Explains the Hakaa and Bitush that occurred during the Histalkut of the Orot to the Maatzil, between the descending Ohr Hozer and the Reshimot. The Kelim, which are the Otiot, were made of the Nitzotzin that sprung off of that Hakaa. The Tagin come from the Reshimot. Contains eight issues:
1. Malchut is called Aspaklaria de Lo Nahara because her Ohr did not come back down into her Kli.
2. A second reason that Malchut is called Aspaklaria de Lo Nahara is that she did not leave a Reshima in her Kli.
3. Zivug de Hakaa between the descending Ohr Hozer from Yesod to Malchut and the first Ohr of the ascending Malchut.
4. The Kli of Yesod was made of the Nitzotzin that fell off the Hakaa of Ohr that comes through its Achoraim in the Reshima, and the Tagin were made of the Reshima that shines from afar.
5. Three discernments in the Eser Sefirot: Keter; the other Sefirot; Malchut. Keter left a Reshima and not a Kli; the other Sefirot left Reshimot and Kelim; and Malchut left a Kli and not a Reshima.
6. After all the Histalkut, the Orot returned to their places in Partzuf AB de AK, except for Ohr Keter. Then there was a Bitush between the Reshima de Keter and Ohr Hochma on each other, and two Kelim came out, one for Keter and one for Hochma, which are Zachar and Nekeva in Rosh de AB de AK.
7. The Hizdakchut and the Histalkut in Akudim are somewhat similar to the abolition of the Melachim in Olam ha Nekudim who died and were revoked.
8. The difference between them is that here there was a corruption in order to correct, while in Nekudim there was an actual shattering and death.
Malchut is called Aspaklaria de Lo Nahara because her Ohr did not come back down into her Kli
1. Know, that when all nine Orot rose back up, they left a Reshimo in their place. However, Malchut rose entirely, leaving no Reshimo in her place. This is the meaning of what is written in the Zohar and the Tikkunim, that Malchut is called “Aspaklaria that has no Ohr of her own”. This matter has already been explained above regarding the Kli of Malchut, whose Ohr did not come back down into her Kli, but remained in Kli de Yesod (1).
Ohr Pnimi
1. In Hitpashtut Bet, when the Zivug came out only on the level of Hochma, by which the Orot switched; Ohr Hochma came in Kli de Keter, Ohr Bina in Kli de Hochma etc. and Ohr Malchut in Kli de Yesod. Thus, Kli Malchut remained without Ohr (see Ohr Pnimi, Part 4, Chap 2, item 8).
A second reason that Malchut is called Aspaklaria de Lo Nahara is that she did not leave a Reshima in her Kli
2. There is another reason: when her Ohr rose, it did not leave any Reshimo in her at all. However, the Reshimo that remained in Kli de Yesod for its own need illuminated from there in Kli de Malchut too.
Zivug de Hakaa between the descending Ohr Hozer from Yesod to Malchut and the first Ohr of the ascending Malchut
3. *When Ohr Malchut rose to Yesod, Yesod illuminated in the Kli of Malchut through its Achoraim (2), Yesod’s, as Ohr Hozer. Then the descending Ohr Hozer in Kli Malchut struck the first ascending Ohr of Malchut itself (3), one beat on the other, and Nitzotzin came down from the descending Ohr Hozer (4) into the Kli of Malchut (5).
Ohr Pnimi
2. It has already been explained that all the levels that come out on the path of Hizdakchut are regarded as Ohr Hozer and Din, though there is Ohr Yashar in them as well. However, because they extend through the Achoraim, meaning on the path of the Hizdakchut of the Aviut, called Panim, the Ohr Yashar is also regarded as Din.
It is said, “Yesod illuminated in the Kli of Malchut through his Achoraim” where all these Eser Sefirot of Ohr Yashar and Ohr Hozer together make up Behinat Achoraim and Din.
