Raising MAN and the Elicitation of the Gadlut de Nekudim
79) Now we shall explain the ten Sefirot de Gadlut (adulthood/greatness) of Nekudim, which emerged on the MAN de Reshimot of ZON de AK below its Tabur (Item 71). First, we must understand the raising MAN. Thus far, we have only discussed the ascent of the Masach de Guf to the Peh de Rosh of the Upper One, once it has purified. Also, there was a Zivug de Hakaa on the Reshimot included in it, which produces the level of ten Sefirot for the needs of the lower one. Now, however, the issue of raising Mayin Nukvin (MAN/female water) has been renewed, for these Lights, which rose from below Tabur de AK to the Rosh de SAG, which are the Reshimot de ZON de Guf de AK, are called “raising MAN.”
80) Know, that the origin of raising MAN is from the ZA and Bina of the ten Sefirot of Ohr Yashar (Direct Light) (Item 5). It is explained there that Bina, considered Ohr Hassadim, reunited with Hochma when she emanated the Sefira Tifferet, called Behina Gimel, and extended illumination of Hochma from it for Tifferet, which is ZA. The majority of ZA emerged from the Ohr Hassadim of Bina, and its minority with illumination of Hochma.
This is where the connection between ZA and Bina was made, as every time the Reshimot de ZA rise to Bina, Bina connects with Hochma and extends illumination of Hochma from it, for ZA. This ascension of ZA to Bina, which connects it with Hochma, is always called “raising MAN.” Without the ascent of ZA to Bina, Bina is not considered Nukva to Hochma, since she herself is only Ohr Hassadim and does not need to receive Ohr Hochma.
She is always considered back-to-back with Hochma, which means that she does not want to receive from Hochma. Only when ZA rises to her does she become Nukva for Hochma once more, to receive illumination of Hochma from it, for ZA. Thus, the ascent of ZA make her a Nukva, and this is why its ascent is called Mayin Nukvin, as the ascent of ZA brings her face-to-face once more. This means that she receives from him the way Nukva does from the male. Thus we have thoroughly clarified the raising of MAN.
81) You already know that Partzuf AB de AK is Partzuf Hochma, and Partzuf SAG de AK is Partzuf Bina. This means that they are discerned according to the Highest Behina of their level. AB, whose Highest Behina is Hochma, is considered all Hochma. SAG, whose Highest Behina is Bina, is considered all Bina.
Thus, when the Reshimot de ZON de Guf below Tabur de AK rose to Rosh de SAG, they became MAN to the SAG there, for which SAG, which is Bina, mated with Partzuf AB, which is Hochma. Subsequently, AB gave to SAG a new Light for ZON’s needs, below the Tabur that rose there.
And once ZON de AK received this new Light, they descended back to their place below Tabur de AK, where there are the ten Sefirot de Nekudim, where they illuminated the new Light within the ten Sefirot de Nekudim. This is the Mochin (Light) de Gadlut of the ten Sefirot de Nekudim. Thus we have explained the ten Sefirot de Gadlut that emerged on the second type of Reshimot, which are the Reshimot de ZON below Tabur de AK (Item 71). Indeed, it is these Mochin de Gadlut that caused the breaking of the vessels, as will be written below.
82) It has been explained above (Item 74) that there are two degrees at the Rosh de Nekudim, called Keter and AVI. Hence, when ZON de AK shone the new Light of AB SAG to the ten Sefirot de Nekudim, it first shone to Keter de Nekudim through its Tabur de AK, where Keter clothes, and completed it with GAR in Lights and Bina and ZON in Kelim. Subsequently, it shone to AVI de Nekudim through Yesod de AK, where AVI clothe, and completed them with GAR in Lights and Bina and ZON in Kelim.
83) First, let us explain the Gadlut, which this new Light caused in the ten Sefirot of Nekudim. The thing is that we should ask about what is written in Item 74, that the level of Keter and AVI de Nekudim were considered VAK because they emerged on Aviut of Behina Aleph. But we have said that through the descent of Nekudot de SAG below Tabur de AK, Behina Dalet joined with the Masach de Nekudot de SAG, which is Bina. Thus, this Masach contains a Reshimo of Behina Dalet de Aviut, as well. In that case, during the Hitkalelut of the Masach in Rosh de SAG, ten Sefirot should have emerged at the level of Keter and the Light of Yechida, and not at the level of VAK de Bina in the Sefira Keter, and the level of VAK without a Rosh in AVI.
