Explains the return of the Orot to the Maatzil to receive their completion. Containing twenty-two issues:
1. In Hitpashtut Aleph de Akudim the Orot did not come out complete. Hence, they returned to their Shoresh to be completed and thus made a Kli.
2. In Hitpashtut Aleph the Ohr Zach, which is Ohr Yashar, and the Ohr Av, which is Ohr Hozer, were mixed in one another. However, in the Histalkut to their Shoresh, the Ohr Av remained below, as it could not ascend, and its Aviut increased and it became a Kli.
3. Though the Ohr returned to its place in Hitpashtut Bet over the Masach de Behina Gimel, the Ohr Av was still not revoked from being a Behinat Kli, because the Ohr Keter was missing in Hitpashtut Bet.
4. Hitpashtut Aleph of Akudim first came out as Nefesh.
5. The Kelim came out from below upward in Akudim: Kli Malchut first, and Keter last. It is the opposite of Nekudim where the Kelim came out from above downward.
6. Malchut first came out in Behinat Nefesh. Later on, when Yesod came out as Nefesh, He’arat Ruach was added from him to Malchut.
7. Ohr Ruach came from VAK de ZA. Hence the Ohr Ruach began to manifest in Yesod, and was completed with the coming of Hesed de ZA.
8. They are five Hassadim, HGT NH, corresponding to the five Behinot KHB TM. Yesod is not an inner Hesed, but contains all five Hassadim HGT NH.
9. When Yesod de ZA came out, the general Nefesh de ZA manifested, and when Hod manifested, one tip of Nefesh ZA appeared etc. until all Vav Ktzavot were completed.
10. Each and every tip of the HGT NH provided the general He’arah of Nefesh in Yesod when they came out. However, in the five Behinot themselves, none adds anything to another.
11. When Bina came out, she was Nefesh for herself, Ruach for ZA, and Neshama for Malchut. When Hochma came out, she was Nefesh for herself, Ruach to Bina etc. When Keter came out He was Nefesh for Himself and Ruach to Abba etc.
12. When Keter came out, He only had Nefesh, and that Behina too did not remain in Him, for she left for the Maatzil.
13. When Keter came, Malchut had NRNHY and the rest of the Sefirot were lacking and had to return to the Maatzil.
14. Keter came out last and returned first; Malchut came out first and returned last.
15. When Keter disappeared, Malchut rose to the place of Yesod, and thus Malchut received Makif de Haya, ZA received Yechida, Bina Haya, and Hochma Neshama.
16. When Hochma rose, Bina was added with a Yechida. ZA received Makif de Haya, and Malchut Makif de Yechida.
17. When Bina rose, ZA was added with a Makif de Yechida. ZA and Malchut did not gain more than that.
18. Each and every Behina has Eser Sefirot contained in five, both in the inner and in the surrounding.
19. There are five inner Orot and five surrounding Orot in Eser Sefirot de Rosh, but there are only five inner and two surrounding, Yechida and Haya, from Peh de AK downward.
20. During the ascent of Keter to the Maatzil, the manifestation of Yechida disappeared from Malchut.
21. When Keter ended His ascent to the Maatzil, the manifestation of Yechida to Malchut returned.
22. During the ascent of Hochma to the Maatzil the manifestation of Haya from Malchut disappeared, and when Hochma concluded her ascent, the manifestation of Haya to Malchut returned.
In Hitpashtut Aleph de Akudim the Orot did not come out complete. Hence, they returned to their Shoresh to be completed and thus made a Kli
1. Let us explain the creation of these Orot, called Akudim: Know, that when they came out, they did not come out complete (1). The reason for it is that the intention of the Maatzil was to now make the beginning of the HaVaYot (pl. for HaVaYaH) of the Kelim to clothe the Ohr for the receivers, so they could receive. Thus, since they came out incomplete and unfinished, they returned to their Shoresh above to be corrected and completed, and thus make the Kli (2).
Ohr Pnimi
1. As we have written before, this is because only Malchut received the complete five Partzufim NRNHY, and the other nine Sefirot lacked. ZA lacked Keter, Bina lacked Hochma too, Hochma lacked Neshama too, and Keter lacked Ruach too. The outer Kelim for the Orot Makifim were absent there altogether.
2. The surrounding Orot and the inner Orot were beating on each other (Part 4, Chap 1, Ohr Pnimi item 7), and thus purified and rose to their Shoresh, to the Peh, where they received their completeness.
In Hitpashtut Aleph the Ohr Zach, which is Ohr Yashar, and the Ohr Av, which is Ohr Hozer, were mixed in one another. However, in the Histalkut to their Shoresh, the Ohr Av remained below, as it could not ascend, and its Aviut increased and it became a Kli
2. The thing is that the Behinat Kelim was certainly in potential (3), though it was not actually inside the Ohr. That is because it was in Behinat more Av and coarse Ohr (4), though it was well connected with the essence. Consequently, its Behina remained concealed (5).
