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30) To understand the issue of the concatenation of the degrees by five levels one below the other, explained above concerning the five Partzufim of AK, as well as in all the degrees appearing in the five Partzufim of each world of the four worlds ABYA, through Malchut of Assiya, we must thoroughly understand the issue of the Hizdakchut (purification) of the Masach de Guf, implemented in each of the Partzufim of AK, the world of Nekudim, and the world of Tikkun (correction).

31) The thing is that there is no Partzuf, or any degree at all, that does not contain two Lights, called Ohr Makif (Surrounding Light) and Ohr Pnimi (Inner Light), and we shall explain them in AK. The Ohr Makif of the first Partzuf of AK is the Light of Ein Sof, which fills the whole of reality. Following Tzimtzum Aleph and the Masach that has been erected in Malchut, there was a Zivug de Hakaa from the Light of Ein Sof on that Masach. And using the Ohr Hozer that the Masach raised, it redrew the Upper Light to the restricted world in the form of ten Sefirot of Rosh and ten Sefirot of Guf (Item 25).

Yet, this extension from Ein Sof in Partzuf AK does not fill the whole of reality, as prior to the Tzimtzum. Rather, it is discerned with a Rosh and a Sof:

• From Above downwards—its Light stops at the point of this world, which is the concluding Malchut, as in the verse, “And His feet shall stand… upon the Mount of Olives.”

• And from within outwards, for as there are ten Sefirot KHB TM from Above downwards, and Malchut concludes the AK from below, there are ten Sefirot KHB TM from within outwards, called Mocha, Atzamot, Gidin, Bassar, and Or. The Or is Malchut, which ends the Partzuf from the outside. In that respect, Partzuf AK is considered a mere thin line compared to Ein Sof, which fills the whole of reality. This is so because Partzuf Or ends it and limits it from all sides, from the outside, and it cannot expand and fill the entire restricted space. Thus, only a thin line remains standing in the middle of the space.

And the measure of the Light received in AK, the thin line, is called Ohr Pnimi. The difference between the Ohr Pnimi in AK and the Light of Ein Sof from before the Tzimtzum is called Ohr Makif, since it remains as Ohr Makif around Partzuf of AK, as it could not clothe within the Partzuf.

32) This thoroughly clarifies the meaning of the Ohr Makif of AK, whose immensity is immeasurable. Yet, this does not mean that Ein Sof, which fills the whole of reality, is in itself considered the Ohr Makif of AK. Rather, it means that a Zivug de Hakaa was made on the Malchut of the Rosh of AK, that Ein Sof struck the Masach positioned there. In other words, it wished to dress in Behina Dalet de AK, as prior to the Tzimtzum, but the Masach in Malchut de Rosh AK struck it. This means that it detained it from spreading in Behina Dalet and repelled it (Item 14). This Ohr Hozer that emerged from the pushing of the Light back became Kelim for clothing the Upper Light, as well.

However, there is a big difference between the reception in Behina Dalet prior to the Tzimtzum and the reception of the Ohr Hozer after the Tzimtzum, as now it clothed only a thin line in Rosh and Sof. This is what the Masach did through its striking on the Upper Light. And the measure that was rejected from AK by the Masach, the full measure of Upper Light from Ein Sof that wanted to clothe in Behina Dalet—had it not been for the Masach that halted it—became the Ohr Makif surrounding AK.

The reason is that there is no change or absence in the spiritual. And since the Light of Ein Sof is drawn to AK, to clothe in Behina Dalet, it must therefore be so.

Hence, even though the Masach has now detained it and repelled it, it does not negate the extension of Ein Sof. On the contrary, it sustains it but in a different manner: through multiplication of Zivugim (plural for Zivug) in the five worlds AK and ABYA, until the end of correction, when Behina Dalet is completely corrected through them. At that time, Ein Sof will clothe in her as in the beginning.

Thus, no change or absence has been effected there by the striking of the Masach in the Upper Light. This is the meaning of what is written in The Zohar, “The Zivug of Ein Sof does not descend until it is given its pair.” Meanwhile, that is, until that time, it is considered that this Light of Ein Sof has become Ohr Makif, meaning it will clothe in it in the future. For now, it circles it and shines upon it from the outside with a certain illumination. This illumination accustoms it to expand by the right laws that will bring it to receive this Ohr Makif in the measure that Ein Sof was initially drawn to it.

