125) Then the ס "Samach" appeared and said:
O Lord of the world, may it please thee to create through me the world inasmuch as I represent the function of upholding (the Support "Semichah") of the fallen ones, as it is written:
"THE LORD UPHOLDETH ALL THE FALL" (Psalms).
The Lord answered her: This is why thou shouldst remain in thy place and not even contemplate moving from there; for, shouldst thou leave the place symbolizing the letter "Samach", what will be the fate of those who are apt to fall; more especially, since they rely upon you to come to support them from falling? She immediately departed.
126) The gist of the discussion is as follows: The letter ס "Samach" represents "Tifereth" of "Z.A". It symbolizes the Sephirah "Binah" of the body of the Sephiroth.
The light of the three upper Sephiroth "K.CH.B" ("Keter", "Chochmoh", "Binah"), are generally called "Chochmoh", that is, the head. However, when this light enters "Z.A", the name of the light changes and the names of the Sephiroth containing that light also change. Instead of "K.CH.B" ("Keter", "Chochmoh", Binah"), they now become "CH.G.T" ("Chessed", "G'Vurah", "Tifereth"). Their light is, because of this change that they have undergone, reduced to an inferior light, called "Chessed" (Mercy).
However, "Binah" itself is subdivided into two halves: that is to say: the upper half is designated as the head, meaning the first three Sephiroth "Ketter", "Chochmoh" and "Binah" of the "Partzuf Binah" and the seven lower Sephiroth "Cha.Ga.t N.H.Y.M" as the body of "Binah".
In other words, the head of "Binah", which begins from the chest of "Binah" and up becomes the upper "Abba and Immah" and embraces "Arich Anpin" from the chest and up and is still designated "the head of Arich Anpin", the crown of "Atzilut"; even though it is located in "the body of Arich Anpin".
127) The reason why "Binah" now, although located in the body of "Arich Anpin", is still called head is as follows: The essential light of "Binah" is "Chesed" (Mercy). Even when she dwells in the head of "Arich Anpin", she is still filled with mercy, which light she prefers to possess, rather than the light of wisdom. Therefore, the change of place - her descent from the head to the body of the Sephiroth - in no way affects the quality of "Binah". Inasmuch as she prefers the light of mercy at all times, as aforementioned, she is removed from the head to the body of the Sephiroth.
This is expressed in "Micah": 7:18. The Prophet refers to the Sephirah "Binah" when he voices that: "KEE CHOFETZ CHESED HOO", "BECAUSE HE DELIGHTETH IN MERCY".
"Binah", even when residing in the head of "Arich Anpin" does not receive the light of wisdom, which explains why her exit from the head into the body of the Sephiroth does not minimize her mature stature and, even then, she is considered "the head of Arich Anpin".
128) The three Sephiroth, that is, the head of "Binah", are called "Samach" because the first three Sephiroth of "Binah" are established as the "Upper Abba and Immah", Father and Mother. The letter ס "Samach" indicates that six upper Sephiroth: "Chochmoh, "Binah", "Daas", "Chesed", "G'Vuroh" and "Tifereth" are extended to the head of "Binah", each Sephirah embracing ten Sephiroth, and amounting to sixty Sephiroth, which is "Samach". These six Sephiroth entering "Abba" and "Immah" reach out as far as the "Hozeh", the chest of "Binah".
However, the body of "Binah", that is, comprising within themselves "Z.A" and "Nukvoh" of "Binah". They are separated from "Binah".
129) The lower part of "Binah" (the seven lower Sephiroth) were established as the "Partzuf Yisroel Soveh and Tvoonah", "Partzuf" Israel the Ancient and intelligence. This "Partzuf" enclothes the four Sephiroth "T.N.H.I". These four Sephiroth are located from the chest of "Arich Anpin" and down.
The lower half of "Binah" is in need of "Wisdom" in order to bestow it upon "Z.A" and "Nukvoh". Therefore, because "Ys.sut" stepped out of "the head of "Arich Anpin" into the body of "Arich Anpin", where the light of wisdom is lacking, the body of "Binah", due to their change of place, suffered a defect because of the lack of "Wisdom".
130) These four lower Sephiroth, as a result of this low place, are considered as having but six Sephiroth, lacking a head.
