter in it, meaning Keter de Keter; the Yod in it is Abba and Hochma; the first Hey is Ima and Bina, and the Vav in it is ZA. The last Hey in it is Malchut.
Complete HaVaYaH emerges as Malbush out of every single Ot in the Inner HaVaYaH in Partzuf Keter itself. Partzuf AB comes out of its Yod, and Partzuf SAG comes out of its first Hey. AB is called Abba and the SAG is called Ima. Partzuf ZA comes out of the Vav in it, clothing it from Tabur down, and Partzuf Malchut comes out of the last Hey.
Know, that so it is in every complete Partzuf. Partzuf Keter is considered the Pnimi, also containing inner AB, SAG, MA, BON, called Inner HaVaYaH. Besides those, it has Outer AB, SAG, MA, BON, which are Malbushim to it. The AB and SAG clothe above Tabur, and MA and BON, being ZON, clothe below Tabur, as the Rav says (Part 6, item 1).
Thus, in Partzuf Nekudim only Behinat Partzuf Keter in it came out with the AB, SAG, MA, BON in its Pnimiut. It did not have time to produce the outer AB, SAG, MA, BON, because the seven lower Sefirot in it broke, and the Achoraim of the GAR in it were also canceled.
However, the Behinat Panim of its First Three remained. It means that everything that was in these GAR from the beginning of their creation is called Panim; all of it remained and not a thing of them was canceled.
It is written, “The first three Nekudot, both in the Behinat Orot and in the Behinat Kelim, are the only ones Partzuf Atik Yomin is made of.” It is so because the outer AB, SAG, MA, BON have no hold on the GAR de Partzuf Keter.
This is the meaning of the words, “no other force is involved in them.” This is because even Partzuf AB begins to emerge from Peh de Partzuf Keter down, which is below Malchut of its Rosh; much less in the rest of the Partzufim.
There are many forces involved in the seven lower Nekudot.
It refers to those Behinot from which the four Partzufim outer ASMB that clothe it should emerge. It is so because they haven’t emerged from it in Olam ha Nekudim. He will explain henceforth that there is a Behinat AA that should come out of it.
33. It turns out that the Partzufim AA, AVI and ZON after the Tikun, came out of these Behinot in the seven lower Nekudot, both from the Behinat Orot, and from the Behinat Kelim. Indeed, those Behinot that have the Atik Yomin in them rose and mingled with the first three Nekudot, all of which are Behinat Atik Yomin, and Partzuf Atik was made of all these Behinot as we’ve explained.
Ohr Pnimi
33. The Partzufim AA, AVI and ZON after the Tikun, came out of these Behinot in the seven lower Nekudot.
Meaning by the selections in the association of the new MA with them. Even Partzuf AA was made of Behinat NHY de Keter that was sorted and corrected through the new MA because of the annulment of the Achoraim that were there during the breaking of the vessels.
Know, that these NHY de Keter from which AA de Atzilut was made is considered the seven lower Sefirot de Keter. The rule is that any thing that was in Partzuf Nekudim from the beginning of creation, meaning as it came out of the Nikvey Eynaim, is considered GAR.
This is because Ohr Eynaim illuminated only to the GAR de Nekudim in the beginning of its creation. Nevertheless, only Behinat Rosh without a Guf came out of the Ohr Eynaim, for Behina Aleph doesn’t shine to the Guf, as the Rav says (Part 3, Chap 1, item 6). Hence, all that the ZAT de Nekudim had was He’arat Kelim from Behinat Histaklut Eynaim in AHP.
Now you can see that the entire Behinat Gadlut that reached them as addition to what they had from the beginning of their creation is considered Behinat ZAT and Kelim de Achoraim. This is because they took them from the Behinat Tzipornaim of the Raglaim de SAG.
34. It is known that the Elyon expands in any Tachton to sustain it, but the Tachton does not expand in its Elyon. Hence there is the force of Atik Yomin in the seven lower Nekudot, but no force of AA, AVI and ZON is involved in the first three Nekudot, as they are all Behinat Atik.
35. *However, the Upper Maatzil wanted to create that Behinat Melachim in that manner to begin with, consisting of Behinat Kedusha, but she is Dinim and Gevurot and the Shmarim and the Klipot are mixed in them. He created them like that deliberately so that there would be reward and punishment in the world, to punish the wicked and reward the righteous.
This is not the place to elaborate, but He created them like that deliberately, in order to abolish and exterminate them. Thus the holy Nitzotzot would be sorted out from among them, rise up, and the Klipot mixed in them would remain below, as Sigim of gold and Shmarim of wine.
36. Know, that these seven Melachim are ten, but they are like the seven Heichalot, which are ten that are called seven. It is so because the top Heichal contains the first three Heichalot, and the bottom Heichal contains the last two Heichalot.
It is exactly the same in these seven Melachim, for they are ten, but are called only seven. Since these Melachim are Behinot Dinim and Gevurot, you find that they are all in the form of Nekeva, as the Nekeva is all Din.
37. *He wrote, “Come and see the very beginning of faith etc.” “trampled over the black Nitzotz,” which is the Shoresh of the Din, “concealed in the intestine of Ima,” as mentioned in the Zohar (Idra Zuta), “and threw Nitzotzin in 320 directions.”
Since these Melachim are Dinim and strong Gevurot, they are called Nitzotzin of Esh that came out of the Butzina de Kardinuta (Candle of Darkness). They numbered 320 Nitzotzin, each Nitzotz separated from the other, and they each turned their own way. They were thrown until they went below Olam Atzilut, and being there, they sorted out the offal from within the thought.
