Chapter nine explains that the desired perfection is that all the Sefirot in the five Olamot AK and ABYA will connect together to the Behina of the Upper Adam. The Shoresh and the Neshama are clothed in his Guf, and he is clothed in Levush and dwells in his Heichal. Containing four issues:
(The suffix ot is female plural form and the suffix im is male plural form)
1. The entire reality is divided into five Olamot called AK and ABYA. They represent five Behinot KHB TM, called Shoresh, Neshama, Guf, Levush, Heichal. Each Olam contains five inner Behinot SNGLH. Each of those Behinot is divided once more into five Behinot SNGLH. All twenty-five Behinot SNGLH in AK are regarded as the roots, meaning Ketarim. Also, all twenty-five Behinot SNGLH in Olam Atzilut are regarded as Neshamot, meaning Hochmot. All twenty-five Behinot SNGLH in Olam Beria are regarded as Gufot, meaning Binot, and all twenty-five Behinot SNGLH in Olam Yetzira are regarded as Levushim, meaning Tifferet. All twenty-five Behinot in Olam Assiya are regarded as Heichalot, meaning Malchuiot.
2. The interior twenty-five Behinot SNGLH in the five Olamot AK and ABYA connect with each other in the following manner: The five Ketarim in AK and ABYA, called “five roots”, connect with each other so as to connect the SNGLH in the roots. Keter of AK is the Shoresh and Keter of Atzilut is the Neshama in them. Keter de Beria is the Guf in them and Keter de Yetzira – the Levush in them, and Keter de Assiya is the Heichal in them. Similarly, the five Hochmot in AK and ABYA, called “five Neshamot”, connect with each other so as to connect SNGLH de Neshamot. Hochma de AK is the Shoresh in them, Hochma de Atzilut is the Neshama in them, and Hochma de Beria is the Guf in them. Hochma de Yetzira is the Levush in them and Hochma de Assiya is the Heichal in them. Similarly, the five Binot in AK and ABYA, called “five Gufot”, connect with each other so as to connect SNGLH de Gufot. Bina de AK is the Shoresh in them, etc. The same applies to the five Tifferets in AK and ABYA and with the five Malchuiot de AK and ABYA. It is this way in the inner SNGLH in AK and ABYA too.
3. The five Behinot SNGLH are also called: Yechida, Haya, Neshama, Ruach, Nefesh.
4. They are also implied in the four Otiot HaVaYaH: the tip of the Yod is the Shoresh, the Yod is the Neshama, and the first Hey is the Guf, the Vav is the Levush and the last Hey is the Heichal.
Adam Kadmon is Olam Keter to the four Olamot ABYA. He has five Behinot KHB TM, each containing four roots NGLH.
1. Adam Kadmon is as Keter to the Eser Sefirot in each and every Olam, and in this manner, AK is Keter to the four Olamot ABYA (1). It turns out that AK contains the Shoresh of all the above five Behinot in each and every Olam. The Keter in Him is the four Shorashim (pl. for Shoresh) of the four Behinot of the Eser Sefirot in Him, being: Neshamot, Gufim, Levushim and Heichalot. This is the particular, but the general will be explained henceforth (2).
Ohr Pnimi
1. It has already been explained that in the Dalet Behinot de Ohr Yashar there is no difference between each Olam or between each Partzuf from the Rosh of the Kav to the end of Assiya. It is so because there is not a single degree that does not have the Dalet Behinot de Ohr Yashar, which are: Hochma, Bina, Tifferet and Malchut. The only difference between the degrees is the level of the Ohr Hozer (Ohr Pnimi, Part 3, Chap 3, item 5).
That level depends on the Aviut of the Masach in Malchut of the degree: Masach de Behina Dalet raises Ohr Hozer and clothes up to Keter; Behina Gimel raises up to Hochma, lacking Keter. Consequently, Keter de Ohr Yashar must clothe the Pnimiut of Hochma and is not apparent there.
