Ohr Yashar and Ohr Hozer, contains 15 chapters that depict thirteen kinds of Eser Sefirot
Chapter One
Containing two issues:
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A.
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Eser Sefirot de Ohr Yashar that are Dalet Behinot Aviut where the Ohr Elyon expands for Zivug de Hakaa.
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B.
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These Dalet Behinot are equal in every single He’arah from the Rosh of the Kav to the end of Olam Assiya without any changes among them.
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We must understand the difference between the thirteen kinds of Eser Sefirot that the Rav introduces in this Part.
1. There are thirteen kinds of Eser Sefirot KHB TM that we find here in the Rav’s words, and we must know the differences among them:
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2.
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Eser Sefirot KHB TM de Ohr Yashar that are brought here (Chap 1, item 3).
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3.
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Eser Sefirot KHB TM de Ohr Hozer that are brought here (Chap 2, items 1, 2).
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4.
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Eser Sefirot called Nefesh, Ruach, Neshama, Haya, Yechida that are brought here (Chap 2, item 3).
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5.
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Eser Sefirot called Shoresh, Neshama, Guf, Levush, Heichal that are brought here (Chap 2, item 3).
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6.
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Eser Sefirot KHB TM of equal level that are brought here (Chap 3, item 4).
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7.
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Eser Sefirot KHB TM that emerge one above the other, brought here (in Chap 4, item 1).
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8.
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Eser Sefirot KHBTM that emerge one below the other, like the four Partzufim Abba, Ima, ZA and Nukva, brought here (in Chap 5, item 1 and in Chap 6, item 4).
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9.
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Eser Sefirot KHB TM de Rosh de Partzuf, brought here (in Chap 5, item 3).
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10.
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Eser Sefirot KHB TM de Toch de Partzuf through Tabur, called HGT, brought here (in Chap 5, item 2).
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11.
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Eser Sefirot KHB TM de Sof de Partzuf from Tabur downward, brought here in Chapter 7, called NHY.
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12.
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Eser Sefirot KHB TM called Dalet Olamot Atzilut, Beria, Yetzira, and Assiya, brought here (in Chap 14, items 1, 2, 3).
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13.
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Eser Sefirot KHBTM that are Dalet Partzufim Abba, Ima, ZA, and Nukva, called ABYA de Olam Atzilut, brought here in chapter 15.
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14.
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Eser Sefirot KHB TM called “Inner ABYA” inside each and every Partzuf from the Partzufim of ABYA. The Rosh of each Partzuf is Keter, from Peh to the Chazeh is Atzilut, from Chazeh to Tabur is Beria, and from Tabur downward it is Yetzira and Assiya.
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15. There are thirteen kinds of Eser Sefirot before us. These kinds all bear the same names and are compatible. However, there are major differentiations among them, requiring a prior knowledge to thoroughly grasp the specifics of each and every kind with its own reasoning and validation. Then we can examine which kind of Eser Sefirot does it refer to.
There isn’t a degree that does not consist of Eser Sefirot de Ohr Yashar
16. The Eser Sefirot of Ohr Yashar, which are Dalet Behinot HB TM and their Shoresh, called Keter, have already been explained thoroughly (Part 3, Chap 1, Ohr Pnimi, item 9). These Eser Sefirot are contained in the Ohr Ein Sof itself, and there is no Hidush of Ohr in all the Olamot except from Ein Sof. Consequently, these Dalet Behinot de Ohr Yashar exist equally in each and every He’arah from Rosh de Kav to the end of Assiya, without any differentiations in them (see Chap 2, item 3 and Ohr Pnimi there, item 9).
Chapter Two
Explains Eser Sefirot de Ohr Hozer. Containing three issues:
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A.
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The measure of the Ohr that was suitable for clothing in Malchut had the Masach not pushed backward is called Ohr Hozer.
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B.
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The Ohr Hozer was turned into the vessel of reception for the Ohr Elyon instead of Behina Dalet.
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C.
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Since Behina Dalet clothed all the Behinot Keter, Hochma, Bina, and Zeir Anpin prior to the Tzimtzum, there are five Behinot of Ohr in the Ohr Hozer, clothing the five Behinot KHB TM de Ohr Yashar. In item three he explains the Eser Sefirot called NRNHY and Eser Sefirot called SNGLH.
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The Eser Sefirot de Ohr Yashar clothe the Eser Sefirot de Ohr Hozer
1. Regarding the Eser Sefirot de Ohr Hozer. They are brought here in the Rav’s words (Chap 1, items 1, 2, 3), emerging by the Hitpashtut of Ohr Ein Sof as Zivug de Hakaa on the Masach in Kli of Malchut de Ohr Yashar, which belongs to Kli Malchut so that it does not expand inside her.
Instead, it pushes it back to its place. This Ohr Hozer, meaning the entire measure that were to be received in Kli Malchut, which she did not receive and was pushed back from her, is not regarded to have left. Instead, it became a vessel of reception that rises and clothes all four Behinot de Ohr Yashar. Hence, there are two Behinot of Eser Sefirot here, clothing one another, as the Eser Sefirot de Ohr Yashar are clothed in the Eser Sefirot de Ohr Hozer.
The Ohr that was suitable for clothing in Behina Dalet had it not been for the Masach that detains it is called Ohr Hozer. After the Tzimtzum, the Ohr Hozer became the vessel of reception instead of the restricted Behina Dalet
2. Even though the entire ascending Ohr Hozer is only Ohr Malchut, we still discern Eser Sefirot in this Ohr Hozer. The reason is that only Malchut was the vessel of reception for the entire Eser Sefirot prior to the Tzimtzum, as the nine Sefirot do not contain any form of reception. Instead, they are actually regarded as Ohr as the Rav wrote here (Chap 12, item 1 and Ohr Pnimi, item 2).
From the Tzimtzum onward, Malchut can no longer receive any Ohr Yashar. Thus, the Ohr Hozer that is reflected by Malchut became the vessel of reception instead of her.
Hence, Ohr Malchut from before the Tzimtzum now contains five Behinot Kelim, corresponding to each Behina de Ohr Yashar that Malchut clothed there. Now Ohr Hozer operates instead of Malchut and we also discern Eser Sefirot in this reflected Ohr from Malchut, clothing the Eser Sefirot de Ohr Yashar. In addition, we discern five empty Behinot in Kli Malchut, from the Ohr that belongs to her, meaning of what she had prior to the Tzimtzum.
Explanation of the Eser Sefirot called NRNHY and the ones called SNGLH
3. The difference between the Eser Sefirot called KHB TM and the Eser Sefirot called Nefesh, Ruach, Neshama, Haya, Yechida, is that the Kelim of the Eser Sefirot are called KHB TM, and the Orot in them are called NRNHY.
The Eser Sefirot called Shoresh, Neshama, Guf, Levush, Heichal bear a distinctive signification: they lack ZA and Malchut de Kelim, and Haya and Yechida de Orot. They have only KHB de Kelim, called Shoresh, Neshama, Guf, and NRN de Orot. This happened in Tzimtzum Bet by the ascent of Malchut to Bina (see here Chap 10).
Chapter Three
Explains Eser Sefirot of equal level. Containing five issues:
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A.
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A spiritual acquires its place wherever it passes. Thus, all the lower Sefirot remain in the Upper, because they passed through them.
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B.
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Eser Sefirot de Ohr Yashar and Eser Sefirot de Ohr Hozer stand in opposite order.
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C.
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The Eser Sefirot de Ohr Hozer complement each and every Sefira into Eser Sefirot.
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D.
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Malchut de Ohr Hozer that was joined with Keter de Ohr Yashar acquired the level of Keter. Moreover, since it passed through all the Sefirot, they’ve all acquired the level of Keter.
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E.
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The emerging of Eser Sefirot lengthwise and Eser Sefirot thickwise.
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1. We shall now explain the Eser Sefirot of the equal level: If the level of the Zivug reaches up to Keter, then it contains a hundred Sefirot which are Keter through Malchut thickwise, clothing one over the other. Each of them contains Eser Sefirot lengthwise from Keter to Malchut.
If the level of the Zivug is up to Hochma, they have nine Sefirot thickwise, each containing nine Sefirot lengthwise. If the level of the Zivug is up to Bina, they have eight Sefirot thickwise, each having eight Sefirot lengthwise, and so on similarly. This is the conduct in each and every Zivug de Hakaa of Ohr Elyon on the Masach. It is brought here in the words of the Rav on the first chapter.
2. The reason for it is that wherever it is said that something spiritual moves from one place to another, it does not mean that it abandoned the first place and came to another, as in corporeality. It only implies an addition, as it remains entirely in the first place as it was even after it comes to the next place. It turns out that another place has been added, for there is no absence in the spiritual.