It turns out that since they are hard Dinim the offal of the Klipa was mixed with them, and when they were thrown down, they were sorted and corrected. The good and the holy among them returned to be corrected by the eighth Melech, called Hadar, rose up, and the offal in them became the Behinot Klipot and they remained below.
38. *Indeed these ten Nekudot were one atop the other. The measure of their Koma was as the current measure and Koma of Atzilut, this is because the place where those Nekudot reached, until that place it is now Olam Atzilut, and from there down, Olam Beria.
Ohr Pnimi
38. Ten Nekudot were one on top of the other.
He is uneasy with interpreting the ten Nekudot he mentions here. Though only the seven lower Nekudot were one above the other, only the first three among them were in Tikun Kavim, as it is known in all the places.
The reason the seven lower Nekudot were in one Kav one below the other is that the matter of the Tikun Kavim came out by the ascent of NHY to HGT, where Behina Bet and Behina Dalet were mixed together (Ohr Pnimi item 1). This is because then Malchut was incorporated in every single Sefira through Hochma. Consequently, a Kav of Hesed and a Kav of Din were created in every single Sefira. Thus, through the Zivug that raises Ohr Hozer they were united with each other as Rachamim.
The beginning of this Tikun was made in Partzuf Nekudim that came out of Nikvey Eynaim de SAG, though this Ohr reached only GAR of Nekudim, and not the lower seven. Hence, the seven lower Kelim remained without Tikun Kavim.
You should know here that the Kelim of every Partzuf were made of the same Kelim in the Partzuf above it after the Histalkut of their Orot from within them. Now you can see that the Kli of the Eser Sefirot de Nekudim was made of the lower nine Sefirot de SAG, which extended below Tabur, and the Ohr departed from them during Tzimtzum NHY de AK.
Hence, since there was still no Tikun Kavim in SAG, the seven lower Kelim came out in one Kav. However, the GAR that received from the Zivug in Nikvey Eynaim came out in Tikun Kavim. Even though the seven lower Kelim took from the Histaklut Eynaim in AHP as well, this minute He’arah is insufficient for them for Tikun Kavim.
The measure of their Koma was as the current measure and Koma of Atzilut.
The new point of Tzimtzum in the Olamot was made of the association of Behina Dalet and Behina Bet and mixing them together, in the place of Behina Bet of the Eser Sefirot de Sium. The first Partzuf to come out in the new measure of Sium is Partzuf Nekudim, and all other Partzufim of Atzilut follow it.
That place from the old point of Tzimtzum, being Olam ha Zeh, and the new point of Tzimtzum, is called the place of the three Olamot, BYA. Since they stand in that place after the new point of Tzimtzum that’s been innovated, these three Olamot are called the three Olamot of separation. That is why it is said that the Koma of Nekudim and the Koma of Olam Atzilut have the same length, and from there down, Olam ha Beria.
39. However, the Ohr of these ten Nekudim was great indeed. Also, the Ohr Elyon was added to them, and they did not have the strength to receive. It is then that these Kelim died, meaning went below, to the place that is now Beria, and this descent was their death.
Indeed, this is only in the seven lower Nekudot, because the GAR had power in their Kelim to receive their Ohr, and they did not die. However, the seven Kelim of the lower seven are the ones that died and descended to the place that is now Beria, and this is their death.
Indeed, the time of their death was when they emerged as Nekudim. It is so because when they came out of Akudim, where they were mixed in the Keter together, from which they came out and divided into Yod Nekudim. Then they came out and died instantaneously, as it is written in the Zohar, “The craftsman crushes the iron and Nitzotzin come out, and quench instantaneously.”
Ohr Pnimi
39. Also, the Ohr Elyon was added to it.
Besides what they had in the beginning of their creation, from Zivug Nikvey Eynaim, another Partzuf came to them, complete in Gadlut, by the Zivug de AB SAG, where the first Ohr is called the “essence” of their emanation.
And they didn’t have the strength to receive.
The Kelim were too small to contain the great Ohr that came as an addition because that Ohr was in Behinat GAR, and their Kelim began from Bina down (Ohr Pnimi item 26). Hence, they did not exist until the new MA came and connected them with it; then the Kelim grew and existed.
GAR had power in their Kelim to receive their Ohr.
Meaning precisely their own Ohr, which they had in the beginning of their creation, meaning the first Ohr. However, the second Ohr, called “additions” did not exist in GAR too, meaning the annulment of Achoraim de AVI and the blemish of NHY de Keter that the Rav introduces.
When they came out of Akudim… …and divided into Yod Nekudim. Then they came out and died instantaneously.
In the beginning, all the Orot came and mingled in Kli de Keter de Nekudim. This is still considered Akudim, meaning Behinat Partzuf SAG, because it has Behina Bet de Hitlabshut (Ohr Pnimi item 23). There are the Atzmut Ohr Awzen in it, though afterwards, by the He’arat Yesod de AK, NHY of this Keter expanded into AVI, and AVI returned to be Panim be Panim (face to face).
They mated on the MAN of the lower Hey as a Nekuda that Abba took and the great Zivug was made as Histaklut Eynaim de AVI in each other. This great Ohr expanded from above downward to the Kelim de Nekudim, meaning to divide into ten Nekudim. Because each and every Kli consisted of Yod, as it is known regarding the 320 Nitzotzin, they instantly broke and died.
It is written, “The craftsman crushes the iron and Nitzotzin come out, and quench instantaneously.” They are 320 sparks, because each Melech consists of four Behinot HB TM. Each Behina contained ten Nekudot, thus forty sparks for every Melech. Since they are eight Melachim, thus eight times forty is 320, and this is the meaning of the 320 Nitzotzin mentioned in all the places.