33) Now we shall clarify the issue of the Bitush (beating) of Ohr Pnimi and Ohr Makif on one another, which yields the Hizdakchut (purification) of the Masach and the loss of the last Behina of Aviut. As these two Lights are opposites, yet connected through the Masach in Malchut of the Rosh of AK, they beat and strike one another.

Interpretation: The Zivug de Hakaa in the Peh (mouth) de Rosh de AK, in the Masach in Malchut de Rosh, called Peh, which was the reason for clothing the Ohr Pnimi of AK by the Ohr Hozer it raised, is also the reason for the exit of the Ohr Makif of AK. Because it detained the Light of Ein Sof from clothing in Behina Dalet, the Light came out in the form of Ohr Makif.

In other words, that whole part of the Light that the Ohr Hozer cannot clothe, like the Behina Dalet herself, came out and became Ohr Makif. Thus, the Masach in the Peh is the reason for the Ohr Makif, as it is the reason for the Ohr Pnimi.

34) We have learned that both the Ohr Pnimi and the Ohr Makif are connected to the Masach, but in opposite actions. And just as the Masach extends part of the Upper Light into the Partzuf through the Ohr Hozer that clothes it, it drives the Ohr Makif away from clothing in the Masach.

And since the part of the Light that remains outside as Ohr Makif is very large, due to the Masach that stops it from clothing in AK, it is considered that it strikes the Masach that removes it, since it wants to clothe within the Partzuf. In contrast, it is considered that the force of Aviut and Kashiut in the Masach strikes the Ohr Makif, which wants to clothe within it, and detains it, as it strikes the Upper Light during the Zivug. These beatings that the Ohr Makif and the Aviut in the Masach beat on each other are called the Bitush of the Ohr Makif and Ohr Pnimi.

Yet, this Bitush between them occurred only in the Guf of the Partzuf, since the clothing of the Light in the Kelim, which leaves the Ohr Makif outside the Kli, is apparent there. However, this Bitush does not apply to the ten Sefirot de Rosh, since the Ohr Hozer is not considered Kelim there whatsoever, but as mere thin roots. For this reason, the Light in them is not regarded as limited Ohr Pnimi, to the point of distinction between that and the Light that remains outside as Ohr Makif. And since this distinction between them does not exist, there is no beating of Ohr Pnimi and Ohr Makif in the ten Sefirot de Rosh.

Only once the Lights extend from the Peh down to the ten Sefirot de Guf, where the Lights clothe in Kelim, which are the ten Sefirot of Ohr Hozer from the Peh down, is there beating there between the Ohr Pnimi inside the Kelim and the Ohr Makif that remained outside.

35) This Bitush continued until the Ohr Makif purified the Masach from all its Aviut and elevated it to its Upper Root in Peh de Rosh. This means that it purified all the Aviut from Above downwards, called Masach and Aviut de Guf, leaving it with only the Shoresh (root) de Guf, the Masach of Malchut de Rosh, called Peh. In other words, it had been purified of its entire Aviut from Above downwards, which is the divider between the Ohr Pnimi and the Ohr Makif, leaving only the Aviut from below Upwards, where the distinction between the Ohr Pnimi and Ohr Makif has not yet taken place.

It is known that equivalence of form merges spirituals into one. Hence, once the Masach de Guf has been purified of all the Aviut de Guf, leaving in it only Aviut that is equal to the Masach of Peh de Rosh, its form was equalized with the Masach de Rosh. Thus, it was integrated and became literally one with it, since there was nothing to divide them into two. This is considered that the Masach de Guf rose to Peh de Rosh.

And since the Masach de Guf was integrated in the Masach de Rosh, it is re-included in the Zivug de Hakaa in the Masach of Peh de Rosh, and a new Zivug de Hakaa was made on it. Consequently, ten new Sefirot, at a new level, emerged in it, called AB de AK or Partzuf Hochma de AK. This is considered “a son,” an offspring of the first Partzuf of AK.

36) And after Partzuf AB de AK emerged, complete with Rosh and Guf, the Bitush of Ohr Makif and Ohr Pnimi repeated itself there, too, as it was explained above concerning the first Partzuf of AK. Its Masach de Guf was purified from all its Aviut de Guf, as well, until it equalized its form with its Masach de Rosh and was then included in the Zivug in its Peh de Rosh.

