The Eser Sefirot of the seven Melachim that died
(The Study of the Ten Sefirot)
Part 7
1. *Know, that the Shoresh of these Melachim is the name First BON that emerged from the He’arat Eynaim of AK, called Olam ha Nekudim. Every Behinat Malchut that exists in all the Olamot was made of this name BON.
This is so because there is Malchut in Arich, in AVI, and in ZON, and they were all sorted by the name MA that elicited from the Metzach of AK, which is the Behinat Zachar. You already know that there is not a Sefira that does not consist of ten Sefirot. Hence, each and every Sefira in all the Olamot must have Behinat Malchut, made of the above Melachim.
Ohr Pnimi
1. The Shoresh of these Melachim is the name First BON.
This means that in Olam ha Tikun they are Behinat Name HaVaYaH filled with Heyin, which is BON in Gimatria, although they are Behinat HaVaYaH de SAG in their origin, meaning Nekudot de SAG. It is as the Rav wrote (Tree of Life; Gate 10), that in the future, when all these Melachim will be completely corrected, the name SAG shall be as before and the name MA shall be cancelled. This is the meaning of the return of the world to Tohuve Bohu (lit. Unformed and Void). At that time, there will be only two Orot, AB and SAG.
However, in OlamhaTikun, the Nekudot de SAG descended and became the name BON there, meaning a Nukva of the name MA and subordinate to him. Everything she has, she receives from the Zachar, which is HaVaYaH de MA. This is why we always name the ZAT de Nekudim, BON, though they are Nekudot de SAG.
In fact, the Partzuf that emerged by the Zivug in Masach de Behina Aleph, called the Ohr Eynaim, which is HaVaYaH de MA, means Eser Sefirot at the level of ZA. However, it is called HaVaYaH de SAG for two reasons: One, because there is Ohr Zachar there, which came out on Behina Bet de Hitlabshut, called YESHSUT (see Part 6, Ohr Pnimi item 14), and Komat YESHSUT is called HaVaYaH de SAG.
The second reason is that the Kelim de Nekudim, which are Behinat Nekudot de SAG de AK, meaning the lower nine de SAG that descended below Tabur de AK. The Ohr departed from them and these Kelim moved to the Eser Sefirot de Olam ha Nekudim (see Part 6, Ohr Pnimi item 38). For this reason they are called Nekudot de SAG.
Behinat Malchut that exists in all the Olamot was made of this name BON.
Through the ascent of the Hey Tata'a, namely Malchut, to the place of the Eynaim, which is Hochma, Malchut mixed and connected to each and every Sefira of the Eser Sefirot. From then onward, this Malchut is connected with the First Hey, incorporated in each Sefira and in each Partzuf (see Part 6 Ohr Pnimi item 38).
2. When the Upper Maatzil began to create the world, He emanated, created, made, and did the four Olamot ABYA. He began to sort the four above-mentioned Melachim that died. What was sorted from Him, rose in the Kedusha of the Olamot, and what was not sorted remained a Klipa and Sigim.
However, the essence of these Sigim and Melachim, their Shoresh is the name First BON. It is one Partzuf Adam from its Rosh to its Raglaim, containing corresponding Klipot from its Rosh to its Raglaim.
Ohr Pnimi
2. These Sigim and Melachim, their Shoresh is the name First BON.
We must thoroughly understand what these Sigim are and how they were rooted and come from the name BON.
The thing is that you already know that the Kelim of each Partzuf come to it from its Elyon. This is so because once the Orot de Eser Sefirot de Guf de Elyon depart and the Kelim de Eser Sefirot remain emptied of Ohr, these Kelim move to the Tachton and fill up with the Orot of the Tachton (see Part 5, Ohr Pnimi item 35, par. “The Rav has already thoroughly explained”).
Accordingly, you see that the Kelim of the lower nine of Partzuf SAG de AK that were emptied of their Orot with Tzimtzum NHY de AK are the very Kelim of the Nekudim de AK, called BON there. It has been explained in Ohr Pnimi (Part 6 item 1, Sub Header “Its SAG”) that the lower nine of SAG de AK mixed there with the Behina Dalet that is in the Kelim de NHY de Partzuf Keter de AK (Part 6 Ohr Pnimi item 38).
Behina Dalet mixed with every single Sefira up to Hochma, and thus there is a mixture of Behina Dalet in the Kelim de SAG, in each and every Behina in them. It has also been explained above (Part 6 item 1, Sub Header “Its SAG”) why the Orot and Kelim of SAG could shine in the place of Behina Dalet de AK. This is so because there was no Tzimtzum on the Ohr SAG, being the Ohr of Bina; the Tzimtzum was only on the Ohr Hochma.
Afterwards, these Kelim moved to the ZAT de Nekudim, and AVI of the Nekudim mated in Zivug de Gadlut Panimbe Panim, and extended Komat Hochma in their place from below upwards in Behinat Rosh. After that they dispensed this Ohr Hochma to the ZAT of Nekudim where the Behina Dalet was mixed in each and every one of their Behinot.
Thus, that Ohr could not clothe in these Kelim since the Behina Dalet was already restricted to not receive the Ohr Hochma. Therefore, when the Ohr extended into the Kli and struck the Behina Dalet that was mixed in the Kli, it instantly departed and left all the Kelim. Then the Kli too broke and died because of Behina Dalet in it. It sucked something from the Ohr before it left there, and this sucking caused a disparity of form in Behinat oppositeness from the Maatzil, which is the Light of Life, hence it is called “Death”.
You find that this mixture of Behina Dalet in the Kelim de SAG, which are Behina Bet, caused a shattering and death in the Kelim. For this reason this mixture is called Sigim in the Kelim. These are parts in the Kelim that cannot receive the Ohr Elyon and because of them, the corruption falls into all the Kelim, even in the parts that were worthy of receiving the Ohr, namely the Kelim de SAG that are from Behina Bet.
He says that when He “began to create the world etc. He began to sort the four above-mentioned Melachim that died. What was sorted from Him, rose in the Kedusha of the Olamot, and what was not sorted remained a Klipa and Sigim.” This is because after the Ohr departed from the Kelim and the Kelim died and fell to the Separated Olamot, to BYA, the Maatzil returned and sorted the broken Kelim of the Melachim.
This means that He sorted the Kelim that are worthy for Halbasha of the Ohr Elyon, which belong to the Kelim de SAG, which are the Partzufim of Atzilut in the BON part in them. These Sigim that are mixed in Behina Dalet that were not sorted, remained in BYA within the Klipot.
Thus, we learn that the Sigim are parts of Behina Dalet that mixed with the Kelim de SAG. That mixture was rooted in the Kelim de Nekudim, called BON, as he says, “these Sigim and Melachim, their Shoresh is the name First BON,” meaning in Nekudim.
Containing corresponding Klipot from its Rosh to its Raglaim.
This is because in general, ZAT are considered one whole Partzuf in Rosh and Guf. This is because they received the Ohr GAR and the Rosh from the Zivug of Gadlut de AVI. The entire ZAT broke Panim and Achor, as it is written below in this Part, and because Behina Dalet was mixed in every single Behina of the Kelim of the Nekudim. Because of that there are Klipot in it from its Rosh to its Raglaim, meaning Sigim that remained inside the Klipot.
3. Even though they are seven Melachim, they are ten, as we say that they are seven Heichalot, when they are actually ten. This is so because the first Heichal consists of the first three Sefirot, called Kodesh Kodashim. The last Heichal consists of two, Yesod and Malchut, which is Livnat ha Sapir. So it is here, since they are Yod Sefirot, called seven Melachim.
Ohr Pnimi
3. Though they are seven Melachim, they are ten.
This means that not only do ZAT HGT NHYM of the Katnut contain Eser Sefirot as well, meaning Eser Sefirot in each contains HGT NHYM, but they also had a Zivug de Gadlut that have actual GAR, meaning HBD too.
4. A more elaborate matter is this: We have learned that from these Melachim, the suitable Behinot were sorted for Atik, AA, and AVI de Atzilut. However, there was some breaking in their Achoraim. Not actual death, which is the Klipa, but a lessening of Ohr.
Thus, these Achoraim fell below their place in the Kedusha itself and do not have actual Sigim, which are death. All the Behinot Malchut in each Sefira were sorted from these Melachim of the name BON in the part of ZON de Atzilut. However, some Nitzotzot, which were not sorted, remained in them and are mixed inside the Klipot and the Sigim. Hence, in these there is actual death. You find that all the Klipot cling solely to ZON, not from Ima upwards.
Ohr Pnimi
4. There was some breaking in their Achoraim etc. do not have actual Sigim.
Interpretation: GAR de Atzilut too were not completely sorted, and the Achoraim that fell from them during the breaking of the vessels did not rise to their place completely until Gmar Tikun. However, that does not give any hold to the Klipot since these Achoraim never left Olam Atzilut at all, but descended from a high degree to a low degree.
Conversely, ZAT de Nekudim, called ZON, have actual Sigim, as we have written above. This is why they died and fell to the Separated Olamot. Thus, because these Kelim were not entirely sorted, but many Sigim remained inside the Klipot, they have a hold of ZON too, in the extent that they take their authority from these Kelim de ZAT.
The Klipot cling solely to ZON, not from Ima upwards.
It is written above in the previous item that unsorted parts remained inside the Klipot only from the Kelim de ZA, and this is why they have a hold of it. Conversely, nothing fell to the share of the Klipot from Ima upwards, hence the Klipot have no hold at all from Ima upwards.
5. You know that the Shoresh of ZA is only six Sefirot. However, afterwards they grew and became Eser Sefirot for it. Similarly, the Shoresh of Malchut is one Nekuda, which is later made to consist Eser Sefirot.
Thus, in their first Shoresh they are only seven Melachim, six in ZA and one in Nukva. These cling to the last two Otiot of The Name, which are VH, and these two Otiot are eleven in Gimatria.
This is the meaning of the eleven signs of the incense, ten inner Sefirot, and one Makif. Although the Makif too consists of ten Sefirot, it is called one.
Ohr Pnimi
5. The Shoresh of ZA is only six Sefirot.
This is so because when it was born, it had no Rosh, which is GAR, called HBD. He had only VAK, being HGT NHY, and Malchut has only her Malchut, lacking all first nine Sefirot. Hence, the Sitra Achra do not have any sucking from the Rosh de ZA, since during the Katnut it has no Rosh.
As we shall see, these are very interesting things, but here we shall only elucidate the reason that ZA came out without GAR. Indeed, even during the Gadlut, it has no more than six Kelim HGT NHY. When the Rav writes that it has Eser Sefirot, it does not mean that the first three Sefirot, namely KHB, were added to it, only that its HGT of Katnut grew to become a HBD, and the NHY de Katnut grew to become a HGT. All that was added are the three lower Sefirot, being NHY.
Thus, even during the Gadlut it does not attain the first three Kelim KHB, and because this is a great principle in the wisdom, we must understand it at its source, each with its own reason.
It is known that the Shoresh of ZA emerged at Nekudim, called HaVaYaH de BON. This is Partzuf MA, called YESHSUT that came out of the Nikvey Eynaim. Also, you find a great innovation in this Partzuf, unlike all the previous Partzufim of AK.
The Gufim emerged in them in Eser Sefirot and Eser Kelim, and each Guf begins with Kli de Keter, as it is written in Matei ve Lo Matei. However, in this Partzuf that came out of the Eynaim, the Guf begins from Daat; there is no memory of the first three Sefirot Keter Hochma Bina in them.
Besides that, there is a great difference in the Eser Sefirot de Rosh itself. Until here there is only one Rosh for each Partzuf: the first is YESHSUT that stands from Tabur de AK upward to the Chazeh; the second is the Keter of the Nekudim; and the third is AVI de Nekudim.
These two changes are interdependent. It has already been thoroughly clarified in Part 6 that all these three Roshim are only one Eser Sefirot de Rosh. The matter of their division in this manner is because of the ascent of the Hey Tata'a in the Eynaim, where the Zivug was made on the Masach de Behina Aleph, called Nikvey Eynaim.
The first Rosh came out in two Sefirot Keter and Hochma and in the Nukva de Hochma, the Zivug was made on the Hey Tata'a incorporated there, and this Rosh is called YESHSUT. For this reason, the three Sefirot Bina, ZA, and Malchut, are considered HGT de Rosh, as they are below the Masach and the place of the Zivug and in that they are no longer considered GAR.
Nonetheless, these HGT are also considered Rosh. Moreover, they are the gist of the Rosh of Partzuf Nekudim because the above first Rosh, called YESHSUT that stands from Tabur AK upward through the Chazeh does not join the Partzuf at all. Instead, it is regarded entirely as Akudim (see Part 6, Ohr Pnimi item 20), but its Behinat AHP that exited to Behinat HGT are considered Rosh de Nekudim.
Also, these AHP are divided into two Roshim. This is so because the Behinat Awzen, called Sefirat Keter de Nekudim is considered Behinat Keter and Hochma of this Rosh, in the form of Hey Tata'a in the Eynaim.
The Behinat Hotem Peh that came out of this Rosh too are YHV in the AHP. They are considered the third Rosh, called AVI de Nekudim. Know, that the second Rosh too, called Keter de Nekudim, is also not considered the Rosh of the Partzuf. This means that its Malchut does not expand from above downward to Behinat Eser Sefirot de Guf since it only shines and clothes in the third Rosh, meaning AVI de Nekudim.
AVI alone are the Rosh for the Partzuf of the Nekudim. This means that they Malchut expands from above downward to Behinat Eser Sefirot de Guf de Nekudim (see above Histaklut Pnimit Part 6, section Cause and Consequence, item 30).
Know, that even during the Gadlut, when Hey Tata'a descends from the Eynaim in the Keter to the Peh de Rosh, Keter itself still does not join AVI in such a way that they will literally be made into one Rosh. Instead, only He’arat NHY of Keter clothes AVI. This is the meaning of AVI becoming Behinat HBD, and the second Rosh is in Behinat Keter above their Rosh.
You see how the Eser Sefirot of one Rosh were divided and made into three Roshim. The first Rosh took Keter Hochma; the second Rosh took the Bina in them, called Awzen; and the third Rosh, called AVI, took the ZAT in them, called Hotem Peh. However, the first two Roshim do not join the Guf of the Partzuf.
You already know that all the Sefirot de Guf extend from the Rosh. The full measure that Malchut de Rosh clothes in her Ohr Hozer from below upward in the Rosh expands from her and within her in that same amount to Eser Sefirot de Guf.
Yet, understand that Malchut of the third Rosh has no more than the two Sefirot Hotem Peh, which are ZAT de Rosh. The GAR of Rosh are in the two previous Roshim because Keter and Hochma are in the first Rosh, called YESHSUT and Bina is in the second Rosh, called Keter. Thus we have thoroughly explained that it is impossible for ZON to have more than seven Kelim HGT NHYM, since their Rosh, being AVI, have no more than these ZAT, which are Hotem Peh.
We might ask about that: Since both lack GAR, what then is the greatness of AVI over ZON? The Rav has already explained that to us above (Part 6 items 21-25). The whole merit of AVI over the ZON is because AVI took a little bit He’arah from the Ohr Awzen. This is why their Kelim did not break, and only their ZON did not receive any He’arah from the Ohr Awzen, but only from the Hotem Peh. This is why all their Kelim broke.
In general, we have already learned there thoroughly and we shall explain further in this part that this He’arah that AVI received from the Ohr Awzen corrected them by means of Zivug Achor be Achor. This means that because of that they had Behinat GAR of Bina, as we shall elaborate below.
6. The essence of how they were seven and became eleven is that the four Achoraim broke from HB and YESHSUT. They were joined above with these seven Melachim and became eleven. Do not wonder at how Klipot were made of HB etc. since this is discerned as what clothes in ZON below to become Mochin for them, and that Behina is considered actual ZON.
7. *Let us complete the scrutiny regarding the primary reason and what it was. His intention is to create this world, which contains reward and punishment. This is impossible except through an officer, which is the measure of repaying the evil. Also, the evil is the Shoresh of the Sigim and the Shmarim of the Gevurot and the Dinim, as it is written, “in the place of justice, that wickedness was there.”
Ohr Pnimi
7. “In the place of justice, that wickedness was there.”
This refers to the sentence of the Sitra Achra that is turned into harsh and bitter Dinim, as it is written, “His ordinances, they have not known them.” Now you can understand the words of the Zohar (Truma, p.164), “The Sitra Achra is given an extra count, and it is counted as a deficit, such as eleven.”
This is the evil attribute to repay the evil, since the Sitra Achra is given more power to hold than they deserve. In that, “a whirling storm; it shall whirl upon the head of the wicked,” and this is what our sages imply, “A camel that went looking for horns, its ears were cut off.”
8. The Sigim and the Klipot cannot appear except through a concatenation of Olamot. In the end, the Sigim will be sorted and manifest, and all this was through the death of these Melachim. All of them are strong Dinim, named BON, which are Gevurot.
This is so because all these are Behinot Nekudot, being Nekevot and Behinot Ohr Hozer, Mayin Nukvin. The Tzura of the Nekudot is Nitzotzot and they are the strong Nitzotzin mentioned in Parashet Pekudei, “Come and see, the Rosh of the beginning of the faith inside the thought. It hammered a strong spark and educed Nitzotzin.”
Ohr Pnimi
8. Behinot Nekudot, being Nekevot and Behinot Ohr Hozer, Mayin Nukvin.
Malchut is called Nekuda. This is named after the root Malchut over which there was the first Tzimtzum, called The Middle Point. Hence, the Malchuyot and the Nekevot in all the Olamot are called Nekudot, since they are the subject of the Tzimtzum and the Masach over which the Zivug de Hakaa with the Ohr Elyon occurred.
He writes, “through the death of these Melachim. All of them are strong Dinim,” etc. These are Behinot Nekudot, which are Nekevot and Ohr Hozer and MAN. It is so because these three are one matter, meaning the Behinot of the Masach that raises Ohr Hozer and unite and copulate the Partzufim Elyonim when they rise to MAN from the sorting of BYA. The explanation to this matter will be brought below.
9. The thing is that these seven Melachim are the Behinat Gevurot that emerged in the world first, as it is written, “In the beginning God created.” Afterwards He associated Midat ha Rachamim with it “in the day that the Lord God made” so that the world could exist and not return to Tohu ve Bohu, as it is written, “Now the earth was unformed and void.”
After he says, “In the beginning God created,” which are the seven Melachim, there are seven words corresponding to them in the verse “In the beginning.” The name HaVaYaH is the Hassadim and is the eighth Melech, called Hadar, which is the Upper Hesed, as mentioned in the Idra, and this is the name MA.
It is known that the name MA is in Hassadim, and the name BON in Gevurot. All are hard Dinim from which Sigim the Klipot came out through their death and fall, in the form of the dust of the Upper Earth.
That dust that will be in the ground of the Mishkan (lit. Tabernacle), Olam Beria, where they were sorted as in a man in the grave. This is because Beria under the Mishkan is Malchut de Atzilut and these strong Nitzotzin are thrown there, as it is written in Parashat Pekudei, “Throws Nitzotzin in every direction and sorted the waste from within the thought.”
Thus, throwing these Nitzotzin down to Beria is to sort out the waste and the Klipot that were in potential in the Upper thought, and have now been executed. As the Nitzotzin that the craftsman beats with his hammer instantly quench, so these Nitzotzin quenched and died and returned to the dust, and then they were sorted.
Ohr Pnimi
9. The Behinat Gevurot that emerged in the world first, as it is written, “In the beginning God created.”
This refers to what our sages have written, “In the beginning it came up in the thought to create the world in Midat ha Din. Saw that the world does not stand, preceded Midat ha Rachamim and associated it with Midat ha Din.”
We have already discussed it at length (Part 4, Chap 1, Ohr Pnimi item 4), and it explains there that the first three Partzufim de AK had only one Kli from the Behinat Malchut, being Midat ha Din, hence they had only one Kav. In order for the world to exist according to His wish to do good to His creatures, this can only be depicted in the form of a conduct of reward and punishment, by way of Ten Utterances, and the Tikun of the three Kavim, Hesed, Din, and Rachamim.
This was done by the association of Midat ha Rachamim with Din, meaning the association of the First Hey, called Midat ha Rachamim, namely Bina, with the Hey Tata'a, called Midat ha Din, which is Malchut. The beginning of this association is made in the Zivug of the Rosh SAG for Olam ha Nekudim in the form of ascent of Hey Tata'a to the Eynaim and YHV in the AHP.
This is sufficient only for Tikun Kavim in GAR, but in ZAT there was still no Tikun Kavim. For this reason the Kelim of the ZAT broke and fell to BYA, as written there at length.
The association of Midat ha Rachamim with Din in the GAR was not enough to correct the ZAT entirely, meaning from Behinat Hassadim too. Nonetheless, the association in GAR de Nekudim did help to correct the ZAT in the Behinot Gevurot. Although the Kelim de ZAT broke and fell to BYA, still, Nitzotzin came down with them to revive the Kelim.
Know, that these Nitzotzin mean the Tikun of the Gevurot to be ready to receive the Hassadim afterwards, when they are sorted, and rise from there to Atzilut as MAN. He writes, “these seven Melachim are the Behinat Gevurot that emerged in the world first, as it is written, ‘In the beginning God created.’”
This refers to the Tikun of the Gevurot to be fitting for sorting and to raise them as MAN to receive the Hassadim of the new MA. They are implied in the words, “In the beginning God created,” as the name God indicates Gevurot.
He associated Midat ha Rachamim with it “in the day that the Lord God made.”
This refers to the verse, “These are the generations of the heaven and of the earth when they were created, in the day that the Lord God made earth and heaven” (Genesis 2; 4). The name HaVaYaH (lit. Lord) implies Hassadim, which is Melech Hadar, called the new MA.
They cause a Zivug Elyon there through raising MAN from the sorting of the Nitzotzin and the Kelim in BYA to the Atzilut, and receive the He’arat Hassadim of the new MA. At that time the desired association of Midat ha Rachamim with Din is over, meaning by that the Tikun Kavim is completed in ZAT too, and all this will be explained elaborately in its place.
10. It is written in Idrat Nasso (p. 131), “Some were corrected and some were not corrected.” This does not mean that there are some Melachim among them that were corrected and some that were not corrected. Rather, it means that some were sorted and corrected from them, from the actual Melachim themselves, from each and every part of them, and that a part of them in each and every one of them was not corrected and remained below.
Ohr Pnimi
10. “Some were corrected and some were not corrected” etc. a part of each and every one of them was not corrected and remained below.
It is a Partzuf of one Adam, having corresponding Klipot from its Rosh to its Raglaim, meaning opposite all five Partzufim de ZON de Atzilut. These five Partzufim that were sorted and became Olam Atzilut, each of them left parts of it that were still not sorted, but are destined to be sorted by raising MAN from the work of the righteous throughout the six thousand years of Olam ha Tikun.
Know, that remains of the above Partzufim de Atzilut that remained unsorted are the entire good reward awaiting the righteous because the world was created in ten utterances, meaning the ten Kelim de Atzilut in Behinat association of Midat ha Rachamim with Din.
It is by that that the conduct of reward and punishment was made in the world, and this is because of the two states of ZON, Katnut and Gadlut. By doing good deeds they raise MAN to ZON, by which it attains the Gadlut and GAR, and the Rachamim appear.
If they do bad deeds, by that they cause ZON to return to the state of Katnut and a conduct of Din manifests in the world. It is also the same for each and every individual, relating to one’s own Neshama. Yet, here you should understand that there is no absence in the spiritual, much less in Atzilut, where He is One and His name One.
The matter of Mochin de Gadlut and Katnut that travel back and forth in ZA de Atzilut by the actions of the Tachtonim, does not mean that when the Mochin de Katnut is absent, the previous Mochin de Gadlut vanish. Rather, there is only an addition here, as the previous Mochin de Gadlut that were extended through the work of the righteous remain for ever, unchanged at all by the bad deeds of the wicked.
Instead, the wicked caused a Behinat new Mochin to be made, additional to the previous Mochin, though the conduct of the world is always through the Mochin that is added last. Thus, the chain of time we find in this world, in terms of past and present, extends to us from the Elyonim, from the Pnimiut and Hitzoniut.
The past extends from the Pnimiut, and the present extends from the Hitzoniut. The Hitzoniut is always apparent to us in this world, and the Pnimiut is hidden from us and does not serve us at all, but is destined to appear before us in the future, at Gmar Tikun.
