Explains four kinds of Ohr: Taamim, Nekudot, Tagin, Otiot. Those are: 1. The first Hitpashtut from Peh to Tabur, namely Taamim; 2. The levels that emerge during the Histalkut are called Nekudot; 3. The Reshimot are called Tagin; 4. The Ohr that is born by the Hakaa of the Reshimot and the descending Ohr Hozer on one another is Otiot. Contains thirteen issues:
1. When Yesod rises, it leaves a Reshima in its place to illuminate to Malchut.
2. The Reshima is a residue from the first Ohr Akudim that extends from above downward through Yosher, which is Rachamim.
3. The first Hitpashtut of Akudim illuminated to the receivers from above downward and the levels that extended with their departure illuminated from below upward.
4. Keter illuminated to the Ne’etzalim through its Achoraim as it rose to the Maatzil.
5. The Orot of the Panim are Rachamim, and Achoraim are Dinim, called Ohr Hozer.
6. Hochma receives from one Achor of Keter, Bina from two Achoraim, and Malchut from nine Achoraim.
7. There is yet another change, according to the quality of the Sefira, because Tifferet receives from Achoraim de Gevura, which are hard Achoraim.
8. As the changes in the Behinot of the Sefirot, so the Ohr that extends: feeble Din, medium or strong.
9. Three Behinot of Orot: a) Hitpashtut Aleph de Akudim from Peh to Tabur; b) the Reshimot that remained from this Hitpashtut Aleph, which is Rachamim; c) the levels of the Ohr Hozer that extend from the Maatzil during the Histalkut of the Orot, which is Din.
10. A fourth Ohr is born out of the Bitush of the Ohr Reshimot and Ohr Hozer on one another, called Nitzotzot (pl. for Nitzotz).
11. Hitpashtut Aleph de Akudim is called Taamim; the level of the Ohr Hozer is called Nekudot; the Reshimot are called Tagin; the Nitzotzot are called Otiot.
12. The Nitzotzot, called Otiot, are the Kelim, called Guf.
13. The Nitzotzot merely mixed with the Kelim like 248 Nitzotzin that remained in the broken Kelim de Nekudim.
When Yesod rises, it leaves a Reshima in its place to illuminate to Malchut
1. We shall start to explain them from Yesod, which is the last one to leave a Reshimo. It is said that during its ascent from Yesod to the place of Hod and upward, it leaves a Reshimo for Malchut in the place where Yesod was (1). That Reshimo never leaves there, even when Malchut returns and rises to the Maatzil. All the other Sefirot do the same, excluding Malchut.
Ohr Pnimi
1. It has already been explained that Malchut de Akudim is called Tabur and her Maatzil, being Malchut de Rosh, is called Peh. When the Masach in Malchut de Guf purified from all the Aviut contained in it and remained Zach, in complete equality with his Maatzil, it is regarded as Malchut returning upward to the Maatzil. It is so because when they are both of equal merit they are adherent and incorporated in one another like a single Behina.
It is known that Shinui Tzura is the measure of the separation and difference in the spirituals, and Hishtavut Tzura is the Dvekut and the unification in the spirituals. Thus, when Malchut de Guf and Malchut de Rosh are equal in their merit, they are regarded as adhesive with one another and incorporated into a single Behina.
It is said, “That Reshimo never leaves there, even when Malchut returns and rises to the Maatzil.” By that he tells us that even when the Masach had been purified of all its Aviut until it remains of equal Zakut with the Maatzil, still the Masach is incorporated with the Reshimot in the Eser Sefirot de Guf. Only Behina Dalet is excluded, as the last Behina does not leave a Reshima, because these Reshimot are of Ohr Yashar and the last Behina does not receive Ohr Yashar inside her, as there is only Ohr Hozer in her.
Know, that the matter of these Reshimot that remained contained in Malchut even when it is contained in the Maatzil, they are the nucleus for the creation of a second Partzuf. It is so because all the Orot and the Kelim extend to the second Partzuf from these Reshimot, as written above (and see Histaklut Pnimit here, item 52).