Since Sefirat (the Sefira of) Keter is the Shoresh of the Dalet Behinot HB TM de Ohr Yashar, they necessarily pass through it. It follows that they have left their roots in it, for there is no absence in the spiritual. It therefore necessitates that Sefirat Keter alone contains all nine Sefirot KHB, HGT, NHY de Ohr Yashar.
It is the same with Sefirat Hochma. Bina and TM passed through her and thus set their place in her. Thus there are eight Sefirot in Sefirat Hochma, from Hochma to Yesod. It is also the same with Bina, where TM passed through her and set their place in her. Thus Bina has seven Sefirot from Bina to Yesod. It is also the same in HGT NHY in Tifferet and in Malchut.
Thus, Keter consists of nine Sefirot KHB HGT NHY de Ohr Yashar, excluding Malchut, as Malchut has no Ohr Yashar, but only Ohr Hozer. Hochma consists of eight Sefirot; HB HGT NHY de Ohr Yashar, and Bina consists of seven Sefirot – Bina, HGT NHY deOhr Yashar. Hesed consists of six Sefirot HGT NHY de Ohr Yashar and so on similarly. Each Upper Sefira consists of all the lower Sefirot that had passed inside her, as there is no absence in the spiritual (as has already been explained in Part 2, Histaklut Pnimit, Chap 9).
3. This afore-mentioned Hitkalelut happened by the force of the Eser Sefirot KHB TM de Ohr Yashar themselves even before the Zivug de Hakaa was made on the Masach that raises Ohr Hozer and clothes them. However, after there was the Zivug de Hakaa on the Masach in Malchut and the Ohr Hozer rose from the Masach in Malchut and clothed the Sefirot de Ohr Yashar, the Ohr Hozer equalizes their level.
If, for example, the Zivug de Hakaa had been on Masach de Behina Dalet that raises Ohr Hozer to Keter, the Eser Sefirot de Ohr Hozer KHB, HGT, NHYM, emerged here from Malchut and clothed the KHB HGT NHY de Ohr Yashar. Thus, the Eser Sefirot de Ohr Hozer are in reversed order from the Eser Sefirot de Ohr Yashar.
It is so because the Shoresh of the Eser Sefirot de Ohr Yashar is up in Keter and they stand from above downward, from Keter to Yesod. However, the Shoresh of the Eser Sefirot de Ohr Hozer is in Malchut, as they extended from her. They are perceived to be standing from below upward. Keter de Ohr Hozer, meaning the Shoresh, is in Malchut, and Hochma de Ohr Hozer in Yesod de Ohr Yashar. Bina de Ohr Hozer in Hod de Ohr Yashar and Hesed de Ohr Hozer in Netzah de Ohr Yashar. Gevura de Ohr Hozer in Tifferet de Ohr Yashar and Tifferet de Ohr Hozer in Gevura de Ohr Yashar. Netzah de Ohr Hozer in Hesed de Ohr Yashar and Hod de Ohr Hozer in Bina de Ohr Yashar. Yesod de Ohr Hozer in Hochma de Ohr Yashar, and Malchut de Ohr Hozer in Keter de Ohr Yashar. Thus, they stand from below upward beginning in Malchut and ending in Keter.
4. When the Eser Sefirot de Ohr Hozer join with the Eser Sefirot de Ohr Yashar there are Eser Sefirot in each of them. Thus, Malchut, which did not have anything of the Ohr Yashar, gained complete Eser Sefirot de Ohr Hozer from Keter to Malchut. It is so because they all traveled through her and remained in her permanently, as there is no absence in the spiritual.
Yesod de Ohr Yashar, which had only one Sefira of Ohr Yashar, now has nine Sefirot of Ohr Hozer, from Hochma to Malchut, as all of them traveled through him. Hod de Ohr Yashar, who had only two Sefirot, now acquired eight Sefirot of Ohr Hozer from Bina to Malchut, and Netzah de Ohr Yashar, who had three Sefirot, acquired seven Sefirot from Hesed to Malchut.
It follows similarly until Hochma de Ohr Yashar, who had eight Sefirot de Ohr Yashar HB HGT NHY, has now acquired Yesod and Malchut de Ohr Hozer and complemented the Eser Sefirot. Keter de Ohr Yashar, having nine Sefirot KHB HGT NHY de Ohr Yashar, has now acquired Malchut de Ohr Hozer and was complemented with Eser Sefirot.
5. It turns out that Malchut de Ohr Hozer acquired the level of Keter, for she has joined with Keter de Ohr Yashar. Yesod de Ohr Hozer acquired the level of Hochma, for he has joined with Hochma de Ohr Yashar and Hod acquired the level of Bina as it joined with Bina.
It is therefore considered that Hochma de Ohr Yashar acquired the level of Keter since that Malchut de Ohr Hozer that has joined with Keter, has become the level of Keter, traveled through Hochma and was set there. Thus, Hochma too acquired the level of Keter.
Similarly, Bina de Ohr Yashar acquired the level of Keter because Yesod and Malchut de Ohr Hozer that became Hochma and Keter traveled through her and left their Shoresh in her. Similarly, each and every Sefira of Ohr Yashar acquired the level of Keter, because of Malchut de Ohr Hozer that has connected with Keter, necessarily traveled in them and was set in them. Hence, after Ohr Hozer rose and connected with the Ohr Yashar, all the Sefirot were brought to the same level as Keter.
6. It is considered that that Hitkalelut in which each and every Sefira mingled with Eser Sefirot by the joining of the Ohr Yashar with the Ohr Hozer, is thickwise, clothing one another. This is because of their equal level.
Thus, internally, all Eser Sefirot de Keter stand lengthwise from Keter to Malchut. They are clothed thickwise by Eser Sefirot de Hochma that stand lengthwise from Keter to Malchut. Eser Sefirot de Bina clothe them from Keter to Malchut etc. until the Eser Sefirot in Malchut clothe outside all of them from Keter to Malchut.
It turns out that a hundred Sefirot must emerge from every Zivug de Hakaa of Ohr Elyon on Masach de Behina Dalet, namely Eser Sefirot lengthwise. Each of them expands to Eser Sefirot thickwise, and all at an equal level that reaches Keter.
Similarly, from the Zivug de Hakaa on Masach de Behina Gimel, nine Sefirot de Behina Gimel emerge lengthwise and nine Sefirot thickwise, reaching Hochma equally. Similarly, in Zivug de Hakaa de Behina Bet, eight Sefirot emerge lengthwise and eight Sefirot thickwise, reaching the level of Bina equally, and so on similarly.
Chapter Four
Explains the Eser Sefirot that emerge one above the other. Containing two issues:
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A.
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Each hundred Sefirot that emerge by Zivug de Hakaa at an equal level are regarded as merely one Sefira.
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B.
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The Eser Sefirot of equal level emerge from a single Zivug de Hakaa and the Eser Sefirot that emerge one above the other emerge from five Zivugim de Hakaa.
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Five levels of Eser Sefirot come from the five Behinot of Aviut one above the other through Hizdakchut
1. We shall now explain the Eser Sefirot that emerge one above the other. Know, that because of the five Behinot in the above Kli de Malchut, five Behinot emerge by that Zivug de Hakaa, one above the other. It is due to the Hizdakchut of the Masach and its entrance in the above five Behinot of Aviut in Kli de Malchut.
When the Masach is in full Aviut in Kli Malchut, called Aviut de Behina Dalet, five Behinot are found in the Ohr reflected from her. Therefore, they clothe all five Behinot de Ohr Yashar.
However, if the Aviut de Behina Dalet is purified, the Ohr Hozer reflected by it is too short to clothe Behinat Keter de Ohr Yashar, for it has only four Behinot. This matter is already explained sufficiently in Histaklut Pnimit (Part 2, item 72). Learn it there and there is no need to elaborate here.
2. There are one hundred Sefirot, being Eser Sefirot lengthwise and Eser Sefirot thickwise. However, we must know that any Hitpashtut of Ohr Elyon for Zivug de Hakaa by the order of the degrees of the five Behinot Aviut in the above Masach is still regarded as only a single Sefira, named after the uppermost Sefira in it. If the highest Sefira is Keter, they are all called Keter; if its level is Hochma, they are all called Hochma, and so on similarly.
3. Thus, these five levels that emerge because of the Hizdakchut of the Masach one above the other, from the level of Keter to the level of Malchut, are regarded as merely five Sefirot KHB TM. Although each of the levels has Eser Sefirot lengthwise and Eser Sefirot thickwise, still, because all these one hundred Sefirot are on the same level, they are regarded as a single Sefira, named after the highest.
4. You can therefore see the great difference between the Eser Sefirot of equal level and the Eser Sefirot one above the other. The Eser Sefirot of equal level emerge from a single Zivug de Hakaa and are all regarded as a single Sefira. However, the Eser Sefirot KHB TM emerging one above the other, emerge by five Zivugim de Hakaa because the Masach purifies gradually from Behina Dalet to Behina Gimel etc. to the Shoresh.