However, we must sill see that the entire Ohr Hozer that descends from Yesod to Kli Malchut is only Ohr Hozer without any Ohr Yashar. It is so because since the place of the Zivug and the Masach is in Kli Yesod, meaning in Behina Gimel, that Masach detains the Ohr Yashar so that none of it will expand from Behina Gimel. Thus, anything that descends from Yesod to Kli Malchut is only Ohr Hozer and not Ohr Yashar, hence the Rav’s precision, “as Ohr Hozer.”
3. This Ohr is on the level of Keter. It regards the greater Aviut as Behinat Panim and the descending Ohr Hozer lowers the great Aviut de Behina Dalet, preferring the purer Behina Gimel, which is in contrast with the ascending Ohr Malchut. That is the reason they beat on each other (see Part 4 Chap 3, item 9).
4. They are called Nitzotzin because of the similarity to the Nitzotzin that come from under a hammer that sparkle and burn out instantly, as it is written in the Zohar. However, the analogy is not quite the same as the lesson: the Nitzotzin generated under the hammer illuminate for a moment and vanish instantly and their place remains unknown.
These Nitzotzin here and the 248 Nitzotzin burn out instantaneously because of the Histalkut of the Zivug to the higher Behina, being Behina Bet. However, they do not vanish from there, as it is known that there is no absence in the spiritual. Their Atzmut and reality remain there, and later regain their strength when Hitpashtut Bet reaches there.
5. It is the Ohr Av that remains below after the Histalkut of Hitpashtut Aleph, which is the essence of the Kelim that belong to Hitpashtut Aleph de Akudim. This is where the Orot placed their Reshimot and this is where the Nitzotzin from the Ohr Hozer fell (see Part 4, Chap 2, item 10).
The Kli of Yesod was made of the Nitzotzin that fell off the Hakaa of Ohr that comes through its Achoraim in the Reshima, and the Tagin were made of the Reshima that shines from afar
4. When Yesod rose, it placed a Reshimo in its place. When the Ohr came through its Achoraim, it struck that Reshimo, Nitzotzin fell from it, and Behinat Kli of Yesod was made of them (6). That Reshimo illuminated in that Kli from afar, and did not permeate it. This is the meaning of the Tagin (7).
Ohr Pnimi
6. For Hitpashtut Bet, which comes afterwards, called Partzuf AB de AK, though Kli Yesod of Akudim here was made of the Av Ohr that remained below after the Histalkut of Hitpashtut Aleph.
7. Study the words of the Rav thoroughly (Part 4, Chap 3, item 9 and Ohr Pnimi, item 80). Know, that after the Zivug in the Upper Kli had ceased and rose above it, the He’arah of the Zivug from the inferior Kli necessarily ceased as well. In that state the Nitzotzin that came down there are put out too, and the Reshima can therefore clothe the Kli once more as in the beginning (see above Ohr Pnimi, Chap 3, item 80).
However, that He’arah from afar, called Tagin did not stop from Kli afterwards, for there is no absence in the spiritual, as it says, “Shechina never moved etc.”
Three discernments in the Eser Sefirot: Keter; the other Sefirot; Malchut. Keter left a Reshima and not a Kli; the other Sefirot left Reshimot and Kelim; and Malchut left a Kli and not a Reshima
5. So did all the Sefirot do except for Keter (8), which left the Reshimo for Hochma, but did not make a Behinat Kli (9). How does she differ from the other Sefirot? It is when they rise through Hakaa of what is above them (10) and the Hakaa of the Reshimo (20) that the Kelim are made (30). However, Keter did not have anyone to strike His Reshimo as He rose (40).
Consequently, His Kli was not completed, and Keter left a Reshimo and not a Kli, while the rest of the Sefirot left a Reshimo and a Kli, and Malchut left a Kli and not a Reshimo.
Ohr Pnimi
8. It means that that Reshima became the Behinat Kli of the Zachar de Ohr Hochma in Keter de Hitpashtut Bet, called AB de AK. The Rav writes, “for Keter, which left the Reshimo for Hochma, but did not make a Behinat Kli.” It means that He did not make Behinat Kli for the Nekeva of Ohr Hochma in Kli de Keter of Hitpashtut Bet.