40. *In the beginning the ten were simple Atzmut, consisting of Yod, indiscernible in them. The GAR, which were Rachamim, could receive the Ohr Ein Sof, and when it reached the seven Nekudot, they would be canceled.
Also, these are the Melachim that died. Since they are Din, while the Ohr that comes is Rachamim, they could not receive it, and since they did not receive the sustenance, they died. Hence it was necessary to correct where Kelim would be made for the Keter. Thus the Ohr that comes and passes through the Masach was corrected and even these Yod became apparent in it.
These Melachim are below Malchut de Atzilut, and only Hadar was left of them, since they were Dechar and Nukva, and they are Tifferet and Malchut.
Ohr Pnimi
40. The ten were simple Atzmut, consisting of Yod, indiscernible in them.
It means that they are GAR de Nekudim, even though Tikun Kavim and Behinat Yod Kavim were already in them. This means that Malchut incorporated in each and every Sefira and the ten Kelim became Orot.
However, since they are Behinat Rosh, and the Masach operates in them from below upward, all the Orot are therefore still considered to be contained in Kli de Keter, as in Akudim. Also, the matter of the Yod Kelim is indiscernible in them, because the Behinat Aviut is unapparent from below upward, meaning before the Ohr clothes in the Kelim.
The GAR, which were Rachamim, could receive the Ohr Ein Sof.
As it says in the previous item, the Behinat Aviut, which is Midat ha Din from the Hitkalelut Malchut in each and every Sefira, is not apparent in the GAR just yet. This is because there is no actual Behinat Hitlabshut in them, but only in potential, hence they are Rachamim.
Since they are Din, while the Ohr that comes is Rachamim, they could not receive it.
It’s been written above that the Kelim were small, because the great Kelim in the Gufim of the three previous Partzufim of AK, being Kli de Keter and Kli de Hochma, were absent here in the Guf of Nekudim. This is because they began from Sefirat Daat down, being Kli de Bina (see Ohr Pnimi item 26).
The Ohr that came to them was Rachamim, meaning Orot of GAR, called Ohr of Rachamim, they need to clothe in the Zach Kelim of Keter and Hochma. This is the reason they could not receive it.
Kelim would be made for the Keter. Thus the Ohr that comes and passes through the Masach.
He refers to the Masach de Yesod de Atik that was corrected in Atzilut, by which the Ohr was corrected, as written above.
These Yod became apparent in it.
It is so because they were corrected in Tikun Kavim and Yod Kelim in the ZAT too through the Ibur and Yenika, and then the Atzmut clothed in the Kelim.
Below Malchut de Atzilut.
Meaning they expanded below Parsa de Atzilut and came out of the Gevul of the new point of Tzimtzum that was in Nekudim, and this was their death.
Since they were Dechar and Nukva.
Meaning his Nukva was corrected, as she should have been; therefore he remained. This is the meaning of the name New MA, which will be explained in its place.
41. *Each of these ten Sefirot certainly consisted of all the ten Sefirot, but that was by way of admixture. [Let us make an allegory such as this: it is as if water and wine, oil, honey and milk were all mixed together in the same pot.]
The lower seven were in Behinat Dinim because it is impossible for the world to exist and be conducted except through the Dinim and the Klipot, as it is written in the Mishna, to punish the wicked and reward the righteous, etc.
Ohr Pnimi
41. Consisted of all the Eser Sefirot, but that was by way of admixture.
This means that the Tikun of the ten Kelim was made by Tzimtzum NHY. It means that Behina Dalet incorporated in each and every Sefira because of her connection with Behina Bet, and the Masach and Zivug were corrected in each and every Sefira through Hochma and through the Nikvey Eynaim.
However, that Tikun was only on the GAR de Nekudim. The connection of Behina Bet with Behina Dalet dominated in the ZAT de Nekudim, as these Kelim are Behinat Kelim of the lower nine Sefirot de SAG. That connection was primarily in them, and there the Behina Bet became AB, by the force of their He’arah in the inner ZON de AK (see Ohr Pnimi item 1).
Hence the ZAT received that doubled Behinat Aviut first, but it was in them without Tikun. Instead, they were mixed together in one another like the mixture of moist with moist that the Rav brings. It means that the Behinot Dinim themselves and Behinot Rachamim themselves were not apparent, but everything was mixed together beyond recognition. Also, from this mixture formed the Behinot Klipot, as Sigim of gold and Shmarim of wine, and they too mixed with those Kelim beyond recognition.
You must perceive in this matter that although the Behinat Aviut in the Kelim is their entire magnitude and merit, the height of their Koma is measured by it. Indeed, this is provided they have a Tikun of the Masach equivalent to that measure of Aviut.
However, if they do not have that Tikun of the Masach that should be with respect to that Aviut, the Aviut turns into hard and bitter Dinim, since Shinui Tzura is separation in the spiritual. For that reason they cannot suck their sustenance off the Ohr Elyon, for then the Aviut turns into Behinot Dinim and Klipot, meaning to incorrigible nocuous, until they receive their complete Tikun.
It is impossible for the world to exist and be conducted except through the Dinim and the Klipot.
Since the world is conducted according to the thought of creation, which is to delight His creatures, meaning give a good reward to the righteous. Such a leadership cannot exist except by the work in the form of “God hath made even the one as well as the other,” hence, the place was prepared for the existence of the Dinim and Klipot.
42. However, the Din was below in the lower seven, but everything was mixed together. Because of that there wasn’t any correction in the Yod Sefirot at all. Hence, when Ohr Ein Sof descended and fissured in them from above downward the Ohr descended from Keter to Hochma and from Hochma to Bina, which is the third Sefira.
