67. What are the two matters in Atzilut?
68. Where did the manifestation of the HaVaYot of the Kelim begin?
69. What causes the making of the Kelim?
70. Why don’t the Kelim manifest before the Ohr departs from inside them?
71. What caused the distinction of the Kelim as Ohr Av?
72. What is the excessive Aviut that the Ohr Av acquired after the Histalkut?
73. Why don’t the Kelim of the Rosh tolerate the Orot?
74. Why is there no Hizdakchut in the Kelim?
75. Why was only one Kli of Keter made by the Histalkut?
76. Why is it not apparent in the Eser Sefirot de Guf that they are actually ten Orot?
77. Why are Kelim de Rosh not actual vessels of reception?
78. What is the difference between the discernment of Elyon and Tachton, and Pnimi and Hitzon?
79. What are two kinds of Kelim found in the Partzuf?
80. Why did Malchut come out first in Akudim, the opposite of the Partzufim that followed it?
81. Why did Keter not create a Kli during the Histalkut?
82. Why in the order of the Kelim the Elyonim emerge first, the opposite of the Orot, where the Tachtonim emerge first?
83. Why did Hochma rise in Kli de Keter?
84. What is the Ohr that extends from the Maatzil from above downward during the Histalkut?
85. Why are the levels that emerge during the Histalkut called Ohr Hozer?
86. Why is the He’arat Zivug that descends from the Upper Behina into the lower one and empty of Ohr, called Ohr Hozer?
87. What are the twelve kinds of Ohr Hozer found in Akudim?
88. What are the ten kinds of Kelim found in Akudim?
89. What is the ascent of the Orot to the Maatzil?
90. How does the procreation of the Partzufim extend?
91. What is the reason for the Hakaa of Ohr Pnimi and Ohr Makif on each other?
92. What is the oppositeness that exists between Ohr Pnimi and Ohr Makif?
93. Who overpowers in the Hakaa of Ohr Pnimi and Ohr Makif?
94. Who overpowers in the Hakaa of the Reshima and the descending Ohr Hozer?
95. Why is there no one to beat on Keter?
96. What do the Sefirot receive when they come to the Maatzil?
97. What are the differences among the five kinds of Hakaa found in Akudim?
98. How do the Reshimot relate to the second Partzuf?
99. Why are the Reshimot considered to be Ohr Yashar?
100. Why doesn’t the last Behina leave a Reshima?
101. How do the Reshimot become Behinot Tagin?
102. What does the Reshima de Keter remain in?
103. What are the twelve kinds of Reshimot found in Akudim?
104. Why does the Ohr Elyon mate with the Masach during its Hizdakchut?
105. What are the seven discriminations found in the Masach?
106. Why is there no limitation found in the Eser Sefirot de Rosh?
107. From which point begins the recognition of the limitation?
108. Why is the Behina where the Zivug occurs considered the lowest Behina?
109. Why are the Eser Sefirot contained in five Behinot?
110. What are the Eser Sefirot below Tabur?
111. Why does Malchut remain without Ohr in Hitpashtut Bet?
112. Why does Keter enters last and departs first, the opposite of Malchut?
113. How does ZA have Behinat Haya in Hitpashtut Aleph?
114. Why do the Eser Sefirot de Akudim emerge only in Behinat Nefesh?
115. Why is He’arat Ruach not completed for Malchut before all the VAK de ZA emerge?
116. Why is Yesod de ZA not included in its five Ktzavot?
117. Why did Nefesh not emerge in Behinat Hitpashtut Aleph and the great Orot RNHY came out during the Histalkut?
118. When does Bina gain Ohr Haya?
119. When does ZA gain Makif de Yechida?
120. Why does Malchut not gain a third Ohr Makif?
121. Where do the surrounding Kelim and Orot extend from?
122. Where are the Five Inner and Five Surrounding?
123. Why are there no more than five inner and two surrounding found in the Guf of the Partzufim?
67. What are the two matters in Atzilut?
-
The expansion of spirituality, meaning the five Behinot Orot called NRNHY.
-
The five Behinot Kelim, called KHB, ZA and Malchut. We must tell them apart in every word in this wisdom, for you have no Ohr without a Kli.