The answer is that the place is the cause. Since Behina Dalet is included in Bina, which is Nikvey Eynaim, Aviut Dalet disappeared there in the internality of Bina, as though it is not there at all. Hence, the Zivug was made only on the Reshimot of Behina Bet de Hitlabshut and Behina Aleph de Aviut, which are essentially only from Masach de Bina (Item 74), and only two levels emerged there: VAK de Bina and complete VAK.
84) Therefore, now ZON de AK below Tabur extended the new Light through their MAN from AB SAG de AK, and illuminated it to the Rosh de Nekudim (Item 81). And since Partzuf AB de AK has no connection with this Tzimtzum Bet, which elevated the Behina Dalet to the place of Nikvey Eynaim, when its Light was drawn to Rosh de Nekudim, it re-cancelled the Tzimtzum Bet within it, which elevated the place of the Zivug to Nikvey Eynaim. Also, it lowered the Behina Dalet back to its place at the Peh, as prior to Tzimtzum Aleph, that is, the place of Peh de Rosh.
Thus, the three Kelim—Awzen (ear), Hotem (nose), and Peh (mouth)—that fell from the degree because of Tzimtzum Bet (Item 76), now returned to their place—their degree—as before. At that time, the place of the Zivug descended once more from Nikvey Eynaim to Behina Dalet at the place of Peh de Rosh. And since Behina Dalet is already at her place, ten Sefirot emerged there at the degree of Keter.
Thus it has been explained that through the new Light, which ZON de AK extended to Rosh de Nekudim, it gained the three Lights Neshama, Haya, Yechida, and the three Kelim AHP, which are Bina and ZON that were missing when it first emerged.
85) Now we have thoroughly clarified the Katnut and Gadlut de Nekudim. Tzimtzum Bet, which raised the lower Hey—Behina Dalet — to the place of Nikvey Eynaim, where it was concealed, caused the level of Katnut de Nekudim — the level of VAK or ZA in Lights of Nefesh Ruach. There they were lacking Bina and ZON in Kelim and Neshama, Haya, Yechida in Lights. And through the approaching of a new Light of AB SAG de AK to the Nekudim, Tzimtzum Aleph returned to its place.
Bina and ZON of the Kelim returned to the Rosh, since the lower Hey descended from the Nikvey Eynaim and returned to her place — Malchut, called Peh. Then a Zivug was made on Behina Dalet, which returned to her place, and ten Sefirot at the level of Keter and Yechida emerged. This completed the NRNHY of Lights and the KHB ZON of Kelim.
For short, we will henceforth refer to Tzimtzum Bet and the Katnut by the name “ascension of the lower Hey to Nikvey Eynaim and the descent of AHP below.” Also, we refer to the Gadlut by the name “the approaching of the Light of AB SAG, which lowers the lower Hey from the Nikvey Eynaim and brings the AHP back to their place.” Remember this above explanation.
You should also remember that GE (Galgalta Eynaim) and AHP are names of the ten Sefirot KHB ZON de Rosh, and the ten Sefirot de Guf are called HGT NHYM. They, too, are divided into GE and AHP, since Hesed and Gevura and the Upper third of Tifferet—through the Chazeh—are Galgalta ve (and) Eynaim and Nikvey Eynaim, and the two thirds of Tifferet and NHYM are AHP, as has been written above.
Also, remember that Galgalta, Eynaim, and Nikvey Eynaim, or HGT up to the Chazeh, are called Kelim de Panim (anterior Kelim). And AHP, or the two lower thirds of Tifferet and NHYM from the Chazeh down are called Kelim de Achoraim (posterior Kelim), as written in Item 76. And you should also remember the fissuring of the degree that occurred with Tzimtzum Bet, which left only Kelim de Panim in the whole degree. And finally, each inferior contains within it the Kelim de Achoraim of the Upper One (Item 77).