This part of "Binah" is therefore called "Mem Stoomah" ם (the Letter Mem Locked From All Sides); that is to say: they contain but four Sephiroth - "Tifereth", "Netzach", "Hod" and "Malchut" of "Abba and Immah", - each Sephirah of which consists of ten Sephiroth, amounting to forty Sephiroth equivalent to the numerical value of the letter "Mem", ם which is forty.
131) Again, the subdivision of "Binah" into "Samach" and "Mem" was brought about in "Binah" of the "Partzuf Arich Anpin": crown of the All Good and All Pure of the world "Atzilut". The sephirah "Binah" was spread in the erea of the Sephiroth "CHA.G.T": "Chessed, G'Vurah and Tifereth" up to the point where the last third of the Sephirah "Tifereth" terminates. All the "Meichin Light" is sent forth from these Sephiroth in order to illuminate "Z.A" and "Nukvoh".
132) However, not all periods of time are similar, that is, whenever the lower beings, meaning people here on earth, by excelling themselves in good deeds, bring up "M.N" (man's returning light from below), to "Z.A" and "Nukvoh", these two, in turn, bring up "M.N" to "Abba" and "Immah", which are above them.
At that time, the two "Partzufim": "Abba and Immah", together with "YS.SUT": "Israel The Ancient and Tvoonah", symbolizing the letters "Samach" and "Mem", ם ס become one "Partzuf" and together rise to the "Partzuf Arich Anpin".
It is then that "Arich Anpin" releases the flow of the light of wisdom: complete "Meichin", the spiritual brain, through which "Z.A" is illuminated. "Z.A" then transmits to the "Nukvoh" this bounty of light, connoted as the one hundred blessings that stem from the union of the "Samach" which is indicative or "Abba and Immah" with the "Mem", representing "YS.SUT": the "Partzuf Israel the Ancient and Tvoonah", which together when united amount to one hundred.
On the other hand, human beings that recede from doing "Good" and instead corrupt themselves, cause "Meichin", the light, to be expelled from "Z.A" and "Nukvoh", and a reduction of the light within "Z.A" and "Nukvoh" to the dimension of but six Sephiroth: "CHA.G.T", "N.H.Y": the Sephiroth "Chessed", "G'Vurah", "Tifereth", "Netzach", "Hod" and "Yesod", and a point which is "Malchut", located under "Yesod" (Foundation).
133) Even as "Z.A" and "Nukvoh" become reduced, so do "Abba" and "Immah" lose their full stature and also become reduced to but a subdivision, with the result that now there are two separate dimensions:
-
"Abba" and "Immah".
-
"Israel the Ancient and Tvoonah".
As a consequence, the upper "Abba and Immah" again turn into the symbol of the letter "Samach", ס, which comprises six Sephiroth: "CHA"BA"D" - "Chochmoh, "Binah" and Daas" - as well as "CHA.G.T" "Chessed", "G'Vurah" and "Tifereth", each one of which embraces ten Sephiroth, totaling sixty Sephiroth, equivalent to the numerical value of the letter "Samach", which is also sixty.
"YAS.SUT": "Yisroel Soveh v'Tvoonah", on the other hand, again turn in "A Closed Mem" composed of "T.N.H.Y": "Tifereth, Netzach, Hod and Yesod" of "Abba and Immah" only, each comprising ten Sephiroth and totalling to forty Sephiroth, equivalent to the numerical value of the letter "Mem", מ which is also forty.
134) At that time, "Z.A" and "Nukvoh" are in a state of immaturity, the stature of "Z.A" having become reduced to six Sephiroth and that of the "Nukvoh" to but one point; at which time "Z.A" has become exposed to attack by the "Klippoth"; that is to say: "Z.A" and "Nukvoh" are then subjected to the danger inherent in the evil powers who are now in a position to seize hold of them in order to draw light from them.
It is then that "Z.A" and "Nukvoh" fall from the world "Atzilut" to the lower severed worlds: "Briah, Yetzirah and Assiah".
135) In order to avoid this danger from the two aspects: "Z.A" and "Nukvoh", the Upper "Abba" and "Immah" bestow upon "Z.A" and "Nukvoh" their powerful light, known as the ס "Samach" of "Abba and Immah".