9. The Rav has already written (Chap 2, item 10) that the essence of the Behinat Kelim de Akudim was made of the Ohr Av that remained from the Ohr of Histalkut itself. You can therefore see that this is not about the Kli de Keter itself but rather about the Kelim de Hitpashtut Bet, which come after the current Histalkut, where there are Behinat Zachar and Behinat Nekeva. It is the same in Kli de Hochma, Bina, Yesod and Malchut, as the Rav has written (item 6).
The Kelim of the Zecharim (pl. for Zachar) from there were made of the Reshimot that remain in Kelim de Akudim, and the Nekevot (pl. for Nekeva) were made of the fallen Nitzotzin of the descending Ohr Hozer into the Kelim de Akudim here.
It is said, “Keter, which left the Reshimo for Hochma,” meaning the Kli of the Zachar de Ohr Hochma in Kli de Keter de Hitpashtut Bet. “But did not make a Behinat Kli,” meaning for the Nekeva there.
10. Ohr Hozer Nimshach and descends to the emptied Kli by the Zivug de Hakaa in the Behina above the Kli that has become emptied of Ohr, meaning after the Ohr departed from Kli Malchut. This is so because Masach de Behina Dalet has purified into Behina Gimel, which is Yesod, and the Zivug in the Kli of Yesod was made.
Then Ohr Hozer descended to Malchut from this He’arah of the Zivug, which has now been emptied of Ohr. This is the meaning of “through Hakaa of what is above them” was the Ohr Hozer drawn to the Kli.
20. The Reshima that remained in the emptied Kli strikes the Ohr Hozer that descends to its own Kli because it is opposite to the descending Ohr Hozer. Nitzotzin were born and spread off of the descending Ohr Hozer as a result of that Hakaa, fell into the Kli that had been emptied, and the Kelim were made out of these Nitzotzin.
30. Meaning the Kelim, for the purpose of the Kelim of Hitpashtut Bet. However, the Kelim de Akudim de Hitpashtut Aleph were made of the Ohr Av, as the Rav said in chapter 2, item 10 and Ohr Pnimi, chapter 2, item 100.
40. When the Masach reached the complete Hizdakchut as the Behinat Maatzil, its power ceased, and there was no Zivug de Hakaa in Him any longer that would lower Ohr Hozer in Kli de Keter after the Ohr had been emptied. “Consequently, His Kli was not completed” for there are no Nitzotzin of the Ohr Hozer there, as has been explained.
After all the Histalkut, the Orot returned to their places in Partzuf AB de AK, except for Ohr Keter. Then there was a Bitush between the Reshima de Keter and Ohr Hochma on each other, and two Kelim came out, one for Keter and one for Hochma, which are Zachar and Nekeva in Rosh de AB de AK
6. Indeed, after the reception of these Sefirot from the Maatzil, they returned to their place (50), except for Keter (60). The Kli of Keter had only been made on the return (70), because when Hochma reentered Him, Ohr Hochma struck the Reshimo that Keter placed in His place (80).
These were double strikes (90), for since the Reshimo of Keter is a higher Behina than Hochma, it therefore strikes Hochma and generates Nitzotzin. Likewise Hochma, since she now comes from above, she stands on the Reshimo and she is higher than it. As a result, she now struck the Reshimo and generated other Nitzotzin.
As a result, there are two Kelim now, one for the Reshimo of Keter, and another for Hochma that now came (100). We have already discussed at length in a different place (200) how there is Zachar and Nukva in Keter, which are the two we mentioned here, namely the Reshimo and the Hochma.
Ohr Pnimi
50. We must thoroughly understand this matter of reception that the Sefirot received from the Maatzil after their ascent to Him. You will understand this matter after you thoroughly know the matter of Histalkut of the Eser Sefirot de Guf and their ascent to the Maatzil.