However, when that Ohr Elyon expanded, being complete Rachamim and complete Hesed, and when it reached the lower seven, being Dinim, and Dinim are awakened by them, they could not receive it. This is because they are opposites, one is Hesed and one is Din, and they were canceled by the Ohr Elyon and died, as it says, “And Bela died, And Husham died” etc.
Ohr Pnimi
42. Ohr Ein Sof descended and fissured in them from above downward.
This refers to the new Ohr that came down and fissured the Parsa and the Ohr for Nekudim, as the Rav says. Also, fissuring means the annulment of the Gevul.
43. Then these seven lower Melachim descended below in Olam Beria, completely under the place of Malchut de Atzilut. Their place under Sefirat Bina remained vacant, and in that space between Sefirat Bina and these seven Melachim another seven Sefirot emerged, mingled together in the image of Adam, consisting of Zachar and Nekeva.
This is ZON, called the eighth Melech, whose name is Hadar, and the name of his wife, Mehetabel. This is because Hadar is ZA and Mehetabel is Nukva.
Ohr Pnimi
43. Completely under the place of Malchut de Atzilut.
Under the place of the new Tzimtzum where Behinat Atzilut ends and the place of the Separated Olamot begins.
Their place under Sefirat Bina remained vacant.
This is so because the GAR, which are KHB, remained, and only the Melachim from Bina down broke and left a vacant space. After the Tikun, that will be the place where Olam Atzilut will stand.
44. *Thus, when you count the Name from AB, each Behinat AB will be Yod from HaVaYaH, and SAG, the first Hey of HaVaYaH, MA is the Ot Vav, and BON is the last Ot Hey. When we count the Name only from Behinat SAG, the Taamim of SAG will be the Ot Yod, the Nekudot, the first Ot Hey, the Tagin Ot Vav, and the Otiot the last Hey.
When we divide the Taamim too, the Ot Yod will be in the Awzen, the first Ot Hey in the Hotem, Ot Vav in the Peh, and the last Ot Hey in the Eynaim. This is because the Ayin has Behinat last Hey and first Hey.
44. When you count the Name from AB… …When we count the Name only from Behinat SAG.
You must know that the Taamim, Nekudot, Tagin, Otiot relate to the four-letter Name differently than the Eser Sefirot or the five Partzufim in the four-letter Name. It is so because in the Eser Sefirot the tip of the Yod is regarded as the Keter, the Yod, Hochma and the Hey, Bina. The Vav is considered ZA and the last Hey is ascribed to Malchut.
However, in the TNTO, the Yod is considered Taamim and Keter, the first Hey Nekudot and Hochma, the Vav Tagin and Bina, and the lower Hey Otiot and ZON.
The reason for it is that the four degrees of TNTO are but four denominations appearing in the order of the Histalkut of the Orot of the Partzufim prior to the Tikun. As the Rav writes above (item 9), the first Hitpashtut of Malchut de Rosh to the Guf is called Taamim, since it is Ohr Yashar, Rachamim.
That Kli is called Keter because the beginning of the coming of the Orot to the Guf is always in Kli de Keter. It is called Yod of HaVaYaH since it is the beginning of the Hitlabshut of the Guf and the Kelim, and it is therefore ascribed to the Yod, being the beginning of the HaVaYaH.
When the Masach in Kli de Keter purifies and the Koma gradually diminishes on the four Behinot until it disappears entirely from the Maatzil, all these Komot are named Nekudot. This is so because they are created during the Histalkut of the Orot to the Maatzil, and they are therefore considered Ohr Hozer and Din.
Also, they are called Hochma because the Upper Sefira among them is Hochma and the three Komot Bina, ZA and Malchut are incorporated in the Upper One. They are also called the first Hey of HaVaYaH since they are Behinat Din and Behinat Din is always considered Nukva, which is Hey de HaVaYaH.
In the Reshimot remaining after the Histalkut Ohr, the Taamim are called Tagin, since they overlie the Kelim during the Histalkut of their Orot like Tagin over the Otiot. They are called Bina because they come from Behinat Ohr Yashar and Rachamim and are Behinat GAR.
However, since they are in Behinat Histalkut, they are considered Bina, which is Behinat Nukva de GAR.
After their Histalkut from the Ohr Nekudot, the Reshimot are called Otiot, meaning Behinat Kelim. This is because they come from Ohr Hozer and Din, and also because they are from Behinat Histalkut. For that reason they are also called Kelim. They are also considered Behinat ZON since the Ohr of ZON, which are VAK, is Behinat Ohr Kelim.
You find that both the Reshimot de Taamim, called Tagin and Bina, and the Reshimot de Nekudot, called Otiot, are Behinat Histalkut and Achoraim. However, since the Reshimo de Taamim is Behinat GAR, it is therefore called Bina. It is also Behinat Vav de HaVaYaH, meaning Vav in the Rosh. Conversely, since Reshimo de Nekudot are Behinot VAK, they are called ZON and Otiot and are Behinat last Hey de HaVaYaH.
Here the Rav means to show the state and the degree of the position of Partzuf Nekudim between the Partzufim of AK as well as the order of its concatenation from them and its connection with them. Hence, he first arranged for us the five Partzufim according to the four-letter Name, and says that AB which is Partzuf Hochma de AK, is Partzuf Yod de HaVaYaH, and the SAG, which is Partzuf Bina de AK, is Hey de HaVaYaH.
After we know that the SAG is Behinat Hey de HaVaYaH, he elaborates on the SAG itself, regarding its TNTO, whose order is different than the order of the five Partzufim, though they are closely related, as we’ ve explained above.
When we divide the Taamim too.
This division is done after the ascent of the Orot from NHY de AK to MAN to the Taamim de SAG and to Behinat Nikvey Eynaim de Rosh of the Taamim (see item 14). This caused the division of the Eser Sefirot de Rosh SAG to two Behinot on the Nikvey Eynaim because of the Masach and the place of the Zivug that rose there.