They are opposite to each other in their every manifestation: the order of appearance of the Kelim is from above downward, KHB, ZA and Malchut; the order of the appearance of the Orot is the opposite, namely from below upward, NRNHY.
The lack of the lower Kelim in the Partzuf causes the lack of the Upper Orot there. Thus, when slightly forgetting that we must recognize the oppositeness between them, the matter will be instantly confused.
(Chap 1, item 2)
68. Where did the manifestation of the HaVaYot of the Kelim begin?
The HaVaYot of the Kelim begin from the moment of the beginning of the expansion of the Ohr from above downward, meaning from Peh de AK down, though they are still not apparent. Only later, when the Ohr returns from them to the Maatzil and the Kelim remain empty, does their Aviut manifest.
(Chap 1, item 3)
69. What causes the making of the Kelim?
The expansion of the Ohr and its departure from there causes the making of the Kli.
(Chap 1, item 9)
70. Why don’t the Kelim manifest before the Ohr departs from inside them?
Since the measure of the Ohr extends according to the measure of the Aviut of the Masach, the Aviut and the Zakut are therefore equally important. They are regarded as mixed in one another and it is impossible to separate them and tell them apart.
(Chap 6, item 3)
71. What caused the distinction of the Kelim as Ohr Av?
After the Ohr Yashar exits and expands from the Kelim and returns to its origin, and they remain without Ohr, their Aviut is distinguished as lowness and deficiency, and in that the Kelim manifest.
(Chap 6, item 3)
72. What is the excessive Aviut that the Ohr Av acquired after the Histalkut?
The Kelim, which are expansion of Ohr Hozer from the Masach and Malchut de Rosh down are regarded as Aviut, even before they expand to the Guf. However, they do not manifest before the Ohr departs from them (see item 71).
When the Ohr departs from them the Aviut that was in them while they were in Malchut de Rosh manifests, and also the additional Aviut that they’ve now reacquired. It means that they are left in the dark without Ohr, which is Behinat Din and Aviut that they did not have before they expanded into the Guf.
(Chap 6, item 3)
73. Why don’t the Kelim of the Rosh tolerate the Orot?
Because that is the meaning of the ascent of the Ohr Hozer from below upward because of the Zivug de Hakaa performed there. It is so because the meaning of “from below upward” is resistance to Hitlabshut, intolerance toward the clothing of the Ohr.
(Chap 1, item 5)
74. Why is there no Hizdakchut in the Kelim?
The matter of the Hizdakchut revolves solely around the force of the detainment and the Gevul in the Masach because of the Aviut contained in him. This comes to him by the Bitush of Ohr Makif, as detainment interrupts the Ohr Makif that wants to expand below the Masach. The matter of the Bitush of Ohr Makif does not reach the Kelim at all, for they really do yearn for it, but the force of the Masach stands between them.
(Chap 2, Ohr Pnimi item 20)
75. Why was only one Kli of Keter made by the Histalkut?
Only one Kli of Keter was made after the Histalkut because the Histalkut was all at once and instantaneous. Even though we discern Eser Sefirot there, it is like a Kli whose parts are not equal.
(Chap 1, item 10)
76. Why is it not apparent in the Eser Sefirot de Guf that they are actually ten Orot?
Because there is only one Kli here, and one Histalkut, as in item 75.
(Chap 1, item 6)
77. Why are Kelim de Rosh not actual vessels of reception?
Since they are from below upward, see item 73.
(Chap 1, item 7 and Ohr Pnimi item 50)
78. What is the difference between the discernment of Elyon and Tachton, and Pnimi and Hitzon?
In a complete level, the four Behinot are regarded as one above the other. Above means Zakut and below means Aviut. When speaking only of a Kli de Hamshacha in the Partzuf, the four Behinot are considered to be one before the other where the more Av is more Pnimi.
(Chap 5, Ohr Pnimi item 3)
79. What are two kinds of Kelim found in the Partzuf?
The first is the Ohr Av that remains after the Histalkut, which are for the need of the Partzuf itself. The second is the Reshimot and the Nitzotzin that remain in the above Ohr Av, for the purpose of the second Partzuf, which follows it.