Each of them contains Eser Sefirot lengthwise and Eser Sefirot thickwise at an even level. Hence, these five levels are regarded merely as KHB TM one above the other, after the highest Sefirot in these five levels.
Thus we have explained the great differences between the five kinds of Eser Sefirot, namely: Eser Sefirot de Ohr Yashar as they are in and of themselves; Eser Sefirot de Ohr Yashar and Ohr Hozer whose level is equal; Eser Sefirot de NRNHY; Eser Sefirot SNGLH; Eser Sefirot one above the other.
Chapter Five
Explains Eser Sefirot de Rosh and Toch emerging one below the other, containing four issues:
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A.
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Partzuf means a complete degree containing three times Eser Sefirot Rosh, Toch, Sof.
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B.
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Ese Sefirot de Rosh are but Shorashim for the Kelim, as the Aviut of the Masach cannot ascend from below upward.
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C.
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After the Ohr Hozer descends and expands to Eser Sefirot from above downward to the Tabur, it creates Eser Sefirot of complete Kelim, called Eser Sefirot de Toch.
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D.
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Malchut de Rosh is called Peh; Malchut de Guf is called Tabur.
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1. Now we shall explain the Eser Sefirot that emerge one below the other, which are five Partzufim AA, Abba, Ima, ZA and Nukva. We shall first explain the difference between a Sefira and a Partzuf, which is indeed a great difference: A Sefira is either a single Behina of Ohr Yashar, or Eser Sefirot clothed in Ohr Hozer at an equal level. A Partzuf, however, is a complete degree, which ends for itself as complete Kelim, and is regarded as an end of a degree. Thus, each Partzuf must have three specific Behinot of Eser Sefirot: Eser Sefirot of Rosh, Eser Sefirot of Toch and Eser Sefirot of Sof.
The Ohr Hozer that ascends from the Zivug de Hakaa from below upward is but roots to the Kelim, but not complete Kelim. They are Eser Sefirot de Rosh
2. The issue of the Partzuf has been explained here in the words of the Rav (Chap 12, items 3, 4, see Ohr Pnimi), but in order to understand it thoroughly I must elaborate here. You already know that from the Tzimtzum downward Malchut stopped being a Kli for reception of Ohr Ein Sof. Instead, the Ohr Hozer that ascends from her becomes the vessel of reception.
It has also been explained (Ohr Pnimi, Chap 12) that the Ohr Hozer that rises from Malchut upward is not regarded as complete vessels of reception, but are only regarded as Shorashim for the Kelim. It is so because the force of the Masach and the Aviut in Kli Malchut cannot rise from the place of Malchut upward even a bit. Only afterwards, when the Ohr Hozer descends and expands Kli de Malchut into Eser Sefirot from her and within her from above downward, are the Kelim completed (see Ohr Pnimi, Chap 2, item 3). Study it there, for here is not the place to elaborate.
The Ohr Hozer that expands from Malchut downward makes the Kelim for the Toch of the Partzuf
3. According to the above, it is thoroughly understood that the Eser Sefirot must expand for Zivug de Hakaa first, in order to raise Eser Sefirot de Ohr Hozer to clothe the Ohr Yashar as Shorashim for the Kelim. These Eser Sefirot, clothed by the ascending Ohr Hozer from below upward are called Eser Sefirot de Rosh. It means that they are a beginning for the Kelim, merely roots.
In order to complete the Kelim, the Ohr Hozer must come down and expand from Malchut downward with the entire degree of Ohr Yashar that clothed the Rosh from Malchut upward. It is by that Hitpashtut that the Kelim are made and completed. This Hitpashtut is called Guf, or the Toch of the Partzuf, as the Rav explained (Chap 12, item 5).
Eser Sefirot de Rosh are called Histaklut and the Eser Sefirot de Rosh are called Hitpashtut. Malchut de Rosh is called Peh and Malchut de Guf is called Tabur
4. Now we have thoroughly clarified the necessity of the Eser Sefirot de Rosh and Eser Sefirot de Guf, which must be in every Partzuf. It is so because we first need a Zivug de Hakaa in order to manifest the Ohr Hozer as Eser Sefirot that function as roots for the Kelim.
When they expand from Malchut downward, the Eser Sefirot emerge as complete Kelim, called Gufor Eser Sefirot de Toch. You should also know that the Rav refers to the Zivug de Hakaa that raises the Ohr Hozer from Malchut upward as Eser Sefirot de Rosh, as Histaklut.
The Rav calls the Eser Sefirot de Guf that descend from Malchut de Rosh downward, Hitpashtut. You should also know that Malchut de Rosh is called Peh, and Malchut de Guf, Tabur, or Malchut de Malchut de Rosh.
Chapter Six
Thoroughly explains the issue of the Eser Sefirot de Toch, being KHB TM that emerge one above the other, containing four issues:
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A.
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Histaklut Aleph is in Peh de Rosh to create the Shorashim for the Kelim. Histaklut Bet is in Tabur to make the complete Kelim.
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B.
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Although we need the most Av Kli for the Hamshacha of the degree, still the Ohr that is drawn by that Aviut clothes the more ZachKli.
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C.
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When Kli de Behina Dalet had been purified, Kli de Malchut was completed. It is so because with respect to the Hitlabshut, Behina Dalet is regarded as Malchut, and when Behina Gimel purified, Kli ZA was completed etc.
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D.
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After the five Kelim KHB TM had been purified and imprinted one above the other, the Ohr returned and clothed them once again.
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Elaborate explanation for the Eser Sefirot de Toch that emerge one above the other
1. These words are also brought in the Rav’s words (Etz Haim, Heichal AK Shaar AHP, Chap 3). He ends it there with these words: “But the Kelim to the Guf, which are ZAT, still do not have this power in the Reiah to hit the Nefesh of Nefesh herself. By histaklut Bet from below upward, which are the Ohr of Akudim and the Ohr of the Ayin (eye), the Ohr returned and clothed ZAT.”
Why is Histaklut Bet necessary for the Kelim
2. In these words of the Rav you see how he elaborates and makes the precision that a second Histaklut is needed in Kelim de Guf, besides the Histaklut in the Rosh. It is so because they need two Behinot of Orot, being Ohr Akudim and Ohr Ayin. We should seemingly ask: “Why was the Hitpashtut of the Eser Sefirot de Ohr Hozer from Malchut downward to produce Eser Sefirot de Guf not enough, but a second Histaklut was needed?”
Only one level of Eser Sefirot emerged in Histaklut Aleph. In Histaklut Bet, five levels from five Zivugim emerged one above the other
3. We learn from the aforesaid (Chap 4, item 4) that the Eser Sefirot that emerge at once by Zivug de Hakaa of equal level, are regarded as but one Sefira. It means that they are named after the uppermost Sefira in that level. Thus, by the first Histaklut that raised the Ohr Hozer from Malchut upward to the Eser Sefirot de Rosh at an equal level, and also by the their Hitpashtut from Malchut downward, Eser Sefirot of the Guf emerged here, on a single level.
However, there is still only one Sefira here in the Rosh, and one in the Guf. Moreover, you already know that a degree is not completed with less than Eser complete Sefirot, namely five levels KHB TM one above the other by five Zivugim of Hakaa that come as a result of the Hizdakchut of the Masach (see Ohr Pnimi, Chap 12, item 8).
Regarding Hitlabshut of the Orot in the Kelim, the more Zach clothes a greater Ohr
4. Know, that these above five levels that emerge in the Guf by Histaklut Bet emerge from below upward. First, Malchut emerges, then ZA, then Bina, and Keter above all. The reason is (as written in Ohr Pnimi Chap 11, item 3) that although we need a more Av Kli for the entrance of the more important level, still the Ohr drawn by that Aviut cannot clothe there.
It is so because the more important Ohr clothes in the more Zach Kli. Hence, although Behina Dalet of Kli de Malchut extends the more important Ohr, meaning the level of Keter, Ohr Keter cannot clothe that Kli Malchut de Behina Dalet, but only as Kli Malchut that is completely purified from Aviut, meaning after it becomes as Zach as Behinat Shoresh.
The Kelim emerged one above the other, from Malchut to Kli de Keter
5. It therefore turns out that after Malchut had been purified from Behina Dalet to Behina Gimel, Kli de Behina Dalet remained without Ohr. By that Kli de Malchut that is suitable for the lower Ohr was formed, meaning that which is called Ohr Nefesh.
After that she was purified from Behina Gimel to Behina Bet, and Kli Malchut de Behina Gimel was left without Ohr as well. That formed Kli de ZA, suitable for Ohr Ruach, which is higher than Ohr Nefesh by one degree.