Masach de Behina Bet raises Ohr Hozer only as high as Bina, lacking the level of Hochma too. Hence, Keter and Hochma de Ohr Yashar clothe the Pnimiut of Bina here. Masach de Behina Aleph raises Ohr Hozer only as high as the level of Tifferet, called ZA. It lacks the level of Bina too, and therefore GAR KHB are clothed in him in the Pnimiut of Tifferet, and are therefore not apparent (see Histaklut Pnimit, Part 2, item 72 to understand the reasons for these things).
Now you can see that the five Olamot, called Adam Kadmon, Atzilut, Beria, Yetzira, Assiya, contain the entire reality from the Tzimtzum downward. They are also regarded as Eser Sefirot that contain the entire reality and are measured by the values of the levels in the five Behinot of the Masach.
It is so because Behina Dalet, over which there was the first Tzimtzum and the first Zivug de Hakaa, these first Eser Sefirot are called Eser Sefirot or Dalet Behinot de Adam Kadmon. Their level is up to Keter de Ohr Yashar, and that is why Adam Kadmon is called Olam Keter.
After the four Behinot de AK had been completed, the Masach de Behina Dalet was purified to Behina Gimel and Ohr Ein Sof, which never stops, returned and expanded in Dalet Behinot de Ohr Yashar over this Masach de Behina Gimel in Zivug de Hakaa. However, here their level reaches only Hochma, and they are called Eser Sefirot or Dalet Behinot de Olam Atzilut.
Once Olam Atzilut had been completed, the Masach purified once more to Behina Bet, and Eser Sefirot on the level of Bina emerged, called Olam Beria. Afterwards it had been purified into Behina Aleph and Eser Sefirot in the level of Tifferet emerged, called Eser Sefirot or Dalet Behinot de OlamYetzira.
After that, when it purified entirely and no Aviut was left in the Masach except a Shoresh to the Aviut, there was no Hakaa in it at all. All it had were Eser Sefirot on the level of Malchut, called Eser Sefirot or Dalet Behinot de Olam Assiya. The reason for this Hizdakchut was explained in Histaklut Pnimit, Part 2, item 72.
Now the Eser Sefirot that contain the entire reality have been thoroughly explained: Olam AK is the general Keter, Olam Atzilut is the general Hochma, Olam Beria is the general Bina, Olam Yetzira is the general ZA, which in turn consists of six Sefirot HGT NHY, and Olam Assiya is the general Malchut.
However, in each and every Olam of these five Olamot there are also Eser particular Sefirot. In each Olam there are levels one below the other, even in Olam Adam Kadmon. However, as in the particular levels of the Eser Sefirot, we calculate the level of the Ohr according to the highest Sefira. If the highest Sefira is Keter, all the Sefirot have Ohr Keter; if the highest Sefira is Hochma, all the Sefirot contain Hochma.
Similarly, we calculate the level of the Ohr in each Olam according to the first Partzuf in it. In AK it is the level of Keter; in Atzilut, the level of Hochma and in Beria, the level of Bina, etc.
2. We must speak at great length in order to explain these matters well. It will be explained here in Histaklut Pnimit, but I will explain it somewhat here, enough to arrange the issues so that we do not muddle with the multitude of similar names, the generals, the particulars, and the inner inner, brought before us.
We shall first examine the Sefira of Keter: We find five Behinot of Keter here in the words of the Rav. Each of them is given a special name:
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Keter de Dalet Behinot de Ohr Yashar.
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Keter that consists of four potential Behinot.
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Keter that contains the actual four Behinot.
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Keter that contains an entire Olam, called AK.
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Keter of each particular degree in all the Olamot that take from Olam AK.
You should know that all the above Behinot of Keter are always presented by the single name Keter, without interpretation. However, they are immeasurably far from one another and it is impossible to tell them apart, except by the relevant issue. For that reason we must first know the exact discernment for each of them accurately.
Keter de Ohr Yashar was called Hitpashtut Ein Sof as Kelim and as Zivug de Hakaa (Part 3, Chap 1, item 1) by the Rav. Thus, Ein Sof is the Shoresh to the Dalet Behinot de Ohr Yashar, called Keter de Ohr Yashar.
