Explains the Hitpashtut of Ohr Ein Sof to make Kelim in four Behinot of Aviut by picturing the organs of Adam, which are: Eynaim, Awzen, Hotem, Peh. The more Zach is more important, and Eynaim are Behina Aleph, Awzen – Behina Bet, Hotem – Behina Gimel, Peh – Behina Dalet. Contains eight issues:
1. There is no form of description and attainment in Ein Sof whatsoever, and in order to create the Olam, he drew many expansions to be Shorashim and origins for Olam Atzilut.
2. There are four rudiments in every thing, which are the four Otiot Yod, Hey, Vav, Hey, which are RSRD (Reiah – sight, Shmiah - sound, Reiach - scent, Dibur – speech), which are: Haya, Neshama, Ruach, Nefesh. They are: Eynaim, Awzen, Hotem, Peh.
3. There is Hevel and Ruach in AHP, where each is more multiple: in Awzen there is little Hevel; it is stronger in Hotem, and it is most of all in Peh.
4. The Awznaim (pl. for Awzen) are Bina, which is Behina Bet, who has little Aviut, and she is Neshama. The Hotem is ZA, which is the more Av Behina Gimel, and he is Ruach. Peh is Malchut, Aviut de Behina Dalet, and the most Av. She is Ohr Nefesh.
5. Reiah is Ohr Haya. There is no actual Hevel in the Eynaim as there is in AHP. It is the very fine Aviut de Behina Aleph.
6. Hevel in the Eynaim is the Kli for Ohr Makif de Haya. However, the Ohr Yashar in it extends downward as Histaklut, which is Zivug de Hakaa.
7. The Hitpashtut of the Ohr to make Kelim, which is Histaklut, comes from the Eynaim, being Ohr Hochma, and not from AHP.
8. The three Havalim (pl. for Hevel) became Behinat Kelim to Nefesh, Ruach, Neshama.
There is no form of description and attainment in Ein Sof whatsoever, and in order to create the Olam, he drew many expansions to be Shorashim and origins for Olam Atzilut
1. It is known that the Ein Sof is completely formless. When He came to think of the creation of the Olam by the order of the emanation, He began to draw from it the Hitpashtut of many Orot to become Shorashim and sources to the Atzilut (1) that would be emanated afterwards.
Ohr Pnimi
1. Hitpashtut Orot, as the Rav said (part3, Chap 1, item 3), referring to the Ein Sof that expanded to make Kelim by Zivug de Hakaa and raising Ohr Hozer. He says here that right in Olam AK there began a drawing of many Orot from it by the above Zivug de Hakaa, enough to emanate twenty-five Partzufim in that Olam. These twenty-five Partzufim of AK would be the Shorashim and the sources of Atzilut that would later be emanated, meaning the twenty-five Partzufim that would be emanated in Olam Atzilut. That is why the Rav writes “Hitpashtut of many Orot to become Shorashim and sources to the Atzilut,” as he will explain henceforth.
There are four rudiments in every thing, which are the four Otiot Yod, Hey, Vav, Hey, which are RSRD (Reiah – sight, Shmiah - sound, Reiach - scent, Dibur – speech), which are: Haya, Neshama, Ruach, Nefesh. They are: Eynaim, Awzen, Hotem, Peh
2. We shall speak of it by way of parable and allegory: you already know that there are four elements to every thing. They are: Reiah (sight), Shmiah (sound), Reiach (scent), Dibur (speech). They are the four Otiot HaVaYaH, and are: Neshama to Neshama, Neshama, Ruach, Nefesh. We shall begin to explain from the degree of Neshama, and then return to its preceding.
There is Hevel and Ruach in AHP, where each is more multiple: in Awzen there is little Hevel; it is stronger in Hotem, and it is most of all in Peh
3. The organs Awznaim (pl. for Awzen) certainly have a fine Ruach inside them (2). The proof of it is that when one thoroughly blocks one’s ear with one’s finger, one feels as though there is a great sound inside them. This is because of the Ruach accumulated in it, wishing but unable to come out.
Next organ in degree is the Hotem. The Ruach that comes out of it is sensed more than what comes out of the Awzen. Next organ in degree is the Peh, for the strongest Hevel and Ruach than all come out of it.
Ohr Pnimi
2. Know, that this Ohr Hozer that is brought back to its place by Zivug de Hakaa, as the Rav says (Part 3, chap1, item 3), is called, “Hevel that comes out of the Partzuf,” or “Ruach that comes out of the Partzuf.” It means that it cannot clothe it because of the power of detainment in the Masach there. For that reason it must return to its place (see Table of Topics, Part 2, item 2).