(Chap 2, Ohr Pnimi item 4)
80. Why did Malchut come out first in Akudim, the opposite of the Partzufim that followed it?
Because the HaVaYot of the Kelim began in Akudim, and there are no more than the vessels of Malchut there. However, after the Histalkut of the Orot of this Partzuf, the Kelim for the next Partzuf are prepared here. Thus, the Kelim precede the Orot of the next Partzuf.
Here they came out from above downward in the order of the Histalkut, for when Behina Dalet purified to Behina Gimel, Kli de Keter manifested, and when Behina Gimel purified to Behina Bet, Kli de Hochma manifested etc. they are positioned similarly in the next Partzuf as well, and similarly in all the Partzufim, as all of them were made in this manner.
(Chap 6, item 5)
81. Why did Keter not create a Kli during the Histalkut?
He had a Kli for Himself, meaning the Ohr Av remained below after the Histalkut of the Ohr Yashar. When it says that He did not create a Kli it means that it is for the purpose of Nukva de Keter of the second Partzuf.
It is so because this Kli was made of the descending Nitzotzin from the Zivug on the Upper Behina, and there is no Behinat Aviut for the Ohr Elyon to strike prior to Keter. Hence, the Nitzotzin did not fall to Kli de Keter and He did not make a Kli for the second Partzuf.
(Chap 4, Ohr Pnimi item 9)
82. Why in the order of the Kelim the Elyonim emerge first, the opposite of the Orot, where the Tachtonim emerge first?
Because so was the beginning of the manifestation and formation. The manifestation of the Kelim came by Histaklut Bet and the Histalkut. In the beginning, Kli de Keter appeared by the Hizdakchut from Behina Dalet to Behina Gimel. Then, by the Hizdakchut from Behina Gimel to Behina Bet, the Kli of the level of Hochma manifested. When it purified from Behina Bet to Behina Aleph, Kli de Bina appeared etc.
Thus, the Upper Kelim came out first, and the lower last. It is, however, the opposite in the Orot: first, in Hitpashtut Aleph, only Ohr Nefesh came out. When it purified into Behina Gimel, when the Zivug was made in the Hotem, Behinat Ohr Ruach came out. When it was purified to Behina Bet and the Zivug was made in the Awzen, Ohr Neshama came out, and when it purified into Behina Aleph, and the Zivug was made in the Eynaim, Ohr Haya came out. Thus, the Lower Orot came out first, and the Upper next.
83. Why did Hochma rise in Kli de Keter?
Because the purer Ohr clothes the purer Kli, because of the equivalence of form.
(Chap 6, item 15)
84. What is the Ohr that extends from the Maatzil from above downward during the Histalkut?
The four levels that came out during the Hizdakchut, when the Masach came to the Behinot of the middle of its purification.
(Chap 2, item 1)
85. Why are the levels that emerge during the Histalkut called Ohr Hozer?
Because these expansions are also regarded as Histalkut. It is so because thus is the conduct of the Histalkut, that the Ohr Elyon mates with it on its way and it is not considered a genuine Hitpashtut.
It is like a person who walks out of the house. He necessarily stops where he steps, but these are not considered rests and arrest in his march, because thus is the way to walk out of the house. For that reason they are regarded as Ohr Hozer and Din.
(Chap 3, Ohr Pnimi item 3)
86. Why is the He’arat Zivug that descends from the Upper Behina into the lower one and empty of Ohr, called Ohr Hozer?
There are two reasons. First: all these levels are regarded as Ohr Hozer, as has been explained in item 85, and second: because everything that descends from the place of the Zivug de Hakaa is Ohr Hozer and not Ohr Yashar.
(Chap 4, Ohr Pnimi item 2)
87. What are the twelve kinds of Ohr Hozer found in Akudim?
Two kinds of Ohr Hozer are discerned at once during the Zivug de Hakaa: the first is the Ohr rejected from expanding in Kli Malchut because of the Hakaa of the Masach. This Ohr Hozer is regarded as Ohr Makif.
The second is the Ohr Hozer that is created by correlation between the Histalkut and the retirement of Behina Dalet from the Ohr, which connects with the above rejected Ohr. This is the Ohr Hozer that ascends from below upward and clothes the Eser Sefirot de Ohr Yashar of the Rosh.