It is so because the Masach of Malchut de Rosh never purifies and the Zivug de Hakaa in Behina Dalet there is regarded as Zivug de Lo Pasik (never ending Zivug). Thus, when Malchut de Guf rises there and is incorporated in the Masach de Rosh, she is also incorporated in the Zivug de Rosh. This, in turn, causes the awakening of the Aviut contained in the Reshimot in her, as she receives from the Aviut from below upward contained there in Masach de Rosh.
However, as soon as the Reshimot in her return to their Aviut, it is turned in them to Aviut from above downward because they come from the Eser Sefirot de Guf that have already been there as Hitlabshut from above downward. By that Behinat Guf in the Masach that rose reappeared there, being the Aviut from above downward, which is Guf and not Rosh. This manifestation is regarded as descent and separation from Malchut de Rosh because it returned to it's original state, to Malchut de Behinat Guf.
However, it did not return to Behina Dalet called Tabur, only to Behina Gimel, called Chazeh, where a new Zivug de Hakaa occurred, generating Eser Sefirot on the level of Hochma in Rosh, Toch, Sof, called Partzuf AB. This matter has already been explained (Part 3, Table of Topics, item 210) and study it there.
The Reshima is a residue from the first Ohr Akudim that extends from above downward through Yosher, which is Rachamim
2. This Reshimo is from the first Ohr (2) that came down through Yosher. Ohr that comes in Yosher is Rachamim and Ohr that comes on the way back up is Ohr Hozer and it is Din (3). The Reshimo is through Yosher and is therefore Rachamim.
Ohr Pnimi
2. From Hitpashtut Aleph, which expands from Peh to Tabur de AK. It is contained of Ohr Yashar and Ohr Hozer clothed in one another. Ohr Yashar is called Ohr Zach and Ohr Hozer is called Ohr Av (see Ohr Pnimi, Chap 2, item 10). The residue that remain from the Ohr Zach after its departure is called Reshima and it is Rachamim since it is the remains of the Ohr Yashar that extends from above downward into Behinat Hitlabshut in the Partzuf. The Ohr Hozer that has been emptied of Ohr Yashar after its departure is regarded as the Kelim inside which the Reshimot that remained of the Ohr Yashar clothed, as the Rav says above (item 10).
3. Meaning Ohr that comes and extends from the Maatzil because of the Zivug de Hakaa that is performed on the Masach during its levels of Hizdakchut. At that time the levels gradually diminish until the Ohr disappears entirely and returns to its Shoresh above, to Malchut de Rosh. These levels are called Ohr Hozer Din since they appear during the Histalkut.
The first Hitpashtut of Akudim illuminated to the receivers from above downward and the levels that extended with their departure illuminated from below upward
3. It is known that when the Sefirot of Akudim came, their Panim were turned downward (4), because the purpose of their coming was to shine downward. As a result, their Panim were through the receivers. However, when they returned upward, they turned their Panim upward to the Maatzil and their Achoraim downward (5).
Ohr Pnimi
4. There is no movement whatsoever here; no posterior and no anterior. As has been explained in previous parts, any Hidush Tzura is called “spiritual movement” (see Histaklut Pnimit Part 1, item 33). Know, that bestowal of Orot or Hamshacha in the Kelim is called Panim (anterior/face), and it is known that any giver gives in the more Av. Thus, the more Av the Masach, the higher the level of Eser Sefirot that is poured there.
Therefore, the Orot of Rachamim here are regarded as being poured as Hitlabshut in the Partzuf, with their Panim facing downward, for the word Panim means bestowal. Downward means greater Aviut, and “their Panim were turned downward” means that the bestowal is caught in the greater Aviut in the degree.
5. It has already been explained that Behinat bestowal is called Panim. It is therefore understood that Behinat Histalkut from bestowal is called Achoraim. It has also been explained that “downward” means the more Av Behina there. “Their Achoraim downward” means that the Orot depart and retire themselves from the Aviut, so that a greater Histalkut will be in the Behina with the greater Aviut.