Subsequently, a new Zivug de Hakaa was made on it, producing a new level of ten Sefirot at the level of Bina, called SAG de AK. This is considered a son and an offspring of Partzuf AB de AK, since it emerged from its Zivug in Peh de Rosh. And the Partzufim from SAG de AK downwards emerged in a similar manner.

37) Thus we have explained the emergence of the Partzufim one below the other by the force of the Bitush of Ohr Makif and Ohr Pnimi, which purifies the Masach de Guf until it brings it back to the state of Masach de Peh de Rosh. At that time, it is included there in a Zivug de Hakaa, which unfolds in the Peh de Rosh, and through this Zivug emits a new level of ten Sefirot. This new level is considered the son of the previous Partzuf.

In this manner, AB emerged from Partzuf Keter, SAG from Partzuf AB, MA from Partzuf SAG, and so on with the rest of the degrees in Nekudim and ABYA. Yet, we should still understand why the ten Sefirot de AB emerged only on Behina Gimel, and not on Behina Dalet, and why was SAG only on Behina Bet, etc., meaning that each lower one is inferior to its superior by one degree. Why did they not all emerge from one another at the same level?

38) First, we must understand why the ten Sefirot of AB are considered an offshoot of the first Partzuf of AK, since it emerged from the Zivug in Peh de Rosh of the first Partzuf, like the ten Sefirot of the Guf of the Partzuf itself. Thus, in what way did it come out of the first Partzuf, to be considered a second Partzuf and its offshoot?

Here you must understand the big difference between the Masach de Rosh and the Masach de Guf. There are two kinds of Malchut in the Partzuf:

1. The Mating Malchut—with the Upper Light—by the force of the Masach erected in her.

2. The Ending Malchut—the Upper Light in the ten Sefirot of the Guf—by the force of the Masach erected in her.

The difference between them is as great as the difference between the Emanator and the emanated. Malchut de Rosh, which mates in a Zivug de Hakaa with the Upper Light, is considered “the Emanator of the Guf,” since the Masach erected in her did not reject the Upper Light as it struck it. On the contrary, through the Ohr Hozer that it raised, it clothed and extended the Upper Light in the form of ten Sefirot de Rosh. Thus, it expands from Above downwards, until the ten Sefirot of the Upper Light clothed in the Kli of Ohr Hozer, called Guf.

For this reason, the Masach and the Malchut of the Rosh are considered Emanator of the ten Sefirot of the Guf, and no limitation and rejection are apparent in that Masach and Malchut. Yet, the Masach and the Malchut de Guf, that is, after the ten Sefirot expanded from Peh de Rosh from Above downwards, spread only down to the Malchut in those ten Sefirot. This is because the Upper Light cannot spread into Malchut de Guf because of the Masach positioned there, which stops it from spreading into Malchut. For this reason, the Partzuf stops there, and the end and conclusion of the Partzuf are made.

Thus, the whole power of the Tzimtzum and limitation appears only in this Masach and Malchut of the Guf. For this reason, the whole Bitush of Ohr Makif and Ohr Pnimi is only done in the Masach of the Guf, as this is what limits and pushes the Ohr Makif away from shining in the Partzuf. This is not so in the Masach de Rosh, since the Masach de Rosh only extends and clothes the Lights, but the power of the limitation is still completely concealed in it.

39) It follows that by the force of the Bitush of Ohr Makif and Ohr Pnimi, the Masach of the ending Malchut became the Masach and Malchut of the mating Malchut once more (Item 35). This is because the Bitush of Ohr Makif purified the ending Masach from all its Aviut de Guf, leaving in it only fine Reshimot (records) of that Aviut, equal to the Aviut de Masach de Rosh.

It is also known that equivalence of form attaches and unites the spirituals to one another. Hence, once the Masach de Guf equalized the form of its Aviut to the Masach de Rosh, it was immediately included in it and they became seemingly one Masach. In that state, it received the strength for Zivug de Hakaa, like the Masach of the Rosh, and ten Sefirot of the new level emerged on it.

Yet, along with this Zivug, the Reshimot of the Aviut de Guf, which were in it from the beginning, were renewed in its Masach de Guf. In that state, the disparity of form between itself and the Masach de Rosh included in it appeared in it once more, to an extent. The acknowledgement of this difference separates and removes it from the Peh de Rosh of the Upper One, since after it returned and its origin—from Peh of the Upper One downwards—has become known, it could not continue to stand above the Peh of the Upper One, as the disparity of form separates the spirituals from one another. It follows that it was compelled to decline from there to the place from the Peh of the Upper One downwards.