The third kind is the permanent Ohr Hozer in Malchut de Rosh, which becomes a source there, from which the Orot and the Kelim are poured to the Guf.
The fourth kind is the expanding Ohr Hozer from Malchut de Rosh down, extending and clothing to the Eser Sefirot de Ohr Yashar that expand with it. This Ohr Hozer is considered mixed with the Ohr Yashar. It is not distinguished as Levush and Kli because it is of equal importance with the Ohr Yashar.
The fifth kind is the minute He’arah of the Ohr Yashar poured below Tabur, called Ohr Nekeva. It too is called Ohr Hozer.
The sixth kind is the Ohr Hozer ending each and every Sefira of the Eser Sefirot from Tabur down, until the entire Partzuf ends.
The seventh kind is the Ohr Hozer called the Ohr Av, which remains below and without Ohr after the Histalkut of the Ohr Yashar. It is so because then the Aviut in its own essence manifests, which was contained in it even before it expanded from the Peh down.
The eighth kind is the Ohr Hozer added with a double Aviut to its own since it remained below, without Ohr, after the Histalkut. That darkness that it now acquired is a new Aviut it did not have before it expanded from the Peh down.
The ninth kind is the Ohr Yashar on the levels that come out during the Hizdakchut, regarded as Ohr Hozer and Din, because of their exit at the time of the Histalkut.
The tenth kind is the Ohr Hozer that descends from the He’arat Zivug in the Upper Behina to the Kli below her, which is empty of Ohr. It comes through the Zivug de Hakaa with the Reshima that exists there in that Kli.
The eleventh kind is the Nitzotzin that fall into the Kelim that were separated from the above descending Ohr Hozer. They overpowered the Reshima because the He’arat Zivug shines on them.
The twelfth kind is the above Nitzotzin after they’d been put out, meaning after the He’arat Zivug left the Upper Behina, for then the Reshima overpowers them.
(Part 4, Histaklut Pnimit, item 7)
88. What are the ten kinds of Kelim found in Akudim?
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The Etzem of Behina Dalet, over which Tzimtzum Aleph occurred, called Malchut.
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Kelim de Rosh, which are only Behinat Shorashim to the Kelim.
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Kelim from Peh down, mixed with the Orot.
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The above Kelim from Peh down after the Histalkut, distinguished as Ohr Av.
-
Kelim that are emptied of their Orot and contain Reshimot.
-
Kelim that are emptied of their Orot and do not contain Reshimot.
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Kelim prepared for the male Behinot de Hitpashtut Bet.
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Kelim prepared for the female Behinot de Hitpashtut Bet.
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Kelim below Tabur, unfit to receive Ohr Yashar.
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External Kelim for the reception of Orot Makifim.
(Histaklut Pnimit, item 56)
89. What is the ascent of the Orot to the Maatzil?
Hizdakchut from Aviut is called ascent. Complete Hizdakchut, until it becomes as Zach as the Maatzil is called “ascent of the Orot to the Maatzil”, because Hishtavut Tzura unites and connects the spirituals.
90. How does the procreation of the Partzufim extend?
Ohr Malchut, meaning the Masach and the Ohr Hozer contained in it passes through all the Sefirot when it purifies and ascends to the Maatzil. As it passes within them, it mingles with all the Reshimot that remained of their Orot, except the last Behina.
Thus, when it reaches the Maatzil, meaning Malchut de Rosh, where the Zivug never stops, it too is found to be mingling in that Zivug. From there it receives the Aviut from below upward, by which the Reshimot in it awaken and thicken in their own Aviut from above downward once more.
Then the Masach descends to its place, to the Guf, the place of the Chazeh. From the Chazeh up it generates Eser Sefirot de Rosh and from the Chazeh down it expands once more into Eser Sefirot de Guf, as in the beginning.
This is called Hitpashtut Bet, or Partzuf Bet. It differs from Partzuf Aleph because the substance of the Kelim of Partzuf Aleph is from the entire Aviut de Behina Dalet, and the substance of this Partzuf Bet is entirely from Aviut de Behina Gimel. It is so because the Masach that rose to Malchut de Rosh was not contained of Aviut de Behina Dalet at all, as she did not leave a Reshima after her Histalkut.