Keter illuminated to the Ne’etzalim through its Achoraim as it rose to the Maatzil
4. When Keter rose to the Maatzil, there is no doubt that the Ohr of the Maatzil never stops for even a moment from the receiving Ne’etzalim (6). The only difference is that at that time when Keter rose upward, that Ohr that descends from the Maatzil comes down to the Sefira through its Achoraim. After all, He turned His Panim upward and His Achoraim to the Ne’etzalim, and He is Dinim. The other Sefirot operate similarly as they return and ascend.
Ohr Pnimi
6. This is a great rule in the wisdom: the Ohr Elyon flows ever abundantly, incessantly and unchangingly, as it says, “I Lord change not,” as we have written in length (Ohr Pnimi, Chap 2, item 2). Also, during the Histalkut, meaning during the purification of the Masach, the Histalkut was instantaneous and at once. However, because the Hizdakchut necessarily ascends in the order of degrees in the Dalet Behinot de Aviut, it is necessarily purified to Behina Gimel first, Behina Bet next, then Behina Aleph and then Behinat Keter.
It is therefore considered that the Ohr Maatzil that does not stop expanding to it and mating with it, generates a new level of Eser Sefirot according to its Aviut. When it comes to Behina Gimel it generates the level of Hochma, when it comes to Behina Bet, it generates the level of Bina etc. In the end it becomes completely purified and the Ohr Elyon stops due to the absence of Ohr Hozer to clothe it, for there is no manifestation of Ohr without a Kli and clothing.
The Orot of the Panim are Rachamim, and Achoraim are Dinim, called Ohr Hozer
5. It turns out that even during the ascent of the Orot upward they extend the descending Ohr downward from the Maatzil to the Tachtonim through them and in the middle of them (7). However, it then extends through their Achoraim and it is known that Panim is Rachamim and Achoraim are Dinim. The descending Ohr is now called Ohr Hozer since it descends when the Orot Elyonim return to rise to their Shoresh and Maatzil, and that is why this Ohr is Din.
Ohr Pnimi
7. It means that Ohr descends from the Maatzil to the lower Behinot that were generated in each and every Sefira as the Masach ascends and purifies. That place where the Masach of Malchut ascends became the lowest Behina. It means that it stops the Ohr Maatzil and interrupts its expansion from her downward. Thus the Ohr Maatzil ends at that place, and the place where the Masach comes is called the lowest Behina.
The Rav makes this precision: “to the Tachtonim through them and by them.” It tells us that the Ohr Nimshach from the Maatzil only by the lowest Behinot and by means of the lowest Behinot, meaning through the Masach that raises Ohr Hozer as it ascends and purifies. When it comes to Behina Gimel, which is ZA, Behina Gimel becomes the lowest Behina that strikes the Ohr Elyon and detains it from expanding from it downward.
Thus the entire amount of Ohr suitable for acceptance in it had been rejected and pushed back as Ohr Hozer, and it extends Eser Sefirot on the level of Hochma, and so on likewise. Thus you find that the Hamshacha of Ohr always comes from the lowest Behina that’s been renewed, where the Ohr that had not been received became Ohr Hozer.
Hochma receives from one Achor of Keter, Bina from two Achoraim, and Malchut from nine Achoraim
6. It turns out that when Keter returns and rises to the Maatzil (8), before all the Sefirot, that Ohr that descends from the Maatzil to the Sefira below Keter extends and travels through the Achoraim of the Keter, and it is Din. It is likewise during the ascent of the other Sefirot, though there is one difference, being that Hochma does not receive but only from the Achoraim of Keter (9). Bina receives from two Achoraim, making it more Din, and likewise in all of them, until you find that Malchut receives from nine Behinot of Achoraim, making it more Din than all the other Sefirot above her (10).
Ohr Pnimi
8. Meaning because of the Hizdakchut of the Masach from Behina Dalet to Behina Gimel, when the Ohr Hozer that ascends from Behina Gimel does not come to clothe Ohr Keter. It therefore returns and climbs to its Shoresh, as there is no manifestation of Ohr without clothing. This Histalkut de Ohr Keter is called the “Achoraim of the Keter”. It is because Panim means bestowal and Hitpashtut and Achoraim means Histalkut from bestowal.