Know, that this is Ein Sof before the Tzimtzum, for there is no Hidush Ohr in the Olamot that does not extend from Ohr Ein Sof before the Tzimtzum. You already know that these Dalet Behinot de Ohr Yashar are equal without any difference from the Rosh de Kav to the end of Assiya, and so is their Keter.
Indeed, Keter, called Atik, contains four potential Behinot, as the Rav says (Part 3, Chap 6, item 4). Also, Keter, called AA, contains Shorashim for the actual Dalet Behinot, meaning it is the complete Shoresh for the Ne’etzalim, as the Rav says above (Part 3, Chap 6, item 6).
These are completely separate matters from Keter de Ohr Yashar, because they are regarded as the Rosh of the Olam, or of a Partzuf, containing Eser Sefirot de Ohr Yashar and Eser Sefirot de Ohr Hozer, as has been explained above in Ohr Pnimi. These Eser Sefirot are called Rosh or Keter wherever Ohr Hozer rises from below upward.
However, the Rav discriminates two Behinot Keter in this Rosh: He calls the first Atik or “I am the last,” containing the four potential Behinot, and the second AA or “I am the first,” (see Part 3, Ohr Pnimi, Chap 7, item 90), containing the actual Dalet Behinot. The difference between these two Ketarim has already been explained above, and here in Histaklut Pnimit they will be explained elaborately.
The Keter that contains all the Olamot is called Adam Kadmon. It is a different and separate matter from all the other three Behinot of Ketarim because Keter de Ohr Yashar is regarded as Ein Sof before the Tzimtzum.
The two Ketarim called Atik and AA are evaluated according to their Zakut, since the Masach operates in them from below upward, and this Ohr Hozer cannot raise the Aviut in the Masach with it. There is no consideration of the level of these Eser Sefirot here, because these two Ketarim are regarded as Atik and AA even in Yetzira and Assiya, as the Rav says (Part 3, Chap 6, item 7, and Chap 7, item 5).
However, Olam Adam Kadmon, called Keter, is only because of the level that is measured in the Aviut of the Masach. Ohr Hozer rises and clothes up to Keter de Ohr Yashar from Masach de Behina Dalet, but the Ohr Hozer of Masach de Behina Gimel is too short to clothe Keter. It reaches only up to Hochma (see Histaklut Pnimit Part 2, item 65).
Because Masach de Behina Dalet serves only in the first Olam, called AK, the level of Eser Sefirot that reaches Keter is only found in that Olam, but nowhere else. Consequently, all the degrees in that Olam are regarded as Keter, even the degrees of the Guf and the degrees below Tabur down to the Sium; they are all regarded as Keter.
However, we should still know that the above three kinds of Ketarim are found in AK itself as well, even though it is Keter head to toe, for the Keter de Ohr Yashar in it is necessarily Behinat Ein Sof from before the Tzimtzum.
There are also two Behinot of Keter, called Rosh, whose Ohr Hozer is from below upward. There are always two Ketarim in this Rosh: Atik and AA. However, they are called “the inner Keter de AK itself”, for it has Rosh and Guf too, and the Rosh is its particular Keter. The Rosh itself has Keter de Ohr Yashar, which is the permeation of Ohr Ein Sof from before the Tzimtzum, namely the particular Keter de Rosh itself.
The Rav wrote, “The Keter in it is the four Shorashim (pl. for Shoresh) of the four Behinot of the Eser Sefirot in it, being: Neshamot, Gufim, Levushim and Heichalot. This is the particular.” It means that here he speaks from the perspective of the Rosh, called Keter, because the Masach operates in it from below upward, at which time the Ohr Hozer does not clothe any Aviut.
Because of that it is only regarded as the Shorashim of the Kelim, meaning four Shorashim to four Behinot of Kelim HB TM that will later appear in the Guf de AK. They are called Neshama, Guf, Levush, Heichal, and because they are merely Shorashim, they are named Keter, for any Shoresh is called Keter.
However, the four Behinot that extend from above downward afterwards, are actually complete Kelim, and are called Guf de Adam Kadmon (see Histaklut Pnimit Part 2, item 22). For that reason the Rav names this Rosh de AK “Keter in particular,” meaning a particular Keter, which is four Shorashim to the four Behinot from above downward in it.
