Explains the four Zivugim de Hakaa in the four Behinot of the Masach that generate four levels HB TM one below the other in the four Olamot ABYA; containing five issues:
1. Ein Sof shines in Olam Atzilut by clothing the level of Hochma.
2. The level of Hochma disappears in the level of Hochma and clothes the level of Bina.
3. The level of Bina also disappears in Olam Yetzira and clothes the level of Tifferet.
4. The level of ZA disappears in Olam Assiya too and clothes the level of Malchut.
5. The level of Hochma that emerged in Atzilut came from the Zivug de Hakaa above Olam Atzilut. Also, the level of Bina that emerged in Beria came from a Zivug de Hakaa above Beria, meaning from the Masach between Atzilut and Beria. The level of ZA in Yetzira extended from the Zivug de Hakaa on the Masach at the end of Beria, and the level of Malchut in Assiya came from the Masach at the end of Yetzira.
Ein Sof shines in Olam Atzilut by clothing in the level of Hochma.
1. You should also know that in order for Ohr Ein Sof to shine in the entire Atzilut, its Atzmut must be clothed inside Hochma (1). After it is clothed in Hochma it expands in the entire Atzilut. Only by that clothing can the entire Atzilut receive from Ein Sof. This is the meaning of the verse, “In wisdom hast Thou made them all. (2)”
Ohr Pnimi
1. In order to understand the Rav’s words from here on, we must repeat the explanation about the five discernments in the Masach: They emerge from the gradual Hizdakchut of the Masach from a greater Aviut de Behina Dalet, to the greatest Zakut in Behinat Keter, and the Shoresh of the Masach. By that they create five Partzufim.
You will find the explanation to these matters in Part Two (Histaklut Pnimit). It is impossible to present them here due to their length, but all these things belong here. For that reason I must rely on what I have written there, and I can only present an abbreviation and summation of every thing, as much as needed for the Rav’s words here.
It has been explained there, that Ohr Ein Sof, which contains four Behinot, called Eser Sefirot de Ohr Yashar, does not stop shining for the Tachtonim, not even for a moment. However, since there is no perception in the Ohr without a Kli, it is only the Kli for reception that we need. Any Partzuf or degree that acquires a Kli, simultaneously acquires the Ohr as well, according to the measure of the Kli that has been acquired.
It has also been explained there that the Shoresh of all the Kelim in all the Olamot is Ohr Hozer that ascends from the Zivug de Hakaa on the Masach in Kli Malchut. Thus, the minute a new Masach is formed in some Partzuf, the collective Ohr Ein Sof, which contains Eser Sefirot de Ohr Yashar as well, immediately expands to it and strikes that Masach. Then Ohr Hozer rises and clothes Ohr Ein Sof according to the measure of that Ohr Hozer.
This is called Hitlabshut Ein Sof in the Kelim, or in some Sefira. That is because a name of a Sefira indicates the measure of Ohr Ein Sof that clothes it. For example, when referring to Hitlabshut Ein Sof in Keter, it implies that Ohr Hozer clothes the entire Eser Sefirot de Ohr Yashar up to Keter. When referring to Hitlabshut Ein Sof in Hochma, it indicates that Ohr Hozer clothes only up to Hochma.
We might ask, how such Hitlabshut applies only to nine Sefirot, while there are ten and not nine? Indeed, there is Keter there too, but this Keter is clothed in the Pnimiut of Hochma and thus does not bear its own name, only Hochma does. All the levels of all the Partzufim adhere to the same conduct.
The measure by which the intensity of the Ohr Hozer is measured has also been explained there. It is the discrimination of the Aviut that is incorporated in the Masach of Kli Malchut.
They are five discernments: the most Av Masach, being Behina Dalet, reflects the greatest measure of the Ohr Hozer. It clothes the level of Keter in Ohr Ein Sof, meaning in the Eser Sefirot de Ohr Yashar. A Masach with Aviut de Behina Gimel clothes the level of Hochma de Ohr Yashar; a Masach of Aviut de Behina Bet clothes the level of Bina de Eser Sefirot de Ohr Yashar. A Masach with only Aviut de Behina Aleph clothes the level of ZA de Eser Sefirot de Ohr Yashar and a Masach that does not have Aviut, but is in Behinat Shoresh of the Masach, is called Keter de Masach.
In that Masach there isn’t any Zivug de Hakaa and there isn’t any level. It is only at the level of Malchut. However, we should remember all the reasons and arguments regarding the matters as they were explained there in Histaklut Pnimit above and in the previous parts. Study it there, for without understanding the reasons and the necessity in these matters it is impossible to understand even a single word here in its true meaning, for here I must be brief of course.
2. It means that Olam Atzilut is regarded as the Rosh of all the Olamot. Even though there are many Olamot above Atzilut, meaning all the many Olamot contained in Adam Kadmon, are indeed all concealed within Olam Atzilut. They are not at all roots to the Olamot, but are merely regarded as the Shoresh of Olam Atzilut. That is why they are concealed inside it and shine only in it and in hiding.