9. Achoraim means Histalkut. In Hitpashtut Aleph all the Sefirot on the level of Keter departed and thus all the Sefirot received from the Behinat Panim of the Keter, as during the Hizdakchut they are equal, on the same level as Him. However, during the Hizdakchut, Ohr Keter remains concealed in the Peh when it has been purified to Behina Gimel and the level of Hochma came out. Thus, now Hochma receives from the Achoraim of Keter, meaning suffers and feels the great lack of the concealment of the Ohr Keter. It is said that “Hochma receives from the Achoraim of Keter,” meaning Behinat Din because she feels the lack of its He’arah, as it is in the rest of the Sefirot.
10. The rule is that all the forces of the Elyon are always present in its Tachton, which necessarily receives all the Achoraim of its Elyon. When purifying to Behina Gimel and the level of Hochma emerges and receives the Behinat Din that appears in her from the lack of the He’arah of Ohr Keter, the Sefirot below Hochma receive the same Achoraim too. It is so because they too receive from the Panim of Keter in Hitpashtut Aleph, as does Hochma. It is so because all of them were there on the same level that reached Keter.
Now, on the level of Behina Gimel, they all lack the Ohr Keter and have only the Ohr Panim of Hochma. Similarly, when purifying from Behina Gimel to Behina Bet and the level of Bina comes out, Bina too suffers from the Histalkut of Ohr Hochma. Then, she receives two Behinot of Achoraim inside her. These are: the Achoraim of Keter that she has already received when she was on the level of Behina Gimel, and the Achoraim of Hochma that she receives now.
Thus, the Sefirot below Bina also suffer from the same Achoraim of Hochma in addition to the Achoraim de Keter that they received during the appearance of the level of Behina Gimel etc. similarly. When purifying to Behinat Keter, where only the level of Malchut emerges, and all the Upper nine are missing, Malchut is found to be receiving from nine Achoraim.
It is so because when she is on the level of Behina Gimel, she receives Achoraim de Keter; when she is in Behina Bet, she receives Achoraim de Hochma and when she is in Behina Bet, she receives Achoraim de Bina. Now, when she has but her own Ohr, she receives from Achoraim de ZA too, which are six Sefirot HGT NHY. Thus, Malchut received nine Behinot Achoraim.
There is yet another change, according to the quality of the Sefira, because Tifferet receives from Achoraim de Gevura, which are hard Achoraim
7. There is yet another Behina: Tifferet receives her Ohr from the Achoraim of Sefirat Gevura, which is hard Achoraim and very strong Gevurot. The other Sefirot above are not like that.
As the changes in the Behinot of the Sefirot, so the Ohr that extends: feeble Din, medium or strong
8. It turns out that, as is the difference in the Behinot, so will be the difference in that Ohr that extends: feeble Din, medium Din, or strong Din. However, the equal side there, in all of them, is that they are all Dinim, because they are through Achoraim, as we’ve said, and the pen has no power to expand and elaborate in all these details regarding this matter.
Three Behinot of Orot: a) Hitpashtut Aleph de Akudim from Peh to Tabur; b) the Reshimot that remained from this Hitpashtut Aleph, which is Rachamim; c) the levels of the Ohr Hozer that extend from the Maatzil during the Histalkut of the Orot, which is Din
9. It turns out that there are three Behinot of Orot here: the first, is the first Ohr among all of them, called Akudim. It descended and expanded from the Peh outwardly and down to the (Chazeh) Tabur (20).
The second Ohr is the Ohr Reshimo that the first Ohr left of that Ohr itself that came through Yosher (30), and it is Rachamim.
The third Ohr is Ohr Hozer and it is Ohr that extends from the Maatzil to the Sefira and extends when the Orot ascended and returned upward from below (40). This Ohr is Din since it is drawn through Achoraim.
Ohr Pnimi
20. Meaning the first Hitpashtut, when the Zivug de Hakaa on Behina Dalet emerged, called Peh, which is Behinat Malchut de Rosh. After that this Malchut expanded into Eser Sefirot from her and within her down to her Malchut. These Eser Sefirot are called Guf, and Malchut de Guf is called Tabur, and the Eser Sefirot of this Rosh and Guf were at the level of Keter.