Know, that all this is drawn from and connected with Ohr Malchut only, meaning the Masach and Ohr Hozer in Malchut. That is because there is no other Ohr in Malchut, for she never receives any Ohr Hozer.
Thus, all the Ohr in her is but the Ohr Hozer extended by the Zivug de Hakaa in her Masach. The Aviut de Behina Dalet is the Kli of Malchut and the Masach that detains the Ohr Elyon from expanding to Aviut de Behina Dalet, along with the Ohr Hozer that ascends because of it, are regarded as the Ohr of Malchut.
You can therefore see that the essence of the issue of the ascent of the Orot to the Maatzil is connected only to the ascent of Malchut. Ascending means purifying and equalizing the form with the Elyon. The Hishtavut Tzura with the Elyon brings him to and connects him with the Elyon.
Thus, the issue of the Hizdakchut of the Aviut pertains only to Malchut, where there is Aviut. However, there isn’t any Kli whatsoever in the Upper nine Sefirot, and they are only regarded as complete Ohr (see Part 4, Chap 1, item 11). Thus, how can we refer to a Hizdakchut of the Aviut in them?
Indeed, the matter of the ascent and the Hizdakchut refers solely to Malchut, and not to the Kli of Malchut, as the Kelim never purify from their Aviut (see Part 2, Table of Questions, item 43). Instead, it refers to the corrected Masach in Kli Malchut (see above Ohr Pnimi, Chap 2, item 10).
You already know the issue of the four levels that extend by the Zivug de Hakaa on the Masach from the beginning of its Hizdakchut until it is purified to Behinat Maatzil. Know, that these levels that gradually diminish are the very Sefirot of which the Rav says that they rose to the Maatzil. Though there are Eser Sefirot in each level, they are still measured by the name of the highest Sefira in their level.
Though the level of Behina Gimel has Eser Sefirot that only reach the level of Hochma, she is still regarded as Ohr Hochma entirely, after the name of the highest Sefira on the level. Similarly, the Eser Sefirot of the level of Behina Bet, reaching Bina, is only called Bina. Behina Aleph is called ZA and Behinat Keter and Shoresh is called Malchut.
You should also know that all these Reshimot that Orot of Akudim placed in the their Kelim after their departure remained only in Kli Malchut. It is so because she is the designated Kli for all Eser Sefirot de Akudim.
This is the Ohr Av that the Rav refers to above (Chap 2, item 10), which is the Behinat Kelim of Akudim themselves. Also, this is where the Orot placed their Reshimot. It is therefore necessary that it is Behinat Malchut alone, for there is no Aviut in the Upper nine.
It has been clarified there in Ohr Pnimi, that this Ohr Av is the Ohr Hozer in Malchut that expanded with it from her and within her to clothe the Eser Sefirot de Ohr Yashar from above downward, called Guf. Thus, it is clear that all the Reshimot that remained from the first Hitpashtut after her departure, necessarily remained only in Malchut.
It has been clarified that Malchut consists of all the Reshimot that remained of Hitpashtut Aleph. After the Masach rose to Malchut de Rosh, meaning when the Masach had purified from all its Aviut, it came to Hishtavut Tzura with Malchut de Rosh.
Thus, the Masach that rose also consists of all the Reshimot that remained in Malchut, except Reshimo de Behina Dalet, as the Behina does not leave a Reshimo (see Part 4, Chap 3, item 1). Now you see the Rav’s words here, who says, “after the reception of these Sefirot from the Maatzil, they returned to their place, except for Keter.”
The ascent of the Masach of Malchut de Guf rose to Malchut de Rosh, called Behinat Maatzil of the Guf, occurred by the power of the Hishtavut Tzura with it. Therefore, it is found to be joining and mixing with the Masach in Malchut de Rosh as a single Behina.