It has been explained in previous parts that Masach de Behina Dalet operates only in Olam AK. Hence, the measure of the Ohr Hozer there is indeed great, clothing up to the level of Keter in Ohr Ein Sof. Consequently, all the Olamot contained in Olam Adam Kadmon are called Olam ha Keter.
Olam Atzilut uses only Masach de Behina Gimel (see Histaklut Pnimit, Part 2, Chap 2, item 10). The measure of its Ohr Hozer that ascends from the Zivug de Hakaa on that Masach reaches only up to Hochma, and does not attain Keter de Ohr Ein Sof. Instead, Keter is hidden and concealed inside Hochma.
For that reason, Olam Atzilut is called Olam Hochma. This is the meaning of the verse, “In wisdom hast Thou made them all.” It means that everything is rooted only in Atzilut and not in AK, which is Olam Keter. It is so because Olam AK is not regarded as the Shoresh of the inferior Olamot at all, and its appearance in the Olamot will only be after Gmar Tikkun, as it says, “And His feet shall stand upon the mount of Olives.”
We must know that the entire Eser Sefirot are named after the highest Sefira: if it is Keter, all the Sefirot are regarded as Keter; if it is Hochma, they are all Hochma etc. By the same manner, every Olam is named after its first Partzuf.
Olam Beria shines by clothing the level of Bina and Hochma is hidden there.
2. But in order to shine in Beria, Hochma must be clothed in Bina. By clothing these two, Ohr Ein Sof shines in Beria. This is the meaning of the Masach between Atzilut and Beria, for this Masach extends from Bina, where Hochma is clothed so as to shine in Beria.
Olam Yetzira shines by its Hitlabshut in the level of Tifferet and Bina is also hidden there. In Olam Assiya it shines by Hitlabshut in the level of Malchut and Tifferet becomes hidden there too.
3. In order to shine in Yetzira, it adds one more Masach and clothing, by Bina also clothing in Tifferet. After that Ein Sof shines in Yetzira through Tifferet.
In order to shine in Assiya, it adds another Masach and Levush. It means that Tifferet too is clothed in Malchut and Ein Sof shines to the entire Assiya through Malchut.
This is the meaning of “Upper Ima is nesting in Kursaya, and the middle pillar is nesting in Yetzira and Malchut nests in Assiya.”
Zivug de Hakaa to generate Eser Sefirot de Atzilut was made in Olam AK above Atzilut, in Masach de Behina Gimel, which is the level of Hochma.
4. Indeed, to improve your understanding, know that the verse says, “In wisdom hast Thou made them all.” It means that Ohr Ein Sof is clothed in Hochma in Atzilut (3) and shines through the entire Atzilut through it. This wisdom shall be clarified to you from what I had let you know, that “for one higher than the high watcheth,” etc. and how many Olamot there are above Atzilut (4) and in that Hochma above Atzilut (5) where Ein Sof clothes and shines inside Atzilut.
Ohr Pnimi
3. This has already been explained. However, that does not mean that when Olam Atzilut was emanated, it received the level of Hochma immediately. That is because the smaller levels were emanated there first, called Ibur and Yenika. Rather, it refers to the highest level that finally emerged there in AA, which is in fact the level of Hochma, lacking the Keter.
4. It’s been explained above that all the innumerous Olamot that exist in Atzilut first, are all contained in the name Adam Kadmon, or Olam Keter, for the above reason.
5. You already know about the diminution of the Ohr Hozer that comes because of the Hizdakchut of the level of the Aviut in the Masach (see Histaklut Pnimit, Part 2, Chap 7, item 72). You can therefore see that after Olam AK has been completed over Hitlabshut in Ohr Hozer of its Masach of Behina Dalet, that Masach was purified to Behina Gimel for the above reason in Histaklut Pnimit.
This does not mean that there was a change in Masach de Behina Dalet in Olam AK itself, because there is no absence in spirituality. Instead, any change denotes addition, for by the Hizdakchut to Behina Gimel, a new Masach de Behina Gimel was added and born, in which the Ohr Elyon spreads instantly to Zivug de Hakaa and raises Ohr Hozer from the Masach upward to the level of Hochma (see Chap 3, item 1).
This is called “new Hitlabshut in Olam AK”, meaning Hitlabshut Ohr Ein Sof in Hochma. However, this new Hitlabshut is not needed for self, but only for Olam Atzilut.
The above Masach de Behina Gimel, whose Ohr Hozer rose from the place of the Masach upward, clothed Ohr Ein Sof up to the level of Hochma. Consequently, all Eser Sefirot above the Masach come back down from the place of the Masach downward (see Chap 3). This is regarded as the Masach and Malchut expanding from her downward, to Eser Sefirot by reason of the Ohr Hozer that is drawn from above.