30. See the Rav’s words above (Chap 2, item 10), who wrote that two Orot remained after the Histalkut of Hitpashtut Aleph. These are:
-
The Ohr that remains of the Ohr Yashar.
-
Ohr Av, meaning Ohr Hozer that has been emptied of the Ohr Yashar it clothed during Hitpashtut Aleph, remained below and its Aviut manifested.
This Ohr Av is the Kelim and the Ohr Zach that remained from the Ohr Yashar is called Reshima. This Reshima remained clothed within the Ohr Av.
40. “Ascended” implies Hizdakchut from the Aviut in order to come to Hishtavut Tzura with its Elyon, namely the Maatzil. “Returned” implies Histalkut of the Ohr after its Hitpashtut, regarded as returning to its Shoresh.
It is said: “Ohr that extends from the Maatzil to the Sefira and extends when the Orot ascended and returned upward.” It refers to the Ohr Elyon extended by the Zivug de Hakaa during the Hizdakchut of the Masach and its coming into the degrees on the path of its Hizdakchut. At that time the levels gradually diminish until it is completely purified and equalizes in form with the Maatzil, meaning Malchut de Rosh. This issue is always called “the ascent of the Orot to the Maatzil”, and remember that.
A fourth Ohr is born out of the Bitush of the Ohr Reshimot and Ohr Hozer on one another, called Nitzotzot (pl. for Nitzotz)
10. There is indeed a fourth Ohr born of the aforementioned Orot: The third Ohr, called Ohr Hozer, extends and descends downward to shine in the Sefira (50) and hits the second Ohr, called Reshimo, which remains below. However, they differ in their nature, for one is Ohr Yashar and Rachamim, while the other is Ohr Hozer and Din (60).
Hence they strike and beat on each other, especially since the Ohr of the Reshimo wishes and yearns to ascend to its source (70), which is the first Ohr. Although it does not actually ascend, as the Reshimo remains forever below, it nonetheless wishes and yearns to ascend.
However, the Ohr Hozer descends downward (80), and as they are of opposite nature, they beat on each other, for there is no beating and striking but when the Orot are diverse in nature. Then, through their beating on each other, they beget Nitzotzot of Ohr as Ohr Hozer, being Din, which is worse than the Ohr of Reshimo, which is Rachamim. These Nitzotzot are the fourth Ohr we have mentioned.
Ohr Pnimi
50. As the Rav has said (Chap 3, item 3), the degrees relate to each other as father to sons. Hence, during the ascent of the Orot to the Maatzil, when Masach de Behina Dalet had been purified to Behina Gimel, there was a Zivug in Behina Gimel, and Behina Dalet remained emptied of her Ohr. At that time Behina Gimel bestows upon Behina Dalet of her He’arah of the Zivug.
Afterwards, when Behina Gimel purifies to Behina Bet, and the Zivug is in Behina Bet, Behina Gimel remains emptied of Ohr, and Behina Bet bestows her He’arah from the Zivug upon Behina Gimel, and so on similarly. From the perspective of the Hamshacha of the Orot, Behina Dalet is regarded as Keter and Behina Gimel as Hochma. However, from the perspective of the Kelim themselves it is the opposite: Behina Gimel is regarded as ZA and Behina Dalet as Malchut. Because Behina Dalet is emptied of Ohr, only the Kelim themselves are distinguishable here. It is the same for all of them.
It is written, “The third Ohr, called Ohr Hozer, extends and descends downward to shine in the Sefira.” The third Ohr refers to the Ohr of the levels that emerge during its purification. That Ohr Nimshach and descends below the place of the Zivug as well, to shine for the Sefira below her. We’ve already said that when the Zivug is in Behina Bet, the He’arah of the Zivug extends to the Sefira below her, namely the (emptied of Ohr) Behina Gimel.
It is known that the Orot left Reshimot in the Sefirot after their departure from there. Thus, when the He’arah of the Zivug de Behina Bet extends to Behina Gimel, it meets the Ohr of her Reshima there.