It is so because when the Ohr came out through the Peh, it all came out mixed together (6). When they returned to ascend and be completed (7), then, certainly, through the exit of the Ohr outside the Peh, that Ohr of the Behinat Kelim, which is more Av, now acquired more Aviut.
Thus, it too cannot return to its origin as in the beginning (8), and the Ohr Zach expanded from it and rose to its source. In that state, further Aviut was added in the above Ohr Av to its Aviut, it was completed and the Behinat Kli remained (9).
Ohr Pnimi
3. Relates to the Eser Sefirot de Rosh, where the Ohr Hozer clothes there from below upward. this is only potential Hitlabshut, but not actual Hitlabshut (Part 4, Chap 1, Ohr Pnimi item 30).
4. It means that Behinat Ohr Hozer that clothes and receives for the Eser Sefirot of the Rosh from below upward is regarded as the Behinat potential Kelim there. With respect to the Eser Sefirot de Ohr Yashar there, it is called Ohr Av and coarse, since it is regarded as Ohr Histalkut, meaning Ohr that is received in Malchut by the power of the detaining Masach.
This Ohr Hozer expands Kli Malchut de Rosh into Eser Sefirot from her and within her and expands with her from the Peh down to actual Hitlabshut, called Guf. After the departure of this Hitpashtut from within the clothing Ohr Hozer, this Ohr Hozer remains below as actual Ohr Av.
5. Because Ohr Hozer in the Rosh is connected with the essence of Ohr Yashar and is as Zach as it is without any change whatsoever. Even though it is Ohr Histalkut, which is Behinat Din, it is still not manifested but only to the vessels of reception. However, in the Rosh, where there is no Hitlabshut whatsoever (see Part 4, Chap 4, Ohr Pnimi item 30), it is not at all regarded as Din.
Moreover, it is regarded as the very source of Rachamim, for it extends and connects the Eser Sefirot de Ohr Yashar and brings them from above downward into the Guf. Thus it is connected to the essence of Ohr Yashar, as there is nothing to tell them apart.
6. It means that even afterwards, when the Ohr Hozer exited the Rosh and expanded with the Ohr Yashar from above downward for Hitlabshut inside the Guf, there is still no apparent difference between the Ohr Yashar and its clothing Ohr Hozer, which is the Kli. Rather, they are seemingly mixed together.
The reason for it is that the Aviut that appears in the Ohr Hozer on its expansion from above downward has nothing of a lack and demerit. It is not at all darker than the Ohr Yashar that’s clothed inside it, as the Aviut is its entire merit and the height of its degree. Had it lost some of its Aviut, it would have reduced the level of its Ohr. Hence they are of equal importance and regarded as mixed together.
7. It means that its Aviut is regarded as demerit and lack. Behinat Din, contained in it while it is in the Rosh, is apparent, meaning what is regarded as Ohr Histalkut and Din. Until now it was not apparent because of the importance of the Hamshacha and Halbasha that the Ohr Hozer performs. However, now that the Ohr Yashar has left and expanded from it, the Behinat Din in it appeared.
8. So as to be part of the Ohr Hozer of the Rosh, like the Ohr Yashar, for this is the Ohr Hozer that expanded and descended from above downward. It is completely opposite to the Ohr Hozer de Rosh, which stands there from below upward, meaning it departs from Hitlabshut (see above Part 4, Chap 1, Ohr Pnimi item 30).
9. Meaning, besides the Aviut contained in it from the beginning of its creation, meaning it is Ohr Histalkut and Din, further Aviut has been added to it. It is so because it remained below without Ohr, and this darkness is regarded as new Aviut that was not contained in it before it expanded from above downward. Know, that this new Aviut was named Achoraim (the Rav’s words, Chap 3, item 6).
Though the Ohr returned to its place in Hitpashtut Bet over the Masach de Behina Gimel, the Ohr Av was still not revoked from being a Behinat Kli, because the Ohr Keter was missing in Hitpashtut Bet
3. If you say: “When the Ohr Zach comes down to be clothed in the Kli, will the Kli return and purify as in the beginning and stop being Behinat Kli?” (10) The answer to that is that not all the Eser Sefirot that rose to their source returned. Indeed, only the lower nine descended, and the Uppermost, namely Keter, remained forever with the Maatzil.
You now find that it is Ohr Hochma that returned to clothe in Kli de Keter (20). Likewise all the other Sefirot and the Kelim can now receive a diminished Ohr of what they had in the beginning.
Ohr Pnimi
10. Because once the Ohr Yashar expanded in it once more and was limited inside its Aviut as in the beginning, the Aviut then draws a greater Ohr. Thus, once more there is no apparent demerit in the Aviut for the Ohr and the Kli are mixed together. Therefore, how did we later on come to note a difference between the Ohr and the Kli?