Hence, from Nikvey Eynaim up it became a Rosh, and from Nikvey Eynaim down it became the Guf. The Awzen, Hotem and Peh there, are found to have departed from the degree of Rosh into the degree of Guf.
Ot Yod will be in the Awzen, the first Ot Hey in the Hotem, Ot Vav in the Peh, and the last Ot Hey in the Eynaim.
As has been explained above, all this was caused by the ascent of Orot NHY de AK to the Nikvey Eynaim. It is so because then the Nekudot de SAG, being the four Komot Hochma, Bina, ZA and Malchut emerging out of SAG after the Hizdakchut of the Masach of Keter de Guf de SAG, called Taamim, expanded below Tabur de Inner AK, where they illuminated to the Inner ZON there.
Two kinds of Orot are found there, Nekudot de SAG, and the Inner ZON, mixed with each other. Behinat SAG is Behina Bet and the first Hey de HaVaYaH, and Behinat Inner ZON are Behina Dalet and the lower Hey de HaVaYaH (see Ohr Pnimi item 6). There it explains the reason for the ascent of the two Heys to MAN to Nikvey Eynaim and the matter of their division into two degrees.
It is written that the last Hey rose to Nikvey Eynaim, meaning through the association with the first Hey. In other words, the AHP went outside the Rosh, as these AHP are Yod Hey Vav, considered Behinat Rosh Tachton containing Eser complete Sefirot, except the last Hey, which is absent there because she remained in the Nikvey Eynaim.
It is written, YHV (Yod Hey Vav) in the AHP and the last Hey in the Eynaim. It is so because now the Rosh of the Taamim has been divided into two Roshim. The last Hey remained in the first Rosh, which is Galgalta ve Eynaim, and the second Rosh contains not more than YHV. The YH are KHB, Vav is HGT NHY, and Malchut, which is the lower Hey, is absent in the second Rosh.
In order to understand these above-mentioned two Roshim, we have to study them from Partzuf Nekudim that emerged through that Zivug de Nikvey Eynaim. This is because in this place, where the Zivug was formed, which is the Rosh de SAG, it did not change by the division made on Nikvey Eynaim (see Ohr Pnimi item 2).
Instead, only that Koma, which came out of this Zivug de Nikvey Eynaim, accepted all those changes branching from the ascent of the lower Hey to Nikvey Eynaim. This Koma that emerged from there is called Olam ha Nekudim.
You should know that three Roshim must be discerned in that Olam de Nekudim, and three Roshim are merely Eser Sefirot of a single Rosh, relating to what they were prior to the ascent of MAN to the Nikvey Eynaim. You should remember the order of the ascents of the Orot to the second Zivug in the Rosh de Elyon, from which the Tachton was born.
They are considered Zachar and Nekeva since they first make two Zivugim in the Rosh of the Elyon, they mingle in one another, and from there descend and expand to their own place in their related Guf de Elyon. There they expand once more to Rosh and Guf (see Part 3, Chap 4, item 50, and Part 6, Ohr Pnimi item 6).
It turns out that after the Reshimot of Nekudim de SAG rose along with the lower Hey to Nikvey Eynaim de Rosh SAG, and were mingled there in the two Zivugim, they returned to their place, the Tabur de AK. There they expanded in Rosh and Guf as the image of the Zivugim they made in the Rosh, meaning in the place of Nikvey Eynaim.
It’s already been explained that the Masach de Nikvey Eynaim stands at the Tabur (see Ohr Pnimi item 9), meaning in the place of the Parsa that’s been erected there. Thus, it turns out that the Rosh of this Partzuf came out from the Tabur up to the Chazeh de SAG, having only the two Sefirot Galgalta and Eynaim, and the lower Hey is in these Nikvey Eynaim.
This is the first Rosh in Partzuf Nekudim, considered to have the value of RADLA de Atzilut, as it doesn’t join Partzuf Nekudim at all, but is Behinat Shoresh Elyon to the Partzuf of Nikvey Eynaim (see Ohr Pnimi item 20).
The three Sefirot de Rosh: Awzen, Hotem, Peh, which came out of the degree of the first Rosh, consist of two Roshim, since they are below its Masach. It is so because they are considered the three Sefirot AHP compared to what is missing from the first Rosh, called YESHSUT. However, they do have Eser complete Sefirot in themselves, GE and AHP.
They are called GAR de Nekudim, standing from Tabur de AK down, and they are the actual Nekudim where these two Zivugim de Katnut and Gadlut occur. In Katnut, the lower Hey is in the Eynaim of that Rosh, and the three Sefirot AHP are considered the lower Rosh and Behinat HGT compared to the Elyon, which is the second Rosh, as it is below its Nikvey Eynaim. In Gadlut, the lower Hey descends to the Peh, meaning to Malchut that contains all three Roshim. Then the GE, being the second Rosh, join their AHP, which is the third Rosh, and they become one Rosh.
Thus, three Roshim are made from Eser Sefirot of one Rosh. The first Rosh, which is GE, is called YESHSUT. It is still regarded as Taamim, and not Behinat Nekudim. The second Rosh is the GE of GAR de Nekudim, being AHP that were taken off YESH and Tvuna, having Eser Sefirot in and of themselves. The third Rosh is the AHP that were taken off the second Rosh, becoming a third Rosh in itself.
The second Rosh is Keter de Nekudim and the third Rosh is Hochma and Bina de Nekudim. The lower Hey is in the Eynaim of the second Rosh, and the YHV is in the third Rosh. In the Zivug of Gadlut that brings them together, when the lower Hey descends to the Peh of the third Rosh, and the two lower Roshim become one Rosh, the Name HaVaYaH is found in its order YHVH, as the lower Hey returned to her place.