It is said, “and hits the second Ohr, called Reshimo, which remains below.” It means that the Ohr Zivug in the Upper Behina Nimshach and descends to the lower Behina, which is emptied of her Ohr, and meets the Reshimo there. The Rav will henceforth refer to that Ohr that descends from the He’arah of the Zivug downward, as “the Descending Ohr Hozer”.
60. It means that the Reshima is from Ohr Yashar that remains from the first Hitpashtut, reaching up to Keter since the Zivug de Hakaa occurs there in Masach de Behina Dalet. Because of that, the Aviut de Behina Dalet is regarded as its Panim, as it is from her that it gets its entire level. It regards Aviut de Behina Gimel and above as the Achoraim of its Kli and does not shine in it.
Its opposite is the Ohr Hozer descending to it from the He’arah of Zivug de Behina Bet to Sefira de Behina Gimel that has been emptied of its Ohr. That descending Ohr Hozer comes from a Zivug de Hakaa performed in Masach de Aviut de Behina Bet that reaches up to Bina. The Aviut de Behina Bet is regarded as its Behinat Panim, meaning its maximum height.
It leaves Aviut de Behina Gimel and Behina Dalet as Behinat Achoraim, meaning ignobility and lack, for because they do not shine in it, it lowers them and brings them down. In other words, the Shinui Tzura in them becomes the separator over the Ohr, meaning the opposite of the Reshima where Behina Dalet, the more Av, extends and joins with the greatest Ohr.
It is said, “they differ in their nature, for one is Ohr Yashar and Rachamim, while the other is Ohr Hozer and Din.” It is so because the Reshimot that remain in all the Sefirot come from Ohr Yashar and Rachamim, meaning from the first Hitpashtut, when the Zivug on Masach de Behina Dalet came out, where the more Av is better, being all Rachamim. However, the descending Ohr Hozer from the He’arah of Zivugim that emerge during the Hizdakchut, all these levels are regarded as Ohr Hozer and Din. They depart from the Aviut, bring down and lower the Aviut to Behinat Achoraim.
Thus, the Ohr Hozer that descends from them is in contradiction with the Reshimot, in which the more Av is more important. It turns out that what is regarded as Panim for the Reshima, is regarded as Achoraim for the descending Ohr Hozer. Likewise, what is regarded as Panim for the descending Ohr Hozer, is regarded as Achoraim for the Reshima, and it is for that reason that they beat on each other.
70. Since she is the part that remains after Hitpashtut Aleph, when she has already departed and vanished into her origin, that yearning and desire becomes imprinted in the Reshima as well. It is said: “Although it does not actually ascend, as the Reshimo remains forever below, it nonetheless wishes and yearns to ascend.” In other words, even though the Reshima is destined to remain in the Kli and never rise to her origin, she nonetheless has the desire to ascend, as the force of the Ohr in general necessarily remains imprinted in her.
80. It means that it comes and extends from the Maatzil by a new Zivug. It comes down to Hitlabshut inside the Guf because all these Zivugim that emerge on the degrees of his Hizdakchut are made in the Rosh, from which they extend from above downward to the Guf. However, because they emerge during the Hizdakchut and will not persist to be, it is regarded as Ohr Hozer and Din.
It is said, “However, the Ohr Hozer descends downward.” In other words, if we take only the time of the Zivug into account, it expands and descends temporarily for Hitlabshut in the Guf. The Reshima, however, wishes to leave the Guf and ascend to its origin.
Know, that because of that the descending Ohr Hozer from the He’arah of the Zivug overpowers the Ohr of the Reshima when they beat on each other. As a result, Nitzotzin spread from this Ohr Hozer and clothe inside the Kli that is emptied of Ohr. Thus the Ohr of the Reshima is rejected from within her and rises above that Kli, as Tagin on top of the Otiot.