This is the meaning of “Righteous have no rest, not in this world and not in the next world.” This does not refer to the next world after they die, as it is known, “Set free among the dead.”
Instead, some righteous are awarded the Orot of the next world in their life. Our sages tell us that even those great righteous that have already been awarded the next world in their life have no rest. Instead, they must labour in the Holy Work and always come in Behinat Achoraim that precede the Panim in order to raise MAN to a new, higher Mochin.
This is so because there is sorting in the Partzufim de GAR de ZA too, above the Orot of the next world. This is the meaning of the Partzufim of the Neshamot being destined to clothe up to Komat AK de Assiya. At that time they will equalize the Koma of the Hey Partzufim de AK, and this will be explained in its place.
The matter of this Halbasha, that the Neshamot are awarded clothing the Partzufim Elyonim means the good reward, that is hidden for the righteous in the future. Because of all the Mochin, extended by raising MAN that they raise by the good deeds that they do, though afterwards they come in Behinat Achoraim and cause Katnut in ZON again, we see that the previous Mochin de Gadlut are not absent. Instead, they come as Pnimiut.
Hence, they have a way of always extending new Mochin. The first Mochin come to them in Pnimiut, in a way that they extend a higher Mochin every time.
Also, all these Mochin that were drawn to the Partzufim Elyonim through the MAN that they raised, all these belong to their share. Though in the present they enjoy only the last Mochin that they have extended, the previous Mochin remain forever. However, they do not use them in the present, so that they will be able to increase strength and go from strength to strength. In the future, they will all acquire all these Mochin that were drawn by them at once.
This is the meaning of what our sages said, “The Creator is destined to impart every righteous 310 worlds, as it is said, ‘That I may cause those that love Me to inherit substance, and that I may fill their treasuries’” (end of Masechet Okatzin). It means that the Mochin that they have extended in the Olamot Elyonim is their share in their future.
11. The thing is that of these 288 Nitzotzin of the Melachim that died and descended to Olam Beria, when the Tikun of the eighth Melech, Hadar, came, he began to sort out the Nitzotzot and the Kelim from them too. Everything that it sorted of them was only the Nukva parts in all the Partzufim. In the beginning, the selected and the best of them was sorted and rose to Atzilut.
12. There are also degrees in Atzilut itself. First, through the above mentioned Ibur Elyon, they began to sort the best among them, of which Nukva de Atik was made.
After the Ohr Nitzotzot of the 288 Nitzotzot was mixed with the Ohr of Nekudat Keter that remained in Atzilut and the Kelim of the Melachim mixed with the new Kelim of the new MA , all that was made into Nukva de Atik and Atik . It is so in all the others too.
Afterwards, through the Zivug de Dechura de Atik with Nukva , they raised and sorted Nitzotzot that fell below, the fitting part, to Nukva de Arich and entered in the place of the Ibur in the form Mayin Nukvin. There they sweeten and correct by being there for the time of the Ibur and become Behinat Partzuf.
13. Likewise, Arich sorted for Nukva de AVI and AVI for ZON, the entire Behinat Malchut in them. This is why these are called Melachim, since all the Malchuyot were made of them.
Similarly, every Yod Sefirot themselves in each and every Partzuf were sorted in the above-mentioned order. What could not be sorted and rise in Olam Atzilut even for the bottom Nukva de ZA, remained in Beria. Later on, all the parts of Beria were made of them, in its order of degrees.
The Nitzotzot of Beria cannot be sorted by AVI de Atzilut since they cannot rise above ZON. Instead, they are sorted in Beten of Nukva de ZA through the Zivug of ZA with it.
However, there too only Behinat Atik de Beria is sorted, and there Arich de Beria is sorted, and AVI de Beria are sorted in Arich, and likewise always. This is so because it is impossible for any part to be sorted above the place of its degree, not in place and not in time. They are only one after the other in both order of degrees and the order of the time of their Tikun, and this is elaborated sufficiently.
14. See regarding Ibur ZA, how it is impossible to open the grave without blood when it is born. These are the parts called Sigim in comparison with Atzilut. These Sigim and blood return to be sorted in Beria, that which Beria evaluates as Sigim, returns to be sorted in Yetzira etc. similarly in each degree, and this is enough.
Afterwards it is likewise with the worse in Yetzira, and after that with the worst of all in Assiya, also according to its degrees. This is so because all the parts of these three Olamot BYA are Behinat Nukva; there is no Dechura among them at all. Even the Dechurin (pl. for Dechura) among them are but forces of the Nukva, since they are all soldiers and armies of the Malchut, and all were made of the sorting of the seven Melachim as we have mentioned.
15. Also, all the creatures and the Neshamot of the righteous are all from the sorting of these Melachim. They are sorted daily by our prayers and rise up as Mayin Nukvin. Then they are corrected and come to the world.
This is the meaning of, “All of Israel are children of Melachim,” and this is the meaning of, “Messiah Son of David doth not come until all the Neshamot in the Guf perish,” being the Guf that is mixed of good and evil. Also, all the angels and all the creatures in heaven and in earth, all came from these scrutinies.
16. After every thing that was made to create the four Olamot ABYA had been sorted, Adam ha Rishon was created to complete and examine through his actions and Mitzvot.
By the power of the Mitzvot and the prayers to scrutinize the scrutinies these Melachim were joined in the Tree of Knowledge of Good and Bad in their Sigim. Then he too died and his entire offspring after him, to sort his parts that were mixed with good and bad like the Melachim.
This is the meaning of reincarnation, as it is explained in its place. For this reason there are angels that die and are renewed every day, as it is written, “created His servants,” etc. This is enough for the understanding for the pen fails to specify every thing.
17. After all these scrutinies that was scrutinized during the creation of the Olamot ABYA, most of the Sigim in them had still not been sorted, as the good leaves and the little good remains with the completely evil. Every day the good is sorted and leaves, and the evil remains.
Hence, these parts that were not sorted before the creation of Adam ha Rishon and had to be sorted by Mayin Nukvin that Adam will raise through his actions, these were the Behinat Sigim and Klipot. They were also as it is mentioned in ABYA since the better part in them were the constituents of Sigim in Atzilut of the Klipot. This too is according to the degrees Atik and Arich etc. and the worst in Beria of the Sigim, and that too through her degrees etc. similarly through Assiya.
18. Indeed, you should know that when these Sigim were sorted and the Behinot four Olamot ABYA were made of them, they are complete Sigim and Klipot. All the Behinot Melachim that could not be sorted were placed inside them in Behinat Neshama and sustenance in them, reviving them, as mentioned in Parashat Itro p. 69, “There is no Sitra Achra that does not have a minute Light.”
This is the meaning of the pursuit of the evil inclination and the Sitra Achra to cause the righteous to sin and to cling to Kedusha, as they have no sustenance besides that. When Kedusha and goodness increase, their lives increase. Now you should not wonder why the evil inclination is in pursuit of Adam to cause him to sin.
19. Everything that we always sort in our prayers from the day of Adam’s creation to the days of the Messiah, everything is from those Behinot of the Melachim placed inside the Klipot. There are Behinot that are sorted every day, even now, which concern Atzilut, there are for each Olam in BYA, and there are for the Neshamot and so on in every item.
When all the sustenance and goodness completes its exit from them and complete Sigim are left, it is then written, “He will swallow up death for ever.” These are Sitra Achra, called death because they are the Sigim of the dead Melachim, and keep that. It is as we have written about Son of David, that he doth not come before all the Neshamot in the Guf perish.
20. Indeed, you should know that as they are four Olamot ABYA in Kedusha and their Shoresh is only Eser Sefirot that expand in them sort-by-sort and degree-by-degree, so it is in ABYA de Klipot. They are all rooted in the sorting of the Melachim that could not be sorted, and they are eleven Sefirot.
It is written in the Zohar (Parashat Truma p.164), “The Sitra Achra is given an extra count, and it is counted as a deficit, such as eleven.” It means that when it is given the extra count, it is a demerit, since they are ten in Kedusha and eleven in the Klipot.
This is so because while they are eleven, they are only nine, since these eleven are seven Behinot, seven Melachim,and two Achoraim de AVI, which are only nine. However, in the division of AVI into two Behinot they will have four Achoraim, and then they will all be eleven Behinot.
Ohr Pnimi
20. “The Sitra Achra is given an extra count, and it is counted as a deficit, such as eleven.”
He brings evidence to his words above when he says that in general, ABYA de Klipot are eleven Sefirot vis-à-vis the general ABYA de Kedusha, which are Eser Sefirot. He explains that the reason they number eleven is because they are from the residue of the Sigim that were not sorted.
There are eleven Behinot in this matter, which are seven Melachim and four Achoraim, de AVI and YESHSUT, which are eleven, as it is written, “Where are their gods, the rock in whom they trusted.” These are the very eleven days from Horev through Mt. Seir, and this is the meaning of the eleven signs of the incense. Since they are the entire sustenance in the Klipot, when they are burnt, the vitality of the Klipot rises upwards, the Sigim and the death are cancelled, and the plague stops.
The Rav does not come down to interpret the words of the Zohar here. However, since there is a great secret in their words, the text should be brought complete and be somewhat interpreted. It says, “The Sitra Achra is given an extra count, and it is counted as a deficit, such as eleven. It is as we have stated that in every place where letters are added, such as here, it is a demerit, such as your brothers have said, that they said enough, and on the side of Kedusha, he reduced a letter, and it is an addition,” thus far its words.
Interpretation: The whole of the Sitra Achra is from the breaking of the vessels, as the Rav says, that there are eleven Behinot. It is known that their Tikun is in the form of the twelve Partzufim of Kedusha, as the entire Tikun of the breaking of the vessels is in the twelve Partzufim of Atzilut. Through them, the Sitra Achra is gradually annulled until “He will swallow up death for ever.”
He says, “The Sitra Achra is given an extra count, and it is counted as a deficit.” This is so because a “count” is a name for Malchut, and Malchut de Sitra Achra is considered an extra count. [Written aside in the manuscript of the author: “Count” means wisdom; “Extra” means adding, by way of “All who adds, subtracts.”].
This is the meaning of Malchut without a crown, which are nine and not ten since they have no sucking from the Keter. A Crown is Keter. Hence, they are in impudence, in the form of “Malchut without a Crown”. They are the evil eye, in the form of, “Ninety nine die of evil eye, and one from other diseases.”
He says, “such as eleven,” meaning all who adds, subtracts. They add seventy to the eleven [Written aside in the manuscript of the author: and the Partzuf Elyon of the twelve departs, which is Ein Sof and Keter] and are left only in the eleven. [Written aside in the manuscript of the author: eleven because they cancel and break and fall to the authority of the Klipot. This is the meaning of the tree shouting, “Do not touch me,” because in the touching of the Ayin in the eleven it falls to the Klipot.] This is so because they have no sucking in Keter.
This is the meaning of, “in the side of Kedusha he diminished an Ot and it is an addition. It means that the Ayin is reduced from the eleven and the combination of Kedusha comes out in the addition since it becomes twelve. Understand that in addition to the Rav’s words and with the rest of the words of the Zohar there.
21. You find that the Melachim that remain from the sorting are the very sustenance of the Klipot. They are called “Multiple Authorities” since they are separated and are not connected, as they have not been corrected yet. These are eleven days from Horev to Mt. Seir, and they are the Melachim that ruled in Mt. Seir, which is Edom.
They are the ones who said, “Where are their gods, the rock in whom they trusted,” and these are the eleven signs of the incense that rise upward when they burn. They depart from within the Sigim, called death, and then the Sigim and the death are cancelled and the plague stops.
22. These eleven signs of the incense are but one Behina, which is the Noga around it, and corresponds to it in Yetzira, in Beria, and in Atzilut. This Klipa de Noga is called “Ruach Elokim Merachefet” (lit. the spirit of God hovered). Its Otiot are Mem, Tav – Peh, Reish, Het (מ''ת פר''ח).
These are the 288 Nitzotzin of the Melachim that died and this Klipa is made of the 288 Nitzotzin that remained inside the Kelim and were not sorted. It hovers over the Klipot and does not enter them.
Ohr Pnimi
22. The Noga around it, and corresponds to it in Yetzira, in Beria, and in Atzilut.
Know, that ABYA de Klipa are the opposite from ABYA de Kedusha. This is so
because in Kedusha, all that is higher is more Holy, and every thing that lessens, its Kedusha descends to the Sof of Assiya.
Conversely, in the Klipot, the highest Klipa opposite Atzilut is weak and not so bad, and the lower it descends the stronger are the impurity and the Klipot.
Also, there is a difference regarding the mixture of good and bad in Klipat (Klipa of) Noga, meaning in the Behinat Sigim that were not sorted. In Assiya it is mostly bad, where they father every impurity, meaning the impurity of the dead.
The Klipot de Yetzira are mixed good and bad, half each, and she defiles the weekdays too, as Olam Yetzira is the pure weekdays. In the Klipot de Beria the mixture is mostly good and some bad. It defiles only the Truma (lit. Contribution) because Olam Beria is Behinat Truma.
Olam Atzilut is mostly good and there is a little bit of Klipa in it. However, even that little bit is not mixed with the Kedusha. The Kedusha de Atzilut has no impurity, but disqualifies the Kodashim, as Atzilut is Behinat Kodashim.
“Ruach Elokim Merachefet” (lit. the spirit of God hovered). Its Otiot are Mem, Tav – Peh, Reish, Het (מ''ת פר''ח).
It means that the Nitzotzin are Behinot Reshimot from the Orot that fled from the seven Melachim and died. The Reshimot descended with them so that they would have the strength for the revival of the dead. Also the Otiot Reish, Peh, Het (288) and Peh, Reish, Het (fled) are the same, and understand that.
23. *Know, that there are four Behinot in Olam Atzilut, in how the Zachar and the Nekeva are situated there, whether they are in Behinot Nekudot prior to the Tikun, or when they are in Behinot complete Partzuf after the Tikun.
This is their arrangement: the worst is both being Achor be Achor. Above it is Achor be Panim. This means that the Zachar will turn its Achoraim facing the Panim of the Nekeva, as now the Nekeva can receive the Ohr from the Achoraim of the Zachar, through her Panim. However, she still does not have the strength to receive from the Panim of the Zachar.
Above it, it is Panim be Achor. This means that the Zachar turns his Panim facing the Achoraim of the Nekeva and shines in her. There is greater merit in that since the Ohr of the Panim of the Zachar themselves shine in the Nekeva, though she still does not have the strength to receive it through the Panim. For this reason she turns her Achoraim and receives the Ohr in the Panim themselves through there.
By so doing, the Ohr becomes a little thicker there, and when the Ohr passes through the Achor and reaches the side of her Panim, she will be able to receive it, since it became a little more Av. This is the meaning of, “a wise will better her in the back (Achor).”
When the Panim of the Hochma, being the Zachar, look in the Achoraim of the Nekeva and shine in her, he will better her and shine in her additional He’arah, more than if they were the opposite, which is Achor in Panim, which is the second degree.
Ohr Pnimi
23. Four Behinot etc. the worst is both being Achor be Achor.
These four degrees apply both in ZON and in AVI, though they originate in AVI. Since they are the first elements to understand the Mochin de AVI and ZON, it is appropriate to elaborate and explain them thoroughly.
It has been explained (Part 6) that Rosh de Nekudim, called AVI, are only Behinat Hotem Peh de Rosh compared to the Eser Sefirot of the general Rosh. From the perspective of the second Rosh, they are Behinat AHP that went outside the Rosh because the Hey Tata'a is in the Eynaim de Keter. Thus, AVI are found below the Masach de Rosh, for which they are considered HGT (Part 6, Ohr Pnimi item 44, sub-header “Ot Yod”).
You must know that even though we have said that these AVI are Behinat HGT, they are still considered Behinat GAR and Rosh from the perspective of Bina, by the Tikun de Achor be Achor in them. This Tikun extends from the Bina de Ohr Yashar since the Bina de Ohr Yashar is Ohr de Hassadim, not Hochma, by way of “because He delighteth in mercy” (as the Rav has written above, Part 6 item 41 and Ohr Pnimi item 40, par. “The Panim and Achor”).
Hence, it is considered that her Achoraim reject Hochma and her Panim is only Ohr Hassadim. It follows, that the Hochma and Bina de Ohr Yashar are in Achoraim to each other (see above Part 1, Chap 1, Ohr Pnimi item 50).
It has been explained above in the Rav’s words (Part 6 item 24) that AVI took some He’arah from the Ohr Awzen, meaning the Ohr Bina of the Eser Sefirot of the general Rosh. Hence, the Achoraim de Ohr Bina helped to sustain them in Behinat GAR.
Although they are below the Masach de Rosh at Nikvey Eynaim de Keter, and this Masach, which is the Hey Tata'a, prevents the He’arat Hochma of the Rosh from them, it is still not considered a flaw for them at all. It is so because in any case, they do not want to receive He’arat Hochma at all, as they specifically crave and want Hassadim. They reject Hochma by the force of the Achoraim that rides on them and imprints that desire in them, in the form of “because He delighteth in mercy.”
Now you can thoroughly understand the Rav’s words there (Part 6, item 25) that the ZAT that did not receive anything from the He’arat Awzen, and because of that the Kelim broke Panim and Achor. However, AVI, which received some He’arah from the Ohr Awzen did not break, only their Achoraim. Their Panim sustained and did not break although they took He’arat Ohr Awzen in remoteness of location.
Now you can thoroughly understand the matters. It has been explained that through the He’arah that they received from the Achoraim de Ohr Awzen, they were not at all blemished from the remoteness of location. This means that they have departed from the Behinat Rosh, by the Hey Tata'a in the Eynaim de Keter that prevents He’arat Hochma de Rosh from them.
This is so because they have no wish for Ohr Hochma. Even if they had been at a near location, they would still reject the Ohr Hochma from them, as they are in Achoraim with it. For this reason they still have Behinat complete Rosh from this Behina de Bina, and this is why the flaw of the breaking did not govern them at all in this Behina. It means that the Kelim de Panim sustained entirely, namely the Panim de Bina, which is Ohr de Hassadim.
Only what they later received in their Kelim de Achoraim through the Zivug de Yesod AK, by which Zivug they turned their Kelim de Achoraim and made them into Behinat Panim, meaning received He’arat Hochma in them, only these Kelim broke (see Part 5, item 40, par. “The Panim and Achor”). This is because they had already been blemished by the remoteness of location and have become Behinat Guf.
The Rav says above that if AVI had not begun in Behinat Achor be Achor, they would have broken like the ZAT of the Nekudim. It means that through this Tikun of Achor be Achor, which is the He’arat Ohr Awzen, they are considered Behinat Rosh, being below the Masach de Hey Tata'a in the Eynaim. For this reason the breaking does not govern them.
However, if that Tikun of Achor be Achor had not been in them, they would have been considered actual Guf, like the ZAT de Nekudim, as both are only Behinat Hotem and Peh (Ohr Pnimi item 5, par. “We might ask”).
Thus we have thoroughly clarified the matter of the Achoraim de Ima with respect to Hochma. Yet, Abba too is considered to be with his Achoraim toward Bina because of the Hey Tata'a in the Nikvey Eynaim of the Keter.
Consequently, Abba cannot dispense Bina any Behinat Hochma, as he is below the Masach. This is why it is considered Achor be Achor, since Abba cannot administer to Bina from the He’arat Hochma, due to the Achoraim de Hey Tata'a, even if Bina had returned her Panim to the Hochma.
Conversely, Bina would not have received the Ohr Hochma from Abba, even if Abba had returned his Panim to Bina, to give her Ohr Hochma, “because He delighteth in mercy.” Thus we have thoroughly explained the situation of the first degree, called Achor be Achor.
Above it is Achor be Panim. This means that the Zachar will turn its Achoraim facing the Panim of the Nekeva.
You must know that two diminutions occurred in the Bina by the ascent of the Hey Tata'a in the Eynaim: 1 – The Masach that was erected in the Eynaim, because of which Bina came down to the Behinat restricted Malchut, in which there was a Zivug de Hakaa in the Rosh and in which the Partzuf ended, meaning in Sefirat Bina de NHY. The second diminution occurred in her by the force of the Gevurot, meaning the blockage of Hassadim in the Kli Malchut from the source of her emanation.
The matter of these Gevurot in Kli Malchut was explained above in the Rav’s words regarding the Ohr Malchut in Kli de Yesod, present in Partzuf AB de AK, which is Hitpashtut Bet de AK. The Orot have changed and Ohr Hochma came in Kli de Keter, Ohr Bina in Kli de Hochma etc. until Ohr Malchut in Kli de Yesod (Part 5, item 45 and Ohr Pnimi there).
This is the Ohr Achoraim that remains of Sefirat Hod that no longer has He’arat Hassadim of the VAK de ZA in it. Hence, it is discerned as Behinot Hey Gevurot there in the Kli de Yesod.
It has also been explained there that the Shoresh of Malchut is the Sefirat Hod, meaning the fifth Hesed of the Hey Hassadim, though she has two diminutions in Yesod and in Malchut. Hence, Malchut is discerned as having Kelim de Panim from the perspective of her Hitkalelut in the ZA, that receive He’arat Hochma like the ZA, but with a blockage of Hassadim.
Thus, the Panim and Achoraim found in the Kelim of Malchut have been explained, and they are both Behinat Gevurot. In herself, she is corrected with a Masach that rejects Hochma. This is discerned as her Achoraim. Also, she has He’arat GAR from the perspective of her Hitkalelut in ZA, which is the fifth Hesed, Hod, though she is blocked to Hassadim. Bina received these two diminutions from Malchut, by the ascent of the Hey Tata'a in the Eynaim.
Now you can understand the necessity for these two situations, Achor be Achor and Achor be Panim. First, the first diminution is erected, being the hard Achoraim of the Malchut because of the Masach and the Tzimtzum that lie on Bina because of the Hey Tata'a in the Nikvey Eynaim. This Tikun is done by the Achoraim de Bina.
After this is corrected, there still remains the second diminution on her, being the blockage of Hassadim in the Kli de Panim of the Malchut that rests on the Bina due to the Hey Tata'a in the Eynaim. This is done by the state of Achor be Panim, as the Zachar, which is Hochma, shines Ohr Hassadim in her from his Behinat Achoraim into the Kelim de Panim of the Bina, which suffer from this shortage only, as they do not lack He’arat GAR.
Now Bina is corrected from the perspective of the Kelim, both in her Achor part, and in her Panim part. However, she still receives only Ohr de Hassadim from the Behinat Achoraim of the Hochma, and she is still unfit to receive the Ohr Panim, which is Ohr Hochma.
Above it, it is Panim be Achor.
The first two Tikkunim, Achor be Achor and Achor be Panim, extended from the Achoraim de Bina. The Tikun of Achor be Achor is the Achoraim de Bina, which reject Hochma, “because He delighteth in mercy.” Hence, the matter of the Masach does not diminish her at all, since she rejects Hochma anyhow. For this reason she is not blemished by the Masach at all.
After the Achoraim are corrected, begins the Tikun of the Kelim de Panim by itself. This is because their entire shortage was from the blockage of Hassadim. Now, however, after the Tikun de Achor be Achor, they receive abundant Hassadim from the Achoraim de Hochma.
However, that third degree, which is Panim be Achor, meaning the Panim of the Zachar in the Achoraim of the Nekeva, comes to him by the Zivug de AB SAG that lowers the Hey Tata'a from Eynaim to Peh. At that time HB return to the Rosh, and the Zachar, which is Hochma, attains his Behinat Panim as in the beginning. However, Bina still remains in Behinat Achoraim, since she still does not have the power to receive with her Kelim de Panim.
She still does not have the strength to receive it through the Panim.
In fact, she can receive the Ohr Pnimi of Hochma, as she is already above the Masach, as in the previous Partzufim of AK. Bina holds to her Achoraim due to the previous Tikkunim, Achor be Achor and Achor be Panim, the first being the Achoraim de Ima that want Hesed and reject Hochma, the second being the Behinat Gevurot in her Kelim de Panim that are thirsty for the Ohr Hassadim from their Shoresh.
She does not wish to disclose her Kelim de Panim to receive Ohr Hochma from the Zachar, only Ohr de Achoraim, namely Hassadim. He says, “she still does not have the strength to receive it through the Panim,” because of the great yearning for Ohr de Hassadim that she has.
The Ohr becomes a little thicker there etc. she will be able to receive it, since it became a little more Av.