(Chap 3, Ohr Pnimi item 1)
91. What is the reason for the Hakaa of Ohr Pnimi and Ohr Makif on each other?
You already know that the Zivug de Hakaa is primarily in the Masach of Malchut de Rosh. Still, the rejection and the detainment in that Masach is not in actual fact, but only in “potential”. Thus, it is impossible to distinguish Ohr Pnimi and Ohr Makif there, for the Ohr bound in the Kli is called Ohr Pnimi and the Ohr unbound in the Kli is called Ohr Makif.
Since there is neither Halbasha nor rejection from Behina Dalet here just yet, how then would there be discernments of Ohr Pnimi and Ohr Makif here? For that reason the Ohr Pnimi and the Ohr Makif are tied together in the Peh, meaning in Malchut de Rosh.
However, afterwards, when the Halbasha and the rejection in the Rosh turn from “potential” to “actual” in the Guf, in the Masach in Tabur, the Orot clothe the Kelim in the Masach of Tabur up, meaning the first nine Sefirot of the Guf. From the Masach of Tabur down, meaning Malchut de Guf, the Orot are rejected; they are not clothed.
Thus, actual Ohr Pnimi and Ohr Makif appear here: the Orot that came in the Kelim from Tabur up are Ohr Pnimi, and the fitting Ohr to come from Tabur down that was rejected from there because of the detainment of the Masach de Tabur, is Ohr Makif.
Thus, Hakaa and Bitush occurred between the Ohr Pnimi, namely the Masach and the Ohr Hozer that clothes the Ohr Yashar, and the Ohr Makif. It is so because the Ohr Makif that began to feel the rejecting force in the Aviut of the Masach here, beat and struck on it, to purify it, and revoke the force of the Gevul in it, so it too could come into the Pnimiut of the Partzuf.
Know, that here the Ohr Makif overpowered the Ohr Pnimi, and that Masach in Tabur purified and rose to the Peh. There it was renewed until it generated a new Hitpashtut of Rosh, Toch, Sof from it down, called Partzuf AB de AK. Thus, the Ohr Makif overpowered the limiting force in the Masach, for now it went from it down in a complete and whole Partzuf, called AB.
(Chap 1, Ohr Pnimi item 6)
92. What is the oppositeness that exists between Ohr Pnimi and Ohr Makif?
The measure and the entire being of the Ohr Pnimi depend on the measure of the Aviut and the detainment in the Masach, as Ohr Makif is rejected and remains outside the Partzuf because of these detainment and Aviut in the Masach. Hence the accumulation of Aviut distances the Ohr Makif according to its size and thus intensifies and brings the Ohr Pnimi closer, according to its measure. It turns out that they are total and antipodal opposites.
(There)
93. Who overpowers in the Hakaa of Ohr Pnimi and Ohr Makif?
First the Ohr Pnimi certainly overpowers, as the first nine Sefirot clothed there in the Ohr Hozer of the Masach, in actuality. It remained so even after the Histalkut, as there is no absence in the spiritual.
Afterwards, the Ohr Makif overpowered the Ohr Pnimi until it completely purified the Masach and equalized its form with the Maatzil, meaning to Malchut de Rosh, where the Ohr Pnimi and Ohr Makif are connected together (see item 91). There it received force until Hitpashtut Bet exited from it down, called Partzuf AB.
(See above item 91)
94. Who overpowers in the Hakaa of the Reshima and the descending Ohr Hozer?
During the Zivug in the Upper Behina, the Ohr Hozer that descends from there into the empty Kli overpowers the Reshima there. The Reshima is much greater than the descending Ohr Hozer. However, because the Reshima is after the Histalkut of her Zivug, it overpowers her, and when the Masach purifies from the Upper Behina too, the Zivug leaves there too.
Then the Reshima returns and overpowers the descending Ohr Hozer, meaning the Nitzotzot that fell into her Kli. At that point the Reshima descends into her Kli once more, as in the beginning, and revokes the power of the Nitzotzot, until afterwards they are renewed once more in Hitpashtut Bet.