Hence, it is necessarily considered a second entity with respect to the Upper One, as even the Rosh of the new level is considered merely the body of the new level, since it extends from its Masach de Guf. Thus, this disparity of form distinguishes them into two separate entities. And since the new level is entirely a result of the Masach de Guf of the previous Partzuf, it is considered its offspring, like a branch extending from it.

40) And there is another difference between the lower and the Upper: Each lower one emerges with a different level than in the five Behinot in the Masach (Item 22). Also, each lower one lacks the Highest Behina of the Lights of the Upper One, and the lowest Behina of the Kelim of the Upper One. The reason is that it is the nature of the Bitush of the Ohr Makif in the Masach to exclude the last Behina of its Aviut.

For example, in the first Partzuf de AK, whose Masach contains all five levels of Aviut, down to Behina Dalet, the Bitush of Ohr Makif in the Masach de Guf completely purifies the Aviut of Behina Dalet, not leaving even a Reshimo (singular for Reshimot) of that Aviut. And only the Reshimot from the Aviut of Behina Gimel and Above remain in the Masach.

Hence, when that Masach is included in the Rosh and receives a Zivug de Hakaa on the Aviut that remained in its Reshimot from the Guf, the Zivug emerges only on Behina Gimel de Aviut in the Masach. This is because the Reshimo de Aviut of Behina Dalet is gone from there. Therefore, the level that emerges on that Masach is only at the level of Hochma, called HaVaYaH de AB de AK, or Partzuf AB de AK.

We have already learned, in Item 22, that the level Hochma that emerges on the Masach of Behina Gimel lacks the Malchut de Kelim and the discernment of the Light of Yechida from the Lights, which is the Light of Keter. Thus, Partzuf AB lacks the last discernment of the Kelim of the Upper One and the Highest discernment of the Lights of the Upper One. And because of this great disparity of form, the lower one is considered a separate Partzuf from the Upper One.

41) Similarly, once Partzuf AB expanded in Rosh and Guf and there was the Bitush of Ohr Makif on the Masach of the Guf de AB, which is Masach de Behina Gimel, this Bitush cancels and annuls the Reshimo de Aviut of the last Behina in the Masach, which is Behina Gimel. It turns out that during the ascension of the Masach to the Peh de Rosh and its inclusion in the Zivug de Hakaa, the beating occurred only on Aviut of Behina Bet that remained in that Masach, since Behina Gimel has disappeared from it. Hence, it elicits only ten Sefirot at the level of Bina, called HaVaYaH de SAG de AK, or Partzuf SAG, lacking ZA and Malchut in Kelim, and Haya and Yechida in Lights.

Similarly, when this Partzuf SAG expanded in Rosh and Guf, there was the Bitush of Ohr Makif in its Masach de Guf, which is Masach of Behina Bet. This Bitush cancels and annuls the last Behina of Aviut in the Masach— Behina Bet—leaving only the Reshimot de Aviut from Behina Aleph and Above in the Masach.

Hence, during the ascension of the Masach to the Peh de Rosh, and the inclusion in the Zivug de Hakaa there, the beating occurred only on the Masach of Behina Aleph that remained in the Masach, since Behina Bet had already disappeared from it. For this reason, it elicits only ten Sefirot at the level of Tifferet, called “the level of ZA,” lacking Bina, ZA, and Malchut in the Kelim, and Neshama, Haya, and Yechida in the Lights, etc., similarly.

42) This thoroughly clarifies the reason for the decline of the levels one below the other during the concatenation of the Partzufim from one another. It is because the Bitush of Ohr Makif and Ohr Pnimi, applied in each Partzuf, always cancels the last Behina of Reshimo of Aviut in there. Yet, we should know that there are two discernments in the Reshimot that remain in the Masach after its Hizdakchut (purification):

1. Reshimo de Aviut

2. Reshimo de Hitlabshut (clothing)

For instance, once the Masach de Guf of the first Partzuf in AK has been purified, we said that the last Behina of the Reshimot de Aviut, the Reshimo of Behina Dalet, was lost, and that all that remained in the Masach was the Reshimo of Aviut de Behina Gimel. Yet, although the Reshimo of Behina Dalet contains two discernments, as we have said— Hitlabshut and Aviut—only the Reshimo de Aviut of Behina Dalet had disappeared from the Masach by that Hizdakchut. But the Reshimo de Hitlabshut of Behina Dalet remained in that Masach and did not disappear from it.