Although known by the nomenclature "the light of Mercy", these lights are distinguished by their great power, which accounts for them being termed "Avira Dachyeh", "the Luminous Pure and Tenuous Atmosphere" and the light is therefore on a par with the light of the head.
In this event, no "Klippah" (Shell) whatsoever can come near "Z.A" and "Nukvoh" and seize any of their light, even though they are in a state of immaturity. It is because the light which stems from the ס "Samach" protects them, which fact also accounts for these lights being called "Samach" since they stand guard to preserve "Zeir Anpin" and the "Nukvoh"; so that they do not fall down from the priestly world "Atzilut"; even when they are reduced to the stage of immaturity by reason of "Z.A" having but six Sephiroth and the "Nukvoh" just one point.
136) The following words serve to embrace what has been delineated above: the "Samach" appeared before the Creator, saying: within me is indicated "support" for those who are about to fall. This is expressed in Psalms, thus:
"SEIMECH ADOSHEM l'CHOL haNEIFLIM" (145:14),
"THE LORD UPHOLDETH ALL THAT FALL".
To be specific, as already pointed out, these words just quoted dramatize all that was treated above. The letter ס "Samach" considered herself more proper and fit for utilization by GOD in the Creation of the world than the letters that preceded her; for the reason that the lights which stem from the ס "Samach" are able to shine upon "Z.A" and the "Nukvoh" ("Malchut") even when they are in their miniature stature inasmuch as the lights that stem from the upper "Abba and Immah" are but the lights of Mercy but, due to the superior quality of these lights of Mercy, the "Klippoth" have no access whatsoever to them.
On the contrary, the "Klippoth" run away from the first three Sephiroth of the head of "Binah": "Keter, Chochmoh and "Binah", which accounts for why the ס "Samach" deemed herself or her dimension of light far superior to the light of the other letters for the purpose required by GOD in the Creation of the world, in that she felt that she could protect mankind even when their deeds are corrupt. For, even then, the "Klippoth" cannot come near her to appropriate any light to themselves.
137) As a result, the Creator answered the ס "Samach", thus: "Your own contention dictates that you must remain at your place and not move therefrom".
In other words, since your appointed place is for the purpose of supporting those who are apt to fall and guard and preserve them when man corrupts his way upon the earth; it is, then, all the more incumbent upon you to remain vigil at your appointed place and, in no wise, attempt to move therefrom.
It is because, should the world be created with you and, were your dominating power to prevail sufficiently, the two "Partzufim" "Nukvoh" and "Z.A", who are apt to fall, will, due to your constant power of support, always remain in an immature state. Man on earth, then, would not find it necessary to stir himself to bring up "M.N", the returning light caused by man's good deeds and, as a result, the complete "Meichin", the great spiritual brain, that is, the supernal light of Wisdom that is to bring to the world its final emendation, restoration, completion and perfection, will never get a chance to consummate.
Therefore, the reason just outlined should serve as sufficient proof that you must remain, only at your place, wherefrom you can pander "Tikkun" (Emendation) to "Z.A" and "Malchut" whenever man is in a state of unworthiness.
However, when man performs good deeds of purification, it is then that he will be able to draw the great "Meichin", which is the supernal light, from the complete and united dimension of "Abba" and "Immah", symbolized by the Letter ס "Samach" and "Yisroel Soveh v'Tvoonah", symbolized by the Letter "Mem".
Thus, when "Abba" and "Immah" unite with "Yisroel Soveh v'Tvoonah", the union of the Letter "Samach" and the Letter "Mem" also takes place. This union results in the bestowal of "One Hundred Blessings" upon "Malchut".
138) To sum up, this is what the Creator conveyed to the Letter ס "Samach" when He said: If you were to step out from your place, what would happen to "Z.A" and "Nukvoh", who are prone to fall below their place in "Atzilut"? Your absence would cause them to always remain in the dangerous condition of "falling" and therefore would always be in need of your support.
In other words, since they always depend upon your support alone and there is no completion and strength in "Z.A" and "Nukvoh" capable of standing by themselves independent of support by you, your dimension of light renders you unfit for the creation of the world.