(Chap 3, Ohr Pnimi item 80 and Ohr Pnimi item 7)
95. Why is there no one to beat on Keter?
Because after it is purified from Behinat Keter, there is no Zivug de Hakaa in the Masach. There isn’t sufficient Aviut for actual Zivug de Hakaa in Behina Aleph, but only for descent of Nitzotzin; all the more so above Keter.
(Chap 4, Ohr Pnimi item 40)
96. What do the Sefirot receive when they come to the Maatzil?
All the Sefirot are contained in the Masach that rose to the Maatzil because their Reshimot mingle with it as it passes in them on its way up (see item 90). Only Behina Dalet is not in Him as she did not leave a Reshima of herself. Hence, it received from the Maatzil only Aviut de Behina Gimel, reaching only the level of Hochma. Thus, in value of the Kelim it lacks Behinat Malchut, and in the level of the Orot it lacks Behinat Ohr Keter.
(Chap 4, Ohr Pnimi item 50)
97. What are the differences among the five kinds of Hakaa found in Akudim?
-
Histaklut Aleph, from which only Shorashim to the Orot and the Kelim come.
-
Histaklut Bet, from which come the completion of the Kelim.
-
Hakaat (Hakaa of) Ohr Pnimi in Ohr Makif, from which the ascents of the Orot to the Maatzil comes.
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The Hakaa of the Reshima with the descending Ohr Hozer and the Kelim for Hitpashtut Bet from her.
-
The Hakaa of Ohr Malchut with the Reshima. Because there is no Reshima to Malchut, the Hakaa is performed with her Ohr, which is Behinat Ohr Zach from the Reshimot.
(Histaklut Pnimit, item 2)
98. How do the Reshimot relate to the second Partzuf?
They relate as a father to his children. A single Nitzotz extends from the father to the child, never to move from there. Similarly, the Atzmut of the Reshimot passes to the second Partzuf, considered the son of the first Partzuf, where they become a part of its makeup and the Atzmut of the Partzuf.
(Chap 2, item 3 and Ohr Pnimi item 3)
99. Why are the Reshimot considered to be Ohr Yashar?
Since they are the remains of the Hitpashtut of Ohr Yashar from above downward.
(Chap 2, Ohr Pnimi item 2)
100. Why doesn’t the last Behina leave a Reshima?
Because these Reshimot are from Ohr Yashar, as the Rav says here (Chap 2, item 10), and the last Behina does not receive any Ohr Yashar because of the Masach on her.
(Chap 2, item 6)
101. How do the Reshimot become Behinot Tagin?
As a result of the Hakaa and beating of the descending Ohr Hozer on the Reshima, the result of their oppositeness, the Ohr Hozer overpowers the Reshima and enters the Kli. Both of them cannot be in a single Kli, as there are no two opposites in a single carrier, hence, the Reshima must exit there. Then it rises above the Kli, and shines a minute He’arah for the Kli, as Tagin.
(Chap 4, Ohr Pnimi item 7)
102. What does the Reshima de Keter remain in?
Reshima de Keter remains in Behinat Kli de Keter, meaning in the Ohr Av that remains below and cannot ascend along with the Ohr Av, as the Rav wrote (Chap 2, item 10). When he writes that Keter did not make a Kli, it means it is for the purpose of Hitpashtut Bet.
(Chap 4, Ohr Pnimi item 9)
103. What are the twelve kinds of Reshimot found in Akudim?
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The Reshimot that remain from Behinat Hitlabshut.
-
The Reshimot from Behinat Hamshacha.
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The Reshimot clothed in their Kelim.
-
The Reshimot not clothed in their Kelim, but hover over the Kli as Tagin.
-
The Reshimot that returned to their Kelim after having left there.
-
The Reshimot that consist of Ohr Av and Ohr Zach without any discrimination that tells them apart.
-
The Reshimot from Behinat Ohr Zach only, from which the males of Hitpashtut Bet were made.
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The Reshimot from Behinat Ohr Av only, from which the Kelim for the males of Hitpashtut Bet were made.