As the Rav will write (Chap 4, item 4), they cannot be in a single Kli, for they are opposites. Know, that the above Hakaa and Bitush are made above the empty Kli for the Reshima strikes the on Ohr Hozer and does not let it expand, and the descending Ohr Hozer strikes on the Reshima to clothe and shine in the Kli. In the end, there are Nitzotzin that spread from the Ohr Hozer that descend and come inside the Kli.
Hitpashtut Aleph de Akudim is called Taamim; the level of the Ohr Hozer is called Nekudot; the Reshimot are called Tagin; the Nitzotzot are called Otiot
11. Now you can understand what we have said, that there are four Behinot in these Orot of Akudim: Taamim, Nekudot, Tagin, Otiot. This is what they are about: the first Ohr among them is called Taamim, and the third Ohr, called Ohr Hozer, is called Nekudot. It is known that Nekudot are Behinat Din. The second Ohr, called Reshimo, is called Tagin, and the fourth Ohr is the falling Nitzotzot called Otiot.
The Nitzotzot, called Otiot, are the Kelim, called Guf
12. This fourth Ohr, which is the Nitzotzot, called Otiot, are in and of themselves Behinat Kelim (90), because Otiot are called Guf, and thus we see where the Kelim were made.
Ohr Pnimi
90. Afterwards, the Ohr returns and expands in them a second time on the level of Hochma. Keter remains concealed in the Peh and Ohr Hochma clothed Kli de Keter, Ohr Bina in Kli de Hochma etc. until Malchut remained without Ohr. Know, that these Nitzotzot have been prepared as Kelim for these Orot (see above Ohr Pnimi, Chap 2, item 3).
The Nitzotzot merely mixed with the Kelim like 248 Nitzotzin that remained in the broken Kelim de Nekudim
13. It appears to me that I had heard from my teacher that there were Behinot Kelim in them to begin with (100), but these Nitzotzot mixed with them and were in them as the 248 Nitzotzin that remained inside the Kelim of Olam ha Nekudim when they broke etc (200).
Ohr Pnimi
100. The Rav explicitly wrote above (Chap 2, item 10) that the Ohr Av that remained after the Histalkut Ohr de Hitpashtut Aleph are the Behinot of the Kelim of the Partzuf themselves, in which the two above Orot come. These are called, “the second Ohr” Reshima, and “the fourth Ohr”, the falling Nitzotzot, called Otiot.
It is said, “there were Behinot Kelim in them to begin with, but these Nitzotzot mixed with them.” It means that two Behinot Kelim must be prepared for the second Hitpashtut, for there is male and female in every Sefira. Thus, of these four Behinot Kelim that were in them to begin with, meaning from the above Ohr Av, the Kelim for the male Orot of Hitpashtut Bet were made. The Kelim for the Orot of the females of this Hitpashtut were made of the Nitzotzot that fell inside them and mixed with them.
It is said, “mixed” to tell us that the Behinot are not equal. Nitzotzin de Behina Gimel came inside Behina Dalet, and Nitzotzin de Behina Bet in Kli de Behina Gimel, and Nitzotzin de Behina Aleph in Kli de Behina Bet etc. and that is why this connection is regarded as a mixture.
200. It is a great thing that he tells us here: it is known that Behinat 248 Nitzotzin that remained in the Kelim after they broke and died were the cause of the revival of the Kelim. It is so because these Nitzotzin were an association of Rachamim with Din.
Thus, here the Nitzotzin that fell from the descending Ohr Hozer are also from the association of Midat ha Rachamim with Din. However, it is as a beginning, for every Upper Behina is regarded as Midat ha Rachamim toward the Behina below her. Because the Nitzotzin of the Upper Behina fell, mixed and connected with the lower Behina, it is regarded as mixing Midat ha Rachamim with Din, the same as the above 248 Nitzotzin.
Know that this is the whole merit of the Histalkut of Hitpashtut Aleph. It is because of her that the above Nitzotzin descended and the Shoresh for the association of Midat ha Rachamim with Din had been made. In the following, the Rav writes about this Histalkut, that it is regarded as “corruption in order to correct”, meaning like the breaking of the vessels, which also occurred in order to revive. It means that it refers to the association of Midat ha Rachamim with Din, from which comes revival and from which comes the entire correction of the world.