The Ayin has Behinat last Hey and first Hey.
This is so because the entire Partzuf Nekudim, called Ohr Eynaim, is from Behinat Nekudot de SAG that rose and departed from NHY de AK and became MAN in Nikvey Eynaim. Thus, the Eynaim are like the first Hey de HaVaYaH because Nekudot de SAG are the first Hey.
The last Behinat Hey that rose along with them to Nikvey Eynaim also became Behinat Eynaim, and thus the Eynaim are regarded as the last Hey de HaVaYaH. We thus learn that the Masach in Nikvey Eynaim is a double Masach from the two Heys together. It’s already been explained that this is the Shoresh for the association of Midat ha Rachamim with Din, the beginning of which was made in the connection of the two Heys, the first Hey, and the lower Hey in Nikvey Eynaim.
45. This is the meaning of what is written in the Tikkunim (Zohar), “I sleep” opposite the last Hey. In the annulment of Ohr Nekudim, “I sleep”, meaning “sleep” (שינה), and also “I sleep”, the letters of “second” (שניה). This is because Hochma is the First Hey, and second to Keter. It is known that Taamim are Keter, Nekudot are Hochma, Tagin are Bina, and Otiot are the lower seven.
It turns out that the Ayin is Behinat Hochma, which are Nekudot. This is the reason the sages of the congregation were called “The Eyes of the Congregation”, as it says, “then it shall be, if it be done in error by the congregation, it being hid from their eyes.”
Ohr Pnimi
45. “I sleep” opposite the last Hey. In the annulment of Ohr Nekudim, “I sleep”.
The breaking of the vessels was primarily in the Behinat last Hey, and that’s where the sleeping comes to her. That is why sleep is implied in the last Hey.
Hochma is the First Hey… … Nekudot are Hochma.
It is written above (Ohr Pnimi item 44) that the Orot that rose to MAN from NHY de AK contain all the Nekudot de SAG, which are from Hochma down, with the ZON de AK. It is known that the Partzuf is named after its highest Sefira, hence the Nekudot are called Hochma.
46. These Nekudot are Behinat Melachim that ruled in Eretz (land of) Edom and died. This is also the meaning of “ve haAretz Haita Tohu ve Bohu” (Now the earth was unformed and void). Aretz is the last Hey, which is the Behinat Ayin. She is the one who was Tohu ve Bohu, which is the matter of the death of the Melachim, until their Tikun came, at which time it is said “Let there be light. And there was light.” It is also the meaning of “open Thine eyes, and behold our desolations.”
47. In order to understand that verse, we shall explain the matter of the Ayin. It is said that there are nine Nekudot: Kamatz, Patach, Tzere, Segol, Shva, Holam, Shuruk, Hirik, Kubutz. However, they also contain Upper Behinot, such as Holam, and Middle, such as Shuruk. All the rest are below, and their place is under the Otiot. All this will be explained later.
Ohr Pnimi
47. Upper Behinot, such as Holam, and Middle, such as Shuruk. All the rest are below.
This is because three Orot operated in the first Nekudim: the Hevel of the Tabur, which is Behinat Peh of the first Rosh, called YESHSUT. This Ohr is called Holam, for it shines above the Otiot, because the first Rosh is not considered actual Ohr Nekudot, but only a Shoresh. Moreover, even during the Gadlut, it does not unite into one with its AHP, which are GAR de Nekudim (Ohr Pnimi item 31).
The second Ohr is Hevel ha Yesod, which is Behinat Inner ZON that shine to GAR de Nekudim, Vav for Ima, Yod for Abba, as the Rav says in item 31. Also, this Ohr is called Shuruk because it shines inside the Kelim de AVI.
The third Ohr is Ohr that is poured from Peh de Nekudim down to the ZAT de Nekudim, which extend from the Pars a by the Zivug de Gadlut (see Ohr Pnimi item 31).
Hence, these are Behinot lower Nekudot below the Otiot, meaning extending from under the Kelim de Elyon because Parsa is the end of Sium Etzbaot Raglaim de SAG de AK.
48. Now, all the last seven Nekudot are in the form of Yodin (pl. for Yod), except the first two Nekudot, Kamatz Patach. These are two Vavin (pl. for Vav), and Yod.
The thing is that when we count all the Yodin in these seven Nekudot, they are thirteen Yodin, Gimatria 130, same as Ayin (עי"ן). This indicates that the Nekudot come out of the Ayin, and Kamatz Patach, which are Yod and two Vavin remain. Their Gimatria is 22, implying the twenty-two Otiot from which the Kelim de Nekudim were made.
Ohr Pnimi
48. All the last seven Nekudot are in the form of Yodin, except the first two Nekudot.
It is so because the Kamatz Patach are the Shoresh of all the Nekudot, as the Rav writes here. The Kamatz is Keter and Patach is Hochma. You already know that the GAR de Nekudim are divided by Galgalta ve Eynaim, called Keter, and AHP that have departed from this Keter, called HB.
This division is because of the two Heys that were joined together and rose to Eynaim. As a result, the Eser Sefirot de Rosh de Nekudim divided in the form of the lower Hey in the Eynaim, and YHV in the AHP.
Interpretation: the Masach de Behina Bet de Hitlabshut, which is the first Hey, is named Vav here, since it is Behinat Zachar. The last Hey, having been joined with this Vav in the Nikvey Eynaim, is the Behinat Nekuda inside the Vav. This is because Nekuda indicates Midat ha Din, as a “black Nekuda without any whiteness at all.”