Then, when she had been purified from Behina Bet to Behina Aleph, Behina Bet too was left without Ohr, thus forming Kli de Bina, suitable for Ohr Neshama. Then, when she’d been purified from Behina Aleph to Behinat Shoresh, and Behina Aleph of Malchut was left without Ohr too, Kli Hochma was formed, suitable for Ohr Haya.
Behinat Shoresh of Malchut is suitable for Ohr Keter, called Ohr Yechida. After these five Kelim KHB ZA and Malchut were formed one above the other, the Ohr Elyon returned and clothed them.
The opposite value between the Hamshacha of the Orot and the Hitlabshut of the Orot in the Kelim is that in Hamshacha, the more Av is more important, while in the Orot, the more Zach is more important
6. Zivug de Hakaa on Masach de Behina Dalet produces Eser Sefirot on the level of Keter and in Ohr Yechida. Also, when a part of Aviut de Behina Dalet is purified from Malchut, the level of Keter disappears from there. However, that part of Malchut de Behina Dalet becomes only a Kli for Ohr Malchut, which is Nefesh.
Also, a part of Aviut de Behina Gimel in Kli Malchut produces the level of Hochma in Ohr Haya by the Zivug de Hakaa. When that part of Aviut de Malchut purifies, the level of Hochma disappears. However, that section of Malchut de Behina Gimel became only a Kli for Ohr ZA, which is Ruach.
Also, the part of Aviut de Behina Bet – Kli for Ohr Neshama, the part of Aviut de Behina Aleph – Kli for Ohr Haya, and her part that was purified to Behinat Shoresh became a Kli for Ohr Yechida.
The five Kelim KHB TM were made in Histaklut Bet
7. Thus, in Histaklut Bet that is performed during the Hizdakchut of the Masach, five Kelim emerge one above the other. First comes Malchut, then ZA, then Bina and Hochma, and then Keter.
8. The Rav wrote that by Histaklut Bet from below upward, which are Ohr Akudim and Ohr of the Ayin, the Ohr returned and clothed the ZAT. He wishes to say by that by Histaklut Bet during the purification of the Masach, it performs four Zivugim de Hakaa from below upward. Thus, it produces the Eser Sefirot to clothe the ZAT, meaning for the Ohr de Guf of the Partzuf, called the Lower Seven.
The Eser Sefirot that expand from Peh to Tabur are called Akudim and the Ohr that expands for Zivug de Hakaa is called Histaklut
9. It is said that they are Ohr Akudim and Ohr Ayin. It is so because the five parts of the above Malchut standing from Malchut de Rosh to Malchut de Malchut, are called Akudim. It is so because all the Orot are Akudim (tied) in one Kli, namely Malchut, as they are all parts of Malchut. The above Ohr that expands for Hakaa as Histaklut Bet is called Ohr de Ayin.
Chapter Seven
Explains Eser Sefirot de Sof of the Partzuf, containing three issues:
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A.
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The Aviut of the Masach does not control in the Eser Sefirot de Toch because Malchut de Malchut ha Mesayemet is below, in Tabur, and her Aviut cannot affect above her place. However, in the Eser Sefirot de Sof, where Malchut ha Mesayemet is above them, the Aviut of the Masach controls them.
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B.
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Thus, Eser Sefirot de Sof are called Ohr Nekeva that receives and does not bestow for she is only suitable for receiving Ohr Hozer.
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C.
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Because of that they end the Partzuf and cease its luminescence.
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The difference between Peh and Tabur, and from Tabur downward
1. There is great significance to the fact that the Rav always refers to every Guf by the name “Seven Lower Sefirot”. You already know that the Aviut and the Gevul in Malchut operate only during the He’arah of Ohr Hozer from above downward, meaning from Malchut downward.
Know, that here there is a great difference between the He’arah of Ohr Hozer from above downward, before the Hitlabshut of the Ohr in the complete Kelim, meaning from Peh to Tabur, and the He’arah of Ohr Hozer from above downward, after there is Hitlabshut in complete Kelim, meaning from Tabur downward.
It is so because the above downward prior to the Hitlabshut is called the “Toch of the Partzuf”, meaning the essence of the Partzuf, for the entire Ohr Yashar in the Partzuf is clothed there. That place is called “from Peh to Tabur de Partzuf”; the Peh is the Keter of the Malchut and the Tabur is Malchut de Malchut.
Eser Sefirot de Sof de Partzuf are Ohr Hozer
2. The Ohr Hozer that descends from above downward, after the Hitlabshut in the Kelim is completed, is regarded as the Eser Sefirot of the Sium of the Partzuf. That place is called “From Tabur downward”, to the Sium of the Partzuf.
Tabur is Malchut de Malchut. From the Tzimtzum onward she can no longer receive any Ohr Yashar. Hence the same Eser Sefirot from Peh to Tabur, though they glitter below Tabur as well, since Ohr Yashar does not extend with the Hitnotzetzut, only the Ohr Hozer, it is thus considered Ohr Nekeva, meaning receiving and not bestowing. Also, there is no bestowal and expansion in these Eser Sefirot, and therefore they end that degree.
Anything that the Tachton causes in the Elyon is also granted to the Tachton. The Peh has no form of reception
3. We could ask: “Therefore, how does the Ohr travel directly from the Peh downward, since the Peh too is Behinat Malchut, who does not receive Ohr Yashar from the Tzimtzum onward?” you already know that the Tzimtzum operated on Behina Dalet from the aspect of her being a vessel of reception, meaning after Malchut had already expanded by herself, and clothed the entire Ohr Elyon.
However, the Peh, which is Malchut de Rosh, operating from below upward, doesn’t have a form of a vessel of reception, only raises Ohr Hozer from her upward. Thus, because she generated the Hitpashtut Eser Sefirot de Rosh, she can also expand from there downward, from her and within her over the four Behinot HB TM.
The first three Behinot: Hochma, Bina, Tifferet in Malchut, are suitable for receiving Ohr Yashar. Only Malchut de Malchut, namely Tabur, is considered the Kli of Malchut, that the Tzimtzum covers, and cannot receive inside her any of the Ohr Yashar.
The Tabur that has come to receive is unfit for Hitpashtut with Ohr Yashar, but only in Ohr Hozer
4. From this you can always tell that Malchut that operated from below upward has the ability to expand from her and within her over four Behinot, though she receives Ohr Yashar in the first three Behinot. However, Malchut that already operates in her from above downward, meaning the Malchut in that Malchut that expanded, is no longer fit for receiving any Ohr Yashar within her, because she is now ridden by the force of the Tzimtzum. The Malchut that operates from below upward is called Keter de Malchut, or Peh. Malchut that operates from above downward is called Malchut de Malchut, or Nefesh de Nefesh, or Tabur.
There are only Shorashim for the Kelim in the Rosh. In the Toch, Kelim for Ohr Yashar, in the Sof, only Ohr Hozer
5. Thus we have clarified the difference between the Rosh, Toch, Sof of every Partzuf. The Eser Sefirot de Rosh do not have complete vessels of reception, as the Ohr Hozer that rises and clothes them from below upward is not regarded as Kelim but is only good for seizing the Ohr Yashar in the Partzuf. In this manner, it can afterwards shine and pass from above downward.
The Eser Sefirot of the Toch of the Partzuf from Peh to Tabur are the complete Kelim where most of the Hitlabshut of the Ohr Yashar in the Partzuf occurs. The Eser Sefirot of the Sof of the Partzuf are regarded as Ohr Nekeva since they are Ohr Hozer without Ohr Yashar. They receive and do not bestow and therefore end the Partzuf and stop its Orot.
Chapter Eight
Begins to explain the order of the concatenation of the Eser Sefirot that emerge one below the other, called AA, AVI, and ZON, or Galgalta, AB, SAG, MA and BON, emanated from one another through cause and effect. Containing three issues:
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A.
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That the first Eser Sefirot that emerged after the Tzimtzum are called Adam Kadmon.
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B.
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That Adam Kadmon is called Olam Keter because Behina Dalet operates in it for Zivug de Hakaa.
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C.
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The Zivug for the every Partzuf is in its Upper Partzuf.
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Explaining the reason for the hanging down of the five Partzufim GASMB and their emergence from one another
1. We shall now explain the order of the concatenation of the Partzufim from one another, and how they are generated by one another by the necessity of cause and effect. To use fewer words and broader meaning, we shall refer to the five Behinot of the Rosh as: Galgalta, Eynaim, Awzen, Hotem, Peh, and the Behinot of the Guf as: Keter, Hochma, Bina, Zeir Anpin, and Malchut.
We shall refer to the Hizdakchut of the Masach as ascent, because ascent means Hizdakchut. When we want to say, for instance, that Behina Dalet was purified into Behina Gimel, we shall say that Malchut rose to ZA. Make certain you do not forget that.