20. It turns out that when each Sefira lacks the fulfillment of the He’arah that she merits, for the Ohr Hochma does not fulfill the Kli Hochma, each Kli is left with some Aviut that does not clothe the Ohr. The measure of excessive Aviut that’s been acquired during Histalkut Aleph does not stop there, hence, there is a great need for the Ohr in the Kli that is left apparent.
Hitpashtut Aleph of Akudim first came out as Nefesh
4. Know, that they all came out as mere Nefesh (30). This is the meaning of the verse, “The Lord hath sworn by His soul.” Atzilut is Nekudim, as we have said, and it is called HaVaYaH, sworn by He who is greater than Him, which is Olam Akudim, that came out as mere Nefesh. Delve in that and find how deep His thoughts are, as even the Highest Olam of Akudim is merely Behinat Nefesh.
Ohr Pnimi
30. Here there are three things we must know first:
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The order of the emergence of the Orot is that the Tachtonim come first. Nefesh comes first in Kli de Keter, and when Ohr Ruach comes in Kli de Keter, Nefesh descends to Kli de Hochma, and Ruach clothes the Kli Keter. When Ohr Neshama comes in Kli de Keter, Ruach descends to Kli de Hochma, Nefesh in Kli de Bina, and so on likewise until Yechida comes in Kli de Keter and Nefesh in Kli Malchut.
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The measure of the Ohr depends on the number of Kelim that the Ohr has: if it has one Kli, it has only Nefesh. If it has two Kelim, it has two Orot - Nefesh Ruach. Finally, it has five Kelim and then it has NRNHY.
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Each Tachton that travels through the Elyon leaves its Shoresh there. Thus, any Ohr that comes to Keter is but the Nefesh of that Ohr. For example, if Nefesh comes to Kli de Keter, it is merely Nefesh de Nefesh; if Ruach comes to Keter, it is merely Nefesh de Ruach. The same applies to Nefesh de Neshama and so on.
It is so because it then has but one Kli, which receives only Nefesh. If Ruach comes to Keter and Nefesh descends to Hochma, you find that she has left her Shoresh in Keter and it shines Behinat Ruach de Nefesh to her. In that state Nefesh has two Kelim, Keter and Hochma, and has Nefesh Ruach de Nefesh.
Similarly, when Ohr Neshama reaches Kli de Keter, it is Nefesh de Neshama because it is a single Kli. Nefesh descends to Bina, and roach with the Shoresh de Nefesh, which is Ruach de Nefesh, descends to Kli de Hochma.
Then the Shoresh of the Nefesh, which has not departed from Keter, grows into Neshama de Nefesh and now Nefesh has NRN and three Kelim. Ruach has two Kelim: the Shoresh in the Keter is Ruach de Ruach, and in Hochma it is Nefesh de Ruach.
Neshama has a single Kli and Nefesh de Neshama. It is the same in all the others until Nefesh came to Malchut. Then she acquired five Kelim and has NRNHY de Nefesh: Nefesh from her own place, and YHNR from the Kelim she passed through.
Similarly, when Ohr Ruach comes to Keter it is merely Nefesh de Ruach, though when it comes to its place, it has Nefesh in its place and YHN from the three Kelim it traveled through etc. similarly. Thus, when all the Orot NRNHY are in their own place, they are regarded as mere Nefesh, and they receive the rest of the Orot from the Kelim they traveled through and left their Shorashim there.
The Kelim came out from below upward in Akudim: Kli Malchut first, and Keter last. It is the opposite of Nekudim where the Kelim came out from above downward
5. All Eser Sefirot came out, but not all of them came out together. First Behinat Malchut from Olam ha Akudim came out, the opposite of Olam ha Nekudim.
Malchut first came out in Behinat Nefesh. Later on, when Yesod came out as Nefesh, He’arat Ruach was added from him to Malchut
6. This Malchut first came out as mere Behinat Nefesh (40), for you haven’t a Sefira that does not have NRN. However, now they did not come out but as mere Nefesh. Thus, Malchut first emerged in Behinat Nefesh. Then, when Behinat Yesod came out, only Behinat Nefesh appeared, for itself (50), in the Yesod, but He’arah was added in Malchut, where Behinat Ruach appeared (60).
Ohr Pnimi
40. Meaning, in Olam ha Nekudim the Kelim came before the Orot. It is so because the Kelim KHB ZA and Malchut emerged first from the Reshimot de Partzuf SAG, and afterwards all the Orot came to Keter. He gave Hochma nine Orot, Hochma gave to Bina eight Orot etc. and Malchut received her Ohr last.
However, in Akudim the Kelim were made by the Hizdakchut as in Histaklut Bet, when Behina Dalet purified first and became Kli Malchut. After that Behina Gimel purified and became a Kli for ZA etc. Thus, Kli Malchut emerged first.
50. Though the Ohr Yesod is Ruach, it still has only a part of Nefesh de Ruach because when each Behina comes to Keter, she only has Nefesh. Also, each Behina has but the Nefesh of her own Behina in her own place, and gets the rest from the Kelim she travels through.