However, the connection of the Nekuda with the Vav in the Nikvey Eynaim does not make a Behinat Shuruk there, but only Behinat Kamatz. This is because the Vav is laid down and the Nekuda under her is as a Rakia and Nitzotz.
The reason for it is that the AHP are found to be departing because of this connection of the Rakia and the Nitzotz. Hence, they are called Kamatz, from the words Kimutz (thrift) and Situm (blockage) that occurred by the ascent and connection of the lower Hey in the Eynaim.
The YHV that now shine in AHP are in a state of frugality and blockage, as they suffer from two:
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Their entire Koma is Behina Aleph, since they are Behinat Nekeva de Keter (see Ohr Pnimi item 23). They need to get He’arat GAR from the Zachar, being Keter. However, because of the Kamatz in Kli de Keter they are no longer considered Behinat Rosh, and cannot incorporate in the Zachar in Keter.
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They have become Behinat Guf. Hence, these HB are in Behinat Achor be Achor.
However, in and of themselves they are YHV, as the Rav says that YHV is in the AHP. This is very interesting since he thus tells us that Behinat lower Hey, which is the Nekuda under the opening in the Nikvey Eynaim makes the Kamatz there. It is written that it did not come down to Behinat AHP.
Only the Behinat Rakia, being the Kav above the Nekuda, which is like an opening, descended by itself to the AHP. It did not take with it anything of the Nekuda, meaning the lower Hey, but the Masach in the Peh is only Vav without the Nekuda incorporated in it in the Nikvey Eynaim.
Thus, it becomes clear that the Masach in Kli de Keter de Nekudim contains within it an opening and a Nekuda, which are Rakia and Nitzotz, meaning the form of Kamatz. The Masach in Kli de HB de Nekudim is but Hitpashtut of the opening contained in the Kamatz in the Nikvey Eynaim, meaning in Kli de Keter, having nothing of the Nekuda.
However, during the Zivug de AB SAG, causing the lowering of the lower Hey from the Nikvey Eynaim to the place of Peh as in the beginning (see Ohr Pnimi item 14), the Kamatz in Kli de Keter descends and connects with the Kli de HB that was only an opening there.
That causes the opening of the Eynaim because the place of the Zivug that was in the form of Kamatz in the Nikvey Eynaim, blocking the Orot, has now opened widely, as the AHP returned to the Rosh. This is because then the Ohr descended to the lower seven Sefirot de Nekudim, and you can therefore see how all the Nekudot emerged from the Zivug of Kamatz and Patach.
It turns out that the seven lower Sefirot came out after the descent of Kamatz to the place of Peh by the Zivug de Gadlut. It turns out that these seven Nekudot emerged from the Nekuda inside the Kamatz, for as long as the Nekuda was incorporated in the Nikvey Eynaim, the Peh of Nekudim there was only the opening. At that point the seven Nekudot could not expand from the Peh down for the AHP themselves were in Behinat Guf and the opening in the Peh was in Behinat Malchut de Malchut, called Tabur.
However, after the descent of the lower Hey to the place of the Peh, the Orot of the seven lower Sefirot opened and came out to their place. Thus, the entire merit of the lower seven extended from the Nekuda, which is why they were implied in the form of Yodin, meaning only Nekudot. This is because they do not extend from the Rakia, which is an opening, but rather from the Nitzotz.
It is written, “All the last seven Nekudot are in the form of Yodin, except the first two Nekudot, Kamatz Patach. These are two Vavin, and YHV,” for the above reason. The Vavin, being Patach, are incorporated only in Keter and Hochma, Vav and Nekuda in Keter, which is the form of Kamatz, and Vav alone in Hochma, which is the form of Patach. However, there is only Behinat Nekuda in the seven lower Sefirot, since this is where they exit.
The Nekudot come out of the Ayin.
Meaning that through the descent of the lower Hey from the Eynaim all the Nekudot came out.
The twenty-two Otiot from which the Kelim de Nekudim were made.
The Kelim are called Otiot and the number twenty-two contains all the Behinot Kelim in reality. It has already been explained how all the ZAT emerged from the Zivug of Kamatz and Patach. They also produced Behinat knew Kelim, called Kelim de Achor.
49. It is not surprising that the Kelim were registered and implied in the first two Nekudot, the best among them. The thing is that the Kelim for the rest of the Nekudot were made of these first two Nekudot, namely Keter Hochma. These are also the ones that procreated and elicited Kelim for the Sefirot below them.
There is yet another reason: it is known that the seven lower Nekudot are the seven Melachim that died. However, the first did not die. It is also known that Behinat death is the breaking of the Kli, hence the seven other Nekudot remained without a Kli, but only Ohr, which is the Behinot of the Nekudot.
However, the first ones did not die; they remained with their Kelim. Thus, the Orot conceal and clothe within the Kelim. They are named after the Kelim, which are the twenty-two Orot, implied in the Kamatz and Patach as we have mentioned.
Ohr Pnimi
49. The first did not die.
Rather, the Kamatz returned to the Nikvey Eynaim as it was before. Also, the Patach remained alone once more in Kli de Hochma. It is so because when they are in their place as they were when they were first created, they are considered Kelim de Panim, where annulment and breaking do not apply.
50. The Kamatz indicates the Keter, and the Keter is Taamim. The Patach indicates Hochma, and they are the Nekudot. Hence, these two Nekudot are called Kamatz and Patach, as they imply the above matter.
As long as only Taamim de SAG elicit, being the Behinat Orot AHP, the Orot were still blocked and stint. When Behinat Nekudot came, which are Hochma – Patach, being the Behinat Ayin, then they opened in the “opening of the eyes,” as mentioned in the Tikkunim. This is the matter of the point of Patach. However, in the Behinot Taamim, which are Keter, it is Kamatz, because the Orot were blocked and stint.