Reshimo de Hitlabshut refers to a very subtle Behina (discernment) from the Reshimo of Behina Dalet, which does not contain sufficient Aviut for Zivug de Hakaa with the Upper Light. This Reshimo remains from the last Behina in each Partzuf during its Hizdakchut. And our saying that the last Behina disappears from each Partzuf during its Hizdakchut refers only to the Reshimo de Aviut in it.

43) The remainder of the Reshimot de Hitlabshut from the last Behina that remained in each Masach, prompted the elicitation of two levels—male and female—in the heads of all the Partzufim: beginning in AB de AK, SAG de AK, MA and BON de AK, and in all the Partzufim of Atzilut. This is so because in Partzuf AB de AK, where there is only Reshimo of Aviut de Behina Gimel in the Masach, which elicits ten Sefirot at the level of Hochma, the Reshimo de Hitlabshut from Behina Dalet, which remained there in the Masach, is unfit for Zivug with the Upper Light, due to its purity. Yet, it is included with the Aviut of Behina Gimel and becomes a single Reshimo, at which time the Reshimo de Hitlabshut acquires the strength for mating with the Upper Light. For this reason, the Zivug de Hakaa with the Upper Light emerged on her, eliciting ten Sefirot at nearly the level of Keter.

This is so because she had Hitlabshut of Behina Dalet. This Hitkalelut (mingling/integration) is called Hitkalelut of the female in the male, since the Reshimo de Aviut from Behina Gimel is called “female,” as it carries the Aviut. And the Reshimo de Hitlabshut of Behina Dalet is called “male,” as it comes from a Higher place, and because it is purified from Aviut. Thus, although the Reshimo of the male is insufficient for a Zivug de Hakaa in itself, it becomes fit for a Zivug de Hakaa through the Hitkalelut of the female in it.

44) Subsequently, there is Hitkalelut of the male in the female, too. This means that the Reshimo de Hitlabshut is integrated with the Reshimo de Aviut. This produces a Zivug de Hakaa only at the level of the female, the level of Behina Gimel, which is the level of Hochma, called HaVaYaH de AB. The Upper Zivug, when the female is included in the male, is considered the level of the male, which is nearly the level of Keter. And the lower Zivug, when the male is included in the female, is considered the female level, which is only the level of Hochma.

Yet, the Aviut in the male level does not come from himself, but by means of Hitkalelut with the female. And although it suffices to elicit the level of ten Sefirot from below Upwards, called Rosh, this level still cannot spread from Above downwards in the form of a Guf, which would mean clothing of Lights in the Kelim. This is so because a Zivug de Hakaa on Aviut that comes from Hitkalelut is insufficient for the expansion of Kelim.

Hence, the male level contains only a discernment of Rosh, without a Guf. The Guf of the Partzuf extends only from the female level, which has her own Aviut. For this reason, we name the Partzuf only after the female level, meaning Partzuf AB. This is so because the core of the Partzuf is its Guf—the clothing of the Lights in the Kelim. And this emerges only from the female level, as we have explained. This is why the Partzuf is named after her.

45) And as we have explained concerning the two levels—male and female—at the Rosh of Partzuf AB, these two emerge in precisely the same manner in the Rosh of SAG. But there, the male level is nearly the level of Hochma, as it is from the Reshimo de Hitlabshut of Behina Gimel in the Hitkalelut of the Aviut of Behina Bet. And the female level is at the level of Bina, from Aviut of Behina Bet. And here, too, the Partzuf is named solely after the female level, since the male is a Rosh without a Guf.

Similarly, in Partzuf MA de AK, the male level is nearly the level of Bina, called “the level of YESHSUT,” as it is from the Reshimo of Behina Bet de Hitlabshut, with Hitkalelut of Aviut from Behina Aleph, while the female level is only the level of ZA, as it is only Behina Aleph de Aviut. And here, too, the Partzuf is named solely after the female, that is, Partzuf MA or Partzuf VAK, since the male is a Rosh without a Guf. You will find it likewise in all the Partzufim.