Four fulfillments in the four Otiot HaVaYaH, which are ASMB
2. We shall refer to the names of the five Partzufim AA, Abba, Ima, ZA, Nukva as: Galgalta, AB, SAG, MA, BON, in accordance with the Gimatria of the four fulfillments of the name HaVaYaH. We shall call Partzuf AA, which is Keter, by the name Galgalta.
Partzuf Abba, which is Hochma, also called AVI, shall be called AB, which is HaVaYaH filled with Yodin (pl. for Yod), like this: Yod (יוד), Hey (הי), Viv (ויו), Hey (הי), which amount to AB (72).
Partzuf Ima, which is Bina, also called YESHSUT, shall be called SAG, which is HaVaYaH filled with Yodin, and with Aleph in the Vav, like that: Yod (יוד), Hey (הי), Vav (ואו), Hey (הי), which amount to SAG (63).
Partzuf ZA shall be called MA, which is HaVaYaH filled with Alephin like that: Yod (יוד), He (הא), Vav (ואו), He (הא), which amount to MA (45). Partzuf Nukva, which is Malchut, shall be called BON, which is HaVaYaH, filled with Heyin like that: Yod (יוד), Heh (הה), Vav (ואו), Heh (הה).
The reason for these fillings and calculations has been explained in my book “Panim Meirot u Masbirot”, regarding the 288 Nitzotzin, and there is nothing to add here.
The first Eser Sefirot in Kav Ein Sof are called Olam Adam Kadmon. Its level reaches Keter. The Zivug for each Partzuf should be in its Elyon
3. You already know that the first Eser Sefirot that were emanated after the Tzimtzum are called Adam Kadmon. They consist of five Partzufim Galgalta, AB, SAG, MA, BON, each containing its own Rosh, Toch, Sof, as has been explained above. It is generally called Olam Keter, or Olam Adam Kadmon. The reason its entirety is called Keter has been explained in Ohr Pnimi, being that the real measure of Masach de Behina Dalet does not operate in any other Olam but that.
You should know that the Zivug de Hakaa for Eser Sefirot de Rosh of each Partzuf must be in the Peh de Rosh of its Upper Partzuf. It is as the Rav explained here (Part 3, item 12) regarding the four Olamot ABYA, that the Zivug for Atzilut was made in the Olam above Atzilut, namely AK, and that for Beria it was made in Atzilut etc.
Chapter Nine
Explains the order of the emanation of Partzuf Galgalta de AK, containing three issues:
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A.
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Which is the first Hitpashtut of Ohr Ein Sof for Zivug de Hakaa.
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B.
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That the Zivugis made on Masach de Behina Dalet that raises Ohr Hozer up to Keter, and Eser Sefirot de Rosh, Eser Sefirot deToch and Eser Sefirot de Sof, come out.
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C.
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The reason that Malchut can expand from Peh downward to Eser Sefirot de Guf is that all the Ohr that the Tachton causes in the Elyon is also granted to the Tachton. Since the Ohr Hozer of Malchut caused the Eser Sefirot de Rosh to be seized, she too acquired Eser Sefirot.
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Eser Sefirot de Rosh de Galgalta de AK
1. We shall first explain Partzuf Galgalta de AK, which is the first Partzuf in Olam AK. First, you already know that Ein Sof expands until the Zivug de Hakaa on the Masach in Kli Malchut. At that time the Ohr Hozer that is reflected rises from Kli Malchut and clothes the four Behinot de Ohr Yashar to the level of Keter.
You also know that this Hitlabshut of the Eser Sefirot de Ohr Yashar in Eser Sefirot de Ohr Hozer is called Eser Sefirot de Rosh, meaning Shorashim to the Kelim. It is so because Hitlabshut Ohr Hozer from below upward is sufficient only to seize the Ohr in the Partzuf, but not to actually clothe it.
The reason for Hitpashtut Malchut de Rosh for Eser Sefirot is because each degree that causes Ohr in its superior attains it too
2. It is known that the law in the Upper Olamot is that any degree that causes additional Ohr to its Upper, that entire addition returns and pours to the degree that caused it too. Thus, since Malchut did not receive the Ohr that belongs to her, and pushed it back to its place, meaning the Ohr Hozer that becomes a clothing for the Ohr Elyon, by that the Ohr Elyon was seized in the Rosh. Otherwise, this Ohr Hozer would not have been seized there at all.
It therefore necessitates that the entire level of Eser Sefirot de Rosh that she generated there would return and expand into Kli de Malchut herself. It is like ZA, about which it is said: “Three emerged from one, one exists in three.” Here too in Malchut, since nine Sefirot emerged from one, one exists in nine Sefirot, and both are called Guf.
Eser Sefirot de Toch de Galgalta de AK
3. Thus, the Ohr Hozer will once more shine in the Kli of Malchut, in a way that expands her to the five Behinot KHBTM. The Eser Sefirot de Ohr Yashar of the Rosh also glitter and expand in the Eser Sefirot of the Malchut, meaning to the Malchut in her, called Tabur. These above five Behinot of the Hitpashtut of the Malchut become complete Kelim for Hitlabshut Ohr Elyon in the Partzuf, which is why they are called Guf (see Ohr Pnimi, Part 3, item 3, and Chap 3, item 1).
Eser Sefirot de Sof de Galgalta de AK
4. Ohr Elyon cannot expand there, from Tabur downward, because of the Tzimtzum and the Masach in it. Thus, it only has He’arah of Ohr Hozer, without Ohr Yashar, which doesn’t have the power to expand, and therefore end the Partzuf (Chap 7, item 2). Thus the Rosh, Toch, Sof of the first Partzuf of AK, called Galgalta, have been explained.
Chapter Ten
Explains the second Partzuf of AK, called AB, containing four issues:
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A.
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Ohr Makif purifies the Masach de Behina Dalet into Behina Gimel. The Ohr Elyon, which doesn’t stop shining, struck it and the Masach raised Ohr Hozer and clothed the Eser Sefirot de Ohr Yashar up to Hochma. It is called AB de AK.
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B.
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There is no “some” in the spiritual. Thus, prior to receiving Aviut de Behina Gimel, she had been completely purified to the root.
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C.
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The Hizdakchut to the Shoresh is called ascent from Tabur to Peh.
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D.
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After acquiring Aviut de Behina Gimel in its Shoresh in Peh de Galgalta, the Masach came back down to its place, the place of Chazeh de Galgalta de AK. A Zivug de Hakaa was operated on it and Rosh, Toch, Sof de Partzuf AB de AK were made from Peh [Chazeh] de Galgalta de AK downward.
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Ohr Makif purifies the Masach of Behina Dalet to Behina Gimel
1. You already know the law of Hizdakchut that operates in the Aviut of the Kli de Malchut. It states that even though the Aviut in Kli de Malchut is the cause and what extends the entire level of the Partzuf, still, after the Ohr Elyon is drawn there and clothes the Partzuf, it is the nature of the Ohr Makif to purify the Aviut in Malchut (see Histaklut Pnimit, Part 2, item 72). Thus, after the Ohr Elyon clothes the above Partzuf Galgalta de AK, it generates Hizdakchut of the Aviut de Behina Dalet in the Masach in the Malchut in it, causing the new Masach on Malchut de Behina Gimel to emerge.
Emerging of the Eser Sefirot at the level of Hochma on Masach de Behina Gimel
2. The Ohr Elyon does not stop shining for the Ne’etzalim for even a moment. Consequently, at the very moment when the Masach is renewed in Aviut de Behina Gimel, Ohr Ein Sof instantly expands to it for Zivug de Hakaa, when Malchut raises Ohr Hozer and clothes the Ohr Elyon. However, because Aviut de Behina Dalet had been reduced, the rejected Ohr Hozer that ascends diminishes and doesn’t reach the level of Keter as before, only the level of Hochma.
The degree of Hochma is separated into its own Partzuf, called AB de AK
3. You already know that just as corporeals are separated from one another by location, so spirituals are separated by Shinui Tzura that is initiated in them. The measure of the distance is as the measure of the Shinui between them.
Therefore, once Masach de Behina Gimel has been renewed inside Partzuf Galgalta de AK, with its new degree of Ohr, that Shinui Tzura (disparity of form) now separates and detaches that new level into its own Behina. We thus distinguish this new level as a second Partzuf of AK, called Partzuf AB de AK, reaching only up to Hochma.
AB de AK emerged from the Zivug de Hakaa on Masach de Behina Gimel made in the Pehde Partzuf Galgalta de AK
4. Thus we find that the reason and the cause for the emanation of the second Partzuf de AK is the law of Hizdakchut that always operates in the Aviut of the Masach in Kli Malchut, because of the Hitlabshut of the Ohr Elyon. Thus, after the Hitlabshut of Ohr Elyon in the first Partzuf de AK, called Galgalta, the Aviut de Behina Dalet in the Masach of Malchut had been purified to the measure of Aviut de Behina Gimel. Consequently, this Zivug de Hakaa that is performed in Masach de Behina Gimel rose to Peh de Galgalta de AK, and emanated the second Partzuf de AK at the level of Hochma, called Partzuf AB de AK.