Thus, Malchut expands to Eser Sefirot of Ohr Hozer that rose from the Masach de Behina Gimel from above, meaning in the level of Hochma, which are called Eser Sefirot de Atzilut.
The Rav writes “and in that Hochma above Atzilut where Ein Sof clothes and shines inside Atzilut.” He wishes to say that that Zivug de Hakaa on the Masach de Behina Gimel had to be in Olam AK above Atzilut, because Masach de Behina Gimel is but a Hizdakchut from Behina Dalet and Behina Dalet is in Olam AK.
Thus, the Hizdakchut and the Zivug de Hakaa are obligatory in Olam AK above Atzilut. After the Ein Sof clothed there, in the Ohr Hozer that rose up from the Masach, the Eser Sefirot de Atzilut came down and extended from the place of the Masach downward.
The Zivug de Hakaa to generate Eser Sefirot de Beria was made in Olam Atzilut in Masach de Behina Bet, which is the level of Bina. The Zivug de Hakaa to produce the Eser Sefirot de Yetzira was made in Olam Beria in the Masach de Behina Aleph, which is the level of Tifferet. Also, the Zivug de Hakaa to generate the Eser Sefirot de Assiya was made in Yetzira in the Masach de Shoresh, which is the level of Malchut. The Zivug de Hakaa was made above Atzilut in Masach de Behina Gimel, which is the level of Hochma, for the Eser Sefirot de Atzilut.
5. Thus, when he wanted to shine in Beria (6), he also clothed Bina in Atzilut above Beria, and by that Bina shines in Beria (7). Also, in order to shine in Yetzira (8), it clothed the Tifferet of Beria.
From Yetzira to Assiya it also clothes in Malchut de Yetzira, and so it is in Atzilut. That is because in order to shine in Atzilut, it clothed Hochma above Atzilut and shone through it in Atzilut. Thus, you should not think that it is the Hochma de Atzilut herself.
Ohr Pnimi
6. Here too, as in Atzilut, it does not mean that right at the beginning of its emergence, the degree of Bina appeared in Olam Beria. Instead, he wishes to say that the highest level that finally came out there is not more than Bina, and the Zivug de Hakaa was above in Behina Bet de Atzilut.
It also means that for the above reason, the Hizdakchut of the Masach from Behina Gimel to Behina Bet, called Bina, had to have been in Olam Atzilut, the place of Masach de Behina Gimel, called Hochma. In the four Partzufim AB SAG MA BON de AK, the Zivug of every Partzuf occurred in the Peh de Rosh of its upper Partzuf. Zivug de AB, which is Behina Gimel, was made in Peh de Rosh de Partzuf Galgalta. Zivug de SAG was made in Peh de Rosh de AB etc. (observe Histaklut Pnimit, Chap 9).
It is the same in Olamot ABYA, where the Zivug for every Olam is performed in its Upper Olam. After Masach de Behina Gimel is purified there to Behina Bet it is considered that a new Masach de Behina Bet was born and added there. Ohr Ein Sof instantly spreads for Zivug de Hakaa, the Ohr Hozer rises and clothes the degree of Bina de Eser Sefirot de Ohr Yashar. Then Keter and Hochma de Ohr Yashar clothe Pnimiut Bina.
When Hitlabshut Ein Sof in Bina is completed from the Masach upward, the Ohr Hozer comes back down from the place of the Masach downward. Then that Malchut expanded into Eser Sefirot from her and within her, meaning from Keter to her Malchut. It is like the Eser Sefirot from the Masach upward in Atzilut, meaning only at the level of Bina, where Keter and Hochma are concealed.
However, these Eser Sefirot are the Eser Sefirot of Olam Beria, so the Eser Sefirot in the level of Bina that emerged above the Masach are in Olam Atzilut. The Rav says about them, “when he wanted to shine in Beria, he clothed Bina in Atzilut,” and the second Eser Sefirot that extended downward from the Masach are called Eser Sefirot in Olam Beria.
7. It means that every thing that exists in Eser Sefirot de Olam Beria extends in the Eser Sefirot of the level of Bina above Beria, for the reason explained above (see also Chap 2, item 3).
8. Meaning for the reason explained above in Atzilut and Beria, namely that Olam Yetzira extends from Masach de Behina Aleph and Hizdakchut from Behina Bet to Behina Aleph must be in Olam Beria. It is so because that is where that Masach is, and after the Hizdakchut is performed there, emerge the Eser Sefirot from the Masach upward in the level of ZA, called Tifferet.
The first three Sefirot Keter, Hochma, Bina de Ohr Yashar are concealed and clothed in Pnimiut Tifferet. After this Hitlabshut is completed, second Eser Sefirot come back down from the place of the Masach downward in the place of ZA, called Eser Sefirot of Olam Yetzira.