The Masach in Malchut de Rosh is always there in Zivug de Hakaa, for there is no Hizdakchut in the Rosh. Thus, the Masach de Guf that rose and mingled with it works along with it for the Zivug de Hakaa and raising Ohr Hozer from below upward that is done in the Rosh. It is so because it mingles in the same Behinat Aviut that is in the Masach in Malchut de Rosh.
You already know that these Reshimot that remained in Malchut de Guf are contained in the Masach that rose to the Rosh, which are only up to Aviut de Behina Gimel. That is because there was no Reshima left from Aviut de Behina Dalet.
Thus, once Masach de Guf mingled and came in the Zivug on Masach de Rosh, it received from it the Aviut from below upward that is contained in it. In that state the Reshimot contained in it from Malchut de Guf reawakened and returned to their first Aviut, meaning Aviut from above downward, as it is in the Guf.
Consequently, the Masach was first contained in Malchut de Rosh, and gained the Aviut from below upward that is in the Rosh. Then the Reshimot contained in the Masach awakened and gained Aviut as well, and the Aviut overturned in them and became Behinat from above downward.
You should understand the great difference between the Aviut from below upward and the Aviut from above downward. From below upward implies resistance to Hitlabshut, though there is no feature of Halbasha there whatsoever. For that reason she is Behinat Rosh, called Keter or Ein Sof.
Its opposite is Behinat Aviut from above downward, meaning Behinat complete Halbasha on the Ohr Yashar. For that reason it is called Guf or Ne’etzal, and is never called Ein Sof or Maatzil. This discernment is in the Rosh and Guf of all the Partzufim
in the Olamot.
The Masach had been completely purified from its Aviut, and equalized its form with Behinat Malchut of Rosh, which is completely clean from the Aviut from above downward. In that state it is obvious that the Reshimot contained in it are completely silent. They are regarded as nonexistent, and Masach de Guf becomes contained in Masach de Rosh with the Aviut from below upward.
However, since the Masach has gained Aviut, though it is but Aviut from below upward, still the silent and resting Reshimot contained in the Masach awakened and were revived because of that, meaning they too gained Aviut. However, since these Reshimot came from the Guf, where they had already been clothed, the Aviut naturally turned in them into Behinat Guf. Consequently, the Masach acquired a Shinui Tzura that is very different from the Rosh, as the difference between Behinat Rosh and Behinat Guf.
At the moment when the Aviut from above downward appeared in the Masach that is Behinat Guf, the Masach returned. It left the Rosh and descended to the Guf, though not to Behina Dalet of the Guf, called Tabur, but only to Behina Gimel of the Guf, called Chazeh. This is because the Masach could not gain Aviut, but only up to Behina Gimel, as Behina Dalet did not leave a Reshimo in the Masach.
You will find, that the Masach that rose to the Maatzil acquired two Behinot Aviut there: Aviut from below upward, by the power of the initial Hitkalelut in Malchut de Rosh, and Aviut from above downward that reawakened and returned to the Reshimot contained in it.
Thus, the Masach left Malchut de Rosh to the place of the Chazeh in the Guf. Then it generated Behinat Zivug de Hakaa of Behinat Eser Sefirot of Rosh from the Chazeh upward, by the force of the Aviut from below upward contained in it, meaning only on the level of Hochma. It is so because it only has Aviut de Behina Gimel. After that it expanded from the Chazeh downward to Behinat Eser Sefirot de Guf by the force of the Aviut from above downward contained in it. This is called Hitpashtut Bet.
It is said: “after the reception of these Sefirot from the Maatzil,” meaning after Masach de Guf had purified entirely, regarded as having risen to the Maatzil, which is Malchut de Rosh. There it once more received power to expand to Hitlabshut Eser Sefirot as in the beginning. In other words, the Aviut reawakened in the Reshimot in it, up to Behina Gimel, at which time it returned to its place in Malchut de Guf as in the beginning. In that state Hitpashtut Bet occurred in the Eser Sefirot of Rosh and Guf as in the beginning, and ZA returned to their place, meaning the place of Malchut de Guf.