The Hizdakchut of the Aviut in the Masach to Behinat Shoresh is regarded as ascent to Peh de Rosh
5. However, it does not mean that immediately after Malchut had been purified from Behina Dalet and stood at Aviut de Behina Gimel Partzuf AB was emanated and emerged there. It is so because there is no “some” in the spiritual, and it is impossible that some Aviut will be purified from Malchut, and some Aviut would remain in Malchut.
However, since Malchut began to purify, it must continue to purify from its entire Aviut until it is completely Zach, when it becomes like its Shoresh, where Ohr Keter is clothed (Chap 6, item 4). Know, that this Hizdakchut to the Shoresh is called “the ascent of Malchut to Keter”, or “the ascent of Tabur to Peh de Rosh”. It is so because Peh is the Keter of Malchut and Tabur is Malchut de Malchut (see Chap 7, item 4).
Ascent means Hizdakchut and descent means Hitabut
6. You must remember here that ascent means Hizdakchut, and descent means Hitabut. The more Zach is also regarded as more Elyon. The issue of the standing of the Eser Sefirot KHB ZA and Malchut de Guf of the Partzuf one above the other from Peh to Tabur does not refer to an imaginary place whatsoever. It is rather only about the Zakut and the Aviut.
Thus, Keter, the most Zach, is regarded as standing near the Peh of the Rosh of the Partzuf, meaning above them all. Malchut, the most Av, is regarded as standing below in the place of Tabur de Guf of the Partzuf, meaning below them all.
Hishtavut Tzura of the Tachton with the Elyon is regarded as coming to the place of the Elyon
7. However, you should simply understand that when we say that Malchut purified from the Aviut Dalet in her, and remained as Zach as Behinat Shoresh in her, it means that she consequently came to the place of her Shoresh, meaning her Keter, called Peh. It is so because since she is as Zach as Him, she is on the same degree as Him.
After the Masach rose and became included in Peh de Galgalta, Aviut was renewed in it, except in the last Behina
8. Thus, when Malchut is completely purified and remains in Behinat Shoresh, she thus ascends to her Maatzil, meaning Peh de Rosh, because Behinat Peh de Rosh is the Shoresh for the entire previous Hitpashtut from above downward. There she is incorporated in the Zivug de Hakaa in Malchut de Rosh.
By that manner Malchut receives the Aviut she had before she purified once more, except for the last Behina, which is lost and does not return, as the last Behina does not leave an imprint. Thus, by the Hitkalelut in the Zivug de Hakaa in Peh de Rosh de Galgalta, she received only Aviut de Behina Gimel and Eser Sefirot in the degree of Hochma emerged on her.
The exit of Eser Sefirot de Rosh AB and its descent in the place of Chazeh de Galgalta
9. After the Masach was incorporated in the Zivug de Hakaa in Peh de Rosh de Galgalta and the Aviut in it has been renewed once more, it was recognized that the Aviut in it is the Aviut de Tabur below Peh de Galgalta and has no relevance to Peh de Galgalta.
This recognition is regarded as the Masach being separated from Peh de Rosh Galgalta and exiting it. It descended, meaning became more Av with Aviut de Behina Gimel in Guf de Galgalta, called Chazeh. It had already been contained of Masach de Aviut of the Rosh from the time it was in Peh de Galgalta.
Consequently, Ohr Ein Sof expanded to it once more for Zivug de Hakaa while being at the place of the Chazeh as well, and Eser Sefirot de Rosh in the level of Hochma emerged on it. It lacks Keter since Masach in Aviut Gimel draws only the level of Hochma, and they are called Rosh de Partzuf AB de AK.
It turns out that the source of the Eser Sefirot de Rosh de Partzuf AB de AK came out at the Peh de Partzuf Galgalta de AK, meaning during the Hitkalelut of the Masach in Zivug de Hakaa in Peh de Galgalta. After that they descended from there to the place of the Chazeh, and from the Zivug de Hakaa in the place of the Chazeh emerged the Eser Sefirot on the level of Hochma.
These clothed Galgalta de AK from the Chazeh upward up to near the Peh de Galgalta, meaning up to Hochma de Guf de Galgalta, but not the actual Peh. It is so because Peh is the Keter de Guf de Galgalta, and the Rosh de AB lacks the Keter.
Toch, Sof de Partzuf AB de AK
10. Then that Ohr Hozer returned and expanded Malchut into Eser Sefirot from her and within her, from her downward to the Malchut in her, where Eser Sefirot de Guf emerged, called Eser Sefirot de Toch. Eser Sefirot de Ohr Hozer without Ohr Yashar expanded from there downward, being Ohr Nekeva, ending the degree. Thus we have clarified Rosh, Toch, Sof de Partzuf AB de AK.
Chapter Eleven
Explains the third Partzuf of AK called SAG de AK, at the level of Bina. Contains two issues:
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A.
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After AB de AK had been completed the Ohr Makif returned and purified Aviut de Behina Gimel into Behina Bet, and Eser Sefirotof Rosh, Toch, Sof at the level of Bina emerged, called SAG de AK.
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B.
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In the beginning, the Masach in Tabur rose to its Shoresh in Peh, as it is written about AB de AK.
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The Hizdakchut of the Masach de Behina Gimel into Behina Bet. There is no Hizdakchut in Masach de Rosh, but rather in Masach de Tabur
1. After the above Partzuf AB de AK had been completed, the Ohr Elyon clothed it, and the Ohr Makif purified the Aviut in it once more, as in Partzuf Galgalta de AK (see Chap 10, item 4). It refers to the Aviut de Masach in its Malchut de Malchut, being Malchut de Guf de AB, called Tabur. It is so because there isn’t any Hizdakchut in any Partzuf in Malchut de Rosh, called Peh, as it operates from below upward and the Ohr is not confined within her, and because of that it does not purify her.
The emergence of Rosh, Toch, Sof de Partzuf SAG de AK
2. Malchut de AB, called Tabur, had been purified from her entire Aviut, namely Aviut de Behina Gimel and became as pure as the Shoresh. It is thus considered that Malchut rose to her Maatzil, namely Peh de Rosh AB de AK. This Peh is the Shoresh and the Maatzil of the Eser Sefirot de Guf de AB de AK.
Because she rose to Peh, the Shoresh gave her the Aviut as in the beginning, except for the last Behina, which has been lost and does not return (see Chap 10, item 9). As a result, Malchut became Av again, with Aviut de Behina Bet. We refer to this Hitabut as descent to her place as in the beginning, meaning the Chazeh, near Tabur de AB de AK, where she came from (see Chap 10, item 10).
A Zivug de Hakaa was performed there once more, and Eser Sefirot de Rosh were emanated on the level of Bina because the Ohr Hozer de Behina Bet does not reach higher than that. Eser Sefirot de Toch and Eser Sefirot de Sof expanded from there downward (see Chap 10, items 9, 10). This Partzuf is called Partzuf SAG de AK because it only has the level of Bina. The rest of the Partzufim of AK emerged similarly.
Chapter Twelve
Explains the fourth and fifth Partzufim of AK called MA and BON de AK. Contains four issues:
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A.
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The emergence of MA and BON de AK.
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B.
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Aviut is called Hevel and the five Behinot in it are called: Metzach (forehead), Ayin, Awzen, Hotem, Peh.
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C.
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Behina Dalet connects with Aviut de Behina Aleph and the Shoresh de AK, and that causes a Zivug de Hakaa in them.
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D.
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The inner and outer MA and BON de AK.
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The emergence of MA and BON de AK
1. Once Partzuf SAG had been completed, the Ohr Makif returned and purified the Aviut de Behina Bet into Behina Aleph. Then the Ohr Elyon, which never stops shining, struck it and generated Eser Sefirot at the level of ZA, called Partzuf MA de AK, and expanded in Rosh, Toch, Sof.
This Partzuf is called Olam ha Nekudim. A Hizdakchut of the Masach occurred in it too, as in the previous Partzufim de AK, but here the Hizdakchut is regarded as the “breaking of the vessels”, as Aviut de Behina Dalet is involved here (see Part 4, item 36), and only Aviut Shoresh remained there.
Thus, the Ohr Elyon, which does not stop shining, struck that Aviut de Shoresh and Eser Sefirot on the level of Malchut emerged, regarded as Partzuf BON de AK. This is called Olam Atzilut and BYA.
Aviut is called Hevel and the five Behinot in it are called: Metzach (forehead), Ayin, Awzen, Hotem, Peh
2. We have thus thoroughly clarified the matter of the emanation of the five Partzufim of AK from one another, called Galgalta, AB, SAG, MA, and BON. Know, that these five Behinot of Masachim are called five Havalim because the Aviut in the Masach is called Hevel.