Ohr Pnimi
50. The Patach indicates Hochma.
This means that the Nekudot, meaning the seven lower Sefirot came out of this Zivug de Kamatz Patach, which are Keter and Hochma. Then the Nekudot de SAG emerge and appear, as will be written henceforth.
Taamim de SAG elicit, being the Behinat Orot AHP… …When Behinat Nekudot came… …opened in the “opening of the eyes.”
You must understand the oppositeness that occurred because of the ascent of the lower Hey to the Eynaim, where the Nekudot preceded the Taamim. The primary difference between Taamim and Nekudot is that Taamim de SAG, reaching the Tabur, did not connect with the lower Hey, meaning the Inner ZON de AK.
However, the Nekudot de SAG, which are the lower nine from Hochma down, connected with the lower Hey and rose to MAN to the Eynaim (item 6). Thus, the opposite occurred here in the Partzuf that came out of this Zivug de Nikvey Eynaim.
The Behinot Nekudot, meaning the connection of the first Hey with the lower Hey was made in the Nikvey Eynaim. Hence, the Behinat Taamim, meaning the Behinat first Hey that did not connect whatsoever with the lower Hey, came out in the AHP (see Ohr Pnimi item 48).
Thus, the Nekudot were found to be above Nikvey Eynaim and Taamim below, in the AHP. This is the opposite of their stance in SAG where the Taamim are above Tabur and the Nekudot below Tabur.
However, this is still not considered departure to the Nekudot. As long as the Behinot Nekudot are in Nikvey Eynaim, they are not disclosed outwardly, as they are there as Kamatz (see Ohr Pnimi item 48).
Afterwards, by the Zivug de AB SAG where the Nekudot come out from the Eynaim to the Peh under the Taamim, it is considered that the Nekuda departed and separated from there. The Eynaim remain as a mere opening, without a Nekuda, and then the Eynaim open, the AHP return to the Rosh, and the ZAT come to their place.
It is written, “As long as only Taamim de SAG elicit, being the Behinat Orot AHP, the Orot were still blocked.” Meaning, as long as the lower Hey was in the Eynaim and the Nekudot could not come out, but only the Taamim as YHV cleaned from the lower Hey, “the Orot were still blocked and stint.”
“When Behinat Nekudot came, which are Hochma – Patach, being the Behinat Ayin, they then opened in the ‘opening of the eyes’.” At that time the Nekuda that was attached to the opening of the Eynaim came down and the Ohr of Nekudot de SAG appeared outwardly, which are Behinat Hochma (see Ohr Pnimi item 45).
51. Now we shall return to the matter of the verse “open Thine eyes.” When the Behinat Ayin comes, which are the Nekudot, it is then said, “open Thine eyes.” This is because then it is with open eyes.
It has already been explained that all these Behinot are in the name SAG. This name implies Bina, which is Upper Gevura, upon which the Dinim are dependent; hence the matter of the annulment of the Melachim was in that Behina of SAG.
In SAG itself too there is Behinat Taamim, which are also called AB, although they are in SAG. Yet, the Nekudot de SAG are the essence of SAG itself, which are SAG de SAG, and there was the annulment and the death.
This is the meaning of “they are together become impure,” for all the annulment was in the name SAG. SAG itself, however, is indicated to come from the words “Nasogu Achor” (they are turned away back), which is the annulment of the Melachim.
52. The Ayin is also named after SAG, like the above AHP. This is because when there were the above three Behinot AHP, which are the Taamim, their name SAG was Behinat HaVaYaH, which is SAG: Yod, Hey, Vav, Hey. However, in the Ayin, which is Behinat Nekudot, it is the SAG of three times Ekie, which is also SAG in Gimatria, and this is the SAG in the Ayin.
53. Now, all these Ekie from these three, take all the Behinot twenty-two Otiot, implied in the Kamatz Patach, to make of them Kelim through the Histaklut Ayin in them. Thus, each of their names Ekie consists of all the Behinot twenty-two Otiot.
Thus, the three names Ekie with the three times twenty-two Otiot, with the Kolel (included), amount to 130, which is Ayin in Gimatria. This is how the name SAG is implied in the Ayin too.
54. This is the meaning of “open Thine eyes, and behold,” because in AHP there are three times SAG, which is Pekach (open) in Gimatria, with the Kolel, and after them comes Behinat Eynaim. This is the meaning of “open Thine eyes,” because these three Ekie in the Eynaim are Behinat Ekie in Yodin, Gimatria 161, the same number as Einecha (Thine eyes), with the Kolel. This is also the meaning of “and behold our desolations,” for here was a great desolation, and annulment of the Melachim.
Ohr Pnimi
54. “open Thine eyes, and behold,” because in AHP there are three times SAG, which is Pekach in Gimatria, with the Kolel, and after them comes Behinat Eynaim.
This means that the prayer is to straighten the order and make the YHV, which are the Taamim, above, and the SAG in the Eynaim, which is the Behinat connection of the two Heys there come down past the place of the Taamim.
It is so because after the Nekuda attached to the opening in the Eynaim comes down, and the opening remains without the connection with the lower Hey, the Eynaim open and form an opening. This is the meaning of “and after them comes Behinat Eynaim,” meaning after the Taamim implied in the Gimatria “open”.
“and behold our desolations,” for here was a great desolation, and annulment of the Melachim.
This is because through the returning of the order to its place as in the previous item, the lower Hey will come down and the YHV will return up. Hence, the entire great desolation, which occurred because of the breaking of the vessels, will be corrected with the entire Tikun Kelim we have in Olamha Tikun today.