That is why the Rav wrote, “The collective of the Neshamot in AK shall be called the Shoresh of the Neshamot.” The collective of the Behinot of Gufot de AK will be called Shoresh of the Neshamot, and the collective Behinot of the Levushim de AK will be called the Shoresh of the Levushim. The collective of the Behinot of Heichalot de AK shall be called Shoresh of the Heichalot.
He speaks here from the perspective of Keter, from which all the Behinot in AK, from head to toe are called Keter. Hence, the four Behinot below the Rosh in it are also called Keter, meaning complete Kelim, where Ohr Hozer descends from the Masach downward.
They are not regarded as Keter with respect to the inner AK itself because only the Rosh in it is called Keter; they are only regarded as Neshama, Guf, Levush, Heichal, namely the four Sefirot HB TM. However, relating to the differentiation of the degrees, they are also regarded as Ketarim to all the Olamot.
The level of Keter is found only in Olam AK. For that reason the Rav says that its Hochma is called Neshama. Even though it is below Rosh de AK, it is still regarded as Keter to all the Hochmot in the Olamot. The Bina in it, called Guf, is the Keter to all the Binot in all the Olamot, and the ZA in it, called Levush, is Keter to all the ZA in the Olamot. Malchut in it, called Heichal, is the Keter to all the Malchuiot in all the Olamot. It is so because they all have one reason: Masach de Behina Dalet operates only in them and not in any other Olam.
The Neshamot in AK are roots of Neshamot; the Neshamot in Atzilut are the Atzmut of the Neshamot; the Neshamot in Beria are the Gufim in the Neshamot; the Neshamot de Yetzira are the Levushim in the Neshamot; the Neshamot in Assiya are Heichalot de Neshamot. Thus, the Neshamot that are Hochma in the five Olamot AK and ABYA connect with each other like the Upper Adam, in whose Guf the Shoresh and Neshama are clothed, and he is clothed in Levush and dwells in his Heichal.
2. The collective of the Neshamot in AK shall be called the Shoresh of the Neshamot (3). The collective of the Behinot of the Neshama of Atzilut shall be called actual Neshamot de Neshamot; the collective of Neshamot Beria shall be called Gufot compared to Neshamot Atzilut, and the collective of Neshamot de Yetzira shall be called Levushim de Neshamot. The collective of Neshamot Assiya shall be called Heichalot of the Neshama.
Ohr Pnimi
3. Here too the Rav speaks only from the perspective of the degree, as we’ve explained regarding the four Behinot HB TM de AK. It has already been explained above (Ohr Pnimi, Chap 3, item 2) that the four Behinot de Atzilut come from Ohr Hozer that ascends from Masach de Behina Gimel. For that reason their degree de Eser Sefirot de Atzilut begins only from Hochma, called Neshama.
Hence, all the Behinot in them are regarded as Hochma and Neshama from Rosh to Sium in Olam Atzilut as well. That is why the Rav writes that the collective Behinot Neshamot de Atzilut, meaning Hochma, are Behinot Neshamot de Neshamot to all the Olamot, meaning Behinat Hochma toward the Sefirot of Hochma in all the Olamot.
Also, the Gufot de Atzilut shall be called Neshamot de Gufot of all the Olamot. It is the same with the Levushim de Atzilut and the Heichalot de Atzilut, as they all emerged by the Hitlabshut in Ohr Hozer de Behina Gimel, clothing up to the level of Hochma.
The Gufim de AK are roots of Gufim; the Gufim de Atzilutare Neshamot de Gufim, and de Beria are the Etzem of the Gufim; Gufim de Yetzira are Levushim de Gufim; Gufim de Assiya are Heichalot de Gufim. All the Gufim de AK and ABYA connect with each other in the Upper Adam, in whose Guf the Shoresh and Neshama are clothed.