Thus, Partzuf Galgalta emerged from the Hevel of the Peh, which is Behina Dalet. Partzuf AB de AK emerged from the Hevel of the Hotem, being Behina Gimel. Partzuf MA de AK emerged from the Hevel of the Eynaim, which is Behina Aleph, and Partzuf BON de AK emerged from the Hevel of the Metzach, being Behinat Keter, meaning the Shoresh of the Aviut.
Behina Dalet connects with Aviut de Behina Aleph and the Shoresh de AK, and that causes a Zivug de Hakaa in them
3. We might ask: “But the Hevel of the Eynaim, being Behina Aleph, has frail Aviut, not enough for Zivug de Hakaa (as the Rav wrote in Part 3, item 80). It is even more so with the Hevel that comes from the Metzach, being Aviut Shoresh, which is not sufficient for Zivug de Hakaa.
The thing is that before there was the Zivug on the Hevel of the Eynaim, a new thing had been erected there, called Tzimtzum Bet, which is the ascent of Behina Dalet to Bina. As a result, Behina Aleph and Behinat Shoresh had gained Aviut, until it was sufficient for Zivug de Hakaa. The reason that Olam ha Nekudim that came out of Eynaim is called SAG, and Olam Atzilut is called “the new MA that came out of the Metzach”, is because there are two levels there: male and female.
In Olam Nekudim there was a Reshimo de Hitlabshut left from Behina Bet, which connected with the Reshimo de Aviut from Behina Aleph, and the level of SAG, called “male” emerged on them. Likewise, in Olam Atzilut, a Reshimo de Hitlabshut from Behina Aleph that was connected with Aviut de Behinat Shoresh had remained. From joining them together came the level of MA, called “male”. However, from the Behina of the Reshimo de Aviut, which is the female level, there was only the level of BON, hence the name of this MA “the new MA”, as opposed to the level of MA in Nekudim, which is the old MA, prior to this MA.
The inner and outer MA and BON de AK
4. These two Behinot MA and BON that emerged in Nekudim and Atzilut are no longer regarded as MA and BON de AK itself, but as Hitzoniut de MA and BON de AK. It is because they had been erected in Tzimtzum Bet, while AK is entirely Tzimtzum Aleph.
However, these two levels, MA and BON, were included in Pnimiut AK because they passed through it, and were set in it, as there is no absence in the spiritual. These MA and BON that were included in AK are called MA and BON de AK, or the inner MA and BON de AK, clothed by Olam ha Nekudim and Olam ha Atzilut.
Chapter Thirteen
Explains the Hitlabshut of the Partzufim in one another. Contains three issues:
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A.
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The necessity of the five Partzufim to emerge one below the other.
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B.
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Tabur de Elyon became Peh de Rosh to its Tachton Partzuf. Thus, each Partzuf emerges from Malchut de Malchut deElyon called Tabur.
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C.
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The order of the Hitlabshut of the Partzufim in one another.
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The difference between the five levels one below the other and the five levels one above the other
1. Now you can thoroughly understand the difference between the Eser Sefirot KHB, ZA, Malchut that stand one above the other, and the five Partzufim Galgalta, AB, SAG, MA, BON, that stand one below the other. The Eser Sefirot KHB, ZA and Malchut emerged and were emanated during the ascent of Malchut to the Maatzil, occurring in each and every one of the five Partzufim (see Chap 10, item 5).
It is so because the Masach and the Malchut in the previous Partzuf must rise to the Peh de Rosh there to receive the new Aviut in a new form for the birth of a Partzuf. At that time a new Zivug for the new Partzuf is made.
However, the Eser Sefirot KHB ZON that emerge during the purification of Malchut (see Chap 6, item 5) do not receive a new Aviut. On the contrary, they rise and purify more each time. Hizdakchut means ascent. Thus, Behina Gimel is emanated above Behina Dalet, and Behina Bet above in Behina Gimel etc.
Peh de Rosh of the Tachton must emerge in the place of the Chazeh de Elyon
2. However, during the emanation of the Partzufim, when (for example) Partzuf AB emerges from Partzuf Galgalta, Malchut de Guf de Galgalta must ascend to the place of the Rosh de Galgalta. Once there, she receives Aviut de Behina Gimel once more (Chap 10, items 8, 9).
Acquiring the Aviut means returning to its place to Tabur de Partzuf Galgalta as in the beginning. It is written there that the new Zivug de Hakaa in Behina Gimel necessarily occurred in the place of the Tabur [now called Chazeh] de Partzuf Galgalta.
Thus, you see that Malchut de Rosh of Partzuf AB is in the place of Tabur de Partzuf Galgalta. Accordingly, you will always find that Malchut de Guf of the Upper Partzuf
becomes Malchut of the Rosh of its inferior Partzuf. In other words, Malchut de Elyon, becomes Peh de Rosh of the Tachton.
Five Partzufim must emerge one below the other
3. In this manner, Tabur de Galgalta became Peh de Rosh AB, Peh de Tabur de AB became Peh de Rosh de SAG, and Peh de Tabur de SAG became Peh de Rosh de MA. Peh de Tabur de MA became Peh de Rosh de BON. Thus, the five Partzufim are compelled to emerge one below the other, as opposed to the inner Eser Sefirot in each Partzuf that emerge one above the other.
Each Partzuf emerges from Malchut de Malchut de Elyon
4. The rule that each Partzuf is emanated by the power of Malchut de Malchut of the Elyon comes from the above. It is so because we’ve seen that Malchut de Guf in the Upper Partzuf, called Tabur de Elyon, is the Maatzil of its secondary Partzuf.
For instance: Aviut de Behina Gimel is acquired by the ascent of Tabur de Partzuf Galgalta to Peh de Rosh Galgalta. The second Partzuf, called AB emerges and emanates on that Zivug. This Tabur de Galgalta is Malchut de Malchut de Galgalta, because Peh is Malchut, and Tabur is Malchut de Malchut. Thus, Malchut de Malchut de Elyon is the Shoresh and the Maatzil of its Tachton.
The order of the clothing of the five Partzufim of AK one on top of the other
5. However, you should still understand the order of the clothing in the five Partzufim de AK. Peh de Rosh of Partzuf AB stands in the place of Tabur de Partzuf Galgalta (see item 3) and extends from below upward to Peh de Rosh de Galgalta. It is so because it is regarded as the complete level of Eser Sefirot de Rosh AB, because of the Tabur de Galgalta that rose there and received the Aviut for its Zivug (see item 2).
It is for that reason that we say that Eser Sefirot de Rosh AB stand and clothe the Eser Sefirot de Toch de Galgalta, meaning from Peh to Tabur. Thus, the Rosh of Partzuf Galgalta always remains bare, without Hitlabshut.
The reason that there is no Hitlabshut in the Rosh
6. Similarly, Eser Sefirot de Rosh de Partzuf SAG also clothe the Eser Sefirot de Toch [de AB], and Eser Sefirot de Rosh de Partzuf MA clothe Eser Sefirot de Toch de Partzuf SAG and so on likewise. In other words, it is also for the above reason, regarding the clothing of AB to Partzuf Galgalta, because they all have a single reason: they all emerge by the power of the ascent of Tabur de Elyon to Peh de Elyon. Consequently, Eser Sefirot de Rosh de Tachton stand in the place of the Eser Sefirot de Toch de Elyon, meaning from Peh to Tabur. From Peh of every Elyon upward, it always remains bare without any Hitlabshut.
Chapter Fourteen
Explains how there are two Tzimtzumim (pl. for Tzimtzum) in the Olamot.
Tzimtzum Aleph was only on Malchut, and the Upper nine were clear of any Tzimtzum. In Tzimtzum Bet, the Tzimtzum interfered from Bina downward of every degree, and Bina, Tifferet and Malchut exited every degree.
The Sium was made in the place of Bina, called Parsa
1. We shall now explain the Eser Sefirot called the “five Olamot”: Adam Kadmon, Atzilut, Beria, Yetzira and Assiya. Here we must know the two Tzimtzumim that occurred in the Olamot. The first Tzimtzum was only on Kli Malchut, to not receive Ohr Ein Sof inside her. The nine Upper Sefirot remained clear of any Masach and Tzimtzum. From this Behina came the first three Partzufim in Olam AK, called Galgalta, AB, SAG, as we’ve explained in chapter 12.
After that, in Partzuf Nekudot de SAG de AK, there was a second Tzimtzum, where the Malchut that ends the Kav of Ohr Ein Sof that stood at the point of Olam ha Zeh, rose to the place of Chazeh de Partzuf Nekudot de SAG de AK. It ended the Kav of Ohr Ein Sof there and half of Tifferet and NHYM from the Chazeh downward remained empty, without Ohr.