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The Reshima de Ohr Malchut, which is but Behinat Ohr Zach that remained of her Ohr. However, the Behinat Ohr Av in her disappeared and no Reshima was left of it, meaning the Reshima from her Behinat Hamshacha, about which the Rav says that Malchut did not leave a Reshima.
-
The Reshimot incorporated in the Masach as it passes in the Sefirot on its ascent to the Maatzil. They were renewed there in a new Zivug for Hitpashtut Bet.
-
The Reshimot that remained of the first nine Sefirot that emerged during the Hizdakchut of the Masach.
-
The Reshimot from the last Behinot of these above levels.
(Histaklut Pnimit, item 40)
104. Why does the Ohr Elyon mate with the Masach during its Hizdakchut?
The Histalkut was instantaneous and at once. However, the Ohr Elyon does not stop shining for even one minute, and the Masach necessarily passed the four levels of Aviut during its Hizdakchut. Hence, the Ohr Elyon mates with it as it comes to each and every Behina.
(Chap 3, Ohr Pnimi item 6)
105. What are the seven discriminations found in the Masach?
-
That the detainment and the Gevul and the Aviut come as one in the Masach. Nothing of the Masach is distinguishable while it is not contained in the Aviut, as then it does not exist whatsoever.
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The Behinat detainment “in potential” in the Masach from Malchut de Rosh.
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The Behinat detainment “in actuality” in the Masach in Malchut de Guf.
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The Hitkalelut of the Masach in Aviut from the first three Behinot during its ascent.
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That the two actions: the rejection of the Ohr from Behina Dalet and the Halbasha of Ohr in the nine Sefirot, are both connected to the Masach. Just as it rejects the Ohr from the last Behina, so it connects and clothes the Orot from her up.
-
The Aviut from below upward, renewed in the Masach because of its ascent and coming in Malchut de Rosh.
-
The Aviut from above downward, renewed in the Masach by the Reshimot contained in it as it passed in the Sefirot de Guf during its Hizdakchut.
(Histaklut Pnimit, item 79)
106. Why is there no limitation found in the Eser Sefirot de Rosh?
Limitation means clothing in the Kelim, measured by the measure of the Aviut, no more and no less. Hence, the rejection of the Masach was only “potential” in the Rosh, and much less the Hitlabshut. It is there only in “potential” and there is no appearance of any limitation here whatsoever.
(Chap 1, item 4)
107. From which point begins the recognition of the limitation?
From the time the Orot exit from the Peh from above downward to the Tabur. It is not apparent before the time of the return of the Orot to the Maatzil, for now the HaVaYot of the Halbasha of the Aviut begin. Before the clothed is discriminated from the clothing the Aviut and the Ohr Yashar are on the same level, before the Ohr Yashar returned to the Maatzil. It is so because in that state the Aviut remained below without Ohr and the Behinat limitation in the Aviut and Behinat Din in her became apparent
(Chap 1, item 4)
108. Why is the Behina where the Zivug occurs considered the lowest Behina?
Because that is where the Zivug takes place. The Masach pushes the Ohr back and does not let it expand from it down. The Ohr ends on that Behina, which is why it is considered the last Behina, or the lowest Behina.
(Chap 3, Ohr Pnimi item 6)
109. Why are the Eser Sefirot contained in five Behinot?
See Ohr Pnimi chapter 6, item 40.
110. What are the Eser Sefirot below Tabur?
They are but Ohr Hozer without Ohr Yashar. They receive only a minute He’arah from the Ohr Yashar, as Ohr Nekeva, which receives and does not bestow. These Eser Sefirot are considered Eser Behinot Sium, where each of them ends its opposite Behina in the Eser Sefirot of the general Partzuf.
(Chap 1, Ohr Pnimi item 80)
111. Why does Malchut remain without Ohr in Hitpashtut Bet?
Because of the opposite value between Kelim and Orot. As all the lacks in the Partzuf touch the Kelim in their lower Behina, so they touch the Orot of their Upper Behina. When the lower Kli is absent, the higher Ohr becomes absent too. If the two lower Kelim become absent, it causes the absence of the two higher Orot as well.