3. Also, all the Behinot of Gufot de AK shall be called Shoresh de Gufot (4). The collective of the Gufot de Atzilut shall be called Neshamot de Gufot, and the collective of the Behinot of Gufot de Beria shall be called Gufot de Gufot. The collective of the Behinot of Gufot de Yetzira shall be called Levushim de Gufot, and the collective of the Gufot de Assiya shall be called Heichalot de Gufot.
Ohr Pnimi
4. This is also for the reason of the degree, as the entire Eser Sefirot de Beria have no more than the degree of Bina, meaning from Ohr Hozer de Masach de Behina Bet (Ohr Pnimi, Chap 3, item 4). Thus, all the degrees in it are regarded as Behinot that are called Gufot. Even Malchut de Beria is Behinat Bina to the Malchuiot in all the Olamot for the above reason.
Similarly, you can see that all the Behinot of Olam Yetzira are regarded as Levushim, meaning ZA in all the Olamot. It is so because they come from Ohr Hozer de Behina Aleph, whose degree is up to ZA, called Levush. Similarly, all the Behinot of Olam Assiya are Heichalot, meaning only Malchut without a degree. You will understand the words of the Rav by the same manner and we need not elaborate further here (we shall elaborate in Histaklut Pnimit here).
Also, the Levushim in every Olam from AK and ABYA connect with each other and become as the Upper Adam, in whose Guf the Neshama and Shoresh are clothed, and he is clothed in Levushim and dwells in his Heichal.
4. Also, the collective of the Behinot of Levushim de AK shall be called Shoresh of the Levushim. The collective of the Levushim de Atzilut shall be called Neshamot de Levushim, and the collective of Behinot Levushim de Beria shall be called Gufot de Levushim. The collective of Behinot Levushim de Yetzira shall be called Levushim de Levushim and the collective of the Levushim de Assiya shall be called Heichalei de Levushim.
Also, the Heichalot in every Olam from AK and ABYA connect with each other like the Upper Adam, in whose Guf it is clothed etc.
5. The collective of the Behinot of Heichalot de AK shall be called Shoresh Neshamot de Heichalot. The collective Behinot Heichalot de Atzilut shall be called Neshamot de Heichalot and the collective of Heichalot de Beria shall be called Gufot de Heichalot. The collective Behinot Heichalei de Yetzira shall be called Levushim de Heichalot and the collective Heichalot de Assiya shall be called Heichalot de Heichalot.
SNGLH de AK are roots for NGLH in ABYA; SNGLH de Atzilut are Neshamot inside SNGLH in AK and BYA; SNGLH de Beria are Gufim inside SNGLH in AK and AYA; SNGLH de Yetzira are Levushim inside SNGLH in AK and ABA; SNGLH de Assiya are Heichalot inside SNGLH in AK and ABY.
6. It is so when we speak of it in general because the five Behinot AK are Shorashim (roots) for Neshamot, for Gufim, for Levushim or for Heichalot. The five Behinot Atzilut are Neshamot for Shorashim, for Neshamot, for Gufim, for Levushim or for Heichalot.
The five Behinot de Beria are Gufim for Shorashim, for Neshamot, for Gufim, for Levushim or for Heichalot. The five Behinot de Yetzira are Levushim for Shorashim, for Neshamot, for Gufim, for Levushim or for Heichalot. The five Behinotde Assiya are Heichalot for Shorashim, for Neshamot, for Gufim, for Levushim or for Heichalot.
Beria is called Guf because she receives from Atzilut as a Guf from a Neshama.
7. Now you can understand the words of our sages: “His wife is like his own body.” Beria is the wife of Atzilut, for they are Hochma and Bina. Even though there are Neshamot in Beria as well, the Gufot are named after the Neshamot de Atzilut.
It is so because as the wife receives from her husband, so the Guf receives from the Neshama. Our sages also said: “A Bait (home) is but a wife.” This is in Assiya, because Assiya is the Bait and the Heichal to all five Behinot.
Assiya is the wife of Yetzira. This is the meaning of “A Bait is but a wife,” referring to Assiya. It is so in the Behina of Assiya in each and every Olam; it is called the Bait of that Olam. The Behina of Beria in every Olam is called the Guf of that Olam.