Just as there was a new Sium on the general Ohr of the Kav in the place of Chazeh of Partzuf Nekudot de SAG de AK because of the ascent of Malchut to Bina de Guf, called Tifferet, so occurred inside the Eser Sefirot of each and every degree. Malchut of that degree rose to Bina of that degree and ended the degree there. Bina and TM of that degree exited the degree and fell into the degree below it. This new Sium that occurred in Tzimtzum Bet in the place of Bina, or Tifferet, is called Parsa.
The general Parsa interrupts between Atzilut and BYA
2. We shall now speak from the perspective of the general Parsa. Malchut ha Mesayemet that stood at the point of Olam ha Zeh rose to the place of Chazeh de Partzuf Nekudot de SAG de AK and ended the Ohr of the Kav there. The Sium that was made in the place of the Chazeh is called “the general Parsa”.
Olam Atzilut came out from this Parsa upward, and from this Parsa downward, in the place that’s been emptied of the Ohr of Kav of Ein Sof, came out Olamot Beria, Yetzira, Assiya, through Ohr of Tolada. Thus, in the place of the half of Tifferet, emerged Olam Beria; in the place of Netzah, Hod, Yesod, emerged Olam Assiya, and in the place of Malchut emerged Olam Assiya.
After special corrections, Olam Beria receives through Masach de Behina Bet from YESHSUT de Atzilut. Olam Yetzira receives from ZA de Atzilut through Masach de Behina Aleph, and Olam Assiya receives from Malchut de Atzilut through Masach de Shoresh de Aviut.
ABYA are four levels HB TM
3. Hence there are five Olamot named KHB TM. Olam AK has the degree of Keter, meaning Eser Sefirot de Partzuf Galgalta de AK. That is because the level of every Olam is measured according to the level of its first Partzuf, just like the measure in the Sefirot is according to its highest Sefira.
Olam Atzilut has the level of Hochma, meaning in the Eser Sefirot de Partzuf AA de Atzilut, which is regarded as the first Partzuf, because Atik is higher than Atzilut. Olam Beria has the level of Bina, meaning YESHSUT, Olam Yetzira – the level of ZA, and Olam Assiya – the level of Malchut.
The main difference between AK and ABYA is that AK is from Tzimtzum Aleph,
while ABYA are from Tzimtzum Bet. Atzilut is above the general Parsa and BYA are
below that Parsa.
4. The differences between these five Olamot are primarily a result of the two Tzimtzumim. Olam Adam Kadmon is from Tzimtzum Aleph, where Kav Ein Sof shines up to the point of Olam ha Zeh. Its nine Sefirot are clear of any Masach and Tzimtzum.
However, the four Olamot ABYA are from Tzimtzum Bet, where from Bina downward in each of their degrees, the Tzimtzum of Malchut is already involved, due to the ascent of Malchut to Bina of every degree. Even though Olam Atzilut is from Tzimtzum Bet, it is still clear of any Masach and Tzimtzum because it stands from the general Parsa upward. Thus the Ohr of the Kav Ein Sof shines in it to its end, meaning to Parsa, being the place of Chazeh de Partzuf Nekudot de SAG de AK.
Olam Beria is already under the general Parsa, meaning after the Ohr from Kav Ein Sof stops. It has only Ohr of Tolada from Ohr de Kav. However, since it stands in the place of half Tifferet de Nekudot de SAG de AK, and Tifferet is regarded as Bina de Guf, as KHB de Guf are called HGT, it has therefore been corrected to receive He’arat Bina, which is YESHSUT.
Olam Yetzira, standing at the place of NHY de Partzuf Nekudot de SAG de AK, namely Behinat ZA, has been corrected to receive He’arat ZA de Atzilut. Olam Assiya that stands at the place of Malchut de Partzuf Nekudot de SAG de AK has been corrected to receive He’arat Malchut de Atzilut.
5. You can therefore see that in AK, before Tzimtzum Bet occurred, there wasn’t any actual Masach except at the point of Olam ha Zeh, which is its Sium Raglin. All the above-mentioned Masachim in AK above the point of Olam ha Zeh are but operations of that Masach.
It is known that the Aviut of the Masach cannot ascend above its place even a bit. Thus only the affects of the Masach rise upward from its place, though they are devoid of any Aviut. Therefore, there isn’t any Aviut and Masachim in AK, though its Masach is the most Av of all the Olamot, being that it is Behina Dalet. It is so because this Aviut becomes active only from its Sium Raglin downward, which is only the point of Olam ha Zeh.
6. Tzimtzum Bet occurred in Olam Atzilut and the Parsa had been erected between Atzilut and BYA due to the ascent of Malchut de Behina Dalet from the point of Olam ha Zeh to the place of Chazeh de Partzuf Nekudot de SAG de AK. It stopped the Ohr of Atzilut there, and this new Sium is called Parsa.
Therefore, the Sium Raglin of all the Partzufim of Atzilut occurred in the place of that Parsa, for Ohr Ein Sof does not shine anymore, but only Ohr of Tolada. There is Masach de Behina Gimel in that Parsa, ending the Raglaim of AA because of the Hitkalelut of Behina Dalet in the Parsa, as well as the Masachim of the other Partzufim. Thus, from Parsa downward the power of the Masach dominates, as it stopped the Ohr Elyon from Ein Sof.
However, from Parsa upward there isn’t any Behinat Masach. Instead, all the above-mentioned Masachim from Masach de Sium Raglin de Atzilut upward, are but operations that rise by the power of Masach de Sium Raglin of the five Partzufim of Atzilut. Those receive all their He’arah by the Masach de Sium Raglin, though they do not receive any of its Aviut, as the Aviut of the Masach cannot ascend above its place. Therefore there is no Masach whatsoever in all the Partzufim of Atzilut.
Chapter Fifteen
Explains the issue of Keter and ABYA in the five Partzufim of Atzilut and all the degrees. Contains two issues:
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A.
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The Parsa in Chazeh de Atzilut is Hitkalelut from the general Parsa, by which Olam Atzilut itself is divided into ABYA.
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B.
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Just like Olam Atzilut is divided into ABYA by the power of the general Parsa, so each and every degree is divided into inner ABYA.
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1. We shall now explain the Behinot of Keter and ABYA in the five Partzufim of Atzilut. AA is the Keter and the Upper AVI that clothe AA from Peh to his Chazeh are Atzilut. YESHSUT, which clothe AA from the Chazeh to Tabur are Beria, and ZA and Malchut, which clothe AA from Tabur downward, are Yetzira and Assiya.
The Parsa in Chazeh de Atzilut is Hitkalelut from the general Parsa, by which Olam Atzilut itself is divided into ABYA.
2. The reason for these names is that after Partzuf Nekudot de SAG de AK has been divided at the Chazeh, Olam Atzilut stands from the Chazeh upward, and the three Olamot BYA stand from the Chazeh downward, emanating from the Kav of Ohr Ein Sof.
As has been written in the previous chapter, it is also contained in Olam Atzilut itself, as a Hitkalelut of the Elyon from the Tachton. AA is the rudiment of Olam Atzilut, because as every level of Eser Sefirot is measured by its highest Sefira, so each Olam is measured according to the level of its first Partzuf, divided at the Chazeh. It is regarded as Atzilut from the Chazeh upward, and as BYA in Atzilut from the Chazeh downward. The Parsa in the place of Chazeh de AA is a Hitkalelut from the general Parsa that stands under the Sium of the entire Atzilut.
Thus, AA itself, whose Rosh is exposed without Hitlabshut, is regarded as Keter. AVI, which clothe it to the Chazeh, are clean even from the Hitkalelut of the Parsa, and are considered as Atzilut. YESHSUT, however, that stand below Parsa at the Chazeh de AA where the general Parsa is incorporated, are regarded as Beria. ZA clothes only NHY de AA, and is regarded as Yetzira, and Malchut, which clothes Malchut de AA, is regarded as Assiya. Now you can see how the three Olamot BYA are connected in YESHSUT and ZON de Atzilut, which clothe from Chazeh de AA downward.
Just like Olam Atzilut is divided into ABYA by the power of the general Parsa, so each and every degree is divided into inner ABYA
3. That explains that matter of the Eser Sefirot de Keter and ABYA in every single Partzuf in the Partzufim of ABYA. As we have learned in the general Olam Atzilut, which is AA that was divided at the Chazeh, whose Rosh is Keter, from its Peh to the Chazeh it is Atzilut. Also, from Chazeh to Taburit is Beria, and from Tabur down there are Yetzira and Assiya.
Thus all the inner Partzufim of ABYA are incorporated in it. In each and every Partzuf in them, the Rosh is regarded as Keter, from Peh to Chazeh as Atzilut, and from Chazeh to Tabur as Beria. Finally, from Tabur down it is regarded as Yetzira and Assiya.