Thus, the lack of Ohr from the Kli Malchut shows that among the Orot of the Partzuf, Ohr Keter is absent too, and vise-versa. The absence of Ohr in the two lower Kelim ZA and Malchut indicates the absence of the two Upper Orot, Keter and Hochma. This is how it always is.
The reason is simple: Hitlabshut of Orot in the Kelim is measured by the Aviut in the Masach that mates with the Ohr Elyon. Therefore, when the Masach ascends from Malchut to ZA, which is Behina Gimel, and the Zivug takes place in Behina Gimel, then Malchut is left without Ohr. This is because the place of the Zivug did not ascend to ZA, and it lacks the Ohr Keter, because there is only the level of Hochma in the Masach from Behinat ZA.
If the place of the Zivug rises to Behina Bet, to Bina, then Kli de ZA too remains without Ohr and you now have two lower Kelim without Ohr. Correspondingly, you will lack the two Upper Orot, Ohr Keter and Ohr Hochma, because only the level of Bina extends from a Zivug performed on Masach de Behina Bet, and it is always so.
(Chap 2, Ohr Pnimi item 8)
112. Why does Keter enters last and departs first, the opposite of Malchut?
Because the Masach of Behina Dalet was purified for the first time and thus the level of Keter instantly disappeared. However, the level of Malchut came out by the ascent of the Malchut to the place of Keter, hence she is the last to leave.
(Chap 6, item 14)
113. How does ZA have Behinat Haya in Hitpashtut Aleph?
The He’arah of the Elyon that reaches the Tachton is regarded as one degree above its own Behina. If it is Nefesh, the He’arah it receives is considered Ruach. If it is Behinat Ruach for itself, the He’arah is regarded as Neshama for it.
The He’arah it receives from its Ali Elyon (the Elyon of the Elyon) is regarded for it as two degrees higher than its own Behina. If it is Behinat Nefesh, the He’arah is regarded for it as Neshama. If it is Ruach in and of itself, the He’arah is regarded as Haya etc.
Thus, ZA is in this case, Behinat Nefesh here, and the He’arah it receives from Bina is considered Ruach, which is its superior. Similarly, the He’arah it receives from its Ali Elyon, meaning from Hochma, is regarded for it as Neshama, etc. similarly.
114. Why do the Eser Sefirot de Akudim emerge only in Behinat Nefesh?
Because what is received from the Peh, is Behinat Nefesh, and what is received from the Hotem is Ohr Ruach etc. However it is the opposite in the Kelim: the level of Keter is from the Peh, the level of Hochma from the Hotem etc. meaning opposite value from Kelim to Orot.
115. Why is He’arat Ruach not completed for Malchut before all the VAK de ZA emerge?
Because Ruach extends from Hotem, which is Behinat ZA de Rosh, meaning Behina Gimel. It is known that it contains the six Sefirot HGT NHY, which are all six parts of the Ruach.
(Chap 6, Ohr Pnimi item 70)
116. Why is Yesod de ZA not included in its five Ktzavot?
See item 19.
117. Why did Nefesh not emerge in Behinat Hitpashtut Aleph and the great Orot RNHY came out during the Histalkut?
Judging by their He’arah, it is certain that their He’arah is minute, and they are only Ohr Hozer and Din, though by the origin of these Zivugim, they are regarded as RNHY.
118. When does Bina gain Ohr Haya?
On the level of Behina Gimel, when Hochma is in Kli de Keter, and Bina in Kli de Hochma that approaches to receive but only from one degree below her own Behina.
(Chap 6, item 15)
119. When does ZA gain Makif de Yechida?
When Malchut rose to Hochma and the Zivug took place in Behina Aleph in the Eynaim.
(There)
120. Why does Malchut not gain a third Ohr Makif?
Because Aviut de Behina Aleph is very frail and her Ohr Hozer does not reach the Guf.
121. Where do the surrounding Kelim and Orot extend from?
By the Hizdakchut of the Masach.
(Chap 5, Ohr Pnimi item 40)
122. Where are the Five Inner and Five Surrounding?
In the Eser Sefirot de Rosh and only above Olam ha Nekudim.
(Chap 5, item 7)
123. Why are there no more than five inner and two surrounding found in the Guf of the Partzufim?
See chapter 6, Ohr Pnimi item 60.