60. When Ruach is drawn to the degree, hse is Nimshach in Kli de Keter. Then Nefesh descends to Kli Hochma and the Shoresh that she leaves in Keter becomes Ruach de Nefesh for her.
Ruach has six Ktzavot, as it is regarded as ZA. Therefore, Ruach too is divided into six degrees HGT NHY. When Yesod comes from VAK de Ruach to Kli de Keter, Nefesh acquires the general Ruach de Nefesh.
It is said, “He’arah was added in Malchut, where Behinat Ruach appeared.” Also, when later on Ohr Bina came to the Guf, Malchut is found to be receiving Ohr Neshama from him and ZA receives only Ruach.
Ohr Ruach came from VAK de ZA. Hence the Ohr Ruach began to manifest in Yesod, and was completed with the coming of Hesed de ZA
7. The reason for it is that since Ruach comes from VAK, when Yesod came, Behinat Ruach began to manifest in Malchut. It is not entirely completed before all the VAK come out (70), meaning from Yesod to Hesed, at which time the entire Behinat Ruach of Malchut is completed. When each of them comes, one tip from Behinat Ruach appeared in Malchut, as it is written in the Zohar, Parashat Truma.
Ohr Pnimi
70. ZA is but one Behina of the above four Behinot, namely Behina Gimel. However, it does, contain six Ktzavot, called HGT NHY. Thus, Ohr Ruach is not completed but only after its Hitlabshut in these six Kelim. It is said that the He’arat Ruach that Malchut receives from ZA is not completed before all its six Ktzavot appear, as then ZA is completed.
They are five Hassadim, HGT NH, corresponding to the five Behinot KHB TM. Yesod is not an inner Hesed, but contains all five Hassadim HGT NH
8. It is already known, that Yesod is not a part of VAK, for they are but five Hassadim from Hesed to Hod (80), and Yesod does not take a particular Hesed for himself (90); rather, all five Ktzavot are contained in him. Thus, the general Behina of Ruach is what appeared in Malchut when Yesod came. Yet, when Hod or Netzah came out, or any of the other Sefirot, the actual Ktzavot of Ruach appeared in Malchut.
Ohr Pnimi
80. There is an original understanding here that we must thoroughly grasp: indeed, there are no more than five Behinot in every Eser Sefirot. These are the Shoresh, called Keter, and the four Behinot Hochma, Bina, ZA and Malchut.
These five Behinot are contained even in the Ohr Yashar itself, as is written in Part 1. We distinguish six Sefirot HGT NHY here, not because there is any addition here to the five Behinot, but because they are a special discernment of these five Behinot, in terms of their Hitkalelut in ZA. The three Sefirot KHB, accepted in ZA, are diminished in him into the three Sefirot HGT. Sefirat Netzah in him is his own Behina and Sefirat Hod in him is the Hitkalelut of Malchut in ZA.
The reason for the double discernment of five Behinot specifically in ZA is very interesting: the entire Ohr received in the Partzufim is regarded as two Behinot, Ohr Hochma and Ohr Hassadim, and the difference between them is indeed great (see Part 1, Chap 1, Ohr Pnimi item 5).
They are also called Ohr GAR and Ohr VAK because the Ohr Hochma is only distinguished in the three Upper Sefirot Keter, Hochma, Bina, which are Yechida, Haya, Neshama. However, in Ruach Nefesh, which are ZA and Malchut, there is merely Ohr Hassadim, even in their GAR, as it is written in the Zohar (Mishpatim, item 520): “The head of the King is corrected in Hesed and in Gevura.”
Since the first three Sefirot de ZA, KHB, are merely Ohr Hassadim, we therefore have a special discernment of the first three Behinot, as they are merely Ohr Hassadim. It therefore turns out that we have two kinds of Upper three Behinot, either from Ohr Hochma, or from Ohr Hassadim.
When the first three Behinot are Ohr Hochma, they are distinguished by the names Keter, Hochma, Bina, and when they are regarded as Ohr Hassadim, they are named Hesed, Gevura, Tifferet, meaning in ZA. Thus, once we call the five Behinot KHB ZA and Malchut, when the first three are Ohr Hochma, and another time we call them HGT NH, or five Hassadim, when the GAR are regarded as mere Ohr Hassadim. Remember that in all the places.
However, these five Hassadim HGT NH are not regarded as five Behinot of Aviut like the general five Behinot, because Ohr Hassadim itself is merely Behina Gimel, called Ohr Ruach. Hence, there is no difference in the measures of the Aviut among the six Sefirot HGT NHY.
90. As there are no more than five Behinot here. Indeed, Sefirat Yesod is the third distinction of the five general Behinot from the perspective of the Hitkalelut and the association of Midat ha Rachamim with Din, brought above (Part 4, Chap 1, Ohr Pnimi item 4).