Another way: the Orot in AK, meaning the Neshamot in it, are called Yechida. The Neshamot de Atzilut are called Haya, and the Neshamot de Beria are called Neshamot. The Neshamot de Yetzira are called Ruach and the Neshamot de Assiya are called Nefesh.
8. If we want, we can take a different path: All the Orot de AK are called Yechida, and Orot de Atzilut, Haya. Orot deBeria are called Neshama and Orot Yetzira are Ruach. Orot de Assiya are Nefesh.
It is similar in Gufim and Levushim in Heichalot in AK and ABYA: the Levushim in AK are Yechida de Gufim de ABYA, and in Atzilut, Haya etc. It is similar in Levushim: the Levushim of AK are Yechida de Levushim de ABYA, and the Levushim de Atzilut are Haya de Levushim de AK and BYA etc.
9. It is similar in the Levushim in all the Olamot and the Gufot and the Heichalot. All the Levushim of AK are the highest Levush of all five Levushim, and all the Levushim of Atzilut are the second Levush etc.
SNGLH are YHNRN, meaning Orot of KHB TM.
10. This path is the first path because the Nefesh is called Heichal, Ruach – Levush, Neshama – Guf, Haya – Neshama, and Yechida – the Shoresh of the Neshama. Thus, all the above is in every single Olam specifically.
How so? Ohr Keter de Atzilut is called Shoresh Neshama, and also Yechida. Ohr Hochma de Atzilut is called Neshama to Neshama, and also Haya. Ohr Bina de Atzilut is called Guf and also Neshama. Ohr Tifferet de Atzilut is called Levush and also Ruach. Ohr Malchut de Atzilut is called Nefesh and also Heichal. It is the same inside every specific item too.
Each Sefira of the KHB TM in AK and ABYA is divided into five Behinot SNGLH.
11. Indeed, the median rule, the shortest of all is this: All Eser Sefirot de Atzilut, and Keter too, contain Shoresh, Neshama to Neshama, Guf, Levush, Heichal. It is the same in BYA and in AK as well, being the Shoresh of the entire ABYA.
AK and ABYA are five Behinot in the name HaVaYaH, intermingled with each other. Each of them contains AK and ABYA, which are the five Behinot in HaVaYaH, and are SNGLH, which are twenty-five Behinot.
12. You find that all that was emanated is but one HaVaYaH, containing five Behinot, which are: the tip of the Yod in AK, the Yod in Atzilut, Hey in Beria, Vav in Yetzira and Hey in Assiya. Each of these Behinot contains all five, because the tip of the Yod in AK contains one HaVaYaH of the other five Behinot. These are the above five Behinot in AK Himself, which are AK and ABYA in Him, being the five Behinot. Those are: Shoresh, Neshama, Guf, Levush and Heichal.
The Yod de Atzilut also has one HaVaYaH, containing all the above five Behinot. Likewise in all other Otiot in BYA, they are five Otiot where each contains all the others, amounting to twenty-five Behinot.
Each of the above twenty-five Behinot is divided into five other Behinot SNGLH, and each of those contains Eser Sefirot. Each Sefira is then divided into five Partzufim, which are SNGLH.
13. Afterwards, in this above manner, there is another general. Each of them consists of all twenty-five Behinot. It is so because the Yod de Atzilut has one HaVaYaH, containing all five Behinot, and each Behina of the five consists of another five. They are: Eser Sefirot Shoresh, Eser Sefirot Neshama, Eser Sefirot Guf, Eser Sefirot Levush and Eser Sefirot Heichal.
Similarly, the tip of the Yod of AK contains ten in Atzilut, and likewise in the letter Hey in Beria, the letter Vav in Yetzira etc. Thus, in short, AK is the tip of the Yod. It contains one HaVaYaH, which in turn contains five Behinot: Shoresh, Neshama, Guf, Levush, Heichal.
Each of these Behinot contains another five, which are: Eser Sefirot Shoresh, Eser Sefirot Neshama, Eser Sefirot Guf, Eser Sefirot Levush and Eser Sefirot Heichal. Each Sefira of these Eser Sefirot consists of five Partzufim, namely Shoresh and ABYA.