You should also know that there are five Behinot that contain the entire reality after the Tzimtzum, namely AK, Atzilut, Beria, Yetzira, Assiya. They are five levels one below the other from Keter to Malchut, produced by the Hizdakchut of the Masach (see Table of Topics, Part 2, item 17).
Because the Masach de Behina Dalet that operated in AK had been purified, and remained in Aviut de Behina Gimel, new Eser Sefirot were emanated on the level of Hochma, called Atzilut. Because Masach de Behina Gimel was then purified as well, and remained in Aviut de Behina Bet, new Eser Sefirot were generated on the level of Bina, called Beria (see Rav’s words in Part 3, Chap 4, item 3, and Ohr Pnimi, item 9).
Finally, the entire Aviut was purified from the Masach and only its Shoresh remained, where there is no Hakaa and no level of Ohr Hozer. Consequently, the Eser Sefirot emerge here is only in Behinat Malchut and they are called Olam Assiya.
For the very same reason and cause that was explained regarding the four general levels, which are AK and ABYA, the five levels of the Eser Sefirot must therefore emerge in each and every Olam too. They are called five Partzufim: AA, Abba, Ima, ZA and Nukva.
Moreover, in each and every Partzuf there must also emerge five levels of Eser Sefirot one below the other down to Malchut, called Galgalta, Eynaim, Awzen, Hotem, Peh, or KHB ZA and Malchut, or NRNHY. This matter will be explained sufficiently in Histaklut Pnimit here, for we should not elaborate here because of its length.
The Rav wrote here: “As the value of the organ, so is its fineness.” It means that the Kli in which the designated Ohr clothes is called Evar (Organ). The fineness or the Aviut of the Evar is measured by the Aviut of the Masach that operates there.
Thus, the place where Masach de Behina Bet operates is called “Fine Evar” and the Ruach that comes out of it is very fine. It means that the Ohr Hozer rising and returned from that Kli is very fine, reaching neither Keter, nor Hochma, but Bina. For that reason these Eser Sefirot reach up to Bina, as explained above.
It is said: “Next in degree is the Hotem. The Ruach that comes out of it is sensed more than what comes out of the Awzen.” It is so because the place where Masach de Behina Gimel operates is called Hotem, where the “Ruach that comes out of it”, meaning the Ohr Hozer that is pushed back and exits that Kli is of a greater measure, thus reaching Hochma. That is why the Eser Sefirot de Hotem reach up to Hochma.
It is said: “Next in degree is the organ Peh, for the strongest Hevel and Ruach than all come out of it.” it is so because the place where Masach de Behina Dalet operates is called Peh. The Hevel that comes out of it, being the Ohr Hozer that leaves it and ascends upward, is stronger than all, for its measure is full, reaching up to Keter. For that reason these Eser Sefirot have the level of Keter.
The Awznaim (pl. for Awzen) are Bina, which is Behina Bet, who has little Aviut, and she is Neshama. The Hotem is ZA, which is the more Av Behina Gimel, and he is Ruach. Peh is Malchut, Aviut de Behina Dalet, and the most Av. She is Ohr Nefesh
4. As the value of the organ, so is its fineness. The Awznaim are Bina, being finer. Thus, the Ruach that comes out of them is very fine. The organ Hotem is also finer than the organ Peh, as we’ve mentioned. Thus, by way of allegory, we can say that Ruach that comes out of the Awzen is called Neshama (3), from the Hotem – Ruach, and from the Peh – Nefesh.
Ohr Pnimi
3. Eser Sefirot from Zivug de Hakaa in the Masach de Peh are at the degree of Keter, which is Ohr Yechida, and from the Hotem – the degree of Hochma, which is Ohr Haya etc. However, the order of the Hitlabshut of the Orot in her is not so, but the opposite, for the more important Ohr clothes the purer Kli.
Thus, Ohr Yechida clothes only the purest of all, called Keter or Galgalta. Ohr Haya clothes only Kli de Hochma, which is Behina Aleph, called Eynaim. Ohr Neshama clothes only Kli de Bina, namely Behina Bet, called Awzen, and Ohr Ruach clothes Kli de ZA, meaning Behina Gimel, called Hotem. Finally, Ohr Nefesh clothes Kli de Malchut, which is Behina Dalet, called Peh.