Thus, each of the five Behinot HGT NH are in and of themselves Rachamim and Din. From the perspective of the Rachamim they are regarded as five Hassadim, and from the perspective of the Din they are called five Gevurot (pl. for Gevura).
Sefirat Hod is the place of the association of Midat ha Rachamim with Din. These five Hassadim and five Gevurot are incorporated there and sweetened together, and from here they are poured on to Malchut. That is why it is said, “and Yesod does not take a particular Hesed for himself.”
When Yesod de ZA came out, the general Nefesh de ZA manifested, and when Hod manifested, one tip of Nefesh ZA appeared etc. until all Vav Ktzavot were completed
9. All this concerns Behinat Malchut. However, what concerns the Vav Ktzavot de Zeir Anpin is in the following manner: when Yesod emerged, the general Behinat five Ktzavot de Zeir Anpin manifested only in Behinat Nefesh. When Hod comes, the first tip of Nefesh de Zeir Anpin emerges, and so on until all Vav Ktzavot are completed.
Each and every tip of the HGT NH provided the general He’arah of Nefesh in Yesod when they came out. However, in the five Behinot themselves, none adds anything to another
10. There is yet one more difference between Yesod and the five other Ktzavot (100): when Hod came, he gave his general force in Yesod anew, but only in Behinat Nefesh. So did all of them, until Hesed emerged and he too gave his general force in Yesod when he came out.
However, this is not so with the other five Ktzavot, for when one came, he added nothing whatsoever in his friends, for they are all equal. Only when all six were completed, was Zeir Anpin found to be completed in Behinat Nefesh.
Ohr Pnimi
100. Yesod is but the Hitkalelut of the five Ktzavot. For that reason it must be given by them. Hence, when each and every tip comes, it is filled and completed. However, the five Ktzavot themselves are five separate Behinot, like the five general Behinot, and therefore one does not add anything to another, for each is fenced and defined in its own Behina.
When Bina came out, she was Nefesh for herself, Ruach for ZA, and Neshama for Malchut. When Hochma came out, she was Nefesh for herself, Ruach to Bina etc. When Keter came out He was Nefesh for Himself and Ruach to Abba etc.
11. Afterwards Bina emerged merely in Behinat Nefesh for herself, Behinat Ruach for Zeir Anpin, and Behinat Neshama for Malchut (200). Then Hochma came out in Behinat Nefesh for herself, Behinat Ruach for Bina, Behinat Neshama for Zeir Anpin and Behinat Haya for Malchut. Then Keter emerged in Behinat Nefesh for Himself, Behinat Ruach for Abba, Behinat Neshama for Ima, Behinat Haya for Zeir Anpin and Behinat Yechida for Malchut.
Ohr Pnimi
200. It is so because when she comes to Keter, she has but one Kli, which can only receive Nefesh. Then Ruach descends to Kli Hochma and its Shoresh, which remains in Keter, becomes Ruach for ZA, and Ruach de Nefesh descends along with him to Kli Hochma.
The Shoresh of the Nefesh that remains in Keter becomes Neshama to Neshama since there is no absence in the spiritual. Hence, now Nefesh has NRN, Ruach has NR and Neshama has Nefesh.
Also, when Hochma emerges and comes in Kli de Keter, she has but Nefesh de Haya. Then Nefesh de Neshama descends to Kli Hochma with the Neshama de Nefesh and with the Ruach de Ruach. Shoresh de Nefesh, which remained in Keter, now becomes Haya de Nefesh, and Shoresh de Ruach, which remained in Keter, now becomes Neshama de Ruach. Finally, Shoresh Neshama, which remained in Keter, now becomes Ruach de Nefesh.
Now the degree has Nefesh de Haya, NR de Neshama, NRN de Ruach and NRNH de Nefesh. Also when Ohr Yechida came into Kli de Keter, she only has her own Nefesh, as she has but one Kli. Then Haya descends to Kli de Hochma, and along with her the Ruach de Neshama with the Neshama de Ruach and with Haya de Nefesh.
The Shoresh of Haya that remained in Keter becomes Ruach de Haya and the Shoresh Neshama that remained in Keter becomes Neshama to Neshama, and so on similarly.
We might ask: but the Rav says (in Part 3, Chap 12, item 7) that the ascending Ohr Hozer in Akudim and clothes the Ohr Yashar equalizes all the Kelim in the same level, and each and everyone reaches the level of Keter (Histaklut Pnimit there, Chap 3, item 4).
The thing is that KHB TM lengthwise and KHB TM thickwise emerge here, meaning five times KHB TM these over these thickwise, without any changes among them whatsoever. However, in the lengthwise KHB there are certainly changes, as the Keter in it has but Nefesh de Keter, Hochma but NR de Hochma, and Bina but NRN de Neshama etc.