It means that this Ohr Panim, received in the Kelim de Achoraim of Bina, greatly improves her Achoraim, until the Achoraim themselves ascend to complete Behinat GAR. Thus, the Kelim de Panim become of secondary importance and receive the Ohr GAR from the Kelim of the Achoraim. It follows that the Kelim de Achoraim are more important than the Kelim de Panim, as they administer them.
The reason for it is that indeed, the Kelim de Achoraim receive only a very small He’arah from the Ohr Panim of the Zachar since they are Kelim that reject Hochma and crave only Ohr de Hassadim. However, that diminished He’arah that they receive brings the Achoraim to be more important than the Kelim de Panim.
This is so because when the Kelim de Panim received Hochma, meaning the Ohr Malchut in Kli de Yesod in the previous Partzufim, they were in great blockage of Ohr Hassadim, which is the Hey Gevurot in the Yesod. However, these Kelim de Achoraim have an abundance of Ohr de Hassadim, and some diminished He’arat Hochma that they receive.
He says, “the Ohr becomes a little thicker,” meaning it is a small He’arah because of the force of rejection found in the Kelim de Achoraim. “The Ohr becomes a little thicker there, and when the Ohr passes through the Achor and reaches the side of her Panim, she will be able to receive it, since it became a little more Av.”
In other words, when the Kelim de Panim could receive He’arat Hochma, they could not receive the Ohr Hassadim, but were in Behinot Gevurot. Now, however, that they receive He’arat Hochma through the Kelim de Achoraim, they have both Hochma and Hassadim.
“A wise will better her in the back (Achor)” etc. more than if they were the opposite, which is Achor in Panim.
This is because now the Hochma improves the Ohr Achoraim and turns it into Behinat GAR and Ohr Panim. Before that, when they were in Behinat Achor be Panim, though they received in the Behinat Kelim de Panim, they only received Ohr de Achor from Hochma. Now, however, although they receive in the Kelim de Achoraim, she receives Ohr GAR and Panim.
24. Above all is the fourth degree, being the Zachar and Nekeva in Panim be Panim one opposite the other. This is so because then she receives the Ohr of the Panim of the Zachar, which is a wonderful Ohr. Moreover, there is no need for it to first thicken in her Achor, she can receive it as she is, Zach, through her Panim.
Ohr Pnimi
24. The fourth degree, being the Zachar and Nekeva in Panim be Panim.
The first two degrees, Achor be Achor and Achor be Panim, are extended through the Achoraim de Ima, and the third degree is extended through the Zivug Elyon de AB SAG that lowers the Hey Tata'a from the Eynaim. This Tikun is beneficial only for the Zachar to acquire its Panim as in the beginning. However, the Nukva is still cleaved by the force of her Achoraim, choosing Hassadim and rejecting Hochma.
Hence, Bina needs raising MAN from the Tachtonim, which are ZON, as only then is she forced to stop her force of Achoraim and return the Panim to Hochma. She does it only for ZON since she cannot extend them He’arat Hochma except by that. For this reason she returns Panim be Panim with the Hochma, which is the fourth degree.
Know, that the matter of raising MAN that returns to HB Panim be Panim is rooted back in Eser Sefirot de Ohr Yashar. This is because Bina de Ohr Yashar is Behinat Ohr de Hassadim and not Hochma (Part 1, Chap 1, Ohr Pnimi item 50).
Thus, she too is considered to be with her Achoraim to Hochma. However, when she wishes to emanate the ZA, who is essentially He’arat Hochma, she must return her Panim to Hochma Panim be Panim in order to receive He’arat Hochma from him to the ZA de Ohr Yashar.
It follows that as long as she does not emanate the ZA, she is in Achoraim with the Hochma. After she emanates the ZA she is Panim be Panim with the Hochma, to extend its He’arah for it. You find that the original root of the state of HB Panim be Panim is the ZA de Ohr Yashar.
Now you can thoroughly understand the above words of the Rav (Part 5, item 51), who says that the Ohr Hesed placed in Bina, which is Ohr ZA, remains in her always in Behinat MAN. It means that when Bina wants to extend the Gadlut of the Ohr Hesed in order to emanate it to its place, she must then return her Panim to the Hochma. For this reason this Ohr Hesed is considered Behinat MAN to the Bina, meaning that which causes her Zivug Panim be Panim with the Hochma.
Thus, the matter of raising MAN has been thoroughly explained, meaning a stimulating element for Zivug HB. Without that element, Hochma and Bina would not have mated Panim be Panim because of the Achoraim de Bina that reject Hochma, “because He delighteth in mercy.”
This element is the ZON, as they are the progeny of Bina and their essence is only He’arat Hochma. This is so because the whole difference between Bina de Ohr Yashar and the ZON de Ohr Yashar is only in that He’aratHochma that the Bina extends for the ZA.
After all, they are both Ohr of Hassadim, though Bina is Ohr de Hassadim without any He’arat Hochma, and ZA is in He’arat Hochma (Part 1, Chap 1, Ohr Pnimi item 50). For this reason a Zivug de Gadlut cannot be depicted for AVI without ascent of MAN since as long as the ZON do not rise to MAN to Bina, it is tied in a craving for Hamshacha of Hassadim, being the essence of her structure back from the Ohr Yashar. Remember these words in all the places that bear any mention of raising MAN.
25. Know, that in ZON, all four mentioned Behinot were in the above order, but in AVI there were only three Behinot in them, which are the first, the third and the fourth, though the second Behina had no need for them.
Ohr Pnimi
25. In AVI there were only three Behinot in them.
This is so because the second degree of Achor be Panim does not apply to AVI. The reason is that the two degrees, Achor be Panim and Panim be Achor, are erected in them at once, meaning at the lowering of the Hey Tata'a from Eynaim to Peh. At that time Bina returns to her previous state and the diminutions of the Hey Tata'a do not touch her at all. However, in ZON, the Nukva needs two corrections for both her diminutions, one for the Kelim de Achoraim and another for the Kelim de Panim.
26. *Now we shall explain the matter of Achoraim de AVI that fell and broke as well. First, we must explain the introduction of Panim be Panim and Achor be Achor.
The thing is that the place of the Klipot and the exteriors are the Achoraim of Nukva de ZA, and there they cling. However, there is also some gripping to the Achor de ZA.
Before God created Adam on earth the Klipot had strength to suck Shefa from the Kedusha, as it is written, “and there was not a man to till the ground.” One of the works on the soil is mowing thorns from the vineyard, for which, practical Mitzvot are needed.
However, when ZAT were emanated, the lower Adam ha Rishon had not been created in the world. ZON emerged Achor be Achor for fear of the sucking of the exteriors.
This is because had they stood Panim be Panim, the Klipot would have had a place to grip in their holding place to suck, which are the Achoraim. This is because they cannot suck from the Panim, and for this reason they had to cleave Achor be Achor so that the exteriors would not be able to suck from there.
Ohr Pnimi
26. The place of the Klipot and the exteriors are the Achoraim of Nukva de ZA, and there they cling.
This is so because the Klipot cling only to a place of lack, meaning in a place that does not shine, called Achoraim, meaning precisely to the Achoraim de ZAT, which are ZON. However, they have no hold at all in GAR.
There is also a division in ZON between the ZA and the Nukva. This is because their hold is primarily in Nukva de ZA, as she is the ending Sefira of the Partzuf, which stops the Ohr in the Partzuf from expanding further by the force of the Tzimtzum and the Masach in her.
For this reason her Achoraim are complete darkness, as it is written, “Her feet go down to death,” being the Klipot, called “death”. He writes, “the place of the Klipot and the exteriors are the Achoraim of Nukva de ZA, and there they cling.” It means that the Klipot and the exteriors begin from the place of darkness downward, which is from the Sium of the Nukva downward, because after her begins darkness, as she is Behinat Sium on the Ohr in the Partzuf.
However, there is also some gripping to the Achor de ZA.
Meaning in the full amount that does not shine, called Achoraim, because the rule is that Tzor is built only over the ruin of Jerusalem. This is so because the entire sustenance and construction of the Sitra Achra is on the ruin of the Kedusha. Thus, when Kedusha is corrected until there is no form of ruin in it, the Sitra Achra will be cancelled from the world, as it is written, “He will swallow up death for ever.”
Before God created Adam on earth the Klipot had strength to suck Shefa etc.
This means that then ZON could not mate Panim be Panim because there is no Zivug Panim be Panim without a raising of MAN by their Tachton. It is explained there in AVI, and so it is regarding ZON, as ZON too are corrected in Achor be Achor because of the Achoraim de Ima, as we shall see below.
Thus, Nukva too does not stop her Achoraim before she has an element that compels her to that. This element are the Neshamot of the righteous that rise to her for MAN. In order to give them He’arat GAR, she must stop her Achoraim and return her Panim to ZA, and then mate with the ZA Panim be Panim.
Hence, before Adam ha Rishon was created, there was no one to raise MAN to the Nukvade ZA. For this reason they lacked GAR, meaning Ohr Panim, which is the primary sustenance of the Partzuf. This is why there was power in the Klipot to draw Shefa from the Kedusha, meaning from the Behinat lack of this Ohr GAR.
ZON emerged Achor be Achor for fear of the sucking of the exteriors.
It means that they emerged in the Tikun of the Achoraim de Ima since they rose above to AVI, ZA was incorporated in Abba, and Nukva de ZA in Ima. By so doing they have acquired Behinat Achoraim de Ima, which is as sufficient for them as He’arat GAR(Ohr Pnimi item 23).
Once they have obtained that, the exteriors can no longer suck from ZON, it is considered for them as Behinat Ohr GAR. Since there is Ohr GAR in the Partzuf, there is no place for the exteriors to suck from, as there is grip only in ZAT without GAR.
Had they stood Panim be Panim, the Klipot would have had a place to grip in their holding place.
This does not mean had they stood in Zivug Panim be Panim. On the contrary, then the Klipot would have been expelled from ZON entirely. Instead, it means that if they had not had that Tikun of Achor be Achor, but the Nukva had wanted to receive the Ohr Panim of ZA, their Achoraim would have been exposed. In other words, the lack of GAR in them would have been exposed and sensed. In that state the Klipot would have had a place to grip, meaning in the lack in them.
Now, however, when they are corrected in the Achoraim de Ima, when they reject Ohr Hochma, meaning Ohr Panim, no lack is felt in them where the exteriors can grip. This is because now the lack of Ohr Hochma is not considered a flaw in them, as they do not want Hochma anyhow (see Ohr Pnimi item 23).
He writes, “had they stood Panimbe Panim, the Klipot would have had a place to grip in their holding place to suck, which are the Achoraim. This is because they cannot suck from the Panim.” This means that if the Kelim de Panim of the Nukva had been open to receive the Ohr Panim, the lack of Ohr Panim would have been exposed in them, and this lack is Achoraim, from which the Klipot grip and suck.
Remember onward, that Achoraim means a place of lack of Ohr Hochma. In this manner there is hold and sucking for the exteriors, whose entire sustenance is from the place of lack in the Kedusha.
Conversely, Achoraim de Ima is Behinat GAR, although there too there is a necessary lack of Hochma, hence the name Achoraim. However, with respect to Bina, this is not at all considered a lack since she is so from her Shoresh in Bina de Ohr Yashar, choosing Hassadim and rejecting Ohr Hochma.
Because Bina is essentially a Sefira from the GAR, hence her Ohr de Hassadim is also considered GAR. After ZON rise and mingle in AVI too, receiving this Tikun of Achoraim de Ima from them, they too obtain He’arat GAR from these Behinat Achoraim de Ima, because of which, this lack of Ohr Panim is not considered a shortcoming, even in ZON.
27. When Adam ha Rishon was created and performed practical Mitzvot he returned them Panim be Panim. In that state there was no longer fear of the Klipot, as he had already dug, hoed, removed the stones, and cut the thorns from the vineyard.
When they are Achor be Achor, ZON have only one wall for both of them. One wall is enough for both of them and they use one wall, half a wall for ZA and half a wall for Nukva. When Adam returned them Panimbe Panim through Mitzvot and good deeds, one Achor was finished and completed, one complete Achor for one, and one complete Achor for the other, and they can return Panim be Panim.
Ohr Pnimi
27. Practical Mitzvot he returned them Panim be Panim.
This means that through good deeds that he deed, he cleaved further to Kedusha and could scrutinize scrutinies in the Nitzotzin and Kelim that fell to BYA, purifying them from the Sigim in them, meaning from the mixture of Behina Dalet in them (Ohr Pnimi item 2).
In that state he raised them for MAN to the Nukva. These Nitzotzin and Kelim that he raised came from the seven Melachim de Nekudim that had already had Ohr Hochma before they broke. Also, they are parts of Nukva, and hence Nukva de ZA feels their absence from the Ohr Hochma, and hence stops her Achoraim, brings her Panim back to ZA, and mates Panim be Panim.
In that state there was no longer fear of the Klipot, as he had already dug, hoed, removed the stones, and cut the thorns from the vineyard.
It means that after he sorted the Nitzotzin and the Kelim from all the Sigim in them, called cultivating the vineyard, meaning dug, hoed, etc. they are worthy of rising to MAN to Nukva, causing a Zivug Panim be Panim there with ZA. At that time these Kelim are corrected in Behinat GAR and there is no more fear that they will break, as had happened to these Kelim in the first time in Olam Nekudim. This is so because the thorns have already ended in the vineyard, which are the Sigim in them, and from here on they remain forever in Kedusha.
One wall for both of them. One wall for both of them is enough and they use one wall.
A “Wall” means Achoraim. This refers to Achoraim de Ima, corrected in her in Behinat Achor be Achor, which satisfies both of them as He’arat GAR. It complements the lack of Hochma in them, and for this reason they are defended from the exteriors.
He writes, “One wall for both of them is enough.” It means that it is enough for them to cover and conceal the lack of Hochma in their Achoraim and the Klipot cannot suck from there.
Half a wall for ZA and half a wall for Nukva.
It means that both are contained in these Achoraim in a way that the Klipot can suck from neither the ZA, nor the Nukva.
One complete Achor for one, and one complete Achor for the other, and they can return Panim be Panim.
This is so because by the Hassadim and the Gevurot that they obtain from the Zivug Elyon of AVI, by the Hassadim the Achoraim de ZA are completed in Behinat GAR. Also, the Achoraim de Nukva are completed in and of themselves in He’arat GAR through the Gevurot, as written below, and then they are fitting to return Panim be Panim.
28. *The reason that now two complete Achoraim were made for them was in this manner: Through Mitzvot and good deeds of the lower Adam, he induced a Zivug Elyon in AVI, and they returned to give them, to ZON, Behinat another Mochin. These are the Behinat Hassadim and Gevurot of Daat de ZA, and this is the essential drop that AVI give in their Zivug.
The reason is that the Orot of two Mochin de ZA, called HB, do not appear in ZA. This is because they are clothed in the form of Netzah Hod de Ima, and only a lessened He’arah exits by the force of the Hakaa of disclosed Orot Hassadim. These strike them and educe some He’arah from them outwardly.
It is not so in Hassadim and Gevurot that clothe inside Yesod de Ima that end at Chazeh de ZA because from there they appear in complete disclosure, exit into ZA, and shine in it. For this reason, the most important are the Hassadim and the Gevurot.
Ohr Pnimi
28. Induced a Zivug Elyon in AVI.
This is because when Adam raises MAN to ZON, ZON too raise MAN to AVI; then AVI above them, and further up above the Elyon to the end of all the degrees. At that time a new Mochin come from Ein Sof through the degrees until they reach AVI, and from them to ZON, as there is no Hidush Ohr in the Olamot except from Ein Sof alone, and remember that always.
Another Mochin, which are the Behinat Hassadim and Gevurot of Daat de ZA.
It is written in the Zohar (Mishpatim p. 172), that “the Rosh of the Melech is corrected in Hesed and Gevura.” However, Hesed rose to Hochma, Gevura to Bina, and the Upper third of Tifferet from the Chazeh upwards became its Daat. This is done by the Hassadim and the Gevurot that it receives from Zivug de AVI.
This is the essential drop that AVI give in their Zivug.
You already know that the whole Zivug de AVI Panim be Panim is because of the ZON that rose to them for MAN (Ohr Pnimi item 24). Thus, first ZON were Achor be Achor, meaning without He’arat Hochma. Instead, they were corrected in Achoraim de Ima, and then they do not need Hochma at all.
This is the meaning of, “their hinder parts were inward.” This is because the Behinat NHY de ZON, which are their Achoraim, are not disclosed outwardly since the Achoraim de Ima extend from the Bina de Ohr Yashar before she emanated ZON outwardly.
It is so because when she emanated the ZON she had already returned Panim be Panim to extend He’arat Hochma for it (Ohr Pnimi item 24, par. “Know”). Hence, since ZON were also corrected in those Achoraim, because of that you find that NHY de ZON too, are still incorporated in their HGT, in their Pnimiut, and only the HGT is disclosed outwardly.
After Adam ha Rishon raised MAN to ZON, these MAN caused ZON to not suffice for Achor be Achor, but need to extend He’arat Hochma. For this reason they too rise for MAN to the Bina. They caused Bina to stop her Achoraim as well, and mate with the Hochma Panim be Panim.
In that state the drop departed this Zivug de AVI for the ZON. It refers to that He’arat Hochma that is suitable for the NHY de ZON, rooted in the Ohr Yashar, and in that the lack of the NHY of ZON is satisfied.
This drop de AVI clothes Yesod de Ima. This Yesod clothes in Tifferet de ZA up to the Chazeh, and this is the disclosed HG that exit from Yesod de Ima from the Chazeh downward, meaning the new NHY, contained in that drop de Zivug AVI.
It has been said, that there is He’arat Hochma in them, that they can now appear outwardly, and there is no fear of the Klipot, as now they are complete without any dearth. For this reason they are called exposed Hassadim and Gevurot.
However, prior to that, when the ZON were corrected in Achor be Achor, these HB were covered and concealed in the Masach de Achoraim de Ima in the form of, “their hinder parts were inward.”
HB, do not appear in ZA. This is because they are clothed in the form of Netzah Hod de Ima.
The Mochin de ZA are clothed in NHY de Ima and NHY de Ima are clothed in the HGT of ZA. Hesed ascends to Hochma, Gevura ascends to Bina, and from the Chazeh upwards rises to Daat.
Hochma and Bina remained in Rosh de ZA and have no Hitpashtut into the Guf. However, Daat de ZA in Yesod de Ima has Hitpashtut from the Chazeh downward, which are the new NHY that now appear in ZON.
He writes, “HB, their Orot do not appear” etc. It is not so in Hassadim and Gevurot that clothe inside Yesod de Ima that end at Chazeh de ZA from which they appear in complete disclosure and come out. In other words, they are the Behinat NHY that appear outwardly because they received the He’arat Hochma, and their Achoraim is completed entirely.
29. You find that when Hassadim and Gevurot expand below in the Guf de ZA, the Hassadim are given to ZA and in that complete and finish the construction of its Achoraim entirely. Also, the Gevurot are given to the Nukva and thus complete her Achoraim.
Thus, he has complete Achoraim and she has complete Achoraim. In that state they can return Panim be Panim since their Achoraim are complete and now the exteriors are unable to seize there. It was not so in the beginning, when one had half the Achoraim and the other had half, and they could have a hold in them.
For this reason they can now return Panim be Panim, as there is no fear of the exteriors, as we say in the explanation of the intention in the blessing of the patriarchs of the stance during the weekdays, and examine that closely.
You find that the benefit from the entrance of the Hassadim and the Gevurot in ZA was for two reasons, which are one: They increase and complement the Achoraim de ZON, and in addition, by that they return Panim be Panim.
Ohr Pnimi
29. The Hassadim are given to ZA etc. Also, the Gevurot are given to the Nukva.
It has already been explained that the drop of Zivug that extends to ZA is Behinat new disclosed NHY, and it is exposed Hassadim; it is Hassadim and Gevurot that come out of Yesod de Ima that stops in the place of Chazeh de ZA. This is because their own Behina is Hassadim, and the part of Malchut in them is Gevurot.
He writes, “the Hassadim are given to ZA and in that complete and finish the construction of its Achoraim entirely.” This is because now that it acquired NHY in He’arat Hochma in Behinat NHY de Ohr Yashar, the entire Gadlut of its Achoraim is completed and there is no lack in them anymore.
For this reason they can now appear outwardly without any fear of the exteriors. “The Gevurot are given to the Nukva and thus complete her Achoraim.” This is because the Gevurot, which are Behinat NHY in He’arat Hochma, contained in the drop of Zivug AVI from the perspective of the Gevurot in them, are dispensed to the Nukva.
Now the NHY de Nukva too are completed and finished and appear outwardly without any fear of the Klipot. Thus, they are now separated from one another as each has his own Achoraim.
In that state they can return Panim be Panim since their Achoraim are complete and the exteriors are unable to seize there. It was not so in the beginning, when one had half the Achoraim and the other had half, and they could have a hold in them.
It is written above that when they were Achor be Achor it means that they were protected in the Achoraim de Ima that choose the Ohr Hassadim more, and reject Hochma. It is true that that was enough to keep them from the exteriors so that they cannot seize the place of want, meaning the lack of He’arat Hochma since when they are corrected in these Achoraim, they do not want Hochma and do not need it.
Hence, no want is apparent in them where the exteriors could grip. However, they are still regarded as having no NHY because the place of the lack of Hochma manifests primarily in their NHY [written aside in the author’s manuscript: What is missing in the NHY de Kelim is missing in GAR de Orot due to the opposite value between the Kelim and the Orot, and thus it should be said].
It is so because with respect to the Ohr Yashar, they are the essence of ZON de Ohr Yashar, whose essence is not more than the He’arat Hochma in them. This is because the Bina de Ohr Yashar is Ohr de Hassadim without any Hochma, as she wants only Hassadim, “because He delighteth in mercy.” Thus, the GAR in her are considered HGT, as it is known that KHB in Behinat Hassadim are discerned as HGT.
When she emanated the ZON, she saw that Hassadim cannot exist without He’arat Hochma, and for this reason she extended He’arat Hochma into Hassadim once more. This Hamshacha that has already departed from Behinat Bina de Ohr Yashar acquired her own name, which are ZON, or NHYM de Ohr Yashar (see Part 4, Chap 6, Ohr Pnimi item 80).
Thus you see that the only difference between the Bina and the NHY de Ohr Yashar is only in the He’arat Hochma that she extended. The Behinat Hassadim without the He’arat Hochma is originally a part of Bina herself, and Behinat He’arat Hochma in Hassadim are the part of the NHYM, or ZON (see above Part 1, Chap 1, Ohr Pnimi item 50).
Now we have thoroughly clarified that the essence of the degree of NHY is only the Behinat He’arat Hochma in them. For this reason as long as there is no He’arat Hochma in them, they carry that lack. Also, this is why the Klipot and the exteriors seize that lack. Because of that too the NHY are called Achoraim, since Achoraim means a place of lack. This is what the Rav wrote above (item 26), that the place of the Klipot and the exteriors is the Achoraim of the Nukva de ZA, and the Achor de ZA.
Because of the fear that the Klipot would grip these Achoraim, the Achoraim were erected Achor be Achor, meaning in the Achoraim de Ima, called “wall”. Through this wall, the NHYM take caution that the lack of Hochma will not appear in them, and this is the meaning of, “their hinder parts were inward.”
The NHY are concealed in the Pnimiut, being inside the wall of Ima that defends them, and their Panim are disclosed outwardly, meaning the HGT, which they do not need for He’arat Hochma in their origin in Ohr Yashar. We have said that they extend from the Behinat Bina before she extended the Ohr Hochma. For this reason they can be disclosed outwardly, as no want appears in them and no place to grip for the outer ones.
He writes, “In that state they can return Panim be Panim since their Achoraim are complete and the exteriors are unable to seize there. It is unlike it was in the beginning, when one had half the Achoraim and the other had half, and they could have a hold in them.”
In the beginning, when they were erected in one wall, meaning in Achoraim de Ima, they were both adhesive in this wall, which is the wall of HGT, and there was no difference between the ZA and the Nukva. This is because now both are Behinat Hassadim without Gevurot because the whole HGT is now Hassadim because of the Achoraim de Ima, and this is the meaning of “because He delighteth in mercy.”
However, now that they have already obtained the drop of Zivug de AVI, which is the NHY in He’arat Hochma, their Achoraim now grew and were completed. ZA took the NHY from the side of Hassadim, and its Achoraim were completed and finished until there was no lack in it, as there is already He’arat Hochma in it. For this reason his Achoraim, meaning the NHY, can appear outwardly without any fear.