The rule is that “Any giver needs the more Av Behina, and any receiver must receive in the more Zach thing.” That means that for Hamshacha of Ohr Elyon to bestow in the Tachton, the Tachton must have a more Av Kli and Masach, as we have said, that the greater the Aviut of the Masach, the greater the Ohr Hozer that leaves it.
It turns out that it reaches higher too, for if the Tachton has no more than Masach de Behina Gimel, it lacks the degree of Yechida, and has only the degree of Haya. However, the reception of the Tachton is always in the more Zach thing, meaning the Ohr that is poured to it clothes only the purest Behina, and the more important Ohr needs the purer Kli. I have already explained that issue elaborately in Histaklut Pnimit Part 2, item 87.
Reiah is Ohr Haya. There is no actual Hevel in the Eynaim as there is in AHP. It is the very fine Aviut de Behina Aleph
5. It has been explained that from the Behina of the Reiah itself comes the Neshama to Neshama. However, know that Behinat Reiah is not the actual Hevel that comes out of the Ayin (eye), as is in the Awzen, Hotem, Peh, where Neshama, Ruach and Nefesh are Actual Havalim (pl. for Hevel) expanding from them downward (4).
Ohr Pnimi
4. It tells us that the force of the Aviut of the Masach is only apparent as it expands from above downward (see Ohr Pnimi, Part 3, Chap 4, item 50). It is so because after every Zivug de Hakaa, Ohr Hozer ascends and clothes the Eser Sefirot de Ohr Yashar from Malchut upward to Eser Sefirot de Rosh and the roots of the Dalet Behinot. After that, it descends once more and expands from Malchut downward by the same amount it has in the Eser Sefirot de Rosh from below upward.
Thus, the Ohr Hozer that ascends from below upward does not carry any Aviut with there with it. Rather, the same Eser Sefirot that expand from above downward are completely limited in the measure and Gevul of the level of the Masach, since the Masach is their entire Shoresh.
Hevel in the Eynaim is the Kli for Ohr Makif de Haya. However, the Ohr Yashar in it extends downward as Histaklut, which is Zivug de Hakaa
6. The Eynaim are not so (5) because their Hevel itself remains in its place as Ohr Makif called Neshama to Neshama (6). However, there is something that is drawn from it, being only the Reiah and the Histaklut, not the actual downward drawn Hevel. Thus, the Kelim that are called Guf were made from the Behina of that Reiah, but the Hevel of the eye itself is very internal and cannot extend and expand downward.
Ohr Pnimi
5. It means that Aviut de Behina Aleph, called Eynaim, is very frail for the reason stated in Ohr Pnimi, that the above Aviut refers to the will to receive in every Ne’etzal, which differentiates it from the Ohr Elyon, in which there is no will to receive. Thus, Behina Aleph, whose Aviut is frail since it extends from the Upper Force, as the will to bestow in the Elyon is a compelling law in the Tachton to have a will to receive its bestowal. For that reason it is not regarded as Shinui Tzura in the Tachton and Aviut, before the Ratzon awakens in it by the power of its own awakening, namely Behina Bet.
Thus, there is no Zivug de Hakaa in Ohr Eynaim, namely Behina Aleph, because the Ohr Hozer, which is the Hevel that comes out of Behina Aleph, remains in its place. In other words, it does not depart from it as Ohr Hozer. This is the meaning of the Rav’s words, “The Eynaim are not so because their Hevel itself remains in its place.”
6. It means that Ohr Hochma does not have a Kli to clothe in for lack of any Ohr Hozer, which is a Kli in the Eynaim. Hence the Ohr Hochma remains outside and shines from afar without Hitlabshut. This Ohr is called Ohr Haya, or Neshama to Neshama.
The Hitpashtut of the Ohr to make Kelim, which is Histaklut, comes from the Eynaim, being Ohr Hochma, and not from AHP
7. Since this Reiah extended from the Eynaim (7), which are more Elyonim than the Awzen, Hotem, Peh, that Reiah alone had sufficient power to create and make the Kelim, and their Hevel itself was not needed. It is not so in the Awzen, Hotem, Peh, which are more Tachtonim. That is because their very Hevel itself had to expand to make and emanate the above-mentioned Behinot, and nothing real came out of them except by the power of the Hevel itself (8).