When Keter came out, He only had Nefesh, and that Behina too did not remain in Him, for she left for the Maatzil
12. Thus, when Keter comes, being the last of all, He does not come out but as mere Nefesh. This is the meaning of the verse, “The Lord hath sworn by His soul.” Even this Behina of Nefesh de Keter did not remain in Olam Akudim (300), for it was once more concealed and remained cleaved to her place in her Maatzil.
Ohr Pnimi
300. That is because the level of Keter does not extend, but only through Behina Dalet. Behina Dalet was no longer renewed in Zivug de Hakaa after having purified in the Histalkut de Hitpashtut Aleph de Akudim, since Behina Dalet did not leave a Reshima after her, as the Rav said. Hence, that great Ohr disappeared from all the Partzufim and the Olamot from here on.
When Keter came, Malchut had NRNHY and the rest of the Sefirot were lacking and had to return to the Maatzil
13. Indeed, when Keter came, Malchut had been found complete with all five inner Orot, which are NRNHY. Now all the Sefirot were still absent for they emerged lacking and incomplete. This was indeed intentional, and that is why they had to return upward to the Maatzil to receive their completion from Him.
Keter came out last and returned first; Malchut came out first and returned last
14. Now, going back, Keter returned first (400). Thus, the last to leave is the first to enter. Malchut is the opposite: she left first and entered last (1). This is the meaning of the verse, “I (Ani) am the first and I am the last.” The explanation of this verse is correct both in Sefirat Keter and in Sefirat Malchut, though one is in contrast to the other. It is known that Ani is an appellation for Malchut, and its opposite, Ein, an appellation for Keter.
Ohr Pnimi
400. This has already been explained above. It is because in the first Hizdakchut from Behina Dalet to Behina Gimel the level of Keter instantly disappears from the Guf. It is so because the Zivug de Hakaa that occurs on Behina Gimel generates only Eser Sefirot at the level of Hochma, and the Ohr Keter disappears to its origin.
1. For she disappeared only after the Masach had been purified from all its Aviut and equalized its form with the Maatzil.
When Keter disappeared, Malchut rose to the place of Yesod, and thus Malchut received Makif de Haya, ZA received Yechida, Bina Haya, and Hochma Neshama
15. When Keter rose to His origin (2), Malchut rose to the place of Keter, Bina to the place of Hochma, and all of them similarly. In the end, Malchut was in the place of Yesod, and by the ascent to Yesod, the Ohr was added in her, and she had one Makif opposite the inner Behinat Haya (3).
Zeir Anpin too rose by one degree and was added Behinat Yechida from the inner Orot. Now all his five inner Orot have been completed (4). An inner Behinat Haya was added in Bina (5), and the inner Behinat Neshama was added in Hochma (6).
Ohr Pnimi
2. It’s been written that the ascent of Malchut to the place of Yesod means that Masach de Behina Dalet, being Behinat Kli Malchut, rose and purified to Behina Gimel, being Behinat Kli Yesod. Then the Ohr Elyon, which never stops, mated in Masach de Behina Gimel and Eser Sefirot at the level of Hochma emerged. Then Keter became concealed in His origin, Ohr Hochma rose in the place of Keter and Bina in the place of Hochma etc. similarly.
3. For now Malchut has acquired a sixth Kli from the level of Behina Gimel, through her ascent to Yesod, regarded as Kli Hitzon compared to Behina Dalet, and Ohr Makif de Haya clothes this Kli Hitzon.
4. For now he gained a fifth Kli, and since he has a fifth Kli, five Orot NRNHY expand in them in completeness.
5. For she acquired a fourth Kli and has room for Ohr Haya.
6. For she acquired a third Kli and has room for Hitlabshut Ohr Neshama de Haya.
When Hochma rose, Bina was added with a Yechida. ZA received Makif de Haya, and Malchut Makif de Yechida
16. After that Hochma rose in the Maatzil and Bina rose to the place of Keter (7), and an inner Behinat Yechida was added in her, thus completing her with all five inner Orot (8). A single Makif was added in Zeir Anpin, corresponding to the inner Haya (9), and a higher Makif was added in Malchut, corresponding to the inner Yechida.
Ohr Pnimi
7. It means that Masach de Behina Gimel too has purified to Behina Bet, Eser Sefirot at the level of Bina emerged, and Ohr Hochma too disappeared and rose to its origin to the Maatzil. It is then considered that Malchut rose to Bina, the place of the Zivug in Malchut, ZA to the place of Hochma, and Bina to the place of Keter.
8. For she acquired a fifth Kli and has room for the Hitlabshut of Yechida.
9. Meaning during the Zivug de Behina Bet, when the level of Bina emerged. Bina came in Keter, ZA in Hochma, and then ZA acquired a Kli for the Ohr Makif de Haya from the level of Bina. From this level de Behina Bet, Malchut acquired Makif de Yechida.
When Bina rose, ZA was added with a Makif de Yechida. ZA and Malchut did not gain more than that
17. Afterwards Hesed rose to the place of Keter for Bina rose to her Maatzil (10). Hence, Behinat second Elyon Makif was added in ZA, corresponding to the inner Yechida (20). From there on Zeir Anpin and Malchut did not gain any more and no additional Ohr was added in them (30).