60. The Masach did not become more Av by its Hitkalelut in Malchut de Rosh, only up to Behina Gimel, as Behina Dalet did not leave a Reshima. The Hitpashtut on Masach de Behina Gimel is only up to the level of Hochma, lacking Ohr Keter.
It is said: “they all returned to their place, except for Keter.” It turns out that Ohr Hochma clothes in Kli de Keter, Ohr Bina in Kli de Hochma, Ohr ZA in Kli de Bina and Ohr Malchut in Kli de ZA. Thus, Malchut remained without Ohr.
70. Meaning Kli de Nukva de Keter, which is Ohr Hochma clothed in Kli de Keter, which is missing here for the above reason (this chapter, item 4).
80. The Ohr in the level of Hochma that comes to clothe Kli de Keter resembles the nature of the above-mentioned descending Ohr Hozer (see Chap 3, item 9 and Ohr Pnimi there). It is in contrast with the Ohr of the Reshima and they beat on each other.
90. Since the Reshima that remains from Hitpashtut Aleph is above Hochma, as she reaches Keter, it is in contrast with the Ohr Hochma that comes now, whose level is only up to Hochma (Ohr Pnimi, Chap 3, item 60). Also, there is merit to the Ohr Hochma for it now comes from above downward to clothe in the Kelim. However, the Reshima is imprinted with the desire to depart from Hitlabshut although she does not in fact ascend (Chap 3, item 9 and Ohr Pnimi there, item 70).
100. It means that the Ohr Av that fell off the Reshima by the Hakaa of Ohr Hochma in it became a Kli for the Ohr Reshima, which is the Behinat Zachar of the Kli de Keter. The Kli for Ohr Hochma in Kli de Keter was made of the Nitzotzin that fell off of the Ohr Hochma by the Hakaa of the Ohr Reshima in it. Though there is already a Kli for the Zachar de Kli de Keter, it is still ended and renewed by the Hakaa of Ohr Hochma.
200. See Etz Chaim, Shaar Mati ve Lo Mati, Chap 3.
The Hizdakchut and the Histalkut in Akudim are somewhat similar to the abolition of the Melachim in Olam ha Nekudim who died and were revoked
7. Now you can understand how in Olam ha Akudim there is also some extent of the abolition of the Melachim, as those Melachim who reigned in the land of Edom, died and were revoked, as mentioned in the study of Olam ha Nekudim. After all, the matter of the concealment of the Orot Akudim and their ascent to their Maatzil (300) is also the abolition of the Melachim here.
Ohr Pnimi
300. Both were by the ascent of the Orot to the Maatzil, meaning the Hizdakchut Masach, and so their ways are equal too. It is written in length in my book Panim Meirot u Masbirot, regarding the breaking of the vessels.
The difference between them is that here there was a corruption in order to correct, while in Nekudim there was an actual shattering and death
8. However, the difference between them is that here in Akudim, the corruption was in order to correct, and ruin in order to build (400), as the prime intention was to rise in order to make Behinot Kelim. However, in Nekudim there was an actual abolition and death. Despite that, since the Kelim began to manifest a little from the Akudim, hence, here too there had been some revocation.
Ohr Pnimi
400. The levels in the Masach gradually diminish by the Hizdakchut in the Masach, and Nitzotzin fall off every Upper Behina to its inferior. This is the beginning of the association of Midat ha Rachamim with Din because the Nitzotzin of the Upper Behina are as Midat ha Rachamim to the lower. It is known that the association of Midat ha Rachamim with Din is the foundation for the existence of the Olam (see Ohr Pnimi, Chap 1, item 4).
It is written “in Akudim, the corruption was in order to correct, and ruin in order to build.” This is like the breaking of the vessels, where the Nitzotzin fell in order to revive them with Midat ha Rachamim, and the only difference between them is that here there is only corruption, and there was “an actual abolishment and death.”