Ohr Pnimi
7. You should know that the Tzimtzum and the Masach relate only to Ohr Hochma, not to Ohr Hassadim (see Table of Topics, Part 1, item 6). Thus, relating to the Hitpashtut Ohr Elyon to make Kelim (mentioned in the words of the Rav Part 3, Chap 1, item 3) by Zivug de Hakaa in the Masach, this Zivug de Hakaa relates only to Ohr Hochma, called Reiah and Histaklut.
It is so because only that Ohr is not accepted in Behina Dalet due to the Masach and the Tzimtzum. However, Behina Bet and Bina, which is Ohr de Hassadim, is not detained by the Masach.
That is the meaning of the Rav’s words, “Reiah alone had sufficient power to create and make the Kelim and their Hevel itself was not needed. It is not so in the AHP.” It means that only Ohr Eynaim, called Reiah, which was restricted, has Hakaa and Ohr Hozer, which are the Kelim.
The AHP, whose primary Ohr is Ohr de Hassadim, do not perform any Hakaa. Also, any Zivug de Hakaa in the AHP comes only by the power of the Ohr Hochma that shines in them. This is called Histaklut Eynaim in AHP. It means that because of the He’arat Ohr Hochma in them, the Masach detains the Orot in the AHP as well.
8. Meaning from Havalim that expand from them downward (as written in Ohr Pnimi, this chapter, item 4), which is Ohr Hozer that descends from above downward. It is similar to what is written about the Sefira of Malchut in Histaklut Pnimit (Part 2, item 109).
Behina Dalet that is spoken of here does not receive anything from Ohr Yashar, because of the Masach in her. Instead, after it elevates Ohr Hozer from her upward, this Ohr Hozer descends once more from the Masach downward, and expands Malchut into Eser Sefirot from her and within her (see Part 3, Chap 2, item 3). She receives the entire level of the Eser Sefirot that the Ohr Hozer clothed from Malchut upward within her.
By the very same way, the Kelim of the Awzen and Hotem do not receive anything from the Hevel, namely the Ohr Hozer that ascends from them upward. It is so because since the Masach had been purified from Behina Dalet to Behina Gimel, it is considered that Malchut rose to the place of ZA, meaning the Hotem.
Because of that, the Masach detains Kli de Hotem from receiving any Ohr Yashar and pushes that Ohr back up, which is called “Zivug de Hakaa in Behina Gimel”. Thus, Kli de Hotem does not receive any Ohr Yashar because it leaves it, but only afterwards when the Ohr Hozer expands from the Hotem downwards, in Malchut in the place of Behina Dalet, namely the Peh. Similarly, the Kli named Awzen does not receive any Ohr Yashar for the above reason, but through the Ohr Hozer that descends from Awzen downward.
The Rav writes, “It is not so in the Awzen, Hotem, Peh, which are more Tachtonim. That is because their very Hevel itself had to expand.” It means that after the Hevel itself, meaning the Ohr Hozer descends and expands from above downward, they expand into Eser Sefirot and become Kelim to receive the Ohr.
It is said, “nothing real came out of them except by the power of the Hevel itself.” In other words, by the power of their Ohr Hozer, called Hevel, which overturns and descends from above downward, as has been explained.
The three Havalim (pl. for Hevel) became Behinat Kelim to Nefesh, Ruach, Neshama
8. However, since the Behina of the Ayin was not actual Hevel (9), but only Reiah, only the Kelim were made of it (10). However, in the Awzen, Hotem, Peh, which could not even make the Kelim without the actual Hevel, but since it is actual Hevel, they became Nefesh, Ruach, Neshama (20).
Ohr Pnimi
9. It is written above that Behina Aleph does not raise Hevel, which is Ohr Hozer, because her Aviut is very frail, and she does not perform Zivug de Hakaa. The Rav writes, “was not actual Hevel, but only Reiah.” It means that there is no Ohr Hozer there, only Ohr Yashar, being Ohr Hochma, called Reiah.
10. It means that no Kli was made of the Behina of the Ayin itself. That is because there is no Hevel there, but her Behina of Hakaa makes the Kelim in the Awzen Hotem Peh. Had it not been for the Ohr Hochma, called Reiah, there wouldn’t have been any Zivug de Hakaa there, and there wouldn’t have been a Kli in the AHP as well.
20. It is so because Hevel de Behina Dalet that expands from Peh downward became a Kli to Nefesh, Hevel de Behina Gimel to Ruach and Hevel de Behina Bet to Neshama. Remember the opposite value between the pouring of the Ohr and the reception of the Ohr, as written in Ohr Pnimi (this chapter, item 3).