Ohr Pnimi
10. It means that Masach de Behina Bet purified into Behina Aleph, and this is called Malchut having risen to Hochma. At that time the Eser Sefirot diminished into the level of ZA, Ohr Bina disappeared from the Partzuf and rose to its origin, to the Maatzil. It is written, “Hesed then rose to the place of Keter,” meaning ZA in the place of Keter and Malchut in the place of Hochma.
20. Meaning, when the level of Behina Aleph emerged, being the level of ZA that came in Kli de Keter, and Malchut in Kli Hochma, ZA acquired Makif de Yechida from this new Kli. Bear in mind that the Ohr Makif always wants to shine to the Partzuf, as every Hizdakchut is performed because of this reason. However, since it needs a Kli, when they attain a sixth Kli and a seventh Kli, the Makifim of Haya and Yechida immediately shine in them.
30. The reason is that the Zivug de Hakaa performed in Behina Aleph de Rosh, called Eynaim, its Ohr Hozer is very small. It is so because the Aviut of that Masach is frail, and hence the title Histaklut Dak (Thin Histaklut). See the above words of the Rav (Part 3, Chap 11, item 6) who says that the Hevel of the Eynaim does not expand downward, but remains in its place in the Rosh (see there Ohr Pnimi item 4). The meaning of Hevel is Ohr Hozer that emerges by Zivug de Hakaa.
Therefore, only ZA that now stands in Keter can receive from the He’arah of the Zivug of the Eynaim. Even though its He’arah does not reach below the Rosh, still, because Malchut de Rosh became Keter to the Guf, ZA is therefore close to Behinat Rosh and can receive from the Eynaim. However, Malchut, which now stands in Hochma, is already completely below the Rosh and cannot gain anything by the Zivug de Behina Aleph, for she cannot receive any Ohr Makif from the He’arat Eynaim, as we’ve explained.
Afterwards, when Malchut rose to Keter and the level of ZA disappeared in the Maatzil as well, the Zivug de Hakaa stopped entirely. It is so because the Masach that is purified into Behinat Keter no longer has sufficient Aviut for Hakaa and does not raise Ohr Hozer. Thus, the He’arat Malchut that is received there is very small and is regarded as Ohr Makif to Malchut.
It is written, “Zeir Anpin and Malchut did not gain any more and no additional Ohr was added in them.” It is so for the above-mentioned reason that Malchut cannot receive even from the Eynaim, as they do not shine below the Rosh.
After ZA received the second Makif, he is already in his place in the Maatzil. Hence, they have no more than five interior and two surrounding. [Second version: It follows from the manuscript of Baal HaSulam that this commentary is superfluous for there are no more than five interior and two surrounding, as the Rav said here in item 19].
Each and every Behina has Eser Sefirot contained in five, both in the inner and in the surrounding
18. The thing is that in a word, you should know is that it has been clarified that there are Eser Sefirot in each and every Behina in each and every Olam and every Partzuf, no more and no less.
They are ten inner Orot and ten surrounding. However, the inner ten are contained in but five, corresponding to the five Behinot of Partzufim that they have, as mentioned elsewhere. These are AA, AVI and ZON, and in themselves they are called the general NRNHY of each and every particular Olam. Similarly, the Makifim are the same, meaning ten contained in five (40).
Ohr Pnimi
40. This is very simple, as there are no more than five Behinot here, over which come five levels, called KHB, Zeir Anpin and Malchut, or five Partzufim AA, AVI and ZON. However, Behinat ZA, meaning Behina Gimel, has six Sefirot HGT NHY, and there is no difference of level among them, for they all have one Behina of Aviut. For that reason there are no more than five inner Orot and also five Orot Makifim.
There are five inner Orot and five surrounding Orot in Eser Sefirot de Rosh, but there are only five inner and two surrounding, Yechida and Haya, from Peh de AK downward
19. However, you should know that all the Orot, the Olamot and the Partzufim from the Hotem of Adam Kadmon upward (50), in every Partzuf, these Behinot are always complete. They are: five inner Orot, consisting of Eser inner Sefirot, and five Makifim, consisting of Eser particular Sefirot.
Yet, from Peh de Adam Kadmon down to the end of all the Olamot there are but five inner Orot and two Upper Makifim (60), corresponding to Haya and Yechida, not more, as the Ohr diminished from there onward. Thus, in Olam Akudim, which are the Orot that stem from Peh de Adam Kadmon outwardly, there were only five inner Orot and two surrounding Orot, and not more. Remember this forward.
Ohr Pnimi
50. Meaning in the Eser Sefirot of Rosh AK, where Ohr Hozer rises from Malchut de Rosh upward, and clothes the nine Upper Sefirot. Malchut de Rosh, where Masach de Behina Dalet stands, is called Peh, and ZA de Rosh, from which begins the Ohr Yashar de Rosh, is called Hotem.