Similarly, the Nukva took these NHY from the side of the Gevurot and her Achor was completed. Now she could separate from the Achor of ZA, as she had a complete Achor of her own, namely the Gevurot de NHY. For this reason they now mate Panim be Panim and dispense He’arat Hochma to their MAN, which are the Neshamot of the righteous.
For two reasons, which are one. They increase and complement the Achor de ZA, and in addition, by that they return Panim be Panim.
This is because the complete Achoraim that they have acquired, meaning the new disclosed NHY, raise the HGT to Behinat HBD and Mochin, and they mate Panim be Panim. The Mochin and the Zivug extend from the disclosed Zivug, and for this reason they are regarded as one Behina.
30. It turns out that as mentioned in the introductions, on the one hand, this He’arah that now comes from these Hassadim and Gevurot that now came anew will be more, and better, and greater than the first He’arah that ZON had already had. This is because he emanated the first only in Behinat Achor be Achor, and this new He’arah returned them Panim be Panim. Hence, this new He’arah will be called Behinat Panim be Panim.
However, on the other hand, this new He’arah will be worse than the first He’arah. This is so because the first He’arah made and emanated all their Partzufim, and this new He’arah performed only the increase of half their Achoraim.
Their return Panim be Panim came anyway, hence the Behina of this new He’arah shall be called Achor be Achor, since its benefit was only to increase half of the Achor alone.
Ohr Pnimi
30. He emanated the first only in Behinat Achor be Achor etc. made and emanated all their Partzufim etc.
The first He’arah is the concealed HGT and NHY, and the second He’arah is the disclosed NHY. He says that we can call the first He’arah both by the name Panim, and by the name Achoraim.
The second one can also be called Panim and Achoraim. This is so because from the perspective of the first He’arah being the actual emanation of the entire Partzuf, it can be called Panim, all the more so since the HGT are the Kelim de Panim that become HBD in Gadlut.
It can also be named Achoraim because of the situation of Achor be Achor in them. Similarly, the new He’arah can be called Panim although she is only Behinat NHY. Because these NHY are disclosed, they extended the Panim be Panim of the ZON, and can be called Achoraim since they are Behinat completion and increment of the Achoraim, meaning the NHY.
31. Regarding this introduction, it will be clarified to you, and you shall understand and learn what will be explained regarding the fall of the Achoraim de Kelim de AVI from here on.
Know, that the thing is that these Behinot of Hassadim and Gevurot that increase the Achoraim de ZON and return them Panim be Panim, is a matter of the Behinot of the Achoraim of AVI that fell. Hence, do not be surprised if at one time we call this Behina Panim, and once it is called Achoraim.
This and those Hassadim and Gevurot with the Behinot they had enhanced in the Achoraim, all fell down. These are the Behinot Hassadim and Gevurot that take AVI from AA so that they return Panim be Panim. This is so because in AVI too, their stance was Achor be Achor too, as will be explained.
Ohr Pnimi
31. These Behinot of Hassadim and Gevurot that increase the Achoraim de ZON and return them Panim be Panim, is a matter of the Behinot of the Achoraim of AVI that fell.
He explains below that the state of AVI de Nekudim was first Achor be Achor too, like the ZON. For this reason they too were in Behinat, “their hinder parts were inward.” It means that their NHY were concealed and covered in the Achoraim de Ima, which is Behinat original HGT prior to the exit of the NHY from them, meaning the Bina de Ohr Yashar before she emanated the NHY de Ohr Yashar.
However, afterwards, the Hey Tata'a descended from the Eynaim de Keter and HB in it returned to the Rosh, and then the Yesod de AK gave them its drop, which is the Vav and Nekuda that became MAN in them. At that time NHY de Keter clothed in them in the form of He’arat disclosed NHY, and AVI mated Panim be Panim on their MAN.
You find that the Zivug de Gadlut Panim be Panim de AVI on the MAN de Yesod de AK was also through attaining the new disclosed NHY that they have acquired from the Keter because that is where their Zivug Panim be Panim extends from. Afterwards, the Behinat Guf of that Zivug is dispensed to ZAT and they break. Consequently, the Behinat Gadlut de AVI descends to Behinat HGT and VAK.
This Gadlut is not more and not less than the Behinat new disclosed NHY that had He’arat Hochma and GAR, that have now fallen into VAK. It means that the He’arat GAR departed from them and they have become Behinat incomplete Achoraim.
32. It is known that the drop that raises and shapes the fetus is the Behinat Hassadim and Gevurot, as we have mentioned above. This is the meaning of the Otiot that make up the fetus.
Also, the Otiot are always the Behinot Kelim. These become Kelim to AVI in Behinat Achoraim. They are also the ones that descended and fell below with the rest of the Hassadim that descend to depict the Kelim of the fetus. These are the general seven Melachim that died, which are incorporated in ZON.
33. All these are the Behinat twenty-two Otiot of the Torah. The seven Otiot are Kelim to the ZON, which are seven Melachim, and fifteen Otiot are Kelim to AVI because the Achoraim of AVI are greater than any ZON. The sign of the number of Otiot Kelim de AVI is fifteen, like the number YH.
Also, it is known that AVIare the first two Otiot YH of the HaVaYaH. The Otiot of ZON are SATNZ GT (Shin, Ayin, Tet, Nun, Zayin, and Gimel, Tzadik), and the other fifteen Otiot of the alphabet are in AVI. Six Otiot of them are BDK HYH ( Bet, Dalet, Kof, and Het, Yod, Hey), mentioned in the manuscript of the book of Zohar, being the Achoraim de AVI, and the rest of the Otiot are Panim to AVI.
Ohr Pnimi
33. The Otiot of ZON are SATNZ GT
It implies to BehinaDalet that mixed in their Kelim. This mixture is called SATNZ, which are the Sigim(Ohr Pnimi item 2), and the GT implies the Nitzotzin that descended to revive the Kelim.
BDK HYH etc. being the Achoraim de AVI.
This implies the Behinat exposed NHY, which are the Achor de AVI. BDK means correction, from words Badak (lit. Checked) the house. HYH means Ohr Hochma, since it is known that Ohr Hochma is called Haya. The entire merit of these NHY is the He’arat Hochma in them, hence they are implied in the name BDK HYH, meaning Tikun Hochma in Hassadim.
There is yet another reason why they are implied in the Otiot BDK HYH. It is that these Achoraim de AVI fell in the place of ZON. Afterwards, at the time of the Tikun, ZA sorts scrutinies from these Achoraim and raises them for MAN to AVI.
AVI mate Panim be Panim through these MAN, and dispense Mochin to ZA. Thus, all the Mochin de ZA are through the MAN that rise from these Achoraim. For this reason they are called BDK HYH, named after the Tikun of the Mochin de GAR of the ZA that comes through them. As we have said above, BDK means Tikun, and HYH is Ohr Hochma and Mochin.
34. Now you will thoroughly understand why there are Tagin over these thirteen Otiot, more than the other nine, why on seven of them that are SATNZ GT there are three Tagin on each and every Ot of them, and on the other six, which are BDK HYH there are no Tagin on them, but only one Tag (singular for Tagin) on each of their Otiot.
The thing is that the SATNZ GT are Behinat seven Melachim de ZON, from whose Sigim the Klipot called STN AZ were made, hence the name SATNZ. It is a connection of STN, as mentioned in the Zohar, indicating that through the fierce and strong Din came out the SaTaN, which is the Klipot.
It is also called GT, to indicate what they said in the book of Zohar, Parashat Pekudei, that these Melachim are the 320 Nitzotzin that were thrown, like that craftsman that hammered the iron and generated Nitzotzin. It is also as our sages said, “A spark that comes from under the hammer is SATNZ GT.”
35. It has already been explained above that these seven Melachim took their He’arot because of the Histaklut Ohr Eynaim of AK in the Orot Akudim in their Behinat Hitpashtut below in the place of the Guf of AK. This is why they broke, since they lacked the He’arat GAR in it, which are AHP in their place above, hence they broke Panim and Achoraim.
Also, for this reason they were tagged with three Tagin on each of their Otiot, indicating the shortage and absence of the three above-mentioned kinds of Orot, which are the Otiot. The Ohr remained above the Gufim, which are the Otiot, and not inside them, as will be explained below in the meaning of Tagin.
Ohr Pnimi
35. These seven Melachim took their He’arot etc. in their Behinat Hitpashtut below in the place of the Guf.
There are four divisions in the Eynaim: three Roshim, and Guf. This is because the Eser Sefirot de Rosh are divided into three. The first Rosh is Galgalta ve Eynaim, the second Rosh is Awzen, and the third Rosh is Hotem Peh. After that the Guf, which is ZON.
The first Rosh is YESHSUT from the Tabur de AK upward. It does not join Partzuf de Nekudim at all. The second Rosh is Keter de Nekudim, and the third Rosh is AVI de Nekudim.
The Guf is the ZAT of the Nekudim, and it is known that every Partzuf is emanated by the Rosh in the Partzuf Elyon. Also, Partzuf de Nekudim that emerged from the Eynaim was emanated in its Elyon, which is the Rosh de Partzuf SAG de AK.
This Zivug that was in Rosh de SAG for the purpose of the Nekudim, where four divisions emerged, is called Se’arot Dikna de SAG. The first three Tikkunim of Dikna that depend on the Rosh de SAG itself, are the Behinat Rosh ha Aleph, which does not join the Partzuf. They are called Orot AHP in their exit place, meaning the Shoresh of Partzuf AHP, which are the Nekudim.
The Shibolet ha Zakan is the Behinat Rosh ha Bet, and Rosh ha Gimel is called the Orot AHP that are not in their exit place that receive from Rosh ha Aleph. The KHB de Nekudim receive from these AHP in Shibolet ha Zakan. The Keter receives from the Behinat Awzen in Shibolet ha Zakan, HB receive from the Behinat Hotem Peh in Shibolet ha Zakan, meaning each Behina from its corresponding Behina in the Rosh SAG.
The Keter, which is Rosh ha Bet, receives from Awzen in the Shibolet, which is the Behinat Rosh ha Bet of Dikna. HB de Nekudim, which are Rosh ha Gimel, receive from HP in the Shibolet, which are Rosh ha Gimel de Dikna, and the ZAT de Nekudim, being Behinat Guf of the Nekudim, receive from the Dikna below the Shibolet. These are also the Behinot Guf of the Dikna [and we have already elaborated on that Part 6, Ohr Pnimi item 23].
He says, “these seven Melachim took their He’arot because of the Histaklut Ohr Eynaim of AK in the Orot Akudim in their Behinat Hitpashtut below in the place of the Guf of AK.” It means that the seven Melachim, which are the Behinat Guf of the Partzuf Nekudim, receive from the Behinat Guf of the Dikna from below the Shibolet, which is in turn, their corresponding Behina in Rosh ha SAG.
They are called Akudim de AK since they are above Tabur de AK, and the Nekudim being only below Tabur. He says, “This is why they broke, since they lacked the He’arat GAR in it, which are AHP in their place above.” It means that they do not have a Shoresh in the Rosh, which are GAR, from the beginning of their creation, and their whole He’arah is only from the Behinat Gadlut de AVI de Nekudim. When they could no longer tolerate the Ohr of the Gadlut, they broke Panim and Achor.
36. Yet, Otiot BDK HYH, which are Kelim de Achoraim de AVI, of which it has been explained that AVI took two Orot Hotem and Peh, and only the Ohr Awzen is lacking in them. For this reason only the Behinot Achoraim descended form them.
To indicate that one Ohr of the Awzen that is missing from them, we tag one Tag only on each Ot of them, for it alone departed. It stands hanging above the Ot, which is the Kli.
Ohr Pnimi
36. He writes, “AVI, of which it has been explained that they took two Orot Hotem and Peh, and only the Ohr Awzen is lacking in them. For this reason only the Behinot Achoraim descended form them.” Because they are essentially Behinat Rosh and also had some He’arah from the Ohr Awzen (Part 6 item 24), hence there is Behinat GAR in them from the beginning of their creation, though in Behinat Achor be Achor.
For this reason this whole Behina that they have from their very creation is called Panim. They sustained and were not cancelled but only the Behinat Zivug de Gadlut and Panim be Panim that they have attained afterwards as additions, called Achoraim, and this alone descended and was cancelled from them.
37. We have already explained that what descended from AVI is called by two names, which are Achoraim or Panim. This is because as it lacks the Ohr Awzen, being the more Elyon Ohr of all three Orot, the want that extends to them through its departure is very great, and this is the Behina that makes them return Panim be Panim.
38. These Mochin, which are the above-mentioned Hassadim, extend to AVI with the Kelim of NHY de AVI like the Mochin de ZA that extend clothed inside NHY de AVI. These NHY de AVI too descended below with the Achoraim de AVI.
In the sense that they come from AA, you find that this matter too shall be called a need for an Upper Nekuda, called Keter. We have already explained that this too is called Behinat want in Keter, and it caused it, as it does not take the Ohr Awzen, only at its tail, not at its Rosh.
However, with regard to these NHY have already expanded as Kelim de Mochin inside AVI, this lack is named after AVI, and not after the Keter.
Ohr Pnimi
38. He writes that the Kelim NHY de Keter that clothe in AVI in Behinat Levushim for Mochin were also cancelled. However, they are not considered Keter since they have already clothed in AVI.
This is because this Rosh ha Bet, which is Keter de Nekudim, did not take anything from the Behinat Zivug de Gadlut of the Nekudim, as it is Behinat Bina de Rosh and GAR from its very creation. Only its Behinat NHY that clothe in AVI that became Levushim for Mochin for them, which came at the time of Gadlut de Nekudim, only they were cancelled.
39. *We shall return to the intention and say that AVI were first Panim be Panim since the Mochin was made for them from the Keter. Hence, their MAN, which causes their erection and sustenance of the Behina de Panim be Panim, was the reality of these seven Melachim that were in the Me’i Bina, and these were its MAN.
This is how it always is. The sons are MAN deIma while these seven Melachim that were inside the Bina raised MAN and caused a Zivug to AVI. The Mochin were extended to them, AVI were returned Panim be Panim, and they mated together in order to educe these seven Melachim.
When these Melachim came out, had they not died but existed, they would have situated AVI Panim be Panim although they came out below. In addition, they would have been beneficial for their MAN although because they broke and died.
For this reason the Achoraim of AVI too, which locate them Panim be Panim, went below and then returned Achor be Achor, as there is no one to raise MAN for them anymore, and sustain their return Panimbe Panim.
Ohr Pnimi
39. AVI were first Panim be Panim since the Mochin was made for them from the Keter.
We have written above (Ohr Pnimi item 31) that the Zivug de Gadlut de AVI was by obtaining the disclosed NHY from Keter de Nekudim.
Their MAN, which causes their erection and sustenance of the Behina de Panim be Panim, was the reality of these seven Melachim.
It has already been explained above that AVI do not return Panim be Panim unless through raising MAN de ZON (Ohr Pnimi item 24) because Bina is in the form of “because He delighteth in mercy” at her Shoresh, and rejects Hochma. However, when ZON rise to her for MAN, her Shoresh de Ohr Yashar awakens in her since ZON de Ohr Yashar are her sons, which she emanated in He’arat Hochma.
Hence, after ZON rise to her for MAN and Bina awakens to dispense them He’arat Hochma, she then arrests her Achoraim and returns her Panim to Hochma. She mates with him Panim be Panim and renews He’arat Hochma to ZON, and once ZON obtain He’arat Hochma, they come to their place below. From there on Bina is found in a Zivug Panim be Panim with Hochma in order to sustain He’arat Hochma in ZON.
Here [Written aside in the manuscript of the author: “Needs scrutiny. After all ZON were previously emanated from Hotem Peh de Dikna. They only received the Gadlut from the Vav and Nekuda, as it is written in Part 6, Histaklut Pnimit item 19, that lowering the Hey Tata'a to the Peh, which is the Vav, makes the Shuruk] the ZON were not yet emanated to be able to raise MAN to AVI.
This is why this raising of MAN was made by the inner NHY de AK, and the Yesod de AK illuminated the Shuruk for AVI, the Vavand Nekuda. It is written in the Rav’s words (Part 6 item 31) that theis Behinat ZA, and the Nekuda is the Behinat Nukva, and they became MAN in Ima. At that time Ima was awakened to bestow He’arat Hochma in them, stopped her Achoraim, and returned Panim be Panim with Abba.
AVI raise MAN higher up, meaning to Keter, and Keter too above it etc. up to Ein Sof. Then a new Ohr comes down from Ein Sof and cascades through the degrees until the drop of Zivug de AVI that descends on theand Nekuda inside them, which are ZON.
They acquire He’arat Hochma, and then expand to their place below, meaning to the bottom seven de Nekudim. In addition, in order to keep the He’arat Hochma in the ZON, Ima must extend the Panim be Panim with Abba.
Now you can thoroughly understand the Rav’s words that ZON not only cause the returning of AVI Panim be Panim when they are up in Ima in the form of MAN, but even after they expand downward to their place, they are still considered the causes of the sustenance of the Zivug AVI Panim be Panim. Because of them Ima must be Panim be Panim with Abba, in order to keep their He’arah in ZON.
He writes, “their MAN, which causes their erection and sustenance of the Behina de Panim be Panim, was the reality of these seven Melachim that were in the Me’i Bina, and these were its MAN.” It means that in the beginning, the seven Melachim were in Behinat MAN in the Me’i of Bina since they are theand Nekuda that Yesod de AK administered them, which caused the return of Panim be Panim with Abba when they came to Me’iIma.
Afterwards, when the seven Melachim expanded and descended to their place, they still induce AVI sustenance and existence of the Behina de Panim be Panim. This is because Bina must extend her Zivug Panim be Panim with Abba because of them, in order to administer and keep the He’arat Hochma in them.
Because they broke and died. For this reason the Achoraim of AVI too, which locate them Panim be Panim, went below.
The whole matter of the Hamshacha of the Zivug Panim be Panim de AVI is only in order to keep He’arat Gadlut in the sons, which are ZON. Hence, when the sons died, Bina no longer needs to extend the Panim be Panim with Abba. For this reason they return Achor be Achor and all the Behinat Orot de Gadlut that were in them descend from their degree and fall to Behinat Guf and ZAT, meaning they were rejected from the Rosh de AVI.
The reason that they descend from the Rosh de AVI is that the Bina returned to her original degree that appreciates Hassadim more than the Ohr Hochma. You find, that after the sons died and she no longer has a need to extend He’arat Hochma for them, she immediately returns Achor be Achor, meaning to her first state, to extend Hassadim and reject Hochma.
By that she rejected and dropped the Mochin de Hochma outside the Rosh into Behinat ZAT, as it is written, “my princes all of them kings” (Isaiah 10;8). This is because these Achoraim that descended from their degree and became ministers, were Melachim before, meaning when they were up in Rosh de AVI in Behinat Mochin de Gadlut. Now that they have descended into Behinat ZAT, they have become ministers, meaning subordinate and enslaved to the Melachim.
40. It is simple: the Achoraim de AVI did not stop descending until the end of the breaking of the seven Kelim. Each Behinat breaking of one Melech caused a descent of some of the Achoraim de AVI, and this is the explanation of the matter.
When we appreciate the existence of these seven Melachim in the four Partzufim of HB, Israel Saba ve Tvuna, we find that until a third of Sefirat Tifferet, being the fourth Melech, the Achoraim de Upper AVI completed their descent. When all seven Melachim broke, the Achoraim de Israel Saba ve Tvuna came down as well.
Ohr Pnimi
40. These seven Melachim in the four Partzufim of HB, Israel Saba ve Tvuna etc.
We must understand the matter of the assessment of the seven Melachim in the four Partzufim AVI and YESHSUT. This is the key to understand the reign and the death of the seven Melachim de Nekudim, as well as all the Behinat ZON in ABYA that these seven Melachim are their Shoresh. We shall explain them here briefly in general. We shall explain them in detail below, in the interpretation of the Rav’s words below.
Know, that five Partzufim emerged here in Olam ha Nekudim, four Partzufim that are Hochma, Bina, Israel Saba and Tvuna. These emerged in Rosh and Guf. The fifth Partzuf, which is Partzuf Daat, came out in Rosh without a Guf.
You should also know that the order of the breaking of the vessels was in the order of the Hizdakchut of the Masach according to the degree, like the order of the Histalkut of the Orot from the Kelim de Guf of the previous Partzufim de AK.
You should also know that the Kelim de Nekudim preceded the Orot since the Kelim de Nekudot de SAG that expanded below from Tabur de AK, whose Orot departed during Tzimtzum NHY de AK, remained empty of their Orot. They moved and became the Kelim de Nekudim since the Kelim that were emptied by the Histalkut Orot in the Guf de Elyon always became Kelim in the Partzuf Tachton.
In addition, know that all that this speaks of is only the Orot de Gadlut that came to AVI as additions. However, the Rav does not deal here with the Orot de Katnut, meaning from Behinat Achor be Achor de AVI.
It is so because there wasn’t any breaking and annulment in the Behinat Katnut that emerged in the beginning of its creation. The entire cancellation, the breaking, and the flaw, was only in the Orot de Gadlut that came as additions, meaning in the Zivug de Panim be Panim de AVI, and remember that.
First, all the Orot of the Gadlut came out incorporated in Kli de Keter, meaning in NHY de Keter. This is because Keter itself, which is the second Rosh, did not take any part in these Mochin de Gadlut for itself.
Instead, only because these renewals of Orot necessarily come from Ein Sof, hence, this new Ohr must cascade from Ein Sof through all the reasons that precede this Partzuf that receives and extends the new Ohr. For this reason it is considered descending from Ein Sof and hanging down degree-by-degree until it comes to the receiver, being the consequence of all its preceding degrees.
Hence, it is considered that AVI too raised to the Keter, which is the Behinat Galgalta ve Eynaim de AVI, meaning their Rosh, and Keter to its own Rosh as well and so on up to Ein Sof. At that time the new Ohr extended from Ein Sof through the degrees until it came to Behinat drop of Zivug de Galgalta ve Eynaim in the Keter, which are HB in the Keter.
The drop clothes in the new NHY de Keter, meaning complete NHY that can be shown outwardly (Ohr Pnimi item 29, sub header “In that state”) and these NHY de Keter with the Ohr of the drop of Zivug that extends from Ein Sof descend and clothe in Mochin de AVI.
Hence, this above Ohr, called drop of Zivug de HB in Keter clothed in NHY de Keter that descended to Mochin de AVI is considered the entirety of the Ohr that expands in all five Partzufim of the Nekudim, since all the degrees of the Nekudim are but a lessening of this general Ohr. It gradually lessens from degree to degree until it disappears and departs to its Shoresh.
However, since the Ohr Elyon does not stop, it therefore educes new Komot as it lessens one below the other until it disappears and rises to the Maatzil as has been explained in the Histalkut Orot of the previous Partzufim. Thus, that same Ohr clothed in NHY de Keter is the entirety of the Ohr of all the Partzufim of Nekudim.
Yet, after NHY de Keter clothed to Mochin in AVI, they have already departed from Behinat Keter entirely and were considered Kelim de AVI and Ohr de AVI. Know, that this Koma that emerged first is considered Komat Keter de AVI.
Here in the Rav’s words it is called Histaklut Eynaim of AVI on each other. This is because through NHY de Keter that clothed in them for Mochin and mated Panimbe Panim, their Eynaim were opened and they looked at each other, meaning a Zivug de Gadlut in Komat Keter de AVI.
Hitpashtut ha Aleph of Komat Keter from above downward is in Melech ha Daat, and from here on began the Hizdakchut Masach de Partzuf AVI. This is so because after Melech ha Daat broke, the Masach was purified from Behina Dalet into Behina Gimel and Komat Hochma de AVI emerged from below upward.
The Eser Sefirot de Guf expanded from above downward, clothing in Melech ha Hesed. When Melech ha Hesed broke, the Masach was purified from Behina Gimel to Behina Bet and Komat Bina of AVI emerged from below upward.
The Eser Sefirot de Guf expanded from above downward in Melech ha Gevura, and when Melech ha Gevura broke, the Masach purified from Behina Bet to Behina Aleph. At that time Behinat Daat de AVI emerged, meaning Komat ZA. It is also called Behinat Yesodot de AVI that emerged from below upward, and its Guf expanded in the Upper third of Melech ha Tifferet.
After the Upper third of Melech ha Tifferet broke, the entire Masach was purified and rose to its Shoresh to Peh de Nekudim. It was incorporated there in the Zivug de Rosh and a new Koma de Behina Bet emerged on it, since the last Behina is always lost during the Hizdakchut, and this Koma is called YESHSUT.
First emerged the Taamim in it, which are the Rosh and Guf de Hitpashtut Aleph. The Rosh is called Histaklut Eynaim de YESHSUT on each other, and you already know that the last Behina de Hitlabshut remains in the Masach, though it only expands in Kli de Keter, called Taamim.
Know, that this is what is called Histaklut Eynaim both in AVI and YESHSUT. In AVI it is always considered Behina Dalet de Hitlabshut and in YESHSUT it is considered Behina Gimel de Hitlabshut. The Hitpashtut from above downward in the Behinat Taamim de AVI is called Melech ha Daat, and the Hitpashtut from above downward de Behinat Taamim de YESHSUT is called the two lower thirds of Tifferet.
After Melech ha Tifferet broke, the Masach was purified from Behina Gimel to Behina Bet and Behinat YESHSUT emerged from below upward. Their Guf expanded from above downward to the Melachim NH.
When the Melachim of NH broke, the Masach purified from Behina Bet to Behina Aleph and Daat de YESHSUT emerged from below upward, called Yesodot de YESHSUT. Its Guf expanded and descended to Melech ha Yesod, and when Melech ha Yesod died, the Masach was purified from Behina Aleph to BehinatKeter.
At that time Komat Malchut emerged from below upward and her Guf expanded to Malchut de Nekudim. When Kli Malchut de Nekudim broke, the Masach was purified entirely and rose to its Shoresh in the Peh where it was once more incorporated there in the Zivug de Rosh.
However, only Aviut de Behina Aleph remained in it since the last Behina, which is Behina Bet, was lost during the Hizdakchut. Komat ZA, which is Behinat Daat, whose matter will explained below, emerged on it, and this Koma of Daat has no Hitpashtut from above downward, as we shall explain below.
Thus we have briefly explained all the degrees that came out in Nekudim: the first degree is AVI on Masach de Behina Dalet and Behina Gimel together. The Taamim in the first Koma expanded in Melech ha Daat, and the Nekudot in her are the three Komot that expanded one below the other in the three Melachim Hesed, Gevura, and the upper third of Tifferet.
Then surfaced the second degree, called YESHSUT. Its Taamim, which emerged on the two Reshimot Behina Gimel and Behina Bet, expanded in the two lower thirds of Tifferet. Also, the Nekudot in it are the three Komot that expanded one below the other in the three Melachim NH, Yesod, and Malchut.
Then surfaced the third degree, called Daat. It has only Behinat from below upward, and you should know that these three degrees, Hochma, Bina, and Daat, are the Neshama, Ruach, Nefesh.
41. The Daat is the first Melech to come out, and all seven were incorporated in him. You already know that the principal raising of MAN are the Kelim that were already born in the Olam, hence thus far, raising MAN was primarily through Daat that emerged in the Olam first.
We have already explained that in the beginning there was no need for MAN to AVI, only the ascension of the desire. When it is written that these seven Melachim were MAN, it does not mean that they extended Hassadim and Gevurot, since they have already been extended in the beginning.
The evidence of that is that they returned AVI Panim be Panim, and afterwards Hochma placed these seven Melachim in Bina. Thus, we cannot say that they were MAN to Bina, though it means that they were placing them in Behinat Panim be Panim to AVI through their raising of MAN, once they were already in Bina. In addition, in that state they extended the Hassadim and Gevurot further as in the beginning.
We shall return to the matter that after the Ohr Daat emerged and entered its Kli, it raised MAN and extended Hassadim and Gevurot in AVI. This is because Daat consists of Hassadim and Gevurot, and because the seven Melachim were contained in it at that time. For this reason it had the strength to lower Hassadim and Gevurot.
However, since the other Melachim do not raise MAN, since the exit was still not to them, but to the Daat, it is therefore impossible to lower complete Mochin only through ZON together. Therefore, what Daat lowered was Behinot Hassadim and Gevurot in Rosh and Upper AVI in the place of their Daat, resembling him, as he does.
Ohr Pnimi
41. After the Ohr Daat emerged and entered its Kli, it raised MAN and extended Hassadim and Gevurot in AVI.
It has already been explained in the previous item that this Daat does not imply one Sefira of Daat. Rather, it is the first Hitpashtut of the Zivug de Gadlut de AVI de Nekudim, which is a whole Koma of Eser Sefirot that came out on Masach de Behina Dalet de Hitlabshut and Aviut de Behina Gimel.
Its Behinat from below upward is called Histaklut Eynaim de AVI on each other and there are Eser Sefirot in Komat Keter there. The Behinat Taamim, meaning the Hitpashtut from above downward called Guf, is called Melech ha Daat that the Rav speaks of here.
Although there is only Masach de Behina Aleph here in AVI de Nekudim, it has been explained elaborately (Part 6) that they Hey Tata'a descended from the Eynaim through Zivug de AB SAG and came to its place in the Peh, meaning Malchut de Rosh. This is because in AB, the Hey Tata'a is in its place, hence, when the He’arat AB was drawn there, it lowered the Hey Tata'a in Nekudim to the place of Peh as well, and AVI returned to the Rosh.
Know, that when the Hey Tata'a, which is Behina Dalet, came to its lace, it was erected there with a Masach, as it is in Partzuf AB, which is Behina Dalet de Hitlabshut and Behina Gimel de Aviut. It is because that He’arat AB that lowered her to the Peh corrected her with his Masach too, hence the Eser Sefirot emerged on it in Komat Keter.
However, the Rav wrote that Daat extended in Mochin de AVI only Hassadim and Gevurot. However, according to the above it should have extended Eser Sefirot in Komat Keter and Hochma, as it extended in Partzuf AB.
To understand that we must thoroughly know the matter of Zivug de Panim be Panim de AVI. Three degrees in Abba ve Ima have been explained in my words above, until the Zivug de Panim be Panim: The first is Achor be Achor, meaning the state of AVI de Nekudim in the beginning. The second is Panim be Achor, and the third is Panim be Panim.
You find that before AVI return Panim be Panim, they must first be in a state of Panim be Achor. We have already explained there that that state of Panim be Achor came by lowering the Hey Tata'a from the Eynaim to the Peh, at which time AVI return to the Rosh and Abba acquires its Behinat Panim.
However, Ima is still in her Achoraim, meaning in Hamshac ha of Ohr de Hassadim, since she chooses Hassadim more than Hochma, by way of “because He delighteth in mercy” (Ohr Pnimi item 23, sub header “Above it, it is Panim be Achor”).
However, afterwards, when the MAN de Behinat ZON comes to her, her Shoresh from Ohr Yashar awakens to dispense He’arat Hochma to these ZON that rose to her. At that time she must stop her Achoraim and mate Panim be Panim with Abba, dispensing He’arat Hochma to the ZON (Ohr Pnimi item 24).
Now you can understand why the Daat extends only Hassadim and Gevurot. It is because these MAN that AVI received from Yesod de AK are the Behinat Daat that mates AVI. The Vavis Hassadim and the Nekuda is Gevurot, which are Behinot ZON.
Because they are ZON and must have He’arat Hochma, they mate to AVI. Hence, this is the meaning of the Daat de AVI. Since the whole matter of the must that Bina needs to extend He’arat Hochma to these MAN extends only from the original connection de AVI.
Bina de Ohr Yashar extends He’arat Hochma in Hassadim during her emanation of ZON de Ohr Yashar. Hence, now too she does not receive from Abba from his Behinat GAR, but from his Behinat ZON, which are actual He’arat Hochma in Hassadim, like the ZON de Ohr Yashar, which is in turn the measure that these MAN awakened her to extend from Abba.
Thus, the whole drop of Zivug de AVI Panim be Panim is not more than Behinat Hassadim and Gevurot, which are ZON in Gadlut, meaning Hassadim in He’arat Hochma, but not at all the Atzmut Ohr de Hochma and Bina. Understand and remember that for it is the key for all the Mochin of the ZON.
Now you can see that the five Komot that emerged here in AVI through the Hizdakchut of the Masach are Behinat NRNHY de Haya de ZON de Nekudim. They are all not more than Behinat Hassadim and Gevurot, even the Yechida de Haya.
It has been explained that the matter of the Zivug de Panim be Panim de AVI came in two degrees, which are Panim be Achor and Panim be Panim. In the beginning, Abba is corrected in GAR, by lowering the Hey Tata'a from the Eynaim to the Peh. Thus, AVI return to the Rosh and this Tikun is still insufficient for Ima to turn her Panim back to Abba.
Because of her Achoraim in the form of “because He delighteth in mercy” she craves Hassadim more than Hochma. Hence, at that time AVI stand Panim be Achor, Panim de Abba in the Achoraim de Ima.
Only afterwards, when MAN de Yesod obtains MAN, she returns her Panim to Abba for the purpose of correcting the MAN in He’arat Hochma. You already know that even now when she mates Panim be Panim with Abba, she still does not receive of him more than these MAN need.
You also know that the Zivug de Hakaa made on the Hey Tata'a that descended to the Peh, educed Eser Sefirot in Komat Keter, which is Ohr Yechida de Hochma. Hence, it is considered that the drop of Zivug that came to the MAN through this Zivug Panim be Panim is the Behinat measure of ZON de Yechida since the Eser Sefirot de Abba are in Komat Keter, which is Ohr Yechida.
Since Ima receives from Abba only as much as ZON need, which are her MAN, hence, this He’arah that she receives is ZON of Yechida de Abba. Know, that with respect to ZON itself, she is Behinat complete Yechida for him, and this is the end of ZON’s growth.
That Koma that emerged in Zivug Panim be Panim de AVI on the Masach de Behina Dalet in the Peh, which is Komat ZON de Yechida is considered Daat de AVI since she is the principal element that copulates them. It is not more than Hassadim and Gevurot: the ZA in it are in the form of Hey Hassadim, and the Nukva in it is in the form of Hey Gevurot.
All this is the Behinat Rosh, meaning the Behinat Eser Sefirot educed from below upward. Afterwards, they descend and clothe the Guffrom above downward, meaning in the full amount that they clothed in the Rosh, and these Eser Sefirot that clothed in the Guf are called Melech ha Daat. This is the first Hitpashtut of the Nekudim, and it is the Behinat Taamim de Nekudim.
After Melech ha Daat broke, Behina Dalet purified in the Rosh to Behina Gimel. It means that Hey Tata'a rose from the place of the Peh to the place of the Hotem, and the Zivug on the Masach de Behina Gimel emerged, extended Komat Eser Sefirot up to Hochma, and Komat Keter disappeared from Abba. For this reason, it is now called Guf de Abba.
Thus, you now find that when Bina mates with Abba she extends only ZON de Hochma, since Behinat Hey Hassadim and Hey Gevurot do not receive the Ohr Yechida from Abba now, since the Ohr Keter has vanished from Abba. Instead, they receive Komat Haya, which is the measure of ZON de Hochma.
For this is reason it is considered that Hey Hassadim and Hey Gevurot are the MAN, and ZON descended now from Behinat Rosh de Abba, which is Yechida to the Behinat Guf de Abba, which is Haya. Also, their Hitpashtut from above downward into Behinat Guf is called Melech ha Hesed, which is Behinat ZON de Gadlut in the Ohr Haya.
When Melech ha Hesed broke, the Behina Gimel in the Rosh purified into Behina Bet, Malchut de Rosh rose to the Awzen, and Eser Sefirot in Komat Bina emerged. Komat Hochma disappeared, and it is considered that the Hey Hassadim and Hey Gevurot descended into Behinat Guf de Ima, which is Komat Bina.
Now they receive only the measure of ZON de Bina, and the Hitpashtut of the Eser Sefirot from above downward from this Koma is called Melech ha Gevura, being Behinat ZON de Gadlut in He’arat Neshama. Similarly, after Melech ha Gevura broke, the Masach purified from Behina Bet to Behina Aleph, and Eser Sefirot in Komat ZA emerged from below upward.
This is considered that the Hey Hassadim and the Hey Gevurot emerged to Behinot Yesodot de AVI. It expanded into Behinat Guf in the upper third of Melech ha Tifferet from above downward, and it is Behinat Ruach Nefesh de ZA.
Now we have thoroughly explained how all five Behinot NRNHY de Nekudim are only Hassadim and Gevurot, even the Neshama, Haya and Yechida in them. Even Daat de AVI is only Hassadim and Gevurot, but the He’arah that it receives from Keter de AVI is Yechida, the He’arah that it receives from Hochma de AVI is Haya, and the He’arah that it receives from Bina de AVI is Neshama.
He says, “after the Ohr Daat emerged and entered its Kli, it raised MAN and extended Hassadim and Gevurot in AVI. This is because Daat consists of Hassadim and Gevurot.” It means that in Daat in the Rosh, meaning the MAN that AVI received from Yesod de AK, has only Hassadim and Gevurot because Ima extended only Behinat He’arah from Abba for it.
It is similar to the He’arah that there is in ZON de Abba itself from the Ohr Keter de Abba. For this reason it does not have more than Hassadim and Gevurot in He’arat Keter de Abba, as the Guf has only what expands to it from the Rosh.
It has also been explained that this Melech ha Daat is Hitpashtut Aleph de Olam ha Nekudim, called Taamim, where all the Komot below it are contained in it, and are only a Behinat diminution from its Koma. He says, “and because the seven Melachim were contained in it at that time. For this reason it had the strength to lower Hassadim and Gevurot.”
This is because the greater part of the entirety of the Hassadim and Gevurot extended by the MAN de Yesod AK and because of it returned AVI to a Zivug Panim be Panim. Hence, even after it expanded from above downward to its place to the Guf to Melech ha Daat, it is considered the cause for AVI to extend the Zivug de Panim be Panim.
It is so because Ima cannot return to her Behinat Achoraim so that the He’arat Hochma in it will not be annulled. Hence, Melech ha Daat too is considered Behinat MAN and the cause of the sustenance and positioning of AVI Panim be Panim.
Yet, when Melech ha Daat broke and Behina Dalet purified, the entire Zivug was not cancelled instantaneously, because there still remained the Aviut de Behina Gimel in the Masach on the path of its gradual Hizdakchut. Thus, it educes the rest of the Komot to the three Melachim Hesed, Gevura, and the upper third of Tifferet.
For this reason, the entire Behinat Panim be Panim did not vanish from AVI, but only their Komat Keter, called Histaklut Eynaim de AVI. However, Behinat Panim be Panim de Komat Hochma still remained in it, educed on Behina Gimel of the Masach, which does not belong to Komat Daat.
He writes, “since the other Melachim do not raise MAN, since the exit was still not to them, but to the Daat, etc. Therefore, what Daat lowered was Behinot Hassadim and Gevurot in Rosh and Upper AVI in the place of their Daat, resembling him, as he does.”
It means that the Behinat Panim be Panim was not entirely cancelled, only the Koma that is attributed to the Daat, resembling him as he does. Yet, the Panim be Panim attributed to the other Melachim still remained in AVI, since they have not come out yet.
42. When this Kli of the Melech called Daat broke, Daat of Upper AVI too descended in the place of Guf de AVI, but this Kli of Melech called Daat descended to Olam Beria after it broke. The other six Orot that were with it entered in the Kli of Melech, called Hesed, and at that time, Upper AVI were still Panim be Panim.
This is because they do not return Achor be Achor until everything completes the descent, as they are adhered Panim be Panim. This adhesion must be removed entirely, and then they will return Achor be Achor.
However, as long as there is some Dvekut left in them, they do not return Achor be Achor. We shall explain below the matter of the complete Dvekut de AVI when they are Panim be Panim, and what it is about.
When Hey Hassadim and Hey Gevurot descended from Roshde Upper AVI to down in the Guf, it necessarily caused the lack of Ohr, though they did not return completely Achor be Achor. Also, the meaning of this lack is the lack of Histaklut Eynaim of AVI on each other.
Ohr Pnimi
42. He writes, “When this Kli of the Melech called Daat broke, Daat of Upper AVI too descended in the place of Guf de AVI.”
The concealment of the Ohr Keter is considered, with respect to Abba, as the concealment of its Behinat Rosh. Therefore, it is considered that the Behinat MAN that stands at the Rosh of AVI descended to their Behinat Guf, meaning to Komat Hochma without Keter. It is so because the Masach purified to Behina Gimel, which elicits merely Komat Hochma, and what is written, that it fell to Beria, will be explained below.
The other six Orot that were with it entered in the Kli of Melech, called Hesed.
It means that it was done by the Zivug on the Masach that was purified to Behinat Hochma, and the drop of the Zivug de AVI Panim be Panim of this Koma that descended on the MAN in them. It is regarded as the measure of the illumination of ZON de Hochma de Abba, considered its Behinat Haya with respect to the Partzuf de ZON itself, and it expanded in Melech ha Hesed.
It has already been explained that the Masach purifies and lessens gradually, degree-by-degree until it elicits six other Melachim, except Hesed, which are two Komot back in Upper AVI, Behina Aleph and Behina Bet. These are the Melachim Gevura, the upper third of Tifferet, and the four Komot in YESHSUT. These are Behina Gimel, Behina Bet, Behina Aleph, and Behinat Shoresh, which are the two thirds of Tifferet, NH, Yesod, and Malchut.
All these Komot were incorporated in Behina Gimel over which Komat Hochma de Abba and Melech ha Hesed came out, since they gradually lessen from him onward. This is why he says, “The other six Orot that were with it entered in the Kli of Melech, called Hesed,” as they are all incorporated in it, as we have explained.
Histaklut Eynaim of AVI on each other.
It has already been explained that this is what Komat Keter of Abba is called. This is the one that vanishes due to the breaking of Melech ha Daat, and the resulting Hizdakchut of Behina Dalet. It is because the Masach appears primarily in the Guf, as it is only in potential in the Rosh, not in actual fact. Thus, when the Kli broke, the Behinat Masach was cancelled from that Behinat Aviut that the Kli is from.
43. When the second Melech reigned, which is Hesed, he extended the HeyHassadim to expand in Guf de Abba. When he died, he descended to Beria, and the five Orot descended in Gevura in the third Melech.
At that time the Achoraim de Abba made by the Hitpashtut of the above Hey Hassadim fell, and now all of them have fallen. The Hassadim descended in the Yesod de Abba, Abba returned his Achoraim to the Panim of Bina, and this Behina is called Achor be Panim, as the Panim of Bina are now facing the Achoraim of Hochma.
Ohr Pnimi
43. Hesed, he extended the Hey Hassadim to expand in Guf de Abba. When he died, he descended to Beria, and the five Orot descended in Gevura in the third Melech. At that time the Achoraim de Abba… fell.
This is because when Melech ha Hesed broke, Behina Gimel purified to Behina Bet, Komat Hochma disappeared, and Eser Sefirot in Komat Bina came out. It is therefore considered that Hochma turned her Panim to Achoraim since Behinat Bina is considered Achoraim de Hochma although it is the Panim of Bina. This is the meaning of, “Abba returned his Achoraim to the Panim of Bina.”
Abba returned his Achoraim to the Panim of Bina, and this Behina is called Achor be Panim, as the Panim of Bina are now facing the Achoraim of Hochma.
This is because the Panim de Ima are Hey Gevurot, as the Rav wrote above, and they are sweetened by Ohr de Hassadim de Abba. The matter of the degree of Achor be Panim is written above (Ohr Pnimi item 23, sub header “Above it, it is Panim be Achor”), and we should not ask about the Rav’s words there (item 25) that the degree of Achor bePanim is not conducted in AVI.
This is so because there it concerns the Tikun de AVI in Olam Atzilut, and at that time they do not need it, and here it is about the diminution of the Orot and their gradual ascent to the Maatzil. It is not at all important here if they need it or not, and this is simple.
44. If you say that Partzuf Abba does not complete its descent until the third of the Tifferet, we must understand that that third of Tifferet is like Yesod compared to Abba. It is like the ZA with its Mochin from the perspective of Bina, and you need to understand this whole study in the same manner as that study, all in one picture, and then you will understand it.
The entire Yesod is Behinat Panim, having no Achoraim that descended from it. It is not so in the rest of the body, where there is Behinat Achoraim that return opposite the Panim of the Nekeva, though his Achoraim are not adhered with her.
Hence, the Sium Achoraim de Abba complete descending before there is a blemish and a flaw in Yesod de Abba. Afterwards the third Melech reigned, which is Gevura, and extended the Hitpashtut of the Hey Gevurot in the Upper Ima.
When he died, he descended to Beria and the four Orot descended in the fourth Kli, which is the Tifferet, the Hitpashtut Gevurot fell in Yesod de Ima and her Achoraim fell below as well. At that time Ima returned her Achoraim and Achor de Ima were in the Achor de Abba.
Ohr Pnimi
44. The entire Yesod is Behinat Panim, having no Achoraim that descended from it.
It means that it has been explained above that only the Behinat Kelim de Achoraim were cancelled, being all that reached them as additions to their essential making. This refers to the Behinat Zivug de Gadlut that emerged because of the descent of the Hey Tata'a from the Eynaim and the MAN of Yesod de AK.
However, what they had from the very creation, meaning Behina Achor be Achor de AVI that they had in the beginning, this is called Kelim de Panim. These were not cancelled and did not descend (item 31).
It has also been explained that after the Masach purified from Behina Bet to Behina Aleph, the HG fell to Yesodot de AVI, as then Komat Eser Sefirot de ZA emerged. This Koma de Behina Aleph that came out in AVI is entirely Panim. In other words, it was incorporated in Behinat Achor be Achor de AVI that they had in the beginning, “having no Achoraim that descended from it.” this is because it has nothing of Behinat Zivug de Gadlut, meaning from Otiot BDK HYH, which are Behinat Achoraim de AVI.
Achoraim that return opposite the Panim of the Nekeva, though his Achoraim are not adhered with her.
It means that all that did not depart from Behinat Achor be Achor that they had in the beginning, is considered Behinat Achoraim that return opposite the Panim of the Nekeva. This is because their Achoraim are not cohesive with each other as in the beginning when their Achoraim were adhered Achor be Achor.
For this reason they are considered Behinat Gadlut and addition from the Behinot Otiot BDK HYH that descend from Rosh de AVI. This includes all three degrees above Achor be Achor, which are Achor be Panim, Panim be Achor and Panim be Panim.
Only the first degree of Achor be Achor whose Achoraim are adhered with each other, since both use the same wall, this alone is considered Behinat Kelim de Panim that remained in AVI and were not cancelled. From that we hear that Behina Bet, which is Komat Bina that Melech ha Gevura extended from, this Koma too is considered Achoraim, and it too was cancelled, though in this Behina AVI are Achor be Panim.
However, Yesodot de AVI, which are Behina Aleph, are considered Achor be Achor and are not counted in the calculation of the annulment of the Achoraim de AVI. This is because AVI were Achor be Achor even before the fourth Melech reigned, as the Rav says above.
Gevura, and extended the Hitpashtut of the Hey Gevurot in the Upper Ima.
This is because Panim de Behina Bet is Hey Gevurot, as the whole of Ima is Gevurot compared to Abba. For this reason they now stand Achor be Panim, whose meaning has already been explained above at length (Ohr Pnimi item 23, sub header “Above it, it is Panim be Achor”) and study it there.
45. After that the fourth Melech reigned, which is Tifferet. When the Ohr reached its upper third up to the Chazeh, it extended Behinat general Hey Hassadim in Yesod Abba and Hey Gevurot in Yesod Ima.
It is for this reason that Yesod is called “Everything”, as it contains Hey Hassadim and Hey Gevurot. We have already explained that picture; Daat contains Rosh de AVI, Hesed is Guf de Abba, Gevura is Guf de Ima, and the upper third of Tifferet is the Yesod de AVI.
When the Ohr came to the two bottom thirds of Tifferet, all the Achoraim of the upper AVI completed their descent, and the Hassadim and Gevurot continued in the Rosh de Israel Saba ve Tvuna because this is the place of their Rosh together.
When he died, three Melachim descended in the fifth Kli, which is Netzah. Then the Hassadim descended from Rosh de Israel Saba, and Gevurot from Rosh de Tvuna down to its Guf. In addition, the Behinat Histaklut Eynaim on each other was deducted from YESHSUT, as it was in Upper AVI.
Ohr Pnimi
45. When the Ohr reached its upper third up to the Chazeh, it extended Behinat general Hey Hassadim in Yesod Abba and Hey Gevurot in Yesod Ima.
It is written above that when the Masach de Behina Bet purified after the breaking of the Kli de Melech ha Gevura into Behina Aleph, being Komat ZA, the general Hey Hassadim and Hey Gevurot appeared in Yesodot de AVI. Also, the Ohr reached the fourth Melech, which is the upper third of Tifferet down to the Chazeh.
We must still understand the matter of these general Hey Hassadim and Hey Gevurot in Yesod de Abba ve Ima, and what they mean. You will understand the matter in what is written in the Zohar, “Ima expands up to Hod, but has no Yesod.”
The thing is that the Rav has already written in Part 5 (item 33) regarding Matei ve Lo Matei, that in Hitpashtut Bet, Ohr Hochma comes in Kli de Keter, and Ohr Bina in Kli de Hochma. Finally, Ohr Malchut in the Kli of Yesod, and Malchut remains without Ohr.
You find that the Masach de Behina Aleph that educed Komat Ohr Hassadim expanded only up to Hod, where it purified into Behinat Shoresh and Komat Malchut emerged on it. This Ohr Malchut clothed in Kli de Yesod, as it is written at length in Ohr Pnimi there (Part 5, Ohr Pnimi item 45) and study it there for it is impossible to bring this length here.
You find that the Ohr Yesod is Behinat Hochma that lacks Hassadim because all the VAK came out there by Ima in He’arat Hochma in Hassadim. After the Masach de Behina Aleph purified, there remained He’arat Hochma alone without any Hassadim, and this is the meaning of, “Ima expanded only up to Hod,” since the entire Behinat Ima is only Ohr de Hassadim.
Since the Hassadim have disappeared, she no longer has any Hitpashtut to shine in Kli de Yesod, but Abba, which is Ohr Hochma, still shines in Yesod. This is the meaning of Abba being long and narrow, because he had expanded more than Ima, as the entire He’arah of Ima has already stopped at Hod, but Abba still illuminates for Yesod, which is the Ohr Malchut.
This He’arat Abba in the Kli de Yesod is considered the Behinat Hey Gevurot, as it is written there in Ohr Pnimi, because of the lack of Hassadim there. The Yesod Abba is narrow because of the Gevurot from the blockage of Hassadim.
Thus, you will understand that after the Masach purified from Behina Bet to Behina Aleph, meaning that the Hey Tata'a rose to the Eynaim once more, which are Behina Aleph de Rosh, the Bina incorporated in Malchut once more. Hence, Hey Gevurot de Ohr Malchut in the Kli de Yesod incorporated in her once again (Ohr Pnimi item 23, sub header “Above it, it is Panimbe Achor”).
This is the meaning of, “it extended Behinat general Hey Hassadim in Yesod Abba and Hey Gevurot in Yesod Ima,” meaning because of the ascent of the Hey Tata'a in the Eynaim, where they returned Achor be Achor once more. Hassadim de Abba have no GAR, because of the Hey Tata'a in the Eynaim, and this is the meaning of the general Hey Hassadim in Yesod de Abba. In addition, Ima was incorporated in the Ohr Malchut in Kli de Yesod, which is He’arat Hochma without Hassadim.
The reason they are called the general Hey Hassadim and Hey Gevurot and not just Hey Hassadim and Hey Gevurot, is that it is known that the Shoresh of everything is the five famous Behinot KHB ZON. However, they are evaluated by three fundamental modes, evaluated as Rosh, Toch, Sof.
The five Behinot from the perspective of Ohr Hochma are called KHB ZON, and the five Behinot from the perspective of Ohr de Hassadim in He’arat Hochma are called HGT, Netzah and Hod. Behinat Ohr de He’arat Hochma without Hassadim is called mere Hey Gevurot.
Behinat Hassadim without GAR, or the Behinot Gevurot, protected in the Achoraim de Ima but are in fact without GAR, as here when the Hey Tata'a is in the Eynaim above Bina, are also called the general Hey Hassadim or the general Hey Gevurot, and remember that.
We have yet to understand the matter of the division of the Kli de Tifferet into two halves, which we did not find in any Sefira. The thing is that it is known that the three Kelim, Hesed, Gevura, Tifferet, are Behinat GAR, Keter, Hochma, Bina.
However, they are called HGT since they are Behinot Ohr de Hassadim. It follows that Kli de Tifferet is Behinat Bina, and Sefirat Bina is considered two Behinot: the first is called Upper Bina, and the second is called Tvuna.
The reason it is divided is, as has been explained above (Ohr Pnimi item 29, sub header “In that state”), that Bina de Ohr Yashar is Ohr de Hassadim without any Hochma. Moreover, it rejects Hochma since it wants Hassadim more, by way of, “because He delighteth in mercy.” However, when she emanated to ZON de Ohr Yashar, she returned Panim be Panim with the Hochma in order to extend He’arat Hochma to ZON de Ohr Yashar.
Thus, there are two situations to the Bina de Ohr Yashar: the first is before she emanated to ZON, when she is in Ohr de Hassadim and her Achoraim to Hochma, and the second is after she had emanated to ZON. At that time she is already in Behinat Panim be Panim with Hochma in order to extend He’arat Hochma to her children, which are ZON. Thus, these two situations divide Bina de Ohr Yashar into two separate Behinot. The first is called Bina or Upper Ima, and the second is called Tvuna.
Now you will thoroughly understand the matter of the division of Tifferet into two halves on the Chazeh. This is the actual matter of the division of Bina: from the Chazeh up it is Behinat Upper Ima, whose Achoraim are toward Hochma, as she chooses Hassadim in the form of, “because He delighteth in mercy”; and from the Chazeh down it is in Behinat Tvuna, whose Panim is toward Hochma and she has He’arat Hochma.
He says, “When the Ohr reached its upper third up to the Chazeh.” After AVI returned Achor be Achor the Zivug was made on the Masach that rose to the Ohr Eynaim, and elicited Koma de Behina Aleph, protected in the Achoraim of Ima that reject Hochma.
The Ohr of this Koma that expanded from above downward to the Guf, to the Kli de Tifferet, could not expand further there, only up to the upper third of Tifferet, meaning the Chazeh, where it is the part of Tifferet that extends from Upper Ima in Behinat Ohr de Hassadim and in Achoraim on the Hochma.
Yet, in the part of Tifferet from the Chazeh downward, there is the Behinat Tvuna that extends He’arat Hochma for ZON. Hence, Ohr Achoraim of the Upper Ima cannot come to clothe there, since it has already stopped at the Chazeh.
When the Ohr came to the two bottom thirds of Tifferet, all the Achoraim of the upper AVI completed their decent.
It means that the entire He’arat Partzuf of Upper AVI stopped and they cannot even shine their Orot Achor be Achor from the Chazeh downward, since they stop at the Chazeh.
It has been explained that the entire Ohr of Sefirat Hesed is Behinat Guf de Abba, the Ohr de Sefirat Gevura is Behinat Guf de Ima, and the Ohr of the Upper third of Tifferet is Behinat Yesodot de AVI. You should know that the matter of the Hamshacha of the two Gufim de AVI to the place of these three Sefirot, is in complete accuracy, as that is their place with respect to the Kelim.
You already know that the three Kelim Hesed, Gevura, Tifferet, are Behinat KHB de Hassadim. You also know that the whole Komat Gadlut de Nekudim extends through Zivug de AB SAG, and is considered Komat AB (Ohr Pnimi item 41, par. “Although there is only”).
It is known that in AB, Ohr Hochma clothes in Kli de Keter, Ohr Bina in Kli de Hochma, and Ohr ZA in Kli de Bina. Hence, Guf de Abba, which is Ohr Bina in Kli de Hesed, being Behinat Keter de Hassadim, clothed here too.
Guf de Ima, which is the Ohr Bina in Kli de Gevura, being Behinat Hochma de Hassadim, and Guf de Yesodot AVI, which is Komat ZA, clothed in the Upper third of Tifferet, which is Behinat Upper Imade Hassadim. It could not expand to the two bottom thirds of Tifferet because it is Behinat Tvuna de Hassadim there; hence it stops at the Chazeh.
Thus, each Ohr comes precisely to its suitable Kli in the Hey Behinot de Ohr de Hassadim. He writes, “We have already explained that picture; Daat contains Rosh de AVI, Hesed is Guf de Abba, Gevura is Guf de Ima, and the upper third of Tifferet is the Yesod de AVI.” In other words, it is as has been explained that the three Kelim HGT are Behinat GAR of the Hey Behinot in the Hassadim.
For this reason they receive from the Upper AVI too, and only the upper third of the Kli de Tifferet belongs to GAR since from the Chazeh down it is already Behinat Tvuna.
The Hassadim and Gevurot continued in the Rosh de YESHSUT because this is the place of their Rosh together.
This is because the Masach was purified from Behina Aleph to Behinat Shoresh too, and to the Behinat Masach of the Rosh, and was then incorporated there in the Zivug of the Rosh, as has been explained in the previous Partzufim (Part 6, Histaklut Pnimit item 15). The Aviut on the Masach returned, except the last Behina in it, which is Behina Gimel, of which nothing was left but a Behinat Hitlabshut (there item 14).
Hence, only Behina Bet with Behina Gimel de Hitlabshut remained in it, which are Zachar and Nekeva, and two Komot came out on them, Komat Hochma de Zachar, and Komat Bina de Nekeva.
The principal part of the Koma is the attribute of the Nekeva, which is Behina Bet. This is because Behinat Hochma does not have the Aviut that could expand from above downward. This Koma is called YESHSUT, and it is a son and a Tachton to the Upper AVI.
He writes, “and the Hassadim and Gevurot continued in the Rosh de YESHSUT.” This is because Koma de Behina Bet emerged there on the Masach from below upward, in Peh de Rosh de AVI.
When the Aviut de Guf in the Masach was recognized, it is considered that it descended to the place of Guf of AVI, meaning the place of the Chazeh of the Guf. It elicited Eser Sefirot de Rosh from the Chazeh up to Peh de AVI, and the Eser Sefirot of their Guf came out from the Chazeh down, meaning in the place of the two lower thirds of Tifferet.
He writes, “because this is the place of their Rosh together,” meaning the place of their Rosh is from the place of the Chazeh to the Peh, as has been clarified in the previous Partzufim (see Part 6, Histaklut Pnimit item 11 concerning all the operations in the birth of a Partzuf, as it is impossible to bring here the entire length from there).
Remember what we have explained above regarding the difference between AVI and YESHSUT, which stems from the Bina de Ohr Yashar. It is divided into two Behinot: 1 – Before she emanated ZON de Ohr Yashar, at which time it is only Hassadim without Hochma; and 2 – after she emanated ZON de Ohr Yashar, at which time she is Panim be Panim with Hochma because she must extend He’arat Hochma for ZON.
Hence, the Eser Sefirot de Bina are discerned as dividing into GAR and ZAT. Her KHB are Behinat the upper half of Bina, from Behinot Hassadim without Hochma, and her ZON are considered the lower half of Bina, which is in He’arat Hochma.
Thus, YESHSUT, which are Behinat lower half of Bina, is considered the ZAT of Bina, meaning her Behinat ZON. They cannot be without Ohr Hochma since their quintessence is He’arat Hochma, as with ZON(Ohr Pnimi item 39).
For this reason only YESHSUT are considered the Rosh of ZON because since Bina extended the He’arat Hochma for ZON, she is considered Behinat Tvuna, and not as Upper Ima, since Upper Ima is discerned only before she emanated to ZON. Remember well that difference between Bina and Tvuna in their origin for you will need it in all the places.
We might argue that here Upper AVI were Rosh to the ZON, because their Guf clothed in HGT de ZA. The thing is that in fact, AVI with YESHSUT are considered one Partzuf, GAR and ZAT.
The issue of their division comes only through the ascent of the Hey Tata'a to the Eynaim. Hence, since the Hey Tata'a descended from the Eynaim through the Zivug Panim be Achor, they were both joined into one Partzuf through the MAN that AVI received from Yesod AK in it Panim be Panim.
For this reason Upper Ima too received He’arat Hochma into her ZAT, which is now considered Behinat Upper Ima too. However, now that the Masach purified into Behina Aleph once more, and the Hey Tata'a returned to the Eynaim, AVI and YESHSUT were divided into two Partzufim once more. Now Upper Ima is considered Behinat Hassadim without Hochma once more, meaning only Behinat Achor be Achor.
The matter of He’arat Hochma does not belong to her, but to the ZAT that have now become a separate Partzuf, being YESHSUT. From here on only YESHSUT are considered the Rosh of ZON, and not Upper AVI.
Regard and see that even when they were in a single Partzuf, before the Hey Tata'a rose to the Eynaim, when Upper AVI were still Rosh to ZON, they still administered only to HGT de ZA, which are as KHB de Hassadim from the perspective of the Kelim, and not the essence of ZON. This is because the essence of ZON are Netzah and Hod from the perspective of the Hassadim; Netzah is ZA, and Hod is Malchut.
Hence, they could only receive from the Rosh of YESHSUT in a way that GAR de AVI, meaning Upper AVI in addition with the ZAT in a single Partzuf, administered to GAR de Hassadim. After ZAT de AVI were cut off from them and became a separate Partzuf named YESHSUT, they dispensed to ZAT de Hassadim, which are NH, which are ZON de Hassadim.
The Hassadim descended from Rosh de YESH, and Gevurot from Rosh de Tvuna down to its Guf.
After the Kli de Tifferet from the Chazeh down died, the Masach de Behina Gimel that is mingled with the Nekeva purified. At that time, the KomatHochma in them disappeared and Hey Hassadim and Hey Gevurot descended from the Rosh de YESHSUT into Behinat Guf de YESHSUT. This means that a Zivug was made on the remnants de Aviut that remained in the Masach, which is Behina Bet that educes Komat Bina, considered Behinat Guf with respect to Komat Hochma.
However, this does not refer to the actual Behinat Guf, which is from above downward, since the entire YESHSUT is Behinat Rosh, meaning Behinat from below upward, and their Guf is TNHYM of the Nekudim, as the Rav writes here.
The Behinat Histaklut Eynaim on each other was deducted from YESHSUT.
It has already been explained above that the Koma of the Hitkalelut of the Nekeva in the Zachar, being Komat Behina Gimel de Hitlabshut here, is called Histaklut Eynaim on each other, referring to the Hitkalelut in one another. This Komat Hochma expanded only in Kli de Tifferet from its Chazeh down since Kli de Tifferet is Behinat Bina de Hassadim; it is still considered Behinat GAR from the Behinat Kelim de Hassadim.
For this reason this great Ohr de YESHSUT clothed only it, and not the Kelim de NH, which are Behinat ZAT, even from the perspective of Hassadim, which are ZON de Hassadim. You already know that the Ohr that extends to the Partzuf always clothes the more ZachKli, which is most similar to it in Hishtavut Tzura.
46. After that Netzah reigned and extended Hey Hassadim in the Guf de Israel Saba. When he died, the rest of the Melachim descended in Hod and the Achoraim de Israel Saba descended, and returned the Achoraim facing the Panim of Tvuna.
After that Hod reigned. He extended the Hey Gevurot in the Guf de Tvuna, and when he died, two Melachim came down in Yesod. At that time the Kelim de NH descended to Beria because both are only one Melech, “as both or only parts of the Guf.”
Even though they reigned one after the other, they are still regarded as only one Melech. At that time the Achoraim de Tvuna descended too and Israel Sabave Tvuna returned Achor be Achor.
Ohr Pnimi
46. Netzah reigned and extended Hey Hassadim in the Guf de Israel Saba.
It is written above regarding AVI, that the MAN of ZON extend only Hassadim and Gevurot. It is the same here too since the same MAN that were in Upper AVI later descended into Behinat Zivug de YESHSUT. Also, it has already been explained that Behinat Eser Sefirot de Guf that expand from Guf de Israel Saba, come in the Melech of Netzah.
Both are only one Melech.
This is so because both extend from the Behinat Guf de YESHSUT, meaning Masach de Behina Bet, hence they are one Koma and one Melech.
Achoraim de Tvuna descended too and Israel Saba ve Tvuna returned Achor be Achor.
This is because when the Melachim of NH died, the Masach purified from Behina Bet to Behina Aleph and the Hey Tata'a returned in the Eynaim. At that time they returned Achor be Achor meaning to Behinot Achoraim of Upper Ima in order to protect the lack of GAR in them.
47. After that reigned the sixth Melech, which is Yesod. He extended the general Hey Gevurot in Yesod Tvuna and general Hey Hassadim in Yesod Israel Saba. When he died, these Behinot descended too.
After that reigned the seventh Melech, which is the Malchut, only in her own Kli. She extended general Hey Hassadim in Malchut de Israel Saba and general Hey Gevurot in Malchut Tvuna, since Malchut too has a generality, as in Yesod.
He too is called Kala (lit. Bride), as the Yesod is called Kol (lit. Everything), and when she died the general Hey Hassadim and Hey Gevurot descended from Malchut de Israel Saba and from Malchut de Tvuna, and the Kli de Malchut descended to Beria. Now all the Achoraim of the four Partzufim de AVI of Israel Sabave Tvuna completed their descent entirely.
Ohr Pnimi
47. Yesod. He extended the general Hey Gevurot etc. After that reigned the seventh Melech, which is the Malchut.
When the Zivug was made in Behina Aleph, they expanded in Kli de Yesod and extended the general Hey Hassadim and Hey Gevurot in Yesodot de YESHSUT, as has been explained above in AVI. After Melech ha Yesod died, the Masach was purified into Behinat Shoresh, and Komat Malchut came out in YESHSUT, and the Ohr descendedinto Kli Malchut from above downward, which is the seventh Melech.
48. If you say, “Why were the general Hassadim and Gevurot not in the general account of the Upper AVI as they were counted in Malchut de Israel Sabave Tvuna?” We must understand that it is known that the Behinat Atara is in the Upper third of Tifferet, which is the Behinat Malchut, and she is incorporated in Yesod.
Here, however, she, the Malchut de Tvuna, is more revealed than Malchut de Bina. This is because Malchut de Tvuna is actually Malchut with respect to the general Bina and Tvuna together in one Partzuf, but the Malchut of the Upper Bina is Behinat Guf of the generality. It is the place of the Chazeh of Tifferet of the generality of Partzuf Bina and Tvuna together, and it is not the actual Malchut.
Ohr Pnimi
48. Malchut de Tvuna is actually Malchut with respect to the general Bina and Tvuna together etc. but the Malchut of the Bina is Behinat Guf of the generality.
Interpretation: Upper Ima and Tvuna are indeed Behinat Eser Sefirot with respect to Bina de Ohr Yashar. Upper Ima is GAR, and the Tvuna is ZAT. However, they were divided because of the ascent of the Hey Tata'a in the Eynaim, hence Malchut de Tvuna is the Malchut of both Ima and Tvuna together.
Yet, Malchut of the Upper AVI “is Behinat Guf of the generality. It is the place of the Chazeh of Tifferet of the generality of Partzuf Bina and Tvuna together, and it is not the actual Malchut.” It means that afterwards, in Atzilut, Tvuna clothes from Chazeh of Upper Ima downward, and the place of the Chazeh, Behinat Guf of the generality of both, and she is not Bina.
According to the above, you will understand the matter thoroughly. It has been explained that Upper Ima expands through Hod. However, she does not have Yesod(Ohr Pnimi item 45). This is because the Hassadim stop there and there is only He’arat Hochma there without Hassadim, which is not at all the Behina of Ima, as she is the opposite, Behinat Hassadim without Hochma.
Hence, Upper AVI extended only through the Zivug of the Masach de Behina Aleph where there is still Ohr de Hassadim there anyhow. Yet, after the Masach of Behina Aleph purified, their He’arah stopped entirely because she has no Hitpashtut without Hassadim, and Komat Malchut could not come out in Upper AVI. Only in YESHSUT, after it was distinguished as a distinct Partzuf, Komat Malchut could emerge without He’arat Hassadim.
49. *When the third of Tifferet still hasn’t died, the descent and fall of the Achoraim de Abba ve Ima was not completed. When these Melachim entered their Kli, they were revealed in a great Ohr.
However, after the Upper third of Tifferet died, the Achoraim de AVI fell there. When the rest of the remaining Orot came out in order to enter in their Kli, they were clothed in these Achoraim that fell and remained in Atzilut, and the last Melachim came out clothed in the Achoraim of AVI.
This remained for them always until all the scrutinies could emerge in the future. This is the meaning of the raising of MAN that ZON raise to Abba ve Ima, and it is from these Achoraim de AVI that descended there below in Atzilut itself that they took.
Ohr Pnimi
49. When the rest of the remaining Orot came out in order to enter in their Kli, they were clothed in these Achoraim that fell.
The matter of these Achoraim of AVI has already been explained. They are all the Behinot of Gadlut that were in AVI with respect to Panim be Achor and with respect to Panim be Panim. All this came down from Behinat Rosh and they were made into Behinot HGT without a Rosh.
This is so because their Behina from above downward, which is the Guf, which are the four Melachim Daat HGT through the Upper third of Tifferet, broke and fell to BYA. As a result, the MAN that operated in the Rosh were blemished too, fell with their Orot, and lost the He’arat Hochma in them, obtaining Behinot HGT without a Rosh.
However, they did not descend outside Atzilut because of that, like the Kelim de ZAT, because the Achoraim de AVI that still remain above the Behinot Achor be Achor, meaning from what they’d had prior to the Gadlut, all this remains in its full completeness. Hence the Behinot Gadlut de AVI that fell to HGT were also protected in those Achoraim from Achor be Achor de Rosh.
Yet, there is a big difference between AVI Achor be Achor that remained in the Rosh. This is because those that remained in the Rosh were never restricted because of the Hey Tata'a in the Eynaim.
Rather, these Behinot de Gadlut already extended He’arat Hochma, and departed from them once more due to the ascent of the Hey Tata'a in the Eynaim, though they received the Tikun of the Achoraim de Rosh after they had suffered the corruption. For this reason they are discerned as receiving from the Rosh and are considered Guf.
In spite of that, these Achoraim that fell to HGT and became Behinot new Kelim, corrected in Tikun Kavim, are considered to be like AVI of Rosh, since they receive from the Rosh. This is because the Achoraim de Ima corrects them in Tikun Kavim and connects them into one knot. It means that the middle line that extends from Upper Bina in Ohr Hassadim unites the right and the left, and sentences them in her He’arat GAR as well.
All three Kavim are united by the influence of Ohr de Hassadim because the Elyonim too receive their completion through them. Here you must remember that the Elyonim are Hesed and Gevura, which are of the value of Hochma and Bina.
Tifferet is considered the Tachton that receives Ohr de Hassadim from Upper Bina that have Behinat GAR in her Levush of Achoraim. By so doing, the Hesed and Gevura that require He’arat GAR are completed too.
It has been explained above that Rosh de YESHSUT clothes from the Chazeh de Nekudim to Peh de AVI de Nekudim. Thus, Rosh de YESHSUT clothes these Achoraim de AVI, which is similar to AVI de Atzilut that clothe HGT de AA de Atzilut, and these HGT administer all their wholeness to AVI de Atzilut. Similarly, here the Achoraim de AVI that fell to HGT became the Pnimiut to Rosh de YESHSUT, from which it sucks its wholeness.
He writes, “When the rest of the remaining Orot came out in order to enter in their Kli. They were clothed in these Achoraim that fell and remained in Atzilut, and the last Melachim came out clothed in the Achoraim of AVI.” This is because the Orot de Rosh de YESHSUT themselves were clothed in these Achoraim, as they clothe them in their Pnimiut. Hence, their Gufim too, which are the four Melachim TNHYM clothe these Achoraim de AVI too.
You must know that there is a great difference between the Achoraim de AVI that fell and the Rosh de YESHSUT. This is because these Achoraim come from Behinat Rosh de AVI, but because of the blemish of the breaking of the vessels, they descended to HGT.
Although the Orot came out on the Masach de NHY de AK, which are Behinot ZON, yet the MAN do not act at all in the Rosh, since they are there in Behinat from below upward. Hence, these Orot de Gadlut that came out on the MAN are considered Behinat AVI, and do not consist of the Atzmut Hey Tata'a.
Rosh de YESHSUT came from the Masach de Guf of the Nekudim, meaning from the Masach de Chazeh, which are the Kelim and the Orot that expanded from the MAN de NHY de AK from above downward. Thus, the Hey Tata'a is actually mixed in them, and for this reason these YESHSUT clothed the HGT de Nekudim themselves, these did not break.
Therefore, now these YESHSUT gain much since they clothe the Achoraim de Ima and they really are a higher degree than they. Yet, because of their fall, it became possible for YESHSUT to clothe them.
This remained for them always until all the scrutinies could emerge in the future.
It means that these Achoraim are always made Behinot Levushim for Mochin to the Orot of ZON. Through them, ZA can obtain all its degrees and is protected in them. Were it not for these Levushim, ZA would not have been able to obtain any Mochin, and therefore it needs them until “in the future”, meaning until it obtains all its degrees, which is at Gmar Tikun.
Raising of MAN etc. from these Achoraim de AVI that descended there etc.
The matter of raising MAN when AVI do not mate Panim be Panim but through raising MAN has already been explained above (Ohr Pnimi item 24). Since Upper Ima is in the Achoraim to Abba in the form of “because He delighteth in mercy,” she does not stop her Achoraim except by raising MAN de ZON that awaken her to administer them He’arat Hochma. For them she stops her Achoraim and returns Panim be Panim with Abba.
There was already He’arat Hochma of ZON in these Achoraim that fell from AVI, which were already Behinat Yechida, Haya, Neshama for ZON (Ohr Pnimi item 41, par. “It has been explained”). Hence, when ZON rises to MAN, it returns and scrutinizes scrutinies from Neshama, Haya, Yechida, that are in these Achoraim, and raises them to MAN for him to AVI.
This is because when it raises scrutinies de Neshama to MAN, meaning from that part of the Achoraim that has already served there in AVI in the form of Komat Bina, you find that it causes Zivug Panim be Panim de Neshama to AVI. When it raises from scrutinies of Haya, meaning from that part of Achoraim that has already served there in AVI in Behinat Komat Hochma, that causes the return of Panim be Panim to AVI in Behinat Haya. Also, it raises scrutinies de Yechida from them of the needs of Yechida.
50. You find that these Orot from the Chazeh down come covered and you already know that the concealment of the Ohr and its covering is the reality of its Tikun. This is because by so doing, there is power in the Kli to tolerate the Ohr, as it comes clothed.
Hence, the breaking of the Kelim from the Chazeh down, which are the two bottom thirds of Tifferet and NHY and Malchut, is not like the breaking of the Kelim of Daat and HG and the Upper third of Tifferet. This is because the breaking of the Elyonim would certainly be greater than the breaking of the Tachtonim.
Thus, when the Tikun of ZA came, during the Tikun of its Partzuf, it came the opposite. This is because its Orot and the Hassadim were disclosed from the two thirds of Tifferet downward, since they have an ability to receive them not through Masach Bina, since their breaking was not great.
However, the Elyonim, which are from the Rosh de ZA through the Chazeh, now they came blocked and clothed in the Tikun inside Masach Bina, which is her Yesod. This is because in the beginning they were disclosed and their breaking was great. Though the NH are covered and blocked, it has been explained that the disclosed Hassadim strike them and their Ohr comes out.
Ohr Pnimi
50. These Orot from the Chazeh down come covered.
This means that the Behinat GAR in them is covered in the Achoraim de Ima. Here you must know that the complete Tikun de ZON is that their GAR will be covered in the Achoraim de Ima, and their ZAT will be disclosed. This is because then their Eser Sefirot are corrected like the Eser Sefirot de Bina de Ohr Yashar, as Bina de Ohr Yashar consists of Eser Sefirot as well, Keter and Hochma above her and ZAT below her, which are her Behinot ZON, called Tvuna(Ohr Pnimi item 45, par. “We have yet to understand”).
It explains there that from the time Bina began to extend He’arat Hochma for ZON, it is already considered Tvuna, and as her ZAT, meaning the Shorashim that remained in Bina that ZAT left in her after they left to their place. Yet, Bina herself is considered as it is in the beginning of its creation, meaning in Ohr de Hassadim and her Achoraim to Hochma.
Thus, GAR de Bina are covered with her Achoraim and only her ZAT manifested in He’arat Hochma. Hence, when ZA is also corrected like her and his ZAT are disclosed in He’arat Hochma, it is then in a complete Tikun.
He writes, “these Orot from the Chazeh down come covered and you already know that the concealment of the Ohr and its covering is the reality of its Tikun.” It means that because Rosh de Tvuna already clothes the Achoraim of the Upper Abba ve Ima that are corrected in Tikun Kavim(Ohr Pnimi item 49, par. “In spite of that”), hence, each of the Orot de TNHYM that expanded from them has Eser Sefirot.
Also, their GAR were covered in the Achoraim deIma and there was only Behinat He’arat Hochma in their ZAT, which is like the Eser Sefirot de ZA during its Tikun.
He writes, “the concealment of the Ohr and its covering is the reality of its Tikun,” as thus the Tikun rises in ZA de Atzilut too. However, the Orot de HGT that did not have any Tikun from the Achoraim de Ima, but their entire Eser Sefirot were revealed, and even the GAR in each of them, for that reason their breaking was harder than NHY.
During the Tikun of its Partzuf, it came the opposite.
It is because in the Tikun, you find that its HGT are corrected in Achoraim de Ima, which is the Masach de Yesod Ima, clothed in its Tifferet through the Chazeh. Also, from the Chazeh down the He’arat Hochma in Hassadim appears in it, meaning that its GAR, which are HGT, is covered with a Masach and NHY, which are ZAT de ZA.
In addition, the Hassadim are exposed, which is the opposite of ZA de Nekudim, whose HGT were completely exposed, and whose NHY were covered. This Tikun began in NHY de Nekudim that came out clothed in Achoraim de Ima, and ended in Olam Atzilut.
The disclosed Hassadim strike them and their Ohr comes out.
This is because the Hassadim appear only in the middle line de ZA, which is through Yesodot de AVI that are clothed there, though Achoraim de Ima control the Ktzavot. However, the Ohr Hozer rises from below upward, strikes the two Kavim right and left, and educes their Orot outwardly. Know, that these Orot that come out because of the Hakaa are the Orot de NHY of each and every Sefira that were there in each of them in the form of “and all their hinder parts were inward.”
It means that they were incorporated in the HGT of each one (Ohr Pnimi item 28, sub header “This is the essential drop”). Now, through the Hakaa of disclosed Hassadim from the middle line in the Sefirot dezavot, the NHY of each can come out of the Hitkalelut of HGT and appear outwardly in Behinat Achoraim that are completed in He’arat Hochma that no longer have any fear from the sucking of the exteriors.
You already know that Hakaa means lessening because when two opposite Orot meet each other, they lessen one another, and as a result, a new He’arah is born. So it is here, because since the disclosed Hassadim in He’arat Hochma is opposite to the Sefirot in the two Ktzavot, where because of the Achoraim de Ima they are found to reject Hochma, hence they beat on each other. As a result of their Hakaa, new NHY in He’arat Hochma are born and appear, and the rest of the matter will be explained in its place.
51. In the death of ZA, the Achoraim of AVI descended to its Upper third de Tifferet, but the Achoraim of Israel Sabave Tvuna were not completed until the death of Nukva de ZA. Hence, the ZA takes the Achoraim de AVI, and Malchut takes the Achoraim de Israel Sabave Tvuna, and their Orot clothe in them like the Mochin de ZA.
52. Now you will understand what is written, that when the ZON are equal together Panim be Panim, then Netzah and Hod de AVI are Mochin to ZA and the NHY de Israel Saba ve Tvuna are Mochin, and enter in Rosh de Nukva.
Ohr Pnimi
52. Netzah and Hod de AVI are Mochin to ZA and the NHY de Israel Saba ve Tvunaare Mochin, and enter in Rosh de Nukva.
This does not mean that NHY of the Upper AVI de Atzilut become Mochin for ZA. This is utterly impossible since no Partzuf receives Mochin but only from its Elyon, not from its Ali Elyon.
The Elyon of ZA are YESHSUT and not AVI, which are its Ali Elyon. Rather, it means that AVI become one Partzuf with YESHSUT, as it was here in AVI de Nekudim.
At that time NHY de YESHSUT that are clothed in it for Mochin are discerned as NHY de AVI. This is because then YESHSUT became the actual Guf de AVI, hence its HGT are considered receiving from their Behinat Gufim, such as the reception of the Gufim de AVI by HGT de Nekudim.
This is through what ZA clothes in the Achoraim de AVI that fell to their place, as the Rav says. However, Nukva de ZA cannot receive as he does since Nukva has no Shoresh in HGT, and her entire Atzmut begins from Chazeh de ZA downward, meaning only NHY.
This too came to her through her Hitkalelut in ZA, since she is merely Behinat Hod at her Shoresh. Yet, the completion of her Gadlut is to receive like the reception of NHY de Nekudim of the Behinat Gufim de YESHSUT, which is the final level of Partzuf NHY.
At that time they are the two great Lights that do not need each other since the Nukva receives Partzuf NHY from Behinat Guf de YESHSUT like the NHY de Nekudim. Also, ZA receives its Partzuf HGT from Behinat Guf of the Upper AVI that are connected with YESHSUT like the HGT de Nekudim.
As HGT de Nekudim and NHY de Nekudim did not need each other, so ZA and Nukva will not need each other. Hence, ZA will no longer control the Nukva and will not be considered greater than her, since she does not need him.
53. You will also understand what is written, that when they were Panim be Panim, two Behinot Ya’akov come out, one in ZA and one in Nukva. It is so because the one that is from Mochin de ZA is from AVI, and the other, which is from Mochin de Nukva is from Israel Sabave Tvuna.
At that time they are the two great Lights, she is not greater than him, and he is not greater than her, and they do not need each other at all. Nevertheless, the Achoraim of Abba are on the right hand side, in Hesed de ZA, and the Achoraim de Ima are on the left hand side, in Gevura de ZA, and this study will be addressed in its place.
54. Here in this place is the place of the descent and the fall of the Achoraim of AVI, as we have said above that they descended in Atzilut itself. Even though the Kelim de ZA broke, yet the Orot de ZA remained clothed in these Achoraim of the Upper AVI, the entire Kav Hesed de ZA in the Achoraim of Abba, and the entire Kav Gevura clothed in the Achoraim de Ima, and study this introduction thoroughly.
Ohr Pnimi
54. The Orot de ZA remained clothed in these Achoraim of the Upper AVI.
This is because after the breaking of the vessels through the Upper third of Tifferet, when all the Achoraim of the Upper AVI had descended, they expanded in the place of Kelim de HGT and were corrected in Gimel Kavim, right, left, and middle. At that time the Orot de HGT rose and clothed these Kelim; Ohr Hesed in the right Kav, Ohr Gevura in the left Kav, and the Ohr of the Upper third of Tifferet in the middle Kav.
55. *Now we shall explain how during the demise of these Melachim, their Kelim descended to Olam Beria, which is not so in the four Achoraim de AVI. Now we have explained the division that was between AVI and the seven Melachim, which are ZON.
We have said that the seven Melachim that actually died descended to Olam Beria, and their Kelim and the Achoraim of AVI were cancelled and did not die. Instead, they descended below in Olam Atzilut itself. We have explained the reason for it there, and said that it became the reason that the seven Melachim did not received Orot AHP de AK, but only from its Guf onward.
56. The reason for this itself was also another difference between GAR, which are KHB, and the seven bottom Melachim. It is so because the GAR first came out with a little Tikun, since when they first came out, they expanded in an order of Gimel Kavim.
It is not so with the ZAT that came out one below the other, and this is the meaning of what is written in the Idra Raba, “How long will we sit in the keeping of one pillar?” He wishes to say, that the Tikun, which is through Kavim, was made, but prior to that, when they were one atop the other, there existed the one Kav.
We have already explained that the Tikun of Atzilut, since it is made of VAK, is made in the form of three Kavim, tied and connected to one another, in the form of the third that decides between them. At that time it is called “single authority”.
Yet, when they are atop the other and they are separated from one another, at that time it is called “multiple authorities”. For this reason, the Achoraim of the GAR were cancelled and did not die, and the seven Melachim died Panim and Achor, since they came out without any Tikun at all.
Ohr Pnimi
56. When they first came out, they expanded in an order of Gimel Kavim.
It has already been explained above that the matter of Tikun Kavim begins by the force of the He’arat Achoraim de Ima (Ohr Pnimi item 49, par. “Yet, there is a big difference”).
It is known that AVI de Nekudim first came out in Behinat Achor be Achor. It means that they were corrected in the Ohr Achoraim of theUpper Bina, hence they were not blemished by the Hey Tata'a that rose to the Eynaim, and remained in Behinat GAR de Bina (Ohr Pnimi item 23).
This Tikun is called Tikun Gimel Kavim, where each three, right, left, and middle, come up as one, which is the He’arat GAR by the force of the Achoraim de Bina. For this reason they are considered connected to one another in one knot.
We must also thoroughly note the matter of their division into two Ktzavot and the sentencing between them, since there is a great interest in that. The thing is that through the ascent of the Hey Tata'a to the Eynaim, which are Hochma, Malchut was incorporated in each and every Sefira of the Eser Sefirot. For this reason a Behinat Nukva and Kli was made in each and every Sefira.
Because of that, it is considered that there is Behinat right and left in each Sefira, meaning Hesed and Din. This is because the Sefira itself is Behinat Hesed, and the force of Malchut that was mingled in it through the ascent of Hey Tata'a to the Eynaim is the Behinat Din in the Sefira.
Hence, AVI de Nekudim too are considered right and left, meaning the Kav of Hesed, which is Hochma and Abba, and the Kav of Din, which is Bina and Ima. AVI had no GAR with respect to these two Kavim. Hence the Ohr Achoraim of the Upper Bina was drawn to them in Behinat deciding Kav in the middle of them.
This Ohr Achoraim is considered Behinat middle, and determining. This is because for itself, there is no distinction between right and left, since the whole difference in the Ktzavot is because the left is the Kav of Din, for lack of Ohr Hochma that is fitting for the right Kav. This refers to the GAR de Hochma that cannot receive because of the mixture of the Hey Tata'a inside it since they are two Ktzavot that deny one another.
However, this Kav that extends from Bina, rejects Ohr Hochma in any case, meaning even if there had not been Behinat Din there. Thus you find that it is in equivalence with the two Ktzavot together, and in that the right Kav complements the Behinat GAR that it lacks, which is Hochma.
In addition, it sweetens the left and connects it with the right in complete unification since it no longer contradicts it. Thus, the two Kavim right and left are connected and corrected by the Achoraim de Ima, which is the middle line (Ohr Pnimi item 49, par. “Yet, there is a big difference”).
He writes, “the GAR first came out with a little Tikun, since when they first came out, they expanded in an order of Gimel Kavim.” It means that in the beginning, they emerged in correction of Achor be Achor, and this Tikun means Tikun Kavim.
ZAT that came out one below the other.
It is because ZAT did not come out from AVI with respect to their being in Behinat Achor be Achor, but they emerged from a Zivug of Panim be Panim de AVI. Hence, there was no connection between them whatsoever, but each Sefira was its own Guf. Hesed was Guf de Abba, and Gevura was Guf de Ima etc. because they lacked the Tikun Achoraim de Ima, which is the tie that connects all the ends together.
VAK, is made in the form of three Kavim, tied and connected to one another, in the form of the third that decides between them.
As has been explained in the previous item, the beginning of the Tikun was made in HGT, in the form of NHY de Ima. At that time the NHY too are integrated in them in the form of, “their hinder parts were inward.” Hence, even afterwards, when the Achoraim are completed from the perspective of the He’arat Hochma too, still the first Tikun de Achoraim de Ima remains in them. This is because they come from the essence of the beginning of its creation and does not undergo a change, as every thing that comes from the beginning of its creation never changes, as is known in the Rav’s words.
57. Let us explain the order of the emanation of the seven Melachim. We shall begin with the first, which is the Daat, which emerged first. When the Kli could not endure, the Kli broke and descended in Olam ha Beria, meaning in the place that was to be Olam Beria afterwards, since Olam Beria was not created yet.
Also, this Kli fell in the place of Daat de Beria, as it relates to it similarly. However, the Ohr of the Daat descended too, but remained in Atzilut itself, in the place of Kli Malchut of the Atzilut.
Ohr Pnimi
57. This Kli fell in the place of Daat de Beria, as it relates to it similarly.
The reason for the breaking has already been thoroughly clarified above, and for this reason they were separated from the Kedusha.
In the matter of their fall to the three Olamot BYA that the Rav mentioned, although they still weren’t these three Olamot at all, nevertheless, their Reshimo was already evident. This is because they are the Behinat three Sefirot Bina, ZA, and Malchut of NHY de Sium that went outside Atzilut de AK during Tzimtzum Bet (as written at length in Part 6, Ohr Pnimi item 7).
Since each of these Melachim consisted of Eser Sefirot, which are Rosh, Toch, Sof, the Rosh fell to Beria, their Toch fell to Yetzira, and their Sof fell to Assiya. The Rav writes that the Kli of Daat fell to Daat de Beria, meaning its Behinat Rosh, which is KHBD de Daat, but its HGT fell to Yetzira, and its NHYM fell to Assiya. You will understand the matter of the fall of all seven Melachim similarly.
As it relates to it similarly.
This is because there are Eser Sefirot in each Olam of the three Olamot BYA, hence the Kli de Melech ha Daat fell to Daat de Beria, meaning to its corresponding Behina.
The Ohr of the Daat descended too, but remained in Atzilut etc. in order to shine from afar in its Kli that stands in Beria.
Know, that this Ohr that the Rav says means the Reshimo that remained of the Ohr Daat after its Histalkut from the Kli. This is because every Ohr leaves a Reshimo after its Histalkut, and thus shines to the Kli so that it will not be cancelled and not die, as the Rav said (Part 4, Chap 2, items 2, 8).
The Rav tells us that the Reshimo of Daat did not actually remain in the Kli, as it did in the previous Partzufim, but remained in Atzilut. He writes, “the breaking was in the Kelim and not in the Orot etc. and it is in Behinat Tagin on the Otiot.” This is because for some reason, the Ohr of the Reshimo cannot clothe inside the Kli and it shines to the Kli from afar, called Tagin, as the Rav says above (Part 4, Chap 3, item 11).
58. However, it did not come down there because of a flaw in it, as it has been explained above that the breaking was in the Kelim and not in the Orot, while its descent was there due to a flaw. We should attribute the cancellation to the Orot, as we similarly attributed the cancellation to the Kelim de Achoraim de AVI that fell in Atzilut itself.
However, their descent was in order to shine from afar in its Kli that stands in Beria, so that it would not die entirely and would remain hopeless. For this reason it shines in it from afar while it stands in Atzilut, and it is in Behinat Tagin on the Otiot.
59. Afterwards Hesed came out, the Kli broke and descended in Bina de Beria, and the Ohr descended in the place of the Kli of Yesod de Atzilut. This is because the Ohr Daat preceded to take the place of Malchut.
After that Gevura came out and broke, the Kli descended in Hochma de Beria, and the Ohr descended in Kli de Netzah Hod de Atzilut, which are two parts of the Guf.
After that Tifferet came out and broke, the Kli descended in Keter de Beria, and the Ohr remained in its place, which is in Tifferet de Atzilut.
Ohr Pnimi
59. Hesedcame out, the Kli broke and descended in Bina de Beria, and the Ohr descended in the place of the Kli of Yesod de Atzilut. This is because the Ohr Daat preceded to take the place of Malchut.
It means that when the Orot are clothed in the Kelim, it is considered that the one that is more Av than the other, is greater than the other. This is because it is known that the one whose Masach is more Av educes a greater Koma. Yet, when the Kelim are empty of Orot, their Aviut is considered a demerit, hence it is considered the opposite, that the purer is more important.
He writes, “and the Kli de Hesed fell to Bina de Beria.” This is because the Kli de Daat extends from a Zivug on Masach de Behina Dalet, connecting the Behina Gimel (see Ohr Pnimi item 41), and the Kli de Hesed extends from Zivug on Behina Gimel only.
You find that the Kli de Hesed is more Zach than the Kli de Daat, hence the Kli de Hesed is considered above the Kli de Daat, meaning it is more important than it, as it is more Zach. He writes, “and the Ohr descended in the place of Yesod.” This is because according to the value of the Reshimot that clothe them, hence, the Reshimot are also appreciated according to the importance of the Kelim.
Gevura came out and broke, the Kli descended in Hochma de Beria.
This means that the one that is purer than the other is more important than the other. It is so because after the Histalkut of the Ohr from the Kelim, the Aviut is regarded as lowness. Similarly, the Kli de Tifferet too is more important than the Kli Gevura, hence it fell to Keter de Beria.
Thus, the four Kelim: Daat, Hesed, Gevura, and Tifferet, fell to KHBD de Beria, which are GAR of Beria like the Kelim DHGT that were the GAR of ZON. However, they fell in oppositeness of degree.
This means that Daat is below them all, as it is the most Av, hence its breaking is the hardest. Kli de Hesed is less than that, as it is only from Behina Gimel de Aviut, and Kli Gevura, which is only from Behina Bet de Aviut, is less than that. The breaking of Kli de Tifferet is the least of all, since it is only from Behina Aleph de Aviut.
All the Reshimot of the Kelim fell similarly: the Reshimo de Daat in Malchut de Atzilut, meaning below everyone at the Sium of the Atzilut. Atop it is the Hesed, in Yesod de Atzilut, and atop that is the Gevura in Netzah Hod de Atzilut. Above all is the Tifferet, which remained in its place, meaning in Tifferet de Atzilut, meaning with respect to the Kelim.
De Netzah Hod de Atzilut, which are two parts of the Guf.
Only while they are still in Behinat Achoraim, lacking He’arat Hochma. However, when they are in Behinat Panim, meaning when there is He’arat Hochma in them, they are considered two separate Sefirot from one another.
You will find the reason for it in the Rav’s words (Part 5 items 42, 43). He says there that Sefirat Netzah extends from VAK de Keter, at which time Lo Matei in Hochma. Hence, the Netzah is considered not having He’arat GAR de Hochma, and Sefirat Hod extends from Behinat Matei in Hochma. For this reason the Hod is considered to be shining He’arat Hochma in it.
Thus, the whole difference between Netzah and Hod is in the He’arat Hochma, which is absent in Netzah, and present in Hod. This difference is therefore possible when there is He’arat Hochma in the Partzuf in general. Yet, when there is only He’arat Achoraim de Ima in the He’arat Partzuf in general, then there is no longer any difference between Netzah and Hod, since there is no He’arat Hochma in Hod too, just like in Netzah.
Hence, at that time they are considered one Sefira, and for this reason the Sefirot Netzah and Hod de Nekudim that have only from Behina Bet de YESHSUT, and are also clothed in the Achoraim that fell form the Upper AVI, do not have He’arat Hochma, and are thus considered one Sefira.
We might say that accordingly, the Sefirot Hesed and Gevura too should have been regarded as one Kli. This is because its been clarified that the only difference between Hesed and Gevura is in the He’arat Hochma too, existing in Hesed and missing in Gevura, since the disparity between the Hesed and Gevura and the Netzah and Hod is great.
This is so because the force of the Achoraim de Bina begins primarily from Bina downward in all the Partzufim, since each Behina sucks from its corresponding Behina in the Eser Sefirot de Ohr Yashar. These Achoraim are not incorporated in the two Sefirot Keter and Hochma at all, only in Bina. Hence, Hesed and Gevura too, which are Behinat Keter and Hochma de Hassadim, the force of the Achoraim does not operate on their own Behina with respect to themselves.
The force of the Achoraim operates in its fullest measure only from Tifferet downward, which is known to relate to Bina. Thus, Hesed is always considered containing GAR even during the Katnut of the Partzuf, which is not so with Gevura. Also, there is a big difference between Hesed and Gevura, since Hesed still contains GAR with respect to itself, whereas Gevura, which is not so with the Gevura, being in Achoraim on the GAR from its Shoresh.
60. Now there is no distance among any of the above Orot and their Kelim that is more than three degrees. This is because more than three degrees are a complete distance and it cannot shine in it. However, the rest of the Orot descended from their place as well, except Tifferet, which remained in its place and did not descend.
You find, that undoubtedly, though we have clarified that the descent of the other Orot from their place was for the needs of the Kelim, to shine for them, still, being below their place, their force was slightly weakened.
For this reason they do not have the strength to rise upwards, but the Ohr Tifferet that stood in its place, its taste did not change, and its power is strong. Hence when it sees that it has no Kli, it can rise to the place it came from because it has no wish to stay bare, disclosed without a Levush. It returns to Bina, to the place where it first stood. If it does that, you will find that it will be very distant from its Kli, and it will die completely.
Ohr Pnimi
60. The Ohr Tifferet that stood in its place, its taste did not change etc.
By that he explains the Hitpashtut Kli de Keter up to the Chazeh. Also, he gave below the reason for the Hitpashtut of the Kli de Bina up to Gevura in order to give room for the reigning of Netzah and Hod. It is also the reason for the Hitpashtut Kli de Hesed in order to give a place for the reigning of Yesod. Thus, all these reasons are completely unnecessary according to the Rav’s words in several places (Tree of Life, Gate 9, Chap 84, and in Mavo She’arim, Gate 2, Part 2, Chap 6).
He writes there, “When Tifferet died and the Ohr began to die and depart from the first third through the Chazeh, the general Hey Hassadim and Gevurot descended from the two Yesodot of the two Malchuyot of the Upper AVI. Their Achoraim completed their fall and the Achoraim of Upper AVI were found sitting here below in this manner, since the Achoraim of Abba sit on the right line, in the place that was Hesed de ZA, which is the second Melech.
The Achoraim of Ima in the place where the third Melech, which is Gevura de ZA was. It is known that AVI were as Kavim because they were the Achoraim that fell thus far. This is the Behinat new Kli that AVI made, which expanded thus far, and then Hesed and Gevura rose there.
That Hitpashtut is these Behinat Achoraim itself, which fell down through there etc. and Orot Hesed and Gevura clothed these two Achoraim as well as Orot Netzah and Hod. However, it is all above in the place of Hesed and Gevura, and understand that thoroughly.” Similarly, Kli de Keter was made of Behinat Achoraim de NHY of the Keter that were blemished and fell below.
Accordingly, the matter of the Hitpashtut Kelim de KHB to HGT is one with the fall of the Achoraim de AVI and NHY de Keter, as the Rav says there. Hence there is no longer a question why three Kavim of KHB expanded and there is no matter and place for these reasons.
Moreover, these reasons contradict the Rav’s words above. This is because according to the reasons that he wrote here about the Hitpashtut of the Kavim, to be in order to give room for the Melachim of NHYM, you find that Kav Bina expanded first to Kav Hochma because Netzah and Hod reigned before the Yesod.
Hence, he says here that first Kav Bina expanded and then Hochma, but in fact they are Behinat Achoraim that fell from AVI and Keter. Thus, the Kav Hochma expanded prior to the Kav Bina, since the Achoraim de Hochma fell in the death of Kli de Hesed and Achoraim de Ima fell in the death of Kli de Gevura.
It follows that first the Kav Hochma expanded to Hesed, and then the Kav Bina to Gevura. This is the opposite of what he wrote here, and perhaps both rumors are from the Rav. It is truer to say that these reasons are from Rav Chaim Vital himself and are not at all the Rav’s words.
Besides the above, what also stems from the above reasons is that the Kelim de Melachim of Netzah and Hod fell between the Kelim of HGT as he will say below. This is hard to hear since NHY compared to HGT is like VAK compared to GAR, and how would Kli de VAK fall dwell in the middle of the Kelim de GAR, between Hesed and Gevura?
It has been thoroughly clarified in the Rav’s words in Mavo She’arim, that at the very death of the upper third of Tifferet and the completion of the fall of all the Achoraim de AVI, they became three new Kelim, Hesed, Gevura, and Tifferet together. The four Orot from the four Melachim Daat, Hesed, Gevura, and Tifferet rose there together, and Reshimot de Daat and Tifferet clothed in the new Kli de Tifferet. Also, the Reshimo de Hesed in the new Kli de Hesed, and also the Reshimo de Gevura in Kli de Gevura.
61. For this reason the Maatzil Elyon wanted and extended and magnified the Kli Keter, which did not break and extended through the middle line. This is because the GAR were formed as three lines to begin with, and extended through the middle line up to the place of Tifferet, only through its middle, which is up to the Tabur.
At that time the Ohr Tifferet rose and vanished inside that Kli of Keter that expanded up to its place. You find that only half the bottom Ohr Tifferet rose, since the upper half stands in its place that has already expanded in it through the Kli Keter.
Then the Ohr Daat that descended below in Malchut de Atzilut, seeing that it was already a new Kli in its place, here its place is also in the middle line between the Keter and the Tifferet, and then it too rose and ascended to its place.
At that time, since the Ohr had drawn far from its Kli, it descended down in Malchut de Beria, though the Kli of Tifferet remained in its place, which is in Keter de Beria, since only half its Ohr rose, not all of it, and its Upper half remained in its place.
Ohr Pnimi
61. Only half the bottom Ohr Tifferet rose, since the upper half stands in its place.
It means that after the Masach de Chazeh was purified and rose to its Shoresh to AVI, the Rosh de YESHSUT came out on it through its Hitkalelut in the Zivug de Rosh from there. Their Guf expanded from above downward in the two thirds of Tifferet from the Chazeh downward from their Histaklut Eynaim. Also, after the Kli de Tifferet broke and descended to Keter de Beria, this Ohr that was in the two bottom thirds of Tifferet rose and ascended to the new Kli de Tifferet that was made of the Achoraim de Keter.
The upper half stands in its place.
It means that it did not descend from its degree because of the breaking of its Kli, and this is because of what the Rav wrote above (item 44), that Achoraim de Abba and Achoraim de Ima descended before there was a blemish and deficit in the Yesodot de AVI.
This is because after the Achoraim de AVI have already descended and returned Achor be Achor, the fourth Melech began to reign, being the Upper third of Tifferet. He wrote the reason there, which is because the Yesod is all Panim and has no Achoraim that descended from it.
It explains there in Ohr Pnimi that this entire Ohr that descended through the Zivug Yesodot de AVI is Behinat Achor be Achor. This is because they mated after they’d returned Achor be Achor, and He’arat Achor be Achor is considered Behinat Panim de Abba ve Ima, meaning from what they have from the beginning of their creation, which are not at all harmed by the matter of the breaking of the vessels.
Thus, the Ohr of the Upper third of Tifferet up to the Chazeh that extends from the Zivug Yesodot de AVI has no flaw because of the breaking of the vessels, since it extends from Zivug de Achor be Achor. He writes here, “but the Ohr of the upper half of Tifferet that stood in its place, its taste did not change, and its power is strong.”
We might therefore ask, why did the Kli of the Upper third of Tifferet break, since it only had Behinat Achor be Achor, which is all Behinat Panim? The Rav has already written that the Behinat Panim remains only in AVI, yet in the Kelim de ZAT, the Behinat Panim broke in them too.
However, indeed his breaking was not great, but he rather descended from Behinat Rosh de Tifferet to Behinat VAK de Tifferet, meaning to Behinat from the Chazeh downward. What the Rav wrote above, that it fell to Keter de Beria, it is after the Guf de Histaklut Eynaim de YESHSUT expanded in it, and it broke and the Ohr ascended to the Upper half of the new Kli de Tifferet.
At that time it fell to Keter de Beria, meaning to the corresponding Behina, since the Guf de YESHSUT that it expanded in is Behinat Keter de YESHSUT as well. From this you can see that its breaking is not great since all the Kelim of the Melachim descended to ZAT de Beria and only the Tifferet fell to the Keter de Beria, which is close to Atzilut.
Ohr Daat that descended etc. it too rose and ascended to its place.
It has already been explained above (Ohr Pnimi item 61, sub header “Only half the bottom”), that right after the Hitpashtut of the three Kavim de KHB to the Behinot new Kelim DHGT, all the Orot of the four Melachim Daat and HGT rose to their place together, each in his own Kav.
The reason for their ascent back to the Kelim of the new HGT that emerged in their place is because of the new Zivug which is the Rosh de YESHSUT that came out there in their place, which is Behinat Hitpashtut Bet that returns and fills the Kelim and the Reshimot that remained after the Histalkut of the Partzuf Elyon, as it was in the previous Partzufim de AK.
This is because the Reshimot and the empty Kelim of the Partzuf Elyon always travel to its Partzuf Tachton. So it is here with YESHSUT, which fills the Kelim and the Reshimot de Guf of the Upper AVI. However, the Kelim have already broken and fell, and it fills only the Reshimot alone, which are the Orot DHGT that previously fell to NHYM de Atzilut. Hence, now they returned to their place and are filled with Ohr de YESHSUT.
Now you can also understand the reason for the double decline that happened to the Kelim of the Melachim, those Daat and HGT. It is that the primary sustenance of these Kelim that fell to KHBD de Beria, is their Reshimot. Since these Reshimot were from Behinat GAR de ZAT, which are the Orot Gufim of the Upper AVI, hence they also fell to their corresponding Behina, to GAR de Beria, meaning in KHBD de Beria.
On the one hand, now after their Reshimot rose to the place of the new Kelim and were renewed in the He’arat Rosh de YESHSUT, they gained much, since they have obtained a new Ohr under the first Ohr of the Upper AVI that departed from them. On the other hand, they lost much due to their becoming receivers of the Ohr de YESHSUT, in that they have descended from Behinat GAR to Behinat ZAT.
Thus, YESHSUT with respect to AVI are only Behinot ZAT. Because of that their Kelim that are in Beria descended from the Behinat GAR of Beria to Behinat ZAT of Beria too, and hence fell an even greater fall from the place of KHBD de Beria to the place of NHYM de Beria.
We might say that according to that, they should have fallen to HGT de Beria, and not to NHYM. This is because it has already been explained that the Aviut is considered lowness in the empty Kelim, and the more Zach in them is more important. Hence, when HGT NHYM fall to ZAT, they are inverted. The HGT fall to NHYM, and the purer NHYM fall to HGT de Beria, and this is simple.
You should know that this Ohr Daat that rose to its place is only the Reshimot de Hassadim of the Daat, but the Reshimo de Gevurot still remained there in Malchut, and rose only after the breaking of the vessels of the Melachim de NHYM.
62. You might say, that we have said above that there must be a distance of only three Sefirot between the Kelim and its Ohr. Thus, how did the Kli of Daat descend to Malchut de Beria? The answer is that certainly, where it is possible, it is possible.
In the beginning, one enjoyed and the other was not in deficit. This is because in the beginning the Kli enjoyed its Ohr while Daat was below, and the Ohr was also not in deficit. Even if it rises to its place in the Daat of Atzilut, it hasn’t any Kli there, hence it wished to shine in its Kli, and since it descended, it did not rise again.
Yet, when it saw that there is a Behinat Kli in its place, it is close to its own pleasure and benefit more than to benefit to its Kli. This is because now when it rises upward in its place, it has a Kli where it can receive the Ohr for itself from above, from the Maatzil and from the Keter in great proximity,and this is why it rose.
This reason will suffice to the discernment of the benefit of the Ohr for itself. However, it is also not such a great loss to the discernment of the demerit of its Kli when it descends below in Malchut de Beria.
This is because when we say that there must not be a distance between the Ohr and its Kli, but only of three Sefirot, it is the measure of three Sefirot de Atzilut, whose measure is great. Yet, in Beria, the measure of the entire Yod Sefirot de Beria is not even as one Sefira of Atzilut. Thus, it is as if she stands at the Rosh of Beria because all the Yod Sefirot de Beria are considered one Sefira.
Ohr Pnimi
62. From the Maatzil and from the Keter in great proximity.
It is because there it receives from the new Rosh de YESHSUT, which is Keter, because every Rosh is Behinat Keter. Also, afterwards when his Reshimot de Gevurot ascend in him, a new Zivug is made on himself and he receives Ohr from the Maatzil. He writes, “where it can receive the Ohr from the Maatzil and from the Keter in great proximity,” and this is why he ascended.
63. You might say, but there is a difference of seven Sefirot de Atzilut between the Kli de Daat and her Ohr, as he stands up in Daat de Atzilut? We must understand that even in the Sefirot de Atzilut themselves there is not so much of a loss, except when there is a measure of three Sefirot between the Ohr and the Kli without any Ohr at all, not it, and not any other.
Yet, here, though her Ohr itself rose up, there are still other Orot standing at the end of Atzilut, close to Beria, and she can receive the He’arah from them. She can also receive He’arah from her own Ohr through these Orot that are close to her.
Remember this rule in all the other Sefirot since there are never more than three empty Sefirot de Atzilut between the Kli and the Ohr, and we will never have to return and say this matter in each of them.
64. When Ohr Daat rose to its place above, it magnified the Kli of Keter and extended through opposite the place of Sium of the entire Tifferet. At that time the bottom half of the Ohr Tifferet that rose up now returned in its real place as in the beginning.
The reason for the magnification of Kli Keter was because of the Ohr Daat that clothed it and magnified it. It is also because the Daat contains the entire VAK and it is Neshama to them. Hence, because it rose, it gave force in its Kli and magnified it in order to benefit the Ohr Tifferet that descended and would be in its proper place.
Ohr Pnimi
64. It magnified the Kli of Keter and extended through opposite the place of Sium of the entire Tifferet.
It means that afterwards, when it rose to it with the Reshimot de Gevurot of the Daat, as the Rav says below, a Zivug was made anew on the Hassadim and Gevurot of the Daat, and then the Kelim from the Chazeh downward grew.
65. After that Netzah Hod reigned. They had to come and reign in their place, in their proper Kli, but they did not find their place vacant since the Ohr Gevura descended there. For this reason Bina had to expand through her Kav, which is the left side, to the place that is fitting to later be the real place of Gevura, after the Tikun, since now they were all one atop the other.
Then, when Ohr Gevura saw that it was already Behinat Kli in her place, she rose in her place and when her Kli departed from it, he too departed and descended down to Yesod de Beria. At that time Netzah Hod came down in their real place and reigned there in their Kli, and broke.
Then their Ohr rises up to Gevura, because Hod rose there, since it too is a left line, and then Netzah rose with him there. This is because Netzah Hod are two parts of the body, and their Kli descended in Netzah Hod de Beria.
Ohr Pnimi
65. Netzah Hod reigned. They had to come and reign etc. descended in Netzah Hod de Beria.
It has already been explained above (Ohr Pnimi item 60) that according to the reasoning here about the matter of the Hitpashtut of Gimel Kavim de KHB to HGT, that it is because the Melachim of NHYM could not come out of their place. This is because they were not vacant, since the Orot de DHGT were there.
Thus you find that Kav ha Bina expanded at the time of the emergence of the Melachim de NH. Since the Ohr Gevura rose and drew far from the Kli, the Kli of Gevura fell to Yesod de Beria. After that Netzah and Hod reigned and when they broke, NH descended to NH de Beria.
At the time of the emergence of Melech ha Yesod, which did not find its place vacant, the Kav of Hochma had to expand. The Ohr Hesed rose there from the place of Sefirat Yesod to the Kli de Hesed that was made of the Hitpashtut of Hochma.
Also, the Kli de Hesed fell to the place of Tifferet de Beria through the drifting of the Ohr Hesed from the Kli, and now you find that the Kli de Daat is in Malchut of the Beria, and the Kli Gevura atop it. The Kli de Netzah and Hod atop it, and atop that, the Kli de Hesed.
Yet, it is very puzzling, that the Kli de NH, which is from the last Melachim whose breaking is not so great, would fall further below the Kli de Hesed, which is from the first Melachim, whose breaking is great indeed, which were disclosed without any Hitlabshut from the Achoraim de Ima, as the Rav says above.
We have already elaborated our speech about that above (Ohr Pnimi item 60) and from the Rav’s words it has been explained there that in most places, the Hitpashtut of the Gimel Kavim KHB, is the matter of the fall of the Achoraim de AVI itself. Also, this whole Hitpashtut ended along with the end of the fall of the Achoraim de AVI, meaning in the Upper third of Tifferet.
After YESHSUT came out and clothed the Achoraim de AVI, there immediately rose all the Orot de HGT to the new Kelim de Hitpashtut KHB. At that time all three Kelim Daat, Hesed, Gevura, came down together to the place of NHYM de Beria, Daat in Malchut, Hesed in Yesod, and Gevura in NH. In other words, the more Av it is, the lower it is.
All this was before the exit of the last Melachim to Kelim de NHYM de Atzilut. Thus, when the Melachim of NHYM came to reign, their place was already vacant, hence they too fell to Beria, according to the order that the more Av one is, the lower it falls. For this reason NH fell in Tifferet de Beria, Kli de Yesod in Gevura de Beria and Kli Malchut in Hesed de Beria.
Now you find the seven Melachim in ZAT of Beria according to the right order that the more Zach is above since its breaking is not so great, and the more Av is below because its breaking is greater. Thus, the Kli Malchut is in Hesed de Beria, the Kli Yesod is in Gevura de Beria, Kli NH is in Tifferet de Beria, and Kli Gevura in Netzah and Hod de Beria. Also, the Kli Daat is in Malchut de Beria.
The exception is the Kli de Tifferet, which did not descend to ZAT de Beria, but only to Keter de Beria for the reason explained above (Ohr Pnimi item 61, sub header “The upper half”).
66. Afterwards came out the Ohr Yesod. Yet, Ohr Hesed was in its place, and so Kli Hochma had to expand through the right line up to the fitting place to be the real Hesed after the Tikun.
Then Ohr Hesed rose there and was integrated in the general Hochma, and the Kli of Hesed descended down to Tifferet de Beria. At that time the Yesod came out and entered in its Kli, and reigned in its place and broke.
The Ohr rose through the middle line and rose up to the place of Daat Elyon and its Kli descended in Gevura of the Beria. Afterwards we will explain why the Ohr Yesod rose above Tifferet, up to Daat.
67. Afterwards the Ohr Malchut came out to reign in her Kli. She reigned there and broke, and then her Ohr rose in Daat through the middle line too, and her Kli descended in Hesed of Beria. Now Kli Tifferet is in the place of Keter de Beria, and Kli Malchut is in the place of Hesed de Beria.
It follows that the place between Kli to Kli de Beria is only three degrees, which are HBD. In Atzilut, however, there is no vacant place, but only two degrees, which are the place of Yesod and Malchut.
68. Now we should provide the reason that both Ohr Yesod and Malchut rose up to Daat, above Tifferet. The reason is etc. that since the conduct of Yesod is to rise to the Daat, hence now Ohr Yesod rose to the Daat, above Tifferet. All the more so in order to connect all the VAK together and bring them He’arah from there.
69. Now we shall explain the reasoning of Malchut, why she too rose up to Daat above Tifferet. The thing is that Malchut is called “a crown to her husband.” She ascends above Tifferet, and especially now that she had a Reshimo from the Daat.
This is because when Ohr Daat descended to the place of Malchut de Atzilut, when its Kli broke, it left its Reshimo there. When Malchut reigned in her place, she took this Reshimo and rose up to the place of Daat itself.
There is yet another reason: she connects all the VAK from below upward by her ascent there, thus this connection is corrected more. Since both Netzah and Hod were on the left line in the place of Gevura, and now the Netzah has separated from the Hod, it went and rose with the Hesed in the right line in it.
70. Now we shall explain this matter in greater detail: This Reshimo that Daat left in Malchut’s place is certainly the Behinat Malchut in Daat, on the part of Gevurot, and understand that well.
Malchut rose up to Daat and the above Reshimo rose along with her, which is the Behinat Gevura. This Reshimo, which is the Malchut of Gevurot in Daat connected the Atara de Gevura de Nukva with the Hassadim in Daat, Atara de Dechura.
At that time the Daat expanded through this connection and illuminated in VAK. The Reshimo, which is in Gevura, illuminated in the left line, and left the Hod there in its place. Also, that Daat itself, Atara de Hesed, illuminated in the right line and extended the Netzah there, and thus the Atzilut was corrected.
Ohr Pnimi
70. Malchut rose up to Daat and the above Reshimo rose along with her.
The matter of the ascent of Malchut and the Reshimo in Zivug Hey Hassadim and Hey Gevurot in the Daat requires elaborate explanation, and will be interpreted in its place. Here I will present it briefly.
You know that the whole matter of these four Melachim that expanded from both AVI and from YESHSUT are a matter of the Hizdakchut of the Masach and the Histalkut of the Orot as has been explained in the previous Partzufim de AK.
When the Masach de AVI purified until it equalized with the Shoresh, which is the Peh de AVI, the Masach and the Reshimot in it returned in the form of Hitkalelut of the Zivug de AVI. Also, the Masach retuned and thickened in Aviut de Behina Bet, since the last Behina was lost, and the Komat YESHSUT came out on it.uf
Thus, Masach de YESHSUT too was purified from degree to degree until it reached Komat Malchut, and then the seventh Melech emerged, which is Malchut. After this Melech broke, the Masach is found to have purified from the Aviut Malchut too, and then it is equalized with its Behinat Shoresh, which is the Peh de YESHSUT.
At that time it made a new Zivug there in Aviut de Behina Aleph, since the last Behina is lost, and for that reason the Komat Daat, being Komat ZA, came out on it. Not a whole Partzuf Rosh and Guf expanded from this Zivug, since it emerged only in Hey Hassadim and Hey Gevurot, two Itrin (Aramaic: Ketarim).
For this reason it came out only in Behinat from below upward, in Behinat Achor be Achor, and hence tied the VAK together, meaning the Behinat Gufim that came out in YESHSUT, which are from the Chazeh down since there is its Behinat Hitpashtut from the Peh of YESHSUT downward.
He writes, “the Daat expanded through this connection and illuminated in VAK,” meaning it expanded from the Chazeh down which is the place of the Peh de YESHSUT, meaning in the place of NHY, as there is its place, meaning below the Rosh de YESHSUT. Since it came out in the form of Achor be Achor, hence, there was a Tikun Kavim in it.
He writes, “The Reshimo, which is in Gevura, illuminated in the left line, and left the Hod there in its place etc. and extended the Netzah there.” This is because the Rosh de Tachton clothes and fills the Kelim and the Reshimot de Elyon, and thus illuminated in the Reshimot de Melachim of Netzah and Hod. It administered Tikun Kavim in them and in that the Tikun Kavim expanded from the Chazeh down too, and magnified the Kelim to the place of Netzah and Hod.
Thus, the Tikun Kavim was completed in all the ZAT from the Behina of the Reshimot in them, since HGT were corrected in the Rosh de YESHSUT and NH were corrected in the Rosh of the Daat, meaning in Behinat from below upward.
71. *Now see and understand how the Atzilut was not corrected at one time, but they their correction came slowly, one-by-one, and every time a little more Tikun was added in it. This is so because in the beginning, a Behinat Kli was not made at all, and it is known that any Tikun is only the Ohr clothing in the Kli so that the Tachtonim might receive the Ohr Elyon.
72. The making of the Kli began only in Olam ha Akudim, though only one Kli was made for all of its Eser Sefirot. Afterwards, in Olam ha Nekudim, before they broke, some Tikun was added in them, and this is because ten Kelim were added to the Yod Sefirot in it.
There is also a second Tikun: The GAR came out and were corrected through Kavim, which is not so in ZAT that emerged one atop the other and were not connected. Afterwards, when the Nekudim broke, another Tikun was added in them, which is that the Orot of ZAT too clothed through the Kavim of KHB.
73. After that when the Maatzil wanted to correct them, he raised the Kelim in Atzilut too, in an order of three Kavim. Then when they were made in Behinat Kavim, came the Ibur Aleph of ZON, and a second Tikun was added, as the Orot came inside the Kelim.
However, it is still only in Behinat Gimel Kavim, which we call Gimel contained in Gimel. Then they expanded in the form of VAK during the Yenika, and after that, at the time of the Mochin and all Yod Kelim were completed, there was another change.
This is because in the beginning, before there was any Ibur, there wasn’t even the first Ibur de ZON, but only a restricted Ohr in the Kli. Afterwards the Kli expanded in the form of a complete Partzuf in order to diminish the Ohr, since this is the primary intention of the Tikun.
Ohr Pnimi
73. There was another change.
Here he tells us that two principal Tikkunim were necessary to complete the Kelim in a manner that the Tachtonim can receive the Ohr Elyon. The first is the Tikun of the Gimel Kavim; the second is the enlargement of the Kelim in the form of a Partzuf.
Now, in the Gufim of GAS de AK, called Akudim, there was only one Kli and one Kav. Afterwards, when the MA and BON de AK, called Akudim, or BON de AK, came out, ten Kelim emerged, as well as Tikun Kavim in GAR de Nekudim. After HGT broke, and the Rosh de YESHSUT came out, there was a Tikun Kavim in Orot de HGT.
When Netzah Hod Yesod Malchut broke and the Zivug de Hey Hassadim and Hey Gevurot in Daat came out, there was a Tikun Kavim in the Orot NHY de Nekudim as well, and the matter of the Ibur Yenika Mochin will be clarified in its place.