60. Meaning in the Eser Sefirot de Guf that extend from above downward into Hitlabshut in the Kelim, there is not more than two Makifim Elyonim, being Haya and Yechida. The reason for it is the lack of the exterior Kelim needed for the Orot Makifim de NRN.
The Hitzoniut of the Kelim for the reception of Orot Makifim emerges by the Zivugim de Hakaa performed during the Hizdakchut of the Masach and its ascent to the Maatzil (see above this chapter item 1 and Ohr Pnimi there). Since there is no Zivug de Hakaa from Behina Aleph upward, there couldn’t be more than two outer Kelim, one for Yechida and one for Haya.
During the ascent of Keter to the Maatzil, the manifestation of Yechida disappeared from Malchut
20. *Know, that when Keter rose to the Maatzil, to the same measure and length of time of its ascent, the apparent Behinat Yechida departed from Malchut (70), which is the Ohr that extended to her from Keter. Because Keter ascended and departed, He did not intend to shine in her, hence she was left with merely the Reshimo (80).
Ohr Pnimi
70. After Behina Dalet was purified and before the coming of the Masach to Zivug de Behina Gimel, the Partzuf was then without any He’arah. That is because the level of Behina Dalet, which is Ohr Keter, left, and the level of Behina Gimel hasn’t come yet.
80. We should not say that this contradicts what is written above, that Malchut did not leave a Reshima after her. It is because there he speaks precisely of the Reshimot de Ohr Yashar, contained in the Masach when it comes to the Maatzil, over which emerges the Zivug for Hitpashtut Bet, called AB. Here, however, he speaks of the Reshima ascribed to Ohr Malchut, which is Behinat Ohr Hozer.
When Keter ended His ascent to the Maatzil, the manifestation of Yechida to Malchut returned
21. When Keter concluded His concealment and Malchut concluded her ascent to Sium de Yesod (90), the Maatzil returned to shine in her as in the beginning of the Behinat Yechida in her. It is so because after Keter rose to the Maatzil she too rose in Yesod, and was one degree closer to the Maatzil. Now she received from Him what she would previously receive from Keter (100).
However, as long as Keter did not complete His ascent, the Keter interrupted between her and her Maatzil, and Keter Himself did not shine in her (200). It is similar in Behinat Haya that receives from Keter, and similar also in Hochma, Bina and so on.
Ohr Pnimi
90. It has been explained above that Malchut means the Masach in her. The completion of her ascent to Yesod means that Malchut de Rosh too rose to Hotem and a Zivug de Hakaa on the level of Hochma occurred there. This is regarded as the completion of the ascent.
100. As he explains, after she rose in Yesod, meaning the Masach purified and received Aviut de Behina Gimel. At that time the Masach in Peh de Rosh rose to Hotem as well, being Behina Gimel de Rosh, the Zivug de Hakaa on the level of Hochma emerged there and extended from there down to the Guf.
It turns out that now she is “one degree closer to the Maatzil.” It means that she now receives from above, from her corresponding Behina in the Rosh. This is so because now she receives from the Zivug in the Hotem, and the Maatzil illuminates the Behinat Yechida in her once more, but on the level of Hochma, being Behinat Haya de Yechida. Finally, this Haya de Yechida became the Ohr Makif de Haya in her.
It is written, “Now she received from Him what she would previously receive from Keter.” It means that she now receives from Hotem through Keter de ZA as she received before through her own Keter.
200. After Behina Dalet purified and Keter began to conceal, as long as there was no Zivug in Behina Gimel, the concealment of Keter interrupted the He’arah in the Partzuf, because there is no Zivug from Behina Dalet, and Behina Gimel doesn’t shine yet.
During the ascent of Hochma to the Maatzil the manifestation of Haya from Malchut disappeared, and when Hochma concluded her ascent, the manifestation of Haya to Malchut returned
22. Also, when Hochma rose up in her Maatzil, the part that came to Malchut from Him left her. She was left with but the Reshimo until Hochma completed her ascent to her Maatzil, and then the Ohr returned as in the beginning. You can also deduce from that to all the others, for they are many divisions.
It is so because when Hochma began to ascend in Keter, her He’arah departed from everything below her (300). When she rose to Keter, it returned as in the beginning. When it returned to ascend in the Maatzil a second time, the Ohr left a second time, and when the ascent was over, the Ohr regained its strength. The reader will understand the other divisions similarly regarding the Makifim de ZON that take during their ascent and departure upward.
Ohr Pnimi
300. When Keter began to ascend to the Maatzil, all the Eser Sefirot in the level were drawn and rose after Him. Each and every one began to ascend to the Behina above her, and when Keter completed His ascent, meaning the Zivug in Behina Gimel came, they all completed their ascent; Hochma came to Keter